Remember what the Lord thy God did unto Miriam vers 9. who was stricken with Leprosie for her murmuring against Moses who was no Priest In Exod. chap 22. 28 where we render Thou shalt not revile the Gods the Chaldee Paraphrase saith Thou shalt not vilifie and for curse the ruler the Septuagint say speake evill against By speaking evill against them is not only meant speaking evill against them to their faces but any speaking evill of them behind their backs in any manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Peter calls it 2 Ep 2 10. i. e. word for word to blaspheme glorys and to speake indignely of dignities or to disgrace them who are in places of honour Jude saith that Michael although he were Archangell yet durst not do so to the very Devill himselfe Jud 9. to whom we have nothing to say unlesse it be to defend our selves from him In that place of the Proverbs before quoted for Them that are given to change the Latin renders Detractours and wheras it is added the ruine of them both Hierome interprets it thus both of him that detracts and him that willingly heares him So that he makes it reach further even to the hearer See concerning Korah in the chap of Ministers Such as doe contrary to their Sentence Are threatned with Death And the man that will doe presumptuously and will not hearken unto the Priest that standeth to minister there before the Lord thy God or unto the Judge even that man shall die and thou shalt put away the evill from Israel Deut 17. 12. Such as did not Serve them though they were Heathen With sword and famine and pestilence And it shall come to passe that the Nation and Kingdome which will not serve the same Nebuchadnezar the King of Babylon that will not put their neck under the yoak of the King of Babylon that Nation will I punish saith the Lord with the sword and the famine and with pestilence untill I have consumed them by his hand Jer 27. 8. Such as perswade men to revolt from them Are punished with Death So those Prophets who spake to the Jewes of breaking the yoak of Subjection to the King of Babylon as namely Ahab Zedekiah who were rosted to death by Nebuchadnezar Jer. 29 22. Shemaiah whose whole family was likewise extirpated v. 32. Hananiah who was threatned by the Prophet Jeremy to dye the same yeare and died accordingly c. 28. 16 17. and besides this the wooden yoake was turned into an iron yoake v. 13 14. Such as doe not endeavour to preserve their lives In Davids opinion are sons of death For thus he spake to Abner and the rest that were with Saul when he tooke away his speare and his cruse of water as they lay asleep This thing is not good that thou hast done as the Lord liveth ye are worthy to die or according to the Hebrew ye are sons of death because ye have not kept your Master the Lord 's anointed 1 Sam. 26 16. I have beene the longer upon this subject chiefly for these two reasons 1 To shew that however the true religion be accused of sedition and faction and perhaps there are too many of those that professe it that are sons of Belial yet it doth not defend them 2 That those who are not of the true religion might no longer be scandalized as they have beene for prevention whereof our Saviour himselfe payed tribute which else he was not bound to doe Matth. 17 27. nor the name of God and his doctrine blasphemed as it hath beene very much by such practises 1 Tim. 6 1. Threatning and punishing with Vnfit Governours I will give children to be their Princes and babes shall rule over them Isaiah 3. 4. With Wicked Governours In the 2 Booke of the Kings ch 17. after complaint of the disobedience and Idolatry of the children of Israel you have these words in relation of their punishment for it And the Lord rejected all the seed of Israel and afflicted them and delivered them into the hand of the spoylers untill he had cast them out of his sight For he rent Israel from the house of David and they made Jeroboam the sonne of Nebat King and Jeroboam drave Israel from following the Lord and made them sinne a great sinne vers 20 21. Threatning and punishing Of Wicked Governours With punishing their Subjects Because thou obeyed'st not the voyce of the Lord c. Moreover the Lord will also deliver Israel with thee into the hand of the Philistines 1 Sam. 28. 18 19. That three yeares Famine which was in Israel in the raigne of David the Lord himselfe said was for Saul and for his bloody house because he slew the Gibeonites 2 Sam. 21. 1. See 1 King 14. 16. Other wayes of punishing them may be seen in the chapters of their Sinnes especially Injustice and Oppression Grace Refusing of it threatned punished 1 With Conquest by enemies Our Saviour told Jerusalem The day shall come upon thee that thine enemies shall cast a trench about thee and compasse thee round and keepe thee in on every side And shall lay thee even with the ground and thy children with thee and thou shall not have in thee one stone upon another because thou knewest not the time of thy visitation Luk. 9. 43 44. 2 Desolation O Jerusalem Jerusalem thou that killest the Prophets stonest them which are sent unto thee how often would I have gathered thy childreÌ„ together even as a hen gathereth her chickens under her wings ye would not Behold your house is left unto you desolate Mat. 23. 37 38. it is likely by house is ment the Temple by being Desolate having no more Prophets and messengers from God because he addes verse 39 For ye shall not see me henceforth c. which if it be you may apply this place to the punishment which immediately followes viz. 3 Deniall of the meanes of grace such as Preaching c. Paul and Barnabas told the Jewes at Antioch It was necessary that the Word of Gâ—d should first have been spoken unto you but seeing ye put it from you and judge your selves unworthy of everlasting life loe we turn to the Gentiles Act. 13. 46. Imagine they had said thus We were coÌ„manded to speak to you first whether you would heare and whether you would forbeare you were to have the refusall of the Gospel and we had commission withall if any were not worthy to let our peace returne to us Matt. 10. 13. now as for our parts we did not judge you unworthy We judge nothing before the time 1 Cor. 4. 5. but seeing by rejecting our letters of pardon you yourselves have therein judged your selves to be those who are unworthy we take the word we are now at liberty to goe to the Gentiles 4 Deniall of Grace it selfe If thou hadst knowne even thou at lest in this thy day the things that belong unto thy peace but
them or command them before witnesses for there being no law to forbid this act they will say they were too severely dealt with unlesse there be some to witnesse that it was forbidden by God Then again charge them before witnesses to shew that I am resolved to do what I say as Joseph did his brethren Gen 43 3. Lest they breake thorow unto the Lord it may be render'd lest they destroy themselves for God viz Out of desire to look and pry or out of curiosity to see him Punished And he smote the men of Bethshemesh because they looked into the Ark of the Lord even he smote of the people fifty thousand and threescore ten men 1 Samuel 6 19. wicked men commonly are more desirous toknow the things of God in a way of curiosity then godly men and it is one great vanity of the eye both of the body and the mind to delight in seeing strang sights which many times make them turne aside from God Moses when the Angel appeared to him in a flame o fire in a bush seeing the bush burnt and not consumed left the Angel to turne aside and see this great sight why the bush was not burnt Exod 3 3. But God loved him well and therefore restraind him You know how Jacob was reproved by the Angel for asking his name Gen 32 29. and Manoah in the like manner Jud 13. 17. Tacitus speaking of Hercules his pillars of which it is questioned whether Hercules went thither or not sayes Sanctius reverentius visum de actis deorum credere quam scire For things said to be done by the gods I think it more religion and reverence to believe them then as we say to go seeke the proofe of them Yet some are as hard to beleeve that God is God without too diligent inquiry as Thomas was to believe that Jesus was Jesus John 20 25. But we may not be too busie there are some secret things which belong only to God Deut. 29. 29. It was a saying of Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature loves to be hid and the god of nature more then her Ignorance in such things though it be not a mother is a very great helper of devotion curiosity on the contrary a very great hinderer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies Themistius speaking of God whom we reverence admire the more because the knowledge of him is not easie and triviall ready to every mans hand Curiosity in humane things hath been an occasiō of many sad accidents Lot's wife Gen 19. out of curiosity to observe gaze upon the destruction of Sodom contrary to the Angel's cōmand v 17 stealing a time when her husband did not see her looked back from behind him and was presently turned into a pillar of salt v. 26. 2 Dinah Jacobs daughter gadding abroad forsooth to see the daughters of the land Gen 34 1. was deflowred by Shechem and became the occasion of all the sin and misery all the cruelty acted and sufferd by Simeon and Levi and the people of Shechem verse 25. 3 Davids curiosity and desire only to know the number of his people cost the Israelites the death of no lesse then seventy thousand men by the pestilence 2 Sam 24 15. For when he commanded Joab to number them all the reason he gave why he would have it done was That I may know the number of the people verse 1. Cursing of blessings See Blessings Cursing of Rulers It hath been punished with death a long time after Behold says David to Solomon in his charge before he died thou hast with thee Shimei the Son of Gera who cursed me with a grievous curse c. Now therefore hold him not gniltlesse for thou art a wise man and knowest what thou oughtest to do unto him but his hoary head bring thou downe to the grave with blood 1 Kings 2 8 9. Cursing of any It is usually punished First with Gods blessing those who are cursed the more for it David sayes of Shimei It may be the Lord will look upon mine affliction and that the Lord will requite me good for his cursing this day 2 Sam 16 12. And so he sayes of others Let them curse but blesse thou or they will curse and thou wilt blesse meaning God Psal 109 28. Thus the Israelites were blessed the more for it when Balak sent for Balaam to curse them as Balak himselfe complained I look thee to curse mine enemies and behold thou hast blessed them altogether or thou hast blessed a blessing Num 23 11. At the consecration of the new wall of Jerusalem when it was read in the Law how the Ammonites and Moabites hired Balaam against the Israelites to curse them whereupon at that time they ordered the separation of the mixed multitude this passage of Gods providence was observed by those that read it Howbeit said they our God turned the curse into a blessing Neh 13 2. No punishment will vex such dispositions as are given to cursing worse then this and therfore ought the more notice to be taken of it 2 With returning the curse upon the authors He cloathed himselfe with cursing like as with a garment so let it come into his bowels like water and like oile into his bones Ps 109 18. Nothing so usuall as for such arrowes to fly back in the face of him that shot them Cursing of Parents see Parents Deceitfullnesse Deceitfull men are threatned 1 With God hatred Thou shalt not have in thine house divers measures some to sell with and others to buy with but thou shalt have a perfect and just weight a perfect and just measure shalt thou have that thy dayes may be lengthened in the land which thy Lord thy God giveth thee as if otherwise they should be shortned for all that doe such things and all that do unrighteously are an abomination to the Lord Deut 25 14 15 16. 2 Excommunication out of mens houses at least He that worketh deceit shall not dwell in my house Ps 101 7. 3 Griefe and vexation after they have done their worke Bread of deceit is sweet unto a man but afterward his mouth shall be filled with gravell Prov. 20 17. 4 Being deceived themselves by other men or by God and taken in their owne snare He that diggeth a pit shall fall into it and who so breaketh a hedge a serpent shall bite him Who so removeth stones shall be hurt therewith and he that cleaveth wood shall be endangered thereby Eclles 10 8 9. Some expound that place in the Prov cap. 20 26. A wise King bringeth a wheele over the wicked thus As a wheele turneth round so by the wisedome of a King the mischiefe intended by wicked men to others is brought about upon their owne heads 5 Being deceived by themselves i. e. by their owne deceit which makes them believe they shall prosper but tels them a lie Thou hast troden downe all them that erre
wisedome thought that Cadmus intending to make himselfe King of Boeotia could not take a wiser course to destroy his enimies then to sow this seed among them which the Poet Ovid describes by the sowing of vipers teeth in the ground which accordingly had its effect A viperous and poysonous seed indeed it is as destructive in the body of a coÌ„mon-wealth as any poyson can bee in the body of a man Id unum venenum eam labem civitatibus opulentis repertam ut magna imperia mortalia essent t is the only mortall dissease that a Kingdome can be sick of 4 Exclusion out of the kingdome of God Hatred variance emulation wrath strife seditions heresies envyings c. what a company of names this sin hath or what a compound of sinnes it is of the which I told you before as I have also told you in times past he could never tell them too much of it that they which doe such things shall not inherit the kingdome of God Gal 5 20 21. Follow peace therefore with all men if not the peace of freindship the peace of good will Even the most wicked men although thou doest not seek peace with them yet if they seek it with thee let them be sure to find it Though the Israelites might not seek the peace of the Ammonites Deut 23 6. yet might they not distresse theÌ„ c. 2 9. Though they might not seek the peace of the Ammonites with themselves that is make a mutuall league of amity and association yet they must seek their owne peace with the Ammonites that is not begin to contend with them in battell Follow your own peace love and good will with all men though not their peace with your selves because it must not be gotten with enmity with God and it cannot be had without it Discouraging of men in Godly enterprises It is like to be Severely punished For The men which Moses sent to search the land who returned and made all the congregation to murmur against him by bringing up a slander upon the land Even those men that did bring up the evill report upon the land the sin is repeated to shew how great it was esteemed died by the plague before the Lord Num 14 36. Before the Lord. as if the Lord was so earnest to have this sinne punished that he would stand by and see it done himselfe Disobedience to God either meerly Disobedience without any other sinne or as being the maine provoking part of other sinnes threatned and punished 1 With God's Anger The anger of the Lord was kindled against Moses Exod 4 14. and it is likely it had burnt him if he had still stood it out not obeyed at last for denying to goe to Pharoah three severall times when God bid him ver 1 10 13. Even Artaxerxes himselfe was sensible how it provoked God to be Disobeyed and therefore when he gave commission to Ezra to build the Temple he gave this charge Whatsoever is commanded by the God of Heaven let it be diligently done for why should there be wrath against the realme of the King and his Sons Ezra 7 23. and his Sons he feared it would not be forgotten but that God would visit such an iniquity of the Fathers even upon their Children after them 2 God's Curse I sett before you this day a blessing and a curse a blessing if ye obey c. and a curse if ye will not obey the commandements of the Lord your God saith Moses Deu. 11 27 28. See Jer 11 8. Thus were Adam and Eve punished cheifely if not meerly for Disobedience at least in the act it selfe was nothing sinfull but Disobedience for what sinne could there be in in eating of a little fruit unlesse God had commanded them to the contrary And therefore when God pronounced judgment against them all that he laid to their charge was that they had eaten of the Tree of which he commanded them that they should not eate Gen 3 See what he sayes to the woman v. 11. and likewiâ—e to the man vers 17. almost the same words When Paul would shew how we were made sinners in Adam he sayes not by the Vnholynesse or by the Intemperance or by the pride or the like but by the Disobedience of one man many were made sinners Rom 5 19. so on the other side he sayes not we were made righteous by Christs holinesse or by his patience or by his meeknesse nay nor by his sufferings for he might have suffered without command and then he had merited nothing at his Fathers hand but by the Obedience of one shall many be made righteous in the same place Adam's Disobedience was as pure disobedience as could be and Christ's Obedience What Christ did or suffered was neither duty in it selfe nor desert but meerely as he said to doe the will of God or to perform what the father had imposed upoÌ„ him 3 God's Setting himselfe against them If ye will not OBEY the voice of the Lord but rebell against the commandement of the Lord then shall the hand of the Lord be against you saith Samuel to the Israelites 1 Sam 12 15. voyce and commandement or as it is in the originall mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebell against or provoke the Mouth of the Lord the aggravation is in the word mouth for if they should doe things not according to his mind it were not so much but when they shall do them against his mouth when he hath given them a charge with his owne mouth to the contrary this is unanswerable as our Saviour sayes If I had not come and spoken unto them they had not * had sinne but now have they no cloake for their sinne John 15 22. In Jeremy yon may see the sinne of Disobedience often aggravated by these expressions I spake unto you rising early and speaking but ye heard not c 7. 13. and I have spoken unto you rising early and speaking but ye have not harkâ—ned chap 25 3. and so chap 35 14. you have the same words Oh lit must needs anger God exceedingly as it would any earthly Father to speak and speak and speak and no body regard to hearken to him Then shall the hand of the Lord be against you His power shall be employed only against you to hurt you and not at all for you to protect you O heavy Judgment 4 In Kings in their Heires with the Losse of their Kingdomes Samuel told Saul Thy Kingdome shall not continue c. Because thou hast not kept that which the Lord commanded thee 1 Sam 13 14. Yee read of no other fault reproov'd but meere Disobedience to one command onely of the Prophet's viz To tarry seven dayes for him at Gilgal chap 10 8. This perhaps he thought was a matter indifferent or he thought that he would not come or that he had obeyed his command having tarried till seven dayes were fully come which is
but see more to this purpose in the chapter of Discord Or at least Suspending their malice against those whom they persecute When the Scribes and Pharisees fell out upon occasion of Paul's mentioning the Resurrection the Scribes who held the resurrection which the Pharisees deny spake to have him acquitted Acts 23 7. Secondly A strange Pertinacie in prosecuting their malice and with this they are punished that they may be punished the more So the Canaanites were punished There was not a city that made peace with the children of Israel save the Hivites the inhabitants of Gibeon all other they tooke in battle For it was of the Lord to harden their hearts that they should come against Israell in battle that he might destroy them utterly and that they might have no favour for favour they were to shew them if they had made them answers of peace when they were summoned Deut. 20 11. but that he might destroy them as the Lord commanded Moses Josh 11 19 20. In like manner was the King of Egypt punished that he might be punished the more as God professed it was his intention before hand Exod. 10 1. againe and againe but especially at the red Sea when he resolved to pursue the Israelites For certainly he could not thinke that he who was for them was for him too and if he were not it was strange he would not thinke that having made the water to stand on a heap against nature to preserve his friends he could and would make them returne to their naturall course to destroy his Enemies Thirdly A strange Feare when they come to act their designes even of those whom before they esteemed contemptible whereof they can give no reason It was Moses his Prophecy concerning the Canaanites FEARE and DREAD shall fall upon them by the greatnesse of thine arme for the greatnesse of Gods arme or power appeares most in his working upon the heart as by sudden passions or otherwise They shall be as still as a stone till thy people passe over O Lord till the people passe over which thou hast purchased Exod. 15 16. FEARE and DREAD so Deut 2 25. The FEARE of thee and the DREAD of Thee and chap. 11 25. The FEARE of you and the DREAD of you to shew it should be a meere feare whereof they could give no cause being greater in number strength Therefore it is said it should fall upon them that is come upon them they knew not from whence nor wherefore See Josh 2 9. and Esth 9 3. It was God's Promise I will send my Feare before thee Ex. 23 27. repeated Deut. 2 25. and chap. 11 25. This Prophesie and Promise were fulfilled and performed according to Rahab's confession to the spies I know that the Lord hath given you the Land and that your terrour is fallen upon us and that all the Inhabitants of the Land faint because of you Josh 2 9. The like had God done for their Fathers before them viz Jacob and his sonnes when they journeyed from Shechem to Bethel For although they had lately killed the Shechemites and so had more cause to be afraid themselves of revenge and although they were flying from Esau yet it is said that the Terrour of God was upon the cities that were round about them and they did not pursue after the sonnes of Jacob Gen. 35 5. The terrour of God the Feare of the Israelites but the terrour of God or a terrour from God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. A Consternation sent from him Indeed it might be rendred a Great Consternation or terrour Such as could come from no lesse power then God's it was so great or such as could come frō none but God there being no cause of feare from man such as this was because the power of man was so small It is usuall you know in Scripture when the intention is to expresse the greatnesse or strength of a thing to adde the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. of God as you may see Gen 30 8. 1 Sam 14 15. Psalm 36 7. Jon 3. 3. c. There are other very notable examples of this terrour as 1 The Philistins for though they knew that unlesse it were with Saul and Jonathan there was neither sword nor speare found in the hand of the people 1 Sam 13 22. which was because they would not suffer them to have any Smiths that might make them yet it is said of them chap. 14 15 that assoone as Jonathan his Armour-bearer had made an assault upon the garison there was trembling in the Host and in the field and among all the people the garrison the spoylers they also trembled and the earth quaked so it was a very great trembling And the watchmen of Saul in Gibeah looked and behold they melted away and they went on beating downe one another perhaps not knowing what they did out of extreme feare 2 Saul who was afraid of David before ever he went from the court or had any with him to helpe him For it is said 1 Samuel 18 12. Saul was AFRAID of David because the Lord was with him and was departed from Saul This is also an example of the like feare without cause for I take the reason which is added viz. Because the Lord c. to be given by him that wrote this booke and not as Saul's reason for had it beene so it is likely it would have beene said Was departed from HIM sibi reciprocally and not FROM SAUL 3 The Assyrians For it is said of the Jewes when Ahasuerus had given them leave to kill those who would have murdered thē in comparison of whom doubtles they were of a very contemptible number And no man could withstand them for the FEARE of them fell upon all the people Esth 9. 2. But that which is more strange yet it is said verse 3. of the same chapter that the FEARE of Mordecai of one single Jew whom even now they had appointed to be hang'd fell upon all the Rulers of the Provinces and the Lievtenants and the Deputies and Officers of the King Lastly Judas and his company of souldiers who when they came to apprehend our Saviour Assoone as he said unto them I am Hee went backward and fell to the ground John 18 6. I may say of all these in the words of David There were they in great feare where no feare was Psal 53 5. no feare that is no cause of feare A cause of feare there was indeed for as he sayes Psal 14 5. God is in the generation of the righteous but none in their account I might produce many places out of the Prophets and elsewhere which speake largely of God's way of punishing his Enemies with fearfulnesse but I will onely referre you to these three which you may read at your leasure viz. Isa 19 17. Mic. 17 17. Zach. 12 2. 2 Chr. 14 14. Fourthly Strange Sottishnesse and
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
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
at the siege of Samaria when he was told that some of the Israelites were coming forth of the city in a carelesse scornfull manner gave order whether they came for peace or warre to take them alive now those that came forth were in number but 232 and they were young men of the Princes of the Provinces chosen out of purpose by the advice of a Prophet but as few as they were and though the King of Syria made so little reckoning of them they fell upon the Syrian army and slew every man his man and put the King and his whole army to flight 1 King 20 14 15 18 20. Discord Threats OF Discord among all sorts By the prophet Jeremy I will dash them one against another even the Fathers and the Sonnes together Jer 13 14. concerning the Jews By our Saviour Suppose ye that I am come to give peace on earth no my busines is to give peace in heaven and reconciliation with God I tell you nay but rather division Luk. 12 51. You may see those words in part fulfilled at Iconium upon Pauls preaching there Act 14 4. of Discord among the wicked as a punishment and for the good of the godly Every mans sword shall be against his brother concerning Gog Ezek 38 21. A great tumult from the Lord shall be among them and they shall lay hold every one on the hand of his neighbour and his hand shall rise up against the hand of his neighbour Zac 14 13. Concerning those that had fought against Jerusalem With this punishment God punished the Midianites when they fought with Gideon Judg. 7 22 where it is said THE LORD set every mans sword against his brother as it was above a great tumult from THE LORD and indeed the Lord's hand is especially seene in this punishment because there is a worke to be wrought upon the heart which the power of man cannot so well reach In this manner the Philistins likewise were panished when they fought with Saul 1 Sam. 14 20. and the Ammonites and the Moabites when they fought with Jehoshaphat 2 Chr. 20 24. See more in the chapter of The Enemies of the Church THREATS TO Discord or to those that Cause and maintaine it 1 Of Confusion and every evill worke So S. James sayes Where envying and strife is there is confusion or an unquiet life and every evill worke Jam. 3 16. The Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I thinke it may not be meant so much every evill or sinfull worke or action which is best exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as every evill or hurtfull thing not so much the evill Sinne as the evill of it neither is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here a sinne as it is in 2 Corinth 12 20. for then there might have seemed to have beene a Tautologie but a punishment as it is in 2 Cor. 6 5. The evill actions which are the fruits of strife are many but I believe the evill things which are the punishments and ill consequents of it are a great many more for commonly when men agree worst they live best enemies being as they are called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observers do make men forbeare many sinnes either for fear or shame or even for spite it selfe and the want of an enemy makes them loose and carelesse The fruits of strife both miseries and sinnes must needs be many for these two reasons 1 Because men at variance will not onel y not help one another but will do all that they can to hurt one another 2 Because men at variance are for the most part in passion now passion usually considers not what is profitable and cares not what is lawfull which way soever you interpret the words of the Apostle they may very well be attended with those words of Solomon The beginning of strife is as when one letteth out water therefore leave off contention before it be modled with Prov. 17 14. This many seem to be better translated thus Leave off contention before thou hast intangled thy selfe for before it be medl'd with it cannot be left off In like manner chap 20 3 I should render it every foole will entangle himself instead of will be medling because what ever it be that is there meant it seems to be opposed to ceasing froÌ„ strife expressed in the former part of the verse which a man cannot so well be said to do unlesse he hath already medl'd or begun Strife is like a snare which at first when a man falls into if he goe gently to worke he may draw his foot out againe or iâ— it be tyed if he be not too hasty but go wisely to worke he may untye it againe but if once he fall to striving the more he strives the faster he is tyed So one word drawes another and the next is still worse then the former and each party more angry then before when men are farre in they resolve to goe on either because they thinke they cannot come off with credâ—t or because they will not come off without it 3 Destroying one another But if yee bite and devoure one another take heed that yee be not consumed one of another Gal 5 15. These evills are the naturall effects of the sinne it selfe but can it be threatend with nothing from without viz. from God or from men Yes it may be threatend 1 With Gods hatred for him that soweth discord among brethren Solomon hath put for one of his seven things which he sayes are an abomination to God Prov 6 16 19. 2 Excommunication or a worse matter I would they were cut off that trouble you Gal 5 12. Spoken of them that caused division among the Galatians by urging circuÌ„cision I would he does but wish it for his authority among the Galatians was not so great as it was among the Corinthians for if he were not an Apostle to others yet doubtlesse he was to them as he sayes 1 Cor. 9 2. but among the Corinthians I believe he meant to see it done indeed when he told them I feare lest when I come I shall not find you such as I would and that I shall be found unto you such as I would not lest there be debates envyings wraths strifes backbitings whispering swellings tumults behold discord's numerous and viperous brood 1 Cor. 12 20. 3 Ruine of families cities and kingdomes our Saviour used it as an argument against he Pharisees to prove that he did not cast out one divell by an other as they said he did because sayes he Every kingdome divided against it selfe is brought to desolation and every city or house divided against it selfe shall not stand and if Satan cast out Satan he is divided against himselfe how shall then his kingdome stand Mat 12 25 26. Where Discord is sown for the seed the harvest must needs be destruction Pallas whom the Poets fain the goddesse of
enough in Scripture-account to make it so many dayes but yet because he did not that which doubtles he knew was the Prophet's meaning viz tarry out the full seven dayes it argues he cared little to obey his command or follow his councell and therefore he must suffer accordinly So againe chap 15 23 he tels him thus Rebellion is as the sinne of witchcraft and stubbornesse is as iniquity * and Idolatry Because thou hast rejected the word of the Lord he hath also rejected thee frō being King Rejected or Slighted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had said thus Thou wouldest be thought to hate Witchraft and Idolatry as most abominable crimes But I tell thee in Disobeying God's expresse command thou doest Slight and Reject God as much as he that doth worship an Idol or goe to a witch and therfore God hath also Slighted thee thought thee unworthy to be King any longer Here we read of no other fault but Disobedience neither viz in sparing Agag the King of the Amalekites and the best of the spoile vers 9 whereas he was cōmanded to destroy every thing without exception v. 3. Yet perhaps he thought to do God better service in reserving some for sacrifice therefore some observeupon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 englished Idolatry verse 23. but signifying Images which they used to divine and know things by and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 englished stubbornesse but as they say signifying to sinne by adding to God's command and serving him another way then he commands that in the verse before mentioned Saul was told thus much viz That by serving God one way wben he commanded another as if he knew better himselfe what way was best to serve him he was as bad as they that neglecting to seek to God sought to their Images or Teraphim But his serving of God in his owne way when God commanded another was but will-worship and I may say of obedience as God himselfe saies of mercy Hos 6. 6 God desireth obedience and not sacrifice even knowledge only as it is in the same place he desireth MORE then burnt offerings but he desireth obedience and mercy and NOT sacrifice If you have no knowledge I shall accept your offerings the worse but if you doe not performe obedience to me I will not accept of your sacrifices or your prayers at all And therefore as Solomon sayes Eccles 5 1 Be more ready to heare then to offer the sacrifice of fooles you will but play the foole and loose your labour in offering sacrifices so long as you refuse to heare and obey 5 In whole nations Conquest and Captivity The King of Assyria did carry away Israel unto Assyria 2 Kings 18 11 and it followes v. the 12. Because they OBEYED not the voice of the Lord their God They were DISOBEDIENT and rebelled against thee c. Therefore thou deliveredst thē into the hand of their enimies c. thus said the Levites in their praier at the time of the fast after the returne to Jerusalem Neh 9. 26 speaking concerning the old Israelites 6 Cutting off from the congregation by the Leviticall Law Whosoever eateth that which is leavened even that soul shall be cut off from the congregation of the Israel Ex 12 19. surely it must be only for Disobedience to a strict command for otherwise doubtlesse such an action was in it selfe indifferent 7 Destruction and death God told the Israelites by Moses before they went into Canaan As the nations which the Lord destroyeth before your face so shall yee perish because you would not be obedient to voyce of the Lord your God Deut 8 20. and he told the same people by Jeremy after their returne from captivity If they will not OBEY I will utterly pluck up and destroy that nation Jer 12 17. Saul's one Disobedience in sparing Agag and the spoile is mentioned for the chiefe cause of his death So Saul died for his trangression as if it were said that his grand transgression of Disobedience which he committed against the Lord even against the word of Lord which he kept not 1 Chr 10 13. against the Lord even against the word of the Lord. for if it had not been against the word of the Lord that is if the Lord had not commanded him to doe what he did not it had not been against the Lord. What fault was there but Disobedience in the Prophet of Judah in eating and drinking with the old prophet of Bethel 1 Kin 13 21. and yet it is there said that while they sate at table the word of the Lord came to the man of God that came from Judah saying For as much as thou hast DISOBEYED the mouth of the Lord c. thy carcasse shall not come unto the Sepulchres of thy Fathers verse 20 21 22. and accordingly a Lion met him and killed him v 24. but he was not suffered to eate him v. 28. belike lest such an example of Gods anger against Disobedience might be too soone forgotten What other fault could there be in him who refused to smite the Prophet when the Prophet himselfe bad him 1 King 20 35 and yet that Prophet because he bad him in the name of the Lord told him Because thou hast not OBEYED the voyce of the Lord behold as soon as thou art departed from me a Lion shall teare thee which accordingly came to passe vers 36. Even of the righteous when God hath made use of affliction to open their eares to discipline Job saies If they OBEY NOT they shall perish by the sword and they shall dye without knowledge Job 36 12. without knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because being instructed they would not learne or were Disobedient Lot's wife was to blame indeed for her curiosity but there is no fault of hers mentioned besides Disobedience to the Angel's command of not looking backe Gen. 19 17. and yet shee was turned into a pillar of salt verse 26. Jonah for refusing to goe to Nineveh when God commanded him was made to lie for it no lesse then three daies in the belly of hell Jon. 2 2. Lastly Those who were destroyed by the Flood it seemes Disobedience had a great part of the cause of their punishment for the terme that S. Peter gives them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes were Disobedient 1 Epist 3 20. Disobedience to God's command in some cases is threatned worse then in others according to the quality of the person by whom it was delivered c. If the command were delivered by the mouth of a Priest it is threatned with Death The man that will do presumptuously and will not hearken to the Priest c. evē that man shall die Deut. 17 12. If it were delivered but by the letter of an Apostle with Excommunioation If any man OBEY NOT our word by this Epistle note that man and have no fellowship
viz with making it loathsome to them Num 11 20. I believe this is a usuall punishment with Drunkards before they die 2 Want of those creatures Isaiah having spoken those wordes above mention'd c. 5 11 afterward addes Their honourable men are famished and their multitude dried up with thirst verse 13. 3 Poverty and want of other creatures also For the Drunkard and the Glutton shall come to poverty Prov 23 21. come to poverty in the originall t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies also to be dispossessed or disinherited but with this punishmeÌ„t wine it self will punish them disposessing them of themselves disinheriting them of their naturall estate of reason and causing their Parents to disinherit them of their civill estate Sometime they are and it were good if they were oftner punished thus by their Parents The word in the Hebrew viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies wine seems to be compounded of two other Hebrew words viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie thou shalt be Poor of these two words for that which signifies poore some put another like it viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Cheife the word will admit of both etymologies in like manner as wine produces both effects acording as it is well or ill used The richest wine is most dangerous in this regard because it hath most power to tempt thee to tarry long at it and therefore as I would have thee to come to all pleasant meates and drinkes with Feare so especially would I have thee be afraid to Looke upon the wine when it is red when it giveth his colour in the cup when it moveth it selfe aright Prov 23 31. 5 Sudden Death if Priests and when they went about their office Doe not drinke wine nor strong drinke thou nor thy Sons with thee when ye goe into the Tabernacle of the congregation least ye die It shall be a statute for ever throughout thy generations Lev 10 9. Some thinke that Nadab and Abihu were Drunk when they took common fire instead of consecrated as you may see verse 1. of that chapter and that this Law was made upon that occasion because it is mentioned presently after now their punishmeÌ„t was also death viz by fire from the Lord as you may see verse 2. Either Sudden death or Surprizall by the day of judgment But and if that evill seravnt shall say in his heart my Lord delaieth his comming such speeches of security are common with Drunkards and shall begin to smite his fellow servants and to eate and drink with the Drunken the Lord of that servant shall come in a day that he looketh not for him c. Mat 24 48 49 50. shall begin If â—e be thus threatned for but beginning to drink c. what must he expect if he have practis'd this wickednesse for many yeares 6 Exclusion out of heaven Nor theeves nor coveteous nor DRUNKARDS shall inherit the Kindome of God 1 Cor 6. 10. See Mat 24 49 51. Such as make others Drunken are thus threatned Woe unto him that giveth his neighbour drink that puttest thy bottle to him the Prophet could not forbeare to come from the third person to the second for anger which is best expressed in that person and MAKEST HIM DRVNKEN also that thou mayest look on their nakednesse Thou art filled with shame for glory drink thou also and let thy foreskin be uncovered the cup of the Lords right hand shall be turned unto thee and shamefull spuing shall be on thy glory Hab. 2 15 16. Duties of Religion c. Duties of religion such as performe them with resolution to retaine their sinnes THEY are threatned First with non-acceptance as 1. in Fasting and humiliation When the Jews demanded of God Wherefore have we fasted and thou seest not wherefore have we aflicted our soule and thou takest no knowledge He made them this answer Behold in the day of your fast you find pleasure and exact all your labours Isa 58 3. 2. In Prayer or seeking to God Yâ— pollute your selves with all your Idols even unto this day and shall I be inquired of by you O house of Israel as I live saith the Lord God I will not be enquired of by you Ezek 20 31. By you in the originall t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for you which will expres both senses more anger I will neither heare you nor any body else for you See Zach 7 5 6 7. Mic 6 6 7 1. So Amos 5 22 23. Though ye offer me burnt offerings I will not accept them c. But let judgment run downe as water c. verse 24. As if he had said though you offer me never so many offerings c. I will not accept them as long as you doe not execute judgment See Jer 7 9 10. 3. In Believing God's word or believing in God or in preaching or reading But unto the wicked God saith what hast thou to doe to declare my statutes or that thou shouldest take my Covenant in thy mouth Seeing thou hatest instruction and castest my words behind thee Ps 50 16 17. God's house is not a Den for theeves c. Jer 7 11. and as long as we reject his ordinances to obey them we have nothing to doe with his ordinances to enjoy them 2. Severe punishment For every one of the house of Israel or of the stranger that sojourneth in Israel which separateth himselfe from mee c. And cometh to a Prophet to enquire of him concerning me I the Lord will answere him by my selfe And I will sett my face against that man and will make him a signe and a proverb c. Ezek 14 7 8. Samuel told Saul for all his sacrificing to the Lord because he disobeyed his command in not tarrying at Gilgal till he came Thou hast done foolishly thou hast not kept the commandement of the Lord thy God which he commanded thee For now would the Lord have establish'd thy Kingdome upon Israel for ever But now thy Kingdome shall not continue 1 Sam 13 13 14. God's Altar was not allowed for a refuge for him that slew his Brother with guile Exod. 21 14. An earthly Father though his Son behave himself never so respectfully and shew him never so much reverence in his language and deportment yet if he be Disobedient is so farre from accepting of it that he likes him the worse Enemies of God's Children Enemies of God's children threatned and punished First with God's enmity against them especially when his children are dutifull for thus he speaks to rhe Israelites concerning the Angel whom he would send before them If thou shalt indeed obey his voyce and doe all that I speake then I will be an Enemy unto thine Enemies and an adversary unto thine adversaries Exod. 23 22. Secondly a Curse Isaac when he blessed Jacob thus spake Cursed be every one that curseth thee and blessed be hee that blesseth thee Gen. 27 29.
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
Secondly from the hypocrisy and cunning for usually they goe together of the Seducers as the Apostle saith speaking lies in hypocrisy 1 Tim 4. 2. I say cunning For as it is said of Antichrist that he shall come So it may be said of most false teachers that they doe come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess 2. 10 that is not only with all deceivablenesse as we render it meaning thereby deceitfullnesse for so they come even to the Elect who are not deceivable but with actuall deceit as those words litterally signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those that are to perish Had not the Elect the Spirit to lead them and the word to light them they would never be able to avoid their snares for our Saviour saith of some of them And shall shew great signes and wonders insomuch that if it were possible they shall deceive the very Elect Matt 24. 24. Thirdly from God justice upon those who are seduced for their hypocricy Because they received not the love of the truth c. And for this cause God shall send them strong delusions that they should believe a lie 2 Thess 2. 10 11. Strong delusion or the efficacy of delusion for so the words in the Originall signifie i. e. Delusion that shall prevaile with them Them that is those that perish or those that shall perish for with the Elect sincere Christian it shall not prevaile I might name a great many more causes or occasions of mens being seduced but that I am loath to goe beyond my bounds There is one which I cannot forbeare to name because there hath been so frequent experience of it in these times and that is Covetousnesse according to the words of Paul For the love of mony is the root of all evill which while some coveted after they have erred from the faith c. 1 Tim 6. 10. The End for which God permits men to be thus seduced is said to be That they which are approved and are not hypocrites as they are but sincere may be made manifest 1 Cor 11. 19. which it seemes is so resolutely intended to be effected by this meanes that it is there said not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must be heresies among you That those which are approved c. They who are thus seduced by them Shall have this punishment if they have no other viz To be befooled and decieved by them and receive no good at all of them as they expected God saith of the false prophets They make you vaine or they deceive you so Hierom and the Chald par Jer. 23. 16. and so verse 32 They shall not profit this people at all FEARE Threatned and inflicted upon the wicked 1 Of God It is said that when Jehosaphat fell to teaching the people the Law of God The feare of the Lord fell upon all the Kingdomes of the lands that were round about Judah so that they made no more war against Jehosaphat 2 Chron. 17. 10. Because though they did not acknowledge him themselves yet this they knew that whoever he was if he were able he would protect those that did acknowledge him when they were obedient to him see Chron. 20. 29. 2 Of The Godly Egypt was glad when they departed for the feare of them fell upon them Ps 105. 38. So that the favour which they had in the sight of the Egyptians to borrow their Jewels Exod 11. 3. seemes to have had more feare in it then love which made them to lend not so much to furnish them for their journey as that they might be the sooner rid of them For what love is so great as to make a man lend another a great deale of money just as he is running away Observe therefore God's wonderfull manner of making the enemies of his Children serviceable to them 3 Of Such as themselves are Behold I will bring a feare upon thee saith the Lord of Hoasts from all those that be about thee Jerem 49. 5. to the Ammonites and so of the Elamites verse 37. For I will cause Elam to be dismayed before their enemies I will indeed this worke is very proper to God and very much to be observed especially when we see it in such men as were otherwise bold and fearlesse 4 Of Any thing and for nothing With this fear God threatned the Israelites themselves if they persisted to walke contrary to him And upon them that are left alive of you I will send a faintnesse into their hearts in the lands of their enemies and the sound of a shaken leafe shall chase them and they shall fly as flying from a sword and they shall fall when none persueth Levit 26. 36. So Deut 28. 65 66 67. The Lord shall give thee there a trembling heart fayling of eyes and sorrow of mind c. Certainly this fearefulnes was a greater punishment to them then their captivity and is as great a punishment almost as can be inflicted as may be guessed by the Emphasis and estimate which seemes to be set upon the blessing that is contrary to it viz when none shall make us afraid For this blessing was promised to the Israelites if they would be obedient in the Chapter of Leviticus above quoted verse 6. It was promised by Job to the godly man chap. 11. 19. And it was promised and prophecyed by the Prophets to believers in the time of the Gospel Ezek 34. 28. Jer 30. 10. c. Neither hath the punishment of fearefulnesse been only threatned to the wicked or the blessing of boldnesse only promised to the godly but constant experience hath made it good that the wicked are seldome free of their punishment or the godly to seek of their blessing Bona conscientia prodire vult conspici ipsas nequitia tenebras timet which I cannot render in better english then this The wicked fly when noe man purfueth but the righteous is bold as a Lion Prov. 28. 1. Feare of men and Fearefulnesse out of distrust of God's goodnesse The feare of man bringeth a snare Prov 29. 25. A snare to make men fall into mischife and misery for it follows Who so putteth his trust in the Lord shall be safe as well as or because it is a snare to make them fall into mischeife and sinne even as it was to Saul when he was commanded to destroy all the Amalekites according to his owne words I have sinned for I have trangressed the commandment of the Lord and thy words because I feared the people and obeyed their voyce 1 Sam 15. 24. I say according to his words because by these words it may be gathered that this feare was the cause of his sin but otherwise that which is immediatly intended in them seemes to be a Confession of that feare as a sin it selfe for the same word is prefixed to transgressed and to feared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because I transgressed and 〈◊〉 〈◊〉 〈◊〉
A third punishment that the Scripture reports to have befallen men for this sinne is Death The Israelites after their fight with the Benjamites according to the oath which they had made that whosoever came not up to Mispeh to joyne with them in revenging the abuse of the Levite's Concubine Judg. 19. should be put to death Judg. 21. 5. when they found none of the city of Jabesh-Gilead there they presently sent thither twelve thousand men and put them all to the sword men women and children vers 10. onely fourehundred virgins were suffered to live whom they gave for wives to the Benjamites upon their comming in to them v. 14. because they themselves had every one sworn before not to give his daughter to a Benjamite v. 18. Nabal that churle denying to help David's army with provision was threatened with the slaughter both of himselfe and all his familie 1 Sam. 25 10 22. And although David were restrained by the entreaty and liberality of Abigail his wife from avenging him with his owne hand v. 33. yet in a very little while after the hand of God found him out and stroke him to death And it came to passe about ten dayes after that the Lord smote Nabal that he died v. 38. Certainly Not-joyning with the Godly in their godly designes and especially those which they undertake upon God's command God cannot take it well and it is a thousand to one but hee punisheth it in whomsoever it be Methinkes I heare Moses angrily expostulating with the Reubenites and Gadites for desiring leave to take up their abode on this side Jordan and not goe over the river with the rest of their brethren Shall your brethren goe to warre and shall yee sit here And wherefore discourage yee the heart of the children of Israel from going over into the land Num. 32 6 7. How angrily doth God by the Prophet Ezekiel threaten and in his threat aggravate by expressions the Egyptians their not helping Israel according to their promise And all the inhabitants shall know shall know viz. by sad experience That I am the Lord and therefore have power and authority to revenge because they have beene a staffe of reed to the house of Israel when they tooke hold of thee by the hand thou didst break he changes the person for anger and rend all their shoulders and when they leaned upon thee thou brakest and madest all their loynes to be at a stand cap. 29. 6 7. Though he punished the Israelites for trusting in the Egyptians Isa 30. 3. yet will he punish the Egyptians for not being trustie to the Israelites Another man's wickednesse is no excuse for mine Paul prayed for those that forsooke him when he came to his answer before Nero that it might not be laid to their charge 2 Tim. 4. 16. and therefore surely he feared that it would The words in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeme to import as much as if it had been said I would or Oh if it might not or I should be glad it might not be laid to their charge but I feare it will I have beene the longer upon this subject because I perceived what an odious sin the Scripture made it in the Ammonites and Moabites and because I see how the best of us make it a very little or no sinne at all not to help God's people so long as we doe not hurt them Helping of the VVicked Helpers of the Wicked are punished or threatned 1 With God's anger Jehu the Seer told Jehoshaphat for helping of Ahab Shouldest thou help the ungodly and love them that hate the Lord therefore is wrath upon thee from before the Lord 2 Chr. 19. 2. That hate the Lord. The Septuagint translate whom the Lord hates If we may not hate I am sure we must not love those whom the Lord hates I meane we must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as their word is associate with them in friendship We usually take it unkindly to see our friends loving to them that hate us Do not I hate them that hate thee saith David Ps 139. 21. Yea I hate them with a perfect hatred v. 22. 2 Non-successe in other designes Then Eliezer the sonne of Dodonah of Mareschah prophecied against Jehoshaphat saying Because thou hast joyned thy selfe with Ahaziah the Lord hath broken thy workes and the ships were broken that they were not able to goe to Tarshish 2 Chr. 10. 37. Heresie See False Teachers Hinderers of the good workes of others Are as sure to be punished as they that doe those workes are to have their prayers heard and surer too Nehemiah prayed that God would thinke upon Tobias and Sanballat onely for endeavouring to affright him from building the wall of Jerusalem with reports that his enemies conspired to kill him Neh. 6. 14. And as they are sure to be punished for their sinne so for the most part they have no successe in their endeavours That Baal-zephon spoken of Exod. 14. 2. is thought by the Jewes to have beene an Idol made by the Egyptian witches and placed in the wildernesse to hinder the Israelites in their departure from Egypt But it seems it could do nothing upon them for all it 's looking * and staring for the name comes from Tsapha to looke or watch but the Israelites out lookt him and had a speciall command from God to encamp just over against him as it were on purpose to shew they cared not for him Surely there is no enchantment against Jacob neither is there any divination against Israel or any other of God's people especially when they are going to the land of Canaan or are doing that for which they have God's commission and command to warrant them Read the history of God's severe punishing the Philistins for detaining the Arke 1 Sam. 5. Hindering Conversion Hinderers of the Conversion of others Threatned With Woe Woe unto you Scribes Pharisees hypocrites for ye shut up the Kingdome of heaven against men for ye neither goe in yourselves neither suffer them that are entring to goe in Mat. 23. 13. Ye affright them from being my Disciples by your censures of Excommunication and yee keep them from the knowledge of the Messiah by not permitting the reading of the Prophesies to any but your selves for this was the practise of the Scribes and Pharisees Beza thought that Christ in these words alluded to that sort of traditions amongst them which the Talmudists call Sig Lethorah that is sepimentum legis the hedge or fence of the Law because forsooth by the use of them they kept men from transgressing the Law whereas it was rather a Blind to keep them from the knowledge of the Law And indeed there seemes to be the more ground for this conceit of his because our Saviour calls them Hypocrites as if he had reproved their Hypocrisie in carrying the keyes pretending to keep the Law for the people when they kept it from them Just as the dog that
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
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
say is not the Lord among us None evill can come upon us Therefore shall Zion for your sake bee plowed as a field Mic 3. 11 12. 3 God's abhorring of them I the Lord love judgement I hate robbery for burnt offerings Isa 61. 8. Such robberies the Scribes and Pharisees to whom Christ spake those wordes before mentioned were guilty of who pretending they tooke it for pious uses as for offerings and the like by this means rooked the poore widows and orphanes of their livelyhood God abhorres such pretended religion as much as he did the hire of an whore or the price of a dog brought into his house though it were for a vow which he saith were an abomination to him Deut 23. 18. It was the saying of an Heathen that the Gods could not be made propitious with offering sacrifices to commit wickednesse 4 God's being against them Behold I am against the Prophets that use their tongues say HE SAITH Jer. 23. 31. 5 God's severe punishing them For thus he complaines Whose possessours slay them and hold themselves not guilty and they that sell them say Blessed be the Lord for I am rich Zach. 11. 5. Religion only in Shew Threatned 1 With Having no reward Take heed that yee doe not your almes before men to bee seen of them otherwise yee have no reward of your father which is in heaven Mat. 6. 1. No reward of your father All the reward you have is that which you do it for how can you expect any other viz. The praise of men They disfigure their faces that they may appeare unto men to fast verily I say unto you they have their reward Mat. 6. 16. They have their reward they are paid and let them look for nothing in heaven hereafter Hitherto may you referre that in Timothy if you expound it of fasting with Beza Bodily exercise profiteth nothing 1 Ep. 4 8. 2 Woe Woe unto you Scribes and Pharisees for yee make cleane the outside of the cup and the platter but within they are full of extortion and excesse Mat. 23. 25. Repenting late Strive to enter in at the strait gate For many I say unto you will seek which doe not strive to enter in and shall not be able When once the master of the house is risen up hath shut to the doores and yee begin to stand without and to knock at the doore saying Lord Lord open unto us and he shall answer and say unto you I know you not whence you are c. Luk. 13. 24 25. Reported well of by all Woe unto you when all men shall speak well of you Luk. 6. 26. Reproaching Threatned 1 With certaine punishment because God takes speciall notice of it Thou hast heard their reproach O Lord and all their imaginations against me Lam 3. 61. Ps 69. 19. Whosoever shall say to his brother Raka shall be in danger of the councell but whosoever shall say thou foole shall be in danger of hell fire Mat. 5. 22. 2 With sad and heavy judgments denounced in very angry expressions I have heard the reproach of Moab and the revilings of the children of Ammon whereby they have reproached my people and magnified themselves against their border Therefore as I live saith the Lord of hosts the God of Israel surely Moab shall be as Sodom the children of Ammon as Gomorrah even the breeding of nettles and salt pits and a perpetuall desolation The residue of my people shall spoile thē the remnant of my people shall possesse them Zeph 2. 8 9. See Eze 21. 28. concerning the same people 3 Exclusion out of heaven Nor revilers nor extortioners shall inherit the kingdome of God 1. Cor 6. 10. Certainly a reviler is as much out of charity in his heart as a man can be and God lookes not so much to uncharitablenesse what it is either in our speech or our actions for that is according to our power as what it is in our hearts There is an example or two of reproachers severely punished 1 Nahash the Ammonite when he besieged Jabash Gilead would not yeeld to the desire of the inhabitants to enter into covenant with them although they profered to serve him but with this condition viz that he might thrust out all their right eyes and lay it for a reproach upon all Israel 1 Sam 11. 2. But the inhabitants sent immediatly to Saul who came with his army upon the Ammonites in the morning watch slew them untill the heat of the day And it came to passe that they which remained were scattered so that two of them were not left together vers 11. 2 Nabal the Carmelite when David sent his servants to him for victualls for his men gave them this reproachfull answer Who is David and who is the son of Jesse There be many servants now adaies that break away every man from his master 1 Sam 25. 10. Now which sin it was that was punished whether his not giving David provision or his giving this reproachfull answer I knowe not But it is said in the same Chapter v 38. And it came to passe about ten daies after that the Lord smote Nabal that he died Had not his wife Abigail pacified David with a present he had been kil'd by him before ver 33. but the punishment was more notorious this way viz by the hand of God Reproofe Such as doe not Give it If Parents they are sometimes punished by God of which see in the Chapter of Parents Sometimes by their children themselves Thus was David punished by his son Adonijah of whō is it said that his father had not displeased him at any time in saying why hast thou done so 1 Kings 1. 6. But he took a course to work him trouble enough to reward him for his gentlenesse for hee sought to make himselfe King ver 5. If they are God's Ministers I know not what they may expect Their case is bad enough doubtlesse as you may gather by the Prophet Isai's words if the Latine translation be right Woe unto me because I have held my peace ch 6. 5. Those who follow this translation some of them interpret it of the Prophet's not reproving King Vzziah so boldly as he should for medling with the Priests office 2 Chr. 26. 16. Others because he did not see him putt out of the City according to the Law for the Lepers Lev. 13. 46. But this last we have the lesse cause to suspect for what is said in that chapter but now quoted v. 21 viz. That he dwelt in a severall house Such as doe not Take it punished 1 With Errour He is in the way of life that keepeth instruction bnt he that refuseth reproofe erreth Prov 10. 17. 2 Destruction Correction is grievous unto him that forsaketh the way and he that hateth reproofe shall die Prov. 15. 10. The way againe as it was before For there is no other way to come to life
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
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
He of wicked decrees which they made themselves Whereby they should not live God's statutes only are such Which if a man doe he shall even live by them vers 11. 13. 21. 4 For Stubbornnesse in obeying his word refusing to heare Thou shalt say unto them thus saith the Lord God he that heareth let him heare and he that forbeareth let him forbeare For they are a rebellious house Ezek 3. 27. He that forbeareth let him forbeare Aquila translates He that leaveth shall be left And so saith Hierom who parallels these words with those in Luke ch 8. 18 and from him that hath not shall be taken away even that which he seemeth to have But my people would not hearken to my voice and Israel I would none of me so I gave them up to their own hearts lust and they walked in their own counsells Ps 81. 11. 1. See Mat 23. 32. Rev 22. 11. Slanderers or False Accusers Doubtlesse shall suffer many punishment For David hath many prayer-like Prophecies and Propheticall praiers in the Psalmes against them◠usually describing them under the name of Flatterers and lyars deceitfull persons Among the rest there is one dreadfull one against Doeg the Edomite in the 52 Psalme Where without speaking any thing of his killing the Priests at the command of Saul 1 Sam 22. 18. but only of his wicked tongue after complaint made of his lying v. 3. as well as his deceitfullnesse vers 4. whereby it appeares he did more then tel◠Saul of Abimelech's entertaining David which is all that is mentioned in Samuel ◠Sam. 22. 10. and was true enough as you may see ch 21. 2. 9. in the 5 verse thus hee speaks God shall likewise destroy thee for ever c. But give me leave to shew after my wonted manner the severall punishments which I meet with in these and other Scriptures according to their different quality Now they are 1 Shame that 's the least by not having their wills upon those whom they slander Those who slandered the Prophet Jeremy to Zedekiah in saying that hee sought not the welfare of the people but the hurt Jer 38. 4 because he disheartned them by his prophecies from standing out against the Assyrians see what he saith of them ch 20. v. 10. I heard the defaming of many Report say they and we will report or accuse him to the King as the Scribes sent forth their Spies to observe our Saviour that they might accuse him to the Governour Luk 20. 20. All my familiars watched for my halting a complaint which David often makes saying peradventure he will be enticed and we shall prevaile against him c. But he addes immediatly v. 11. But the Lord is with me as a mighty terrible one therefore my persecutours shall stumble and they shall not prevaile they shall be greatly ashamed For they shall not prosper their everlasting confusion shall never be forgotten 2 The evill which they intended by slandering to bring upon others So Haman who slandered the Jewes to the King of Babylon that they kept not his lawes Esth 3. 8 intending to have them all massacred verse 9 was put to death himselfe and hanged upon the gallowes which he made for Mordecai Esth 7. 10. If men doe not execute this punishment as it is not often that they doe because the hearer usually is pleased with such newes and the other is ignorant of it yet God will For having shot their arrowes secretly when men knew it not so that they hurted them suddenly before they thought of it Psal 64. 4. God also shall shoot at them with his arrowes and suddenly shall they be wounded v. 7. 3 Being excluded the houses of men even of those to whom they bring their slanders this is the least For thus David speakes where he is telling what he would doe when he came to be King Who so privily slandereth his neigbour him will I cut off Psal 101 5. It could not be meant of such as were Slanderers in Saul's time for such he would never admit at all 4 Being excluded the house of God as we may well conjecture for David Psal 15. having asked vers 1. Lord who shall dwell in thy Tabernacle afterwards makes answere to himself that such and such among the rest he that backbiteth not with his tongue vers 3. 5 A Curse Cursed be he that smiteth his neighbour secretly Deut 27. 24. Smiteth there is little difference betweene him who hurts a man first with his tongue and him who afterwards upon his false accusation hurts him with his sword smite they doe both only secretly publickly is all the oddes and what is that with God David calls the tongue of Slanderers a sword Ps 64. 3. See the hurtfullnesse of a slanderous tongue notably described by the Sonne of Sirach Ecclus. 28. 14. to the end 6 Vtter destruction of them and their families Amaziah a Priest of Bethel accusing the Prophet Amos to Jeroboam the King of Israel of conspiring against him Amos 7. v. 10 in the 17 verse is thus threatened Thy wife shall be a harlot in the city and thy Sonnes and thy Daughters shall fall by the sword and thy land shall be divided by line and thou shalt dye in a polluted land And thus is that of Doeg's being rooted out of the land c in the place above quoted Ps 52. 5 interpreted because say the Hebrewes the children are the root when the tree is cut down or a man is dead from whence spring new branches that is Nephewes Ezekiel chap 22. being about to threaten Jerusalem with captivity first makes complaint of some notorious sinnes and among the rest this was one In thee are men that carry tales to shed bloud v. 9. To shed bloud There are but few such men but are bloudy-minded If they doe not speake to that end that another man's bloud may be shed yet they would be glad if that were the end and it is not seldome that it proves so Thus you have seen what evills a slanderous tongue may occasion to the slanderers themselves And good reason they should have some hurt among so much as it does The Hebrews call a slanderous tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Evill tongue The Chaldee Paraphrase almost every where expresseth the sinne by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Treble tongue And so in that chapter of Ecclesiasticus which before I referred you to vers 15 it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Third tongue And the reason they give is because it doeth hurt to three persons viz the hearer the accused and the speaker himselfe It may be so likewise called from speaking three manner of waies For 1 The Slanderer flatters the party whom he will slander to make him the more ready to trust him 2 He slanders that party to whom he means to slāder him that so he may speak his mind the more freely against him 3 He tells againe
Augustine theirs did who when our Saviour was risen out of the grave said His disciples came by night and stole him away while we slept Matt. 28. 13. For saith he if they were asleepe how came they to know so much And in like manner the speech of those whom the same men viz the chief Priests suborned to witnesse against him to put him to death For that which is strange to observe considering what cunning men they had to teach them their tale though there were many of them and though they brought divers accusations yet were they not able to make any two testimonies agree together Mark 14. 56 59. Word of God Such as obey it not 1 They have no title to God's Covenant nor to any thing contained in the word But unto the wicked God saith what hast thou to doe to declare my statutes or that thou shouldest take my Covenant in thy mouth seeing thou hatest instruction and castest my words behind thee Ps 50. 16 17. 2 They are sure to be punished especially if it be the word of the Gospel See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turne away from him that speaketh from Heaven Heb 12. 25. 3 Their punishments have been great and without remedy Because they rebelled against the word of God and contemned the Counsell of the most high Therefore he brought downe their heart with labour◠they fell downe and there was none to help Psalm 107. 11 12. See Jer 26. 4 5. 6. Let such heare the word never somuch nay declare it and preach it never somuch yet if they build upon this only and presume thereupon that the promises contained in the word are theirs and that Christ is their Saviour they are in no better condition then he that without a foundation built his house upon the sand for that is our Saviruo's comparison Mat. 7. 26. Every one that heareth these sayings of mine and doth them not shall be likened unto a foolish man which built his house upon the sand Those that believe it not 1 They will not be profited by it nor be partakers of what it promiseth For unto us was the Gospel preached as it was unto them but the word preached did not profit them not being mixed with faith in them that heard it Heb. 4. 2. 2 They will without question be condemned For the word which they have sleighted shall judge them He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judge him in the last day John 12. 48 and all the Ministers whom they have heard and their writings which they have read shall accuse them Doe not thinke that I will accuse you to the Father there is no need of that though I have cause enough There is one that accuseth you even Moses in whom ye trust chap. 5. 45 46. Mark how angrily God threatens the Jews for not believing the Prophet Jeremy They have belied the Lord and said it is not he neither shall evill come upon us neither shall we see sword nor famine and the Prophets shall become winde and the word is not in them thus shall it be done unto them Wherefore thus saith the Lord God of hoasts because yee speake this word behold I will make my words in thy mouth fire and this people wood and it shall devoure them Jer 5. 12. 13 14. Such as will not heare it 1 God is exceeding angry with them They refused to hearken and pulled away the shoulder and stopped their eares that they should not heare yea they made their heart as an adamant stone lest they should heare the law and the words which the Lord of hoasts had sent by the former Prophets Therfore came a great wrath from the Lord of hoasts Zach 7. 12 13. So in Jeremy To whom shall I speake and give warning that they may heare Their eare is uncircumcised and they cannot harken behold the word of the Lord is unto them a reproach they have no delight in it Therefore I am full of the fury of the Lord I am weary with holding in c. Ch 6. 10 11 See also vers 19. and ch 7. 13 14 15. 2 They shall be certainly punished God told Moses concerning the Prophet whom he would raise up in his roome And it shall come to passe that whosoever will not hearken unto my words which he shall speak in my name I will require it of him Deut. 18 19. The punishments which the Scripture mentions are 1 God's not hearing their prayers in their misery as in that place of Zachary last quoted Therefore it is come to passe that as hee cried and they would not heare so they cryed and I would not heare saith the Lord of hoasts v. 13. Nay insteed of hearing them abhorring of them He that turneth away his eare from hearing the law even his prayer shall be abomination Prov 28 9. 2 Giving up to their lusts But my people would not hearken to my voice and Israel would none of me So I gave them up to their own hearts lust and they walked in their owne counsells Ps 81. 11 12 3 Greater condemnation then those have who never had the word to heare Whosoever shall not receive you nor heare your words When yee depart out of the house or city shake off the dust of your feet Verily I say unto you it shall be more tolerable for Sodome and Gomorrha in the day of judgement then for that city Mat 10 14 15. Our Saviour thus spake to the twelve Apostles when hee first sent them and he said the like to the seventy disciples Luk. 10 11 12. Such as despise it Their end shall be destruction Who so despiseth the word shall be destroyed but he that feareth the commandement shall bee rewarded Prov 13. 13. Words idly spoken Our Saviour told the Jewes I say unto you that every idle word that men shall speake they shall give an account thereof Matt. 12. 36. Idle word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that which we usually meane by idle talke viz wicked and profane only but uselesse and needlesse and of which there comes or is intended no good Workes neglected No Salvation What doth it profit my brethren if a man say he hath faith and have no workes Can faith save him Jam. 2. 14. Offer the sacrifice of righteousnesse saith David and put thy trust in the Lord Psalm 4. 5 or else thy trust is vaine That they might set their hope in God and not forget the workes of God but keepe his commandements saith the same Prophet Psalm 87. 7 otherwise they might be one day ashamed of their hope faith without the observation of the Commandements being but a dead faith and not a lively ashamed The Jewes were told that unlesse they did thorowly amend their waies and their