of sinnes that border very close upon Idolatry is exceeding great and therefore I thought I might doe well If it were for nothing but because of them to produce the punishments concerning Idolatry that so fearing to commit this sinne you may the more be afraid likewise to commit them being so neer it for feareof committing this before you are a ware As to the other reason I shall give this satisfaction that my purpose is to produce only the more noted places of Scripture and where it is more plainly expressed that Idolatry and not any other sinne was the maine cause of such a punishment Now the threats and punishments which concerne Idolatry are expressed either in Generall termes or in particular In Generall thus Woe unto him that saith unto the wood awake c. Hab 2. 19. If thou serve their Gods it will surely be a snare unto the Exod 23. 33. The particular punishments are 1 Sorrowes Their sorrowes shall be multiplied that hasten after another God Ps 16. 4. 2 Deprivation of temporall blessings Take heed to your selves it is for your owne good and you shall hurt no body but your selves if you doe not that your heart be not deceived and ye turne aside and serve other Gods and worship them And then the Lord's wrath be kindled against you and he shut up the heaven that there be no raine and that the land yeeld not her fruit c. Deut. 11. 16 17. 3 God's refusing to speak to them in his word or to heare them speak to him in prayer Son of man these men have set up their Idols in their heart and put the stumbling blocke of their iniquity before their faces should I be enquired of at all by them Ezek 14. 3. Should I be enquired of the interrogation seems to imply that they did enquire of God as is to be seen likewise in the following verse Men may be Idolaters I speak this to the Papists even when they pray to God if they retaine their Idols In Hosea c. 4. 15 The Jews are forbid to goe up to Bethaven though they sweare the Lord liveth In Zephany c. 1. 5. there is mention made of some that sweare by the Lord and by Malcam or according to the Original to the Lord and IN Malcham as the Papists say they direct their worship to God only IN or THROUGH their Images But in the second and third verses there is almost as heavy a threat pronounced against such as against any Idolaters in any place I will utterly consume all things from off the land c. Take some examples of this Idoll-godlynesse Popish linsey woolsey-worship which perhaps is worse then pure Idolatry as adultery is worse then whoredome 1 Micah's Mother who said she had dedicated that silver to the Lord forsooth whereof as she said she intended to make a graven Image and a molten Image Jud 17. 3. 2 The Israelites in the reigne of Ahab who halted between the worship of God and the worship of Baal 1 Kings 18. 21. 3 The Jewes in the reigne of Manasseh who did sacrifice still in the high places yet unto the Lord their God only 2 Chr 33. 17. 4 The people which were sent by Shalmaneser to inhabit the country of the ten Tribes of whom it is said They feared the Lord and served their owne Gods 2 Kings 17. 33. But you may see such worship and such feare was counted as none at all by God for in the very next verse it followes Vnto this day they doe after their former manners they FEARE NOT the Lord though it were said before even in relation of those manners that they feared him 4 Excommunication and Banishment Thou shalt make no Covenant with them nor with their Gods They shall not dwell in thy land c. Exod. 23. 32 33. The Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not sit with them 5 Spirituall Blindnesse Exekiel relating the Jewes their manner of making an Idol and worshipping it after they had made it thus speaks He hath shut their eyes that they cannot see and their hearts that they connot understand Isa 44. 18. And well might he say so for had they had any sense or understanding left in them it was impossible they could have been so mad as to worship a thing that they made with their owne hands see Rom. 1. 21. 6 Delusion Every one c. Which setteth up his Idoles in his heart c and cometh to a Prophet to enquire of him concerning me If the Prophet be decived when he hath spoken a thing I the Lord have deceived that Prophet Ezek 14. 9. 7 Giving up to sinne Wherefore God also gave them up to uncleannesse c. Rom. 1. 24 mention is made of Idolatry in the next verses both before and after 8 Conquest by enemies as is to be seen especially in Judges c. 2. 13 14 15. Where it is said that when the Israelites served Baal and Ashtaroth they could not stand before their enemies but whither soever they went out the hand of the Lord was against thēfor evill as the Lord had said as the Lord hath sworne He had said it and sworne it Thus were conquered The Jewes in the reigne of Rehoboam by Shishak King of Egypt 1 King 14. 23 compared with 25. The Israelites in the reigne of Jehoahas by Hazael King of Syria 2 Kings 13 3 and in the reigne of Menahem by Pul King of Assyria 2 Kings 15. 19. The Jewes againe in the reigne of Jehoiakim by Nebucadnezar 2 King 23. 37 compared with chap 24. 1. Let Rome take heed of Idolatry That which they themselves will confesse to be Idolatry continued amongst them till Honorius his time and Austin saies it was the maine cause of the conquest of that City by the Barbarians 9 Captivity and Losse of liberty to worship the true God if they would Thus were punished Once The Ten Tribes in the reigne of Hoshea by Shalmaneser King of Assyria 2 King 17. 16. 18. 20. The Jewes twice viz. in the reigne of Jehoiachim ch 24. 9 12. and in the reigne of Zedekiah vers 19. comp with ch 25. 1. and both times by Nebuchadnezar which punishment was no more then what they were told of should be inflicted if they followed Idols before ever they went into the land of Canaan For thus spake Moses unto them in the last yeare of their journey when they were in the wildernesse on this side Jordan When thou shalt beget children and childrens children and shalt have remained long in the land and shall corrupt your selves and make a graven image or the likenesse of any thing and shall doe evill in the sight of the Lord thy God to provoke him to anger I call heaven and earth to witnesse against you this day that yee shall soone utterly perish from off the Land whereunto you goe over Jordan to possesse it ye shall not prolong your dayes upon it but shall utterly be
purpose could have beene fulfilled nor his command obeyed but that he might destroy them as the Lord commanded Moses Josh 11. 19 20. That he might destroy them As a man cannot be saved with hardnesse of heart so he cannot well be destroyed without it For if his heart be 〈◊〉 hard he will repent and if he repent he hath a promise of mercy Ezek. chap. 33. v. 11. 6 Death eternall But after thy hardnesse and impenitent heart for they are inseparable treasurest up wrath such a treasure of it as will never be spent against the day of wrath and revelation of the righteous judgement of God Rom. 2. 5. A man with a stony heart can never be saved for whom God saves he gives him a heart of flesh Ezek. 11. 19 20. He that hath a face that is harder then a rocke Jer. 5. 3. can never blush for the blood wil not run in it he that hath a neck that is an iron sinew Isa 48. 4 ◠can never turne He that hath a hard heart hath both so that he cannot be ashamed of his former way nor turne into another way and therefore must needs perish from the right way A Hard heart is no more capable of glory then it is of Grace and it is no more capable of grace till it be softened then hard wax is of an impression till it be molten 'T is with men that are waxen fat as it is with Bullocks that are fatted they are fit for nothing else it is a signe they are intended for nothing else but slaughter and destruction Till a man be hardened in sin God may lay his hand upon his sword take it off againe severall times hee may threaten and threaten to punish and yet repent and repent but if once he sees a man's heart hardened it is a thousand to one but then he is weary of repenting as a man will be of striking upon a hard piece of wood which his axe cannot enter and his hand will take hold of judgement Deut. 32. 41. God did not leave repenting with the Israelites till they left repenting first Before they had hardened their hearts in sinning against him he did but say what he would do but when once their hearts were hardened he takes up a resolution not to alter his resolution and sweares unto them in his wrath that they should not enter into his rest Ps 95. 11. And indeed those Israelites of whō those words are spoken who rebelled against the Lord refused to goe on in their journey upon the evill report of a few cowardly spies who had heard and seen so many threats punishmēts so many promises mercies those men which have seen my glory my miracles which I did in Egypt the wildernesse have tempted me now these ten times that they notwithstanding should harden themselves to rebell against the Lord now at last when they were come so neer their journeies end it was such a provocation as God could not possibly put up Surely they shall not see the land or If they do c. then I am not God which I sware unto their fathers neither shall any of them that provoked mee see it Num. 14. 23. And therefore in the Psalme but now cited in the 8 verse David bade the Jewes take heed how they hardened their hearts as those their forefathers did lest God's anger should kindle against them also in the like resolute manner so as never to be appeased What ever thou dost doe not provoke God by hardening thy selfe against him 1 Because it cannot possibly doe thee any good It is in vaine to thinke we are stronger then hee 1 Cor. 10. 22. Who hath hardened himselfe against him and prospered Job 9. 4. 2 Because it will necessarily doe thee hurt Happy is the man that feareth alway but he that hardeneth his heart shall fall into mischiefe Prov. 28. 14. Labour above all things to be tender-hearted and be wary how thou crossest a tender hearted father for none more angry then such a one if he be once exasperated Especially when he correcteth thee be sure to yeeld and amend for hardnesse at such a time provokes him insufferably A father that corrects his child if he neither weep nor so much as seeme to care for it will be grieved to the heart he shakes his head and throwes away the rod and a thousand to one but he resolves never to looke any more after him Hastinesse See Rashnesse Hatred For this men are punished 1. With Need of their help whom they hate The Gileadites who hated their brother Jephtah and turned him out of doores for being the Son of a Harlot Judg 11. 2 afterwards when the Ammonites made warre with them were faine to send to him to be their Generall vers 6. 7. Surely had men but so much Policy as they should have they would avoid hatred and enmity First because there is no body so selfe-sufficient but one time or other he may stand in need of another mans help Secondly because there is no body so insufficient but one time or other his help may stand another man instead And thirdly because there is no body but his necessities are so various that seeing God hath so variously endowed men with abilities such a mans help may stand him in steed when no bodies help but his will serve 2 God's doing good to those whom they hate then which there can be no greater punishment because there can be no greater vexation then to be so punished When the Lord saw that Leah was hated he opened her womb but Rachel was barren Gen 29. 31. If Joseph's Brethren Hate him for dreaming a dreame he shall dreame againe notwithstanding that and dreame better Insteed of having obeysance made only by their sheafes to his sheafe he shall have it made by the Sun and the Moone and eleven starres to his owne person Gen 37. 5 7 8 9 which was a more plaine revelation of his future preferment Malicious prosecuting men with hatred is like a succeslesse assault made upon a weak Fort which doth but cause the enemy to make it the stronger guard it the better God very often doth as I have seen many Parents doe when they see one of their childrē hated by his brethren viz If they hated him love him if they loved him love him better and resolve to give him the more Me thinks therefore thou mightest forbeare to hate another were it but for meere envy to him 3 Their owne hurting themselves viz By not believing or refusing to aske or follow the advice of those whom they hate Ahab said to Jehoshaphat There is yet one man Micaiah by whom we may enquire of the Lord but I hate him for he doth not phophecie good concerning mee but evill 1 King 22. 8. and therefore refusing his advise viz. Not to goe up to Ramoth Gillead he went up and was there wounded and died of his wound v.
and would have also slaine Elijah 1 Kings 19. 14 was throwne out at window by her servants and troden under foot by her enemies and eaten up by the dogs 2 King 9. 36. according to Elijahs prophecy 1 King 21. 13. 2. Herod Antipas who beheaded John the Baptist Mat. 14. 10 was banished into France and there murdered as he was a hunting You may marke the end also of Herod Agrippa who imprison'd Peter and James although his death be by Luke attributed to another cause Act 12. 33. The Angel of the Lord smote him because he gave not God the glory and he was eaten of wormes and gave up the ghost 3 Nero who caus'd Paul to be put to death he call's him the Lyon 2 Tim. 4. 17 had been drawn through the city and whipped to death according to the sentence of the Senate but that he cut his own throat before Lastly Domitian called also Nero by the people who banished John the Evangelist into the Island Patmos was conspired against and murdered by his own wife and some of his friends and after his death both his name and all his Acts were eras'd and abolished by the decree of the Senate But what doe I talke of persecuting by offering violence when as Such as Mocke at them are punished 1 With Wrath unappeaseable But they mocked the messengers of God and dispised his words and misused his Prophets untill the wrath of the Lord arose against his people till there was no remedy 2 Chron 36. 17. Against his people c. whom he was loath to be so angry with bâ—t being thus provoked he could not forbeare 2 Severe punishment both on them and theirs The Jewes because the Prophets had told them so many prophecies of God's judgements for their sinnes and of nothing else and because they saw none of those prophecies yet fulfilled at length began to mock at them when they met them and to aske them in derision because with those words usually they began their prophecie especially of Gods judgements What is the burden of the Lord and their false Prophets and Priests would doe the like But they are thus threatened by Jeremy And as for the Prophet and the Priests and the people that shall say the burden of the Lord I will even punish that man and his house Jer. 23. 34. So v. 36. Every man's word shall be his burden viz. either because God would burden them with heavie judgements for thus speaking or because it should lye as a burden upon their consciences hereafter when those prophecies should be fulfilled to have thus derided them 3 Reproach for their reproach And I will bring an everlasting reproach upon them and a perpetuall shame which shall not be forgotten Jer. 23. 40. We all know the proofe of this The very name of a Jew is to use the Scripture language a reproach a by-word and a curse to this day though I believe these words are rather meant of their unhappinesse then of their wickednesse 4 Violent death by wild beasts As Elisha was going up to Bethel There came forth little children out of the city and mocked him and said unto him Goe up thou bald head Goe up thou bald head And he turned backe and looked on them and cursed them in the name of the Lord and there came forth two shee beares out of the wood and tare forty and two children of them 2 Kings 2. 23 24. Children what must the elder sort expect then Some make this Allegory which I mention because what is said is not impertinent to the subject in hand Christ a Crucifying was Elisha the Jewes mocking him and saying If thou be that Christ the Sonne of God come down from the Crosse were the children and Titus and Vespasian who shortly after destroyed both them and their City the two bears though in the masculinâ— gender because they were so fierce that they had better have met with a beare robbed * of her whelps then them Such as Despise them or sleight them Shall be punished as despisers of Christ himselfe He that heareth you heareth me and he that despiseth you despiseth me Luke 10. 16. Just as Moses told the Israelites Exod. 17. 2. Why chide you with me wherefore doe ye tempt the Lord. And ch 16. 7. he heareth your murmurings against the Lord. For what are wee that you murmure against us Let them put it off how they will viz that they despise not God but the men their distinction will not serve For he that truly respects me will respect any one that comes from mee for my sake Further Such as Believe them not have been punished and threatned 1 With violent death That Lord that would not believe Elisha who when Samaria was besieged by the Syrians even in the extremity of the famine prophecied that the next day a measure of fine flowre should be sold for a shekle c. was by him threatned that he should see it indeed with his own eyes to his conviction but he should but see it to his griefe for he should not eat of it which fell out accordingly for the next day hee was troden to death by the hungry greedy people as they pressed out at the gate to take the spoile of their enemies camp to satisfie their hunger 2 Kings 7. 2. 17. 2 Being worse dealt with at the day of Judgement then Sodome and Gomorrah and how bad is that like to be Whosoever shall not receive you nor heare your words when yee depart out of that house or city shake off the dust of your feet Verily I say unto you it shall be more tolerable for Sodome and Gomorrah in the day of judgement then for that city Mat. 10 14 15. Further Such as will not suffer them to reap their carnall things One may conjecture their Condition is not safe by the strictnesse of the charge given to the Israelites concerning the Levites Take heed to thy selfe for thou wilt hurt thy selfe most that thou forsake not the Levite as long as thou livest upoÌ„ the earth Deu. 12. 19 as long as thou livest upon the earth Come what will poverty or any condition yet be sure to remember him and that as long aâ— thou art upon the earth though thou art led captive out of thine own countrey See the charge repeated Deut. 14. 27. after which it is added vers 29. That the Lord may blesse themin all the worke of thine hand which thou doest Which seemes to be spoken as if otherwise hee would not in this manner blesse them Nay further yet Such as doe not stand by them in persecution Have cause to to feare as may be gathered by what Paul saies of those who deserted him At my first answer no man stood with me but all men forsook me I pray God that it may not be laid to their charge 2 Tim. 4. 16 See the ch of Not-helping the godly at the end Ministery Such
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
Remember therefore from whence thou art fallen and repent and doe thy first works or else I will come unto thee quickly will remove thy candlestick out of his place except thou repent Rev. 2. 5. 4 God forsaking of them which is but retaliation for their forsaking of him God said to Moses concerning the Israelites When thou art dead this people will forsake me break the covenant which I have made with them Then my anger shall be kindled against them in that day and I will forsake them and I will hide my face from them and they shall be devoured c. Deut. 31. 16 17. The spirit of God in Azariah thus spake to King Asa The Lord is with you while ye be with him and if ye seek him hee will be found of you but if you forsake him he will forsake you 2. Chron. 15. 2. See chap. 12. 5. 5 Conquest and Captivitie In the book of Judges in most places where there is mention made of any Conquest had over the Israelites you shall find this mentioned for a reason viz. that the people forsooke or forgat the Lord their God See chap. 3. 7. and chap. 10. 6 7. 9 10. 11. c. When Rehoboam had establishd the kingdome and had strengthned himselfe he forsook the Law of the Lord and all Israel with him it came to passe that in the fift yeare of Rehoboam Shishak King of Egypt came up against Jerusalem because they had transgressed against the Lord. 2. Chr. 12. 1. 2. See vers 5. So the spirit of God in Zachariah told King Ioash and his Princes Because ye have forsaken the Lord he hath also forsaken you 2. Chron. 24. 20. and according to his word the army of the Syrians came with a small company of men the Lord delivered a very great host into their hand because they had forsaken the Lord God of their Fathers So they executed judgement against Israel vers 24. 6 Destruction Thou hast forsaken mee saith the Lord thou art gone backward therfore will I stretch out my hand against thee and destroy thee I am weary with repenting Jeremiah 15. 6. T is spoken to the Jews so chap. 16. 11. the Prophet is bid to answer the people if they asked him the reason of Gods judgements upon them thus Because your Fathers have forsaken me saith the Lord and have walked after other Gods and have served them and have worshipped them and have forsaken me and have not kept my law Forsaken me is repeated as if it went very neere Gods heart to be forsaken by a people whom he had chosen or as if going to other Gods did not anger him so much as going from him or forsaking him Under the old Testament when God made the Law that if any one enticed another to worship Idols he should be stoned to death hee added this for a reason of the punishment or at least for an aggravation of the sin viz because he hath sought to thrust thee away from the Lord thy God which brought thee out of the land of Egypt from the house of bondage Deut. 13. 10. See the words of Hezekiah 2. Chron. 29. 6 7 8. Psal 13. 27. Particular persons as Kings and others have been punished or threatned 1 With being murdered And he forsook the Lord God of his Fathers and walked not in the way of the Lord. And the servants of Amon conspired against him and slew the King in his own house 2. King 21 22 23. Speaking of Amon King of Israel After the time that Amaziah did turne away from following the Lord they made a conspiracy against him in Jerusalem and he fled to Lachish but tbey sent to Lachisb after him and slew him there 2 Chron 25 27. 2 Being left to ruine themselves in their owne wayes The backe slider in heart shall be filled with his owne wayes Proverbs 14 14. 3 Impenitency and incurablenes It is impossible for those who were once enlightned and have tasted of the heavenly gift and and were made pertakers of the holy ghost and have tasted the good word of God and the powers of the world to come who have gon so farre and received so many good things If they shall fall to renew thē unto repentance Hebr 6 4 5 6. If they shall fall c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not fall forward viz remaining still in the right way but fall aside into another way fall off or fall away viz by a totall defection and revolting from the Faith for otherwise if it should be ment of only sinning againe as the Syriack translation renders unlesse it mean that great sin whereof we speake called in Hebrew Maal a Sin and usually renderd by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Apostacy it were a very hard saying and who could heare it 4 Rejection if thou continue in his goodnesse otherwise thou shalt bee cut of Rom. 11 22. 5 Noe pardon if they sin wilfully and against knowledge For if wee sin wilfully after wee have received the knowledge of the truth there remaineth no more sacrifice for sin Heb 10. 26. and so verse 38 If any man draw back my Soule shall have no pleasure in him David in his charge to his Sonne Solomon told him If thou seek him hee will be found of thee But if thou forsake him hee will cast thee of for ever 1 Chron. 28. 9. 6 Distruction temporall and eternall Consider this yee that forget God least I tea◠you in peices and there be none to deliver Ps 50 22. Wee are not of them that draw back to perdition Heb 10. 39. Those wandring starres to whom is reserved the blacknesse◠of darknesse for ever Jude 13. are by the glosse interpreted Apostates and it 〈◊〉 thought to be meant of the Corpocratian◠who denie the Divinity of Christ No◠only if a man doe returne back but if h◠doe but looke back it may bee as much a◠his life is worth as it was with Lots wife Remember Lot's wife Luke 17. 32. Noe man having put his hand to the Plow and looking back if fit for the Kingdome of God Luke the 9. 62. How grevious a thing Apostatizing or back sliding is in the sight of God may be gathered by his angry expressions concerning it especially such as we find in the Prophets directed to the Jewes calling them grievous revolters Jerem 6 28 Trecherous Judah four times in one chapter viz chap 3. v. 7. 8. 10. 11. verse 20. He compares them to a wife that leaves her husband And therefore his anger against this sin being exceeding great is usually called by the name of Jealousy which is the greatest anger that can be and the hardest to be appeased as you may see in an hundred places Deut. 32. 16. c. The very heathen their constancy to their Idols will rise up in judgement against them that forsake God Hath a Nation changed their Gods which
are no Gods But my People have changed their glory for that which doth doth not profit Jer. 2. 11. I will punish all such as are clothed in strange apparell Zeph. 1. 8. Se Isa 3. 18 to the end Jonathan the Chaldee Paraphrast makes these words to have been spoken of Idolatry sayes he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated qui perstrepunt ad cultum Idolorum that make a noyse at the worsbip of Idols I believe hee meanes shouting and clapping of hands and such like expressions of exultation and joy in use not only amongst the Gentiles but among the Jewes themselves when they went about Divineworship Psalme 55. verse 14 where wee translate wee walked into the house of God in Company the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with consent the Vulgar in terrore infeare the anonymous Paraphrast in hast the word in the Original is of the same roote with the word which this Paraphrast here useth viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies also noise it is not unlikely that the Prophet meant it of no other noise then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shouting clapping of hands that which he so often speakes of make a joyfull noise unto the Lord c. Ps 66. 1. Ps 95 1 2. Ps 98 4 6. Ps 100 1. Ps 47 15. I beleive we may doe well if we joine the exposition of this Paraphrast for such his Paraphrase is many times being nothing neer so bare a translation as that of Onkelos with our translation and thence gather a reproofe both of Idolatry and and wearing strange apparell together In regard it is not unlike that the Jewes had learnt of the Gentiles to worship the Moone whom they both called the Queene of Heaven the men in womens and the Woman in Men's apparell the reason whereof was because they tooke the Moone whom they made the same with Venus to have been both a man and a woman for she is as well one as the other and you shall finde in old Authors Lunus as well as Luna Ashamed of Christ and religion Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinfull generation then we ought to be lest asham'd when we are apt to think we have most cause of him also shall the Sonne of man be ashamed when he cometh in the Glory of his Father with the Holy Angels Mark 8 38. Luke hath almost the same words cap 9 26. This sinne is in part very often committed by many godly men in conversing with the men of the world they are ashamâ— to set them upon praying or hearing oâ— reading fearing or thinking it absurd 〈◊〉 word that occasions many a sinne and hinders many a good duty to interrupt theiâ— filthy coÌ„munication with godly discourse They are as much ashamed to talke oâ— God and Christ as they would be to goâ— into company that have gaudy clothes with a torn suit But take heed of doinâ— worse then he who said he knew not tâ— man by thus disowning Christ as if he weâ—â— a contemptible man now he has made it appeare that he is a powerfull God nay thâ—â— can'st not sinne lesse to be ashamed of Chriâ—â— notwithstanding his greatnesse and after 〈◊〉 exaltation then the Jewes did to scorâ— him for his meannesse in the time of his â—â—miliation Thou never loved'st thy freâ—â— truly if thou art ashamd to owne himâ—â— any company whatsoever Beloved Sins see Sins Blasphemers against God not pardoned in this world but punisht with Death for God made it a law that they should be ston'd to death upon occasioâ— of the blasphemy spoken by the sonne of the Israelitesse woman Lev. 24. He that blasphemeth the name of the Lord he shall surely bee put to death and all the congregation shall certainly stone him vers 16. He that blasphemeth c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that doth expresly name say some according to the use of the word Num. 1. 17. and Gen. 30. 28 and the translation of the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that nameth the name of the Lord the Chaldeâ— Paraphrast goes further and saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that shall any way expresse which yet me thinks does not so wel agree with what the Jewes commonly speak of the Schem Hamphorash whereby they meane the name Jehovah as if it were a thing allowable Pherosch to imparle or expresse the name Jehovah in other words but not Nekoâ— to pierce it thorow and thorow as I may say or speak it downe right As for them perhaps they gather something though I have not read so much for this distinction of Pherosch and Nekob from those words of this chapter vers 12. where the word Pherosch is used for the text saies they put him in ward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they may render according to their Rabbinisme that it might be expounded to them according to the word of God c. expounded I say for even the witnesses against such 〈◊〉 Blasphemer when they testified what hee said were not to speak the name as he spake it but only to explaine it or expound it some other way Now they explain'd it or paraphras'd it Sometimes by his other names as Adonai or Elohim which are names deriv'd from his power and strength and not from his very essence and therefore allow'd to be used and applied likewise to Angells Men. Sometimes by a certaine number of Letters made into one or more namesâ— and sometimes by severall words wherein the letters of the name were contain'd which were used only by some certain men of the wiser sort and by them privately convey'd by mouth to their own posterity Such receipts of words and letters the moderne Jewes say their Fathers made use of as charmes and spells for the defence of themselves and annoyance of their enemies you may call their practise the naming over a man the name of Jehovah or the schem Hamphorash as it is said the Jewish exorcists named the name of the Lord Jesus over these that had evill spirits Act. 19. 13. With such a charme they say Moses slew the Egyptian Exod. 2. 11. whose son they report this blasphemer above mentioned to have been and they ground their opinion up-these words in the 14 vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render intendest thou but the words signifie speakest thou to kill me as thou killedst the Egyptian and whereas it is said vers 12. that Moses looked this way and that way and when he saw there was no man hee slew the Egyptian they say he feared if there had been some body present hearing what he said he might speake the same to him kill him in the like manner Now as I told you before how that sometimes they used a certaine number of Letters so they say Moses at that time made use of two and fortie which they have no other ground for but because the letters of the word
Lebaddo Alone spoken of the name Jehovah Ps 148. 13. his name alone is excellent will stand for that number in Arithmetick In like manner they say that Elisha made use of two and forty letters when he cursed the children 2. King 2. 24 because there were so many children kild a child for every letter and more then so they say that generally in the Scriptures where it is said that an Angel smote such or such it is not meant of the smiting of the hand or the like but of smiting by the vertue of the name Jehovah or that Schem Hamphorasch Some of the Jewes say that our Saviour Christ did his miracles by using this name which mee thinks might be retorted as an argument against them that he came from God for otherwise though hee might have used the name yet he would not have been able to doe any thing with it but rather on the contrary those in whom the evill spirits were which he endeavoured to cast out would have fallen upon him and overcome him prevail'd against him as they did against those Conjurers Act. 19. 16. At least they must confesse thus much that if hee had not Moses or Elisha's spirit yet hee was a man of no ordinary spirit because they say that only such men as were not of an ordinary spirit had the priviledge of using this name and doing miracles with it Now because they thought there was a vertue or power in the name Jehovah so used as likewise out of a superstitious conceit common to them with other nations of the vertue and power of other names also viz. of Prophets Apostles and Martyres both true and false when any one did any strange thing they imagin'd it was by the vertue and power of some name and hence perhaps was it that they asked Peter and John when they had cured the lame man Act. 4. 7 By what power or by what name have ye done this For although the Apostles when they did or said they did such a thing in the name of Christ or God had no conceipt of any vertue or power in the name it selfe and though I know that by doing a thing in the name of Christ is meant the doing of it either by the power or in the steed or in the behalfe or upon the account of Christ and for his sake yet thus much me thinks I fancy that both the Jewes for the most part did nse those words superstitiously and that the Apostles many times alluded to this superstition of theirs when they used this expression He that blasphemeth the name of the Lord c. or say the Jewes he that nameth the Tetragrammaton i. e. the name which in Hebrew consisteth of foure letters viz. Jehovah For this name of God they forbare to expres with as much superstition as the Heathen did the names of the Tutelar Gods of their Citties and Countrys for feare their enimies might by sacrifices and enchantments call them out and so conquer the place Whence it is that many times without adding any thing els unlesse it be Ithbareck blessed be it or as we say blessed be his name they expresse it by saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name by way of excllency without adding any more for so in this chapter though in the sixteenth verse where God speakes who might name his owne name the word Jehovah be expressed yet where Moses speakes viz. verse 11. that which we render the Name of the Lord in the Hebrew is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name The Jewes make the naming of this name to have beene a worse sinne then cursing And so they might if by the word Nokeb only naming were meant but the contrary appeares clearely in that when Moses gave order to have this blasphemer put to death vid. v. 23 he called him not hanakeb which they render him that nameth but hamkallel which they can render no otherwise then him that cursed And therefore methinkes for shame though the word Nakab should signifie blaspheme or curse no where else for Ekkob in Job cap. 5. 3. they say comes from the radix kabab yet however in this place they should have expounded that which is not plaine which they acknowledge by their owne different translations to have more senses then one by the sense of that which is plaine and which they cannot render otherwise then they doe However so it hath been with them insomuch that by their superstitious tradition or traditionary superstition touching this name according to their practise in other things and according to the complaint of our Saviour Matt. 15. 6. they came at length to make the Commandment of God of none effect for they held it that if a man cursed his father or mother unlesse he named this name he was not to suffer Death as the Law prescribed Levit. 20. 9. but only to be whipt To say a little more yet now that I have gone thus farre and because that I have said that allready which necessarily requires I should say a little more They called the name Jehovah Shem hamphorash from its being separated apart from common use as well as for being to be separated in parts in any use as if it came from paros to separate or lay apart as well as from parosh to explaine or lay abroad Hence is it that they never speake of it without some Epithete of reverence such as Hannibdal the separated Hamiiuchad the proper Hannickbod the glorious and the like Nekob to peirce this name thorow as I might say or to pronounce it downe right was permitted to none but the high Priest and that but once in a yeare viz. at the feast of expiation when he pronounced the solemne Benediction in every member whereof the name Jehovah was plainly exprest as you may see Num 6 24 25 26. and therefore they say it is added v 27 they shall put my name upon the childeren of Israel my name that is my proper name or that which may not be applyed to others besides my selfe as the rest of my names are that which is my name for ever and which denotes my everlasting Essence Exod 2 15. And as it was pronounced only by one man and but once a yeare so likewise but in one place viz in the Temple at Jerusalem and therefore ever since the destruction of the Temple and City by Vespatian the Jewes have not knowne the pronunciation of this Name Simeon Justus being the last that was High Priest was the last Jew that pronounced it But to returne to the Son of the Israelite woman for that is all the name he has here Some think the Spirit of God purposedly because he had dishonour'd God so much by expressing his name refused to honour him so farre as to name his And you may observe how the Scripture in severall places make it an expression of Gods exceeding great anger against a man to threaten to blott out his name
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
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
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
is made fat with fatnesse and with the blood of Lambes and Goats and with fat of the kidneys of rams for the Lâ—nd hath a Sacrifice in Bâ—zrah a great slaughter in the land of Idumea chap 34 6. To conclude It is God's word and I may speak it with confidence let the wicked plot against the just as much as he will and gnash upon him with his teeth Ps 37 12 till his teeth break all the wicked first or last shall perish and the enemies of the Lord shall be as the fat of lambs they shall coÌ„sume into smoake shall they consume away Psal 37. 20. It will not be done in an instant neither are they burnt away suddenly in a flame you must tarry God's leisure and if you believe you will not make hast The enemies of the Jewish Church in Canaan were not destroyed at once no more will the enemies of the Church in Generall Be sure they shall by degrees wast away as in a smoake and drop away like fat by the fire of God's anger At the Feast of Tabernacles in seven dayes the Israelites were to offer seventy bullocks for the first thirteen for the second twelve for the third eleven and so forward every day diminishing the number by one and the reason thereof some Jewes conceive to be this viz To shew how the Seventy Nations for whom they say those Sacrifices were offered should still grow lesse and lesse till all were subdued to the govermeÌ„t of the Mâ—ssias Jesus Christ Doubtlesse the time shall come when that prophecy which is twice related in the Booke oâ— Isaiah shall be fulfilled They shall not hurt nor destroy in all my holy Mountaine Isa 11 9. chap 65 25. I have been the longer in this chapter of the punishments of the enemies of God's children because I see that God's children have so many enemies and because I see how light a matter men make it to wrong them and persecute them Envy Enviers are punished 1 With Not having their desire although I must confesse it be proper rather to emulation then Envy to desire for envy is properly sorrowing at that which an other man hath not because I have it not but only because hee hath it whereas Emulation is because I have it not or because I have it not as well as hee and therefore in the text which I am about to cite after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee envy before the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cannot obtaine you have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee emulate and we translate it desire to have Ye lust and have not ye envy and desire to have and cannot obtaine James 4 2. Adde hereunto that their envy is seldome to any purpose many times those whom they envy have the more for it and from Esek and Sitnah they come to Rehoboth This name Isaac gave to that well in the digging whereof the Philistins who envied at him for his prosperity and therefore strove against him in digging of his wells before called therefore Esek and Sitnah both which names signifie contention when they saw it was to no purpose forbare to stâ—ive any longer Because said he now the Lord hath made â—ome for us and we shall be fruitfull in the Land Gen 26 19 20 21 22. I remember a saying of Alexander's to Meleager who was angry with him for bestowing a thousand Talents of Silver upon a Barbarian prince Invidos homines nihil aliud quà m ipsorum esse tormenta Envious men are meerely their owne tormenters and nothing else Q. Curt l. 8. Nay perhaps for having an evill eye because God's eye is good they may not only be forced to be contented with that which is their owne but be bid to be gone too as the servaÌ„t was in the parable because he envied at those who wrought but one houre received a penny as well as he Take that thine is and goe thy way I will give unto this last even as nuto thee Matt 20 14. 2 Not having Content of mind though they have never so much which I take to be a very great punishment And Haman told them viz his friends and his wife of the glory of his riches and the multitude of his Children and all the things wherein the King had promoted him and how he had advanced him above the Princes and Servants of the King Haman said moreover Yea Esther the Queene did let no man come in with the King unto the banquet that she had prepared but my selfe and to morrow am I invited unto her also with the King Yet all this availeth me nothing so long as I see Mordecai the Jew sitting at the Kings gate Esth 5. 11 12 13. Though Elkanah were kinder to Hannah then he was to Peninnah yet because Peninnah had children and she had none she remained in bitternesse of Soule and refused to eate her meate 1 Sam 1. 7 10. 3 Consumption of their Bodies which punishment they owe to themselves and their own sin as there are scarce any sinners but are filled with their owne devices Pro 1. 31. Solomon saith Envy is the rottenes of the bones So David speaking of meÌ„ envying the prosperity of the righteous They shall gâ—ash with their teeth and melt away Ps 112. 12. Eliphaâ— told Job Envy slayeth the silly one Job 5. 2. When Rachel saw that she bare Jacob no Children Rachel envied her Sister and said unto Jacob give me Children or else I die Gen 30. 1. or I am a dead woman for so is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Envy be so much in the eye as I believe it is it must needs cause a gâ—eat deale of paine because it is in a very tender part It is expressed in Scripture as we usually expound it by the name of an evill eye although that expression may be meant also of being niggardly or hard-hearted or not good that is mercifull liberall or charitable see Matt 20. 15. Prov. 23. 6. and the Appendix 4 Destruction both of Body and Soule Envyings Murders c. Of the which I tell you before as I have also told you in time past that they which do such things shall not inherit the Kingdome of God Gal 5. 21. I might give you many instances of severe punishments inflicted perhaps for other sinnes but upon such sinners who were primarily if not chiefly incited by envy to doe what they did I will mention only two or three 1 The King of the Egyptians who tooke up his resolution to persecute the Israelites for which he suffered all those fearefull plagues upon this motive Behold the people of the Children of Israel are more and mightier then we Exod 1. 9. 2 Dathan and Abiram and their company They envied Moses also in the Camp and Aaron the Saint of the Lord sayes the Psalmist Ps 106. 16. viz for being above the rest of the congregation Num. 16. 3. and it follows immediatly in the next verse The
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 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 because I feared And indeed they that are fearefull of men if they be so out of distrust of God's providence and doubting of his faith fullnesse no question doe sinne very grievously In the Revelation you have this threat But the fearefull and unbelieving c. Shall have their part in the lake which burneth with fire and brimstone Chap 21. 8. Flattery Flatterers with God punished With Destruction without God's exceeding great mercy even multiplyed mercy as may be gathered by what the Psalmist saith Ps 78. 36 37 38. Neverthelesse they did but flatter him with their mouth and dissembled with him in their tongue For their hearâ— was not right with him neither were they stedfast in his Covenant But he being full of compassion fogave their iniquity and destroyed them not Yea many a time turned he his anger away Yea many a time turned he c In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He multiplyed to turne away his anger to intimate how much their Hypocriâ—ie provoked him as if he had said His hand was up again and againe and had he not multiplyed to pardon they must needs have been Destroyed Flatterers with themselves punished 1 With certaine and severe punishment 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 drunknesse to thirst The Lord will not spare him but then the anger of the Lord and his jealousie shall smoake against that man and all the curses that are written in this booke shall light upon him and the Lord shall blot out his name from under heaven Deut. 29. 19 20. He shall find that he did but curse himselfe when he thus blessed himselfe and this shall be a great addition to his punishment viz. 2 Vexation upon discovery of their folly He flattereth himselfe in his owne eyes untill his iniquity be found to be hatefull Psalm 36. 2. But this perhaps is not tâ—ll they have eaten of the fruit of their folly and are punished 3 With being made more miserable by those courses in which they thought themselves happy Let them or they shall be taken in their own devices For the wicked boasteth of or commendeth his heart's desire Psal 10 2 3. The last verse in the Latin Translation is thus rendred Quia laudavit impius desiderium animae suae avarus applaudens sibi blasphemavit Dominum Because the wicked hath praised the desire of his soule and the covetous man applauding or blessing himselfe hath blasphemed God This sinne is as dangerous as it is common and it is very common for as one saith Quis sibi verum dicere ausus est men are afraid to tell themselves the truth That they thinke will beget nothing but vexation and sorrow and hatred as usually the best chirurgian puts a man to most paine in a dangerous wound and therefore they resolve rather to heale the wound slightly then be troubled to cure it But alas what foolish courses do men take they are desirous and threfore most wicked but they are unable therefore most unhappy to deceive their owne selves They can gaine no more by so doing then if a man should play at chesse with the right hand and win the game of himselfe with the left They cannot act behind the curtaine to themselves unlesse they could stand on both sides the curtaine which they can never doe Though thou hast burnt off the hand of thy conscience that it cannot strike thee thou canst not put out the eye of thy conscience that it cannot see thee And therefore the saying of Cato Major was excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man ought to reverence himselfe most because no man can ever be out of his own sight Flatterers of other Men are punished 1 With Being looked upon as enemies by those whom they flatter He that blesseth his freind with a loud voyce rising early in the morning it shall be counted a curse to him Prov 27. 14. 2 Being hated and cursed by every one else He that saith unto the wicked thou art righteous him shall the people curse and nations shall abhorre him Prov 24. 24 for though these words by the verse that goes before must be interpreted only of Judges yet by the verse that follows they may be interpreted of any other men 3 Being cutt off especially such as as flatter great men to doe others mischeife such as I believe the Prophet meant The Lord shall cut of all flattering lips Ps 12. 3. Of this sinne in Ministers see in the chapter of Ministers If there were no Scripture at all for it I make no question of it that flatterers shall be severely punished because they are so much I say not partakers but causers and encouragers of other mens sinnes causers of pride idlenesse security and of all the sinnes that follw them and encouragers of any besides When one told Demaratus that Orontes had not used him well to give him ill language he made answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath not offended me at all for I count those that please a man hurt him and not those that displease him Neither is Flattering of others the occasion of much sinning only in them but in our selves also For as Truth or the vertue of Telling Truth for which we want a name as well as the Grecians so in like manner Flattery or the vice of Lying to a neighbour being an homiletick habit is versed in actions as well as in words So that the flatterer whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that makes pleasing his only end or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that makes profit his end pleasing the meanes being not able to please without complying must doe as well as speake to please him whom he flatters he must doe as hee does and doe as he will have him if it be never so bad Therefore as I approved of what Demaratus said viz that those who please most hurt most So am I also of Thrasias his mind to say plura peccantur dum demeremur quà m cùm offendimus that those who please most doe likewise Sinne most Never lesse care not to offend God then when there is too much feare to offend men Forgiving one another If we Forgive not one another we must expect God's not forgiving us We owe our King ten thousand talents and if we will not forgive a fellow servant a debt of an hundred pence for the greatest offence that we can commit against a man beares lesse proportion to an offence committed against God then an hundred pence doth to ten thousand talents how shall we expect nay doe we not confesse that we doe not expect that he should forgive us a debt that is so much greater Our Saviour having said of him who imprisoned his fellow servant for debt
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
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
doe lye under it all of them so they shall not alwayes for as Paul sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blindnesse hath happened to Israel but in part Ro. 11. 25. In part Whether it be meant for some TIME so that the words following viz. till the fulnesse of the Gentiles be come in shall be exegeticall to expound these or to some MEN so that the blindnesse happening thus in part whereby there came to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a diminution of believers among the Jewes as it is v. 12. shall be opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fulnesse of the Gentiles when they shall be all converted For when the Jews see this it shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle's words are so exceedingly provoke them that for meere emulation they shall come in and have their fulnesse too as it is vers 38. and never be rejected any more So that what seemes to be spoken to the Gentiles may be applyed also to the Jews in regard of rejection restauration viz. In a little wrath I hid my face from thee for a moment but with everlasting kindnesse will I have mercy on thee saith the Lord thy Redeemer Isaiah 54. 8. There are diverse other places of Scripture that mention this punishment as Isa 63. 17. Rom 1. 24. c More also might be spoken concerning the manner of God's punishing men therewith and his justice therein but these waters are so deep that unlesse I were taller if I should venture to goe further I should either be drown'd and do nothing or be forced to swimme doe it superficially I will hasten out with the words of the Apostle whether it be Jew or Gentile and whether it be this Gentile or that Gentile God hath mercy on whom he will have mercy and whom he will he hardeneth Rom 9. 18. Hardnesse of Heart For this men are punished 1 With Taking away of the meanes of Grace themVn-saveable It is said of the Ephesians Paul When divers were hardened and believed not but spake evill of that way before the multitude he departed from them c Act 19 9. 2 Renewing of the meanes of Grace to make them Vnexcusable This is a most heavy punishment with it some of the Jews were punished Jer. 7. 26 27. Yet they hearkened not unto me nor inclined their eare but hardened their necks they did worse then their fathers Therefore thou shalt speake all these words unto theÌ„ but they will not hearken unto thee thou shalt also call unto them but they will not answer thee A master will be angry if his servant do not hearken to him when he doth but speake to him of his duty to come and wait upon him much more if he refuse to come when he is peremptorily called and much more yet if he refuse to give him an answer Doubtlesse God was very angry when he spake those words and you may clearly perceive so much by the expressions used in the rest of that chapter for I thinke there are as great expressions therein of Gods anger against the Jews as in any other chapter throughout the prophecy and among them the greatest is that wherein he forbids Jeremy to pray for them vers 16. 3 Losse of Dominions Nebuchadnezzar when his heart was hardened in pride was deposed from his Kingly Throne Dan. 5. 20. Hardened in pride there is nothing will harden a heart so much as Pride and stoutnesse for it is that whereby men strengthen themselves in their wickednesse Psal 52. 7. Ezek. 7. 13. and as the same word viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be strong and to be proud So the same word viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to strengthen and to harden Pride makes us obstinate in our malice against men and it is pride that makes us obstinate in our sinning against God 4 Captivity and desolation Behold I will bring upon this city and upon all her townes all the evill that I have pronounced against it because they have hardened their necks that they might not heare my words Jer. 19. 15. They would not onely not heare but they would not so much as turne about their heads lest by that means they might heare and therefore seeing they have thus hardened their hearts not to heare my words I will also harden my heart not to depart from my Word but to bring upon them all the evill that I have pronounced against them for in such a manner he speakes by another Prophet The house of Israel are Impudent and hard hearted Behold I have made thy face strong against their faces and thy forehead strong against their foreheads c. Ezek. 3. 7 8 9. 5 Death Pharaoh hardening his heart and not yeelding to let the Israelites goe out of his Country was after a great many fearfull punishments at last drowned in the red sea he and all his army Ex. 14. 28. And it seemes it was God's designe upon him before through his obstinacy to bring him to this end Pharaoh shall not hearken unto you that I may lay my hand upon Egypt and bring forth mine armies and my people the children of Israel out of the land of Egypt by great judgements ch 7. 4. See ch 10. 1. If a thing be not hard it will yeeld or bow and it cannot be broken and if it be hard it must be broken if it meet with a stronger Had not God made Pharaoh's heart heavy as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render hardened signifies Exod. 10. 1. he had never made him sinke as lead in the midst of the sea Be afraid therefore when thou perceivest never so little â—callus or hard flesh growing upon thy heart lest God have a designe to suffer thee to be still sinfull here that so thou mayest be for ever miserable hereafter Sihon King of Heshbon of whom I have spoken before through hardnesse of heart not yeelding to let the Israelites passe thorowhis country was overthrowne in battell at Jahaz and he and all his people men women and children put to the sword Deut. 2. 33 34. And it was God's desigue upon him too to have it so for it is said The Lord thy God hardened his spirit and made his heart obstinate that he might deliver him into thy hand saith Moses to the Israelites Deut. 2. 30. Those Heathen formerly mentioned through hardnesse of heart not yeelding to let the Israelites dwell in their country were utterly destroyed And that it was God's designe upon them likewise to bring them to destruction this way appeares more fully by the asserting of it twice in one verse 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 battell For it was of the Lord to harden their hearts that they should come against Israel in battell that he might destroy them utterly and that they might have no favour for then neither God's
these ensuing instances 1 When Daniel told Belshazzar the King of Babylon of the taking away of his Kingdome the first sinne that he mentioned after he had related the heavy judgements of God upon his father Nebuchadnezzar was this And thou his Sonne O Belshazzar hast not humbled thy selfe though thou knewest all this Dan. 5. 22. The Septuagint render it Didst thou not know all these things as if it were such a strange thing or such a shame or such a crime to know of so many fearfull judgements of God inflicted by reason of sinne upon his owne father and yet not to lay it to heart or be any whit moved for it Knewest If a man doe but know or be but told of God's judgements upon another God expects hee should Humble himselfe thereupon 2 Had not Jeroboam and the Princes of Judah Humbled themselves when Shishak King of Egypt had taken their fenced cities and was come to Jerusalem instead of being onely plundered by him and made his servants doubtlesse they had been destroyed altogether for God himselfe mentioneth it as a reason why he did not permit their destruction and there is no other reason mentioned 2 Chron 12. 6 7 12. 3 It is likely Manasseh had he not Humbled himselfe and that greatly having greatly sinned during his imprisonment in Babylon though he had prayed never so much had never beene brought againe to Jerusalem 2 Chr. 33 12 13. It is that which the Spirit of God commendeth in him afterward when he speakes of his son Amon whom he discommends for the contrary saying that he Humbled not himselfe before the Lord as Manasse his father had Humbled himselfe v. 23. which perhaps is added to shew that the punishment intended by God against him and mentioned presently after in these words And his servants conspired against him and slew him in his owne house v. 24 was therefore executed because he used not those meanes to prevent it which his father had used to remove his 2 It is not unlikely that Josiah himselfe though he did that which was rigâ—ht in the sight of the Lord had not his heaâ—t beene tender and had he not Humbled himselfe before the Lord when he heard what he spake against Jerusalem and the Inhabitants thereof he had suffered those miseries himselfe which his successours afterward suffered by the King of Egypt and the King of Assyria For this reason God himselfe mentions and none else why he deferred his punishments 2 King 22. 19 20. Doubtlesse Not-being Humbled by Judgements either our owne or of others is a sin wherewith God is exceedingly provoked And it may be gathered by this that he is so well pleased with being Humbled though in an Hypocrite as you may see in the example of Ahab 1 King 21 29. See complaints of not being Humbled concerning Zedekiah 2 Chron. 36 12. and concerning the Jewes Jer. 44. 10. But especially if the Judgements be our owne and whilst they are yet upon us or for a while after before God be gone out of sight as it were if we are not Humbled this is a most confronting sinne and therefore in other places in the Scriptures where mention is made of not Humbling ones selfe it is aggravated with these words Before the Lord 2 Chron. 33. 23. c. as if he must needs be a most desperately and maliciously hardhearted impudent wretch who is not Humbled Before the Lord or while he is under such a mighty hand as God's 1 Pet. 5. 6. but is ready to laugh in his face Our Humiliation is one of Gods maine ends in punishing and it angers him to misse of it as much as it will a master to misse his blow by a boyes running away from him when he is going to strike him Humiliation and Afflicting of our soules by our selves and the Humiliation and Affliction of our bodies by God must goe together The same word in Hebrew viz. Hanah is used for both and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke Jam. 4. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be afflicted or behave your selves like men afflicted like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be subject 1 Pet. 2. 13. that is behave your selves like those that are subject Being afflicted in prosperity pleases God as much as any thing and Not being afflicted in adversity displeases him as much as any thing for it is possible to be not afflicted in the midst of affliction not to receive correction though a man have it Likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thus used Jam. 4. 10. 1 Pet. 5. 6. Luk. 1. 48. I will conclude with a Promise and a Threat together And the afflicted people thou wilt save but thine eyes are upon the haughty that thou mayest bring them downe 2 Sam. 22. 28. Hypocrisie Hypocrisie is in generall threatned with Woe In the Old Testament thus Woe unto them for they have fled from me destruction unto them because they have transgressed against me though I have redeemed them yet they have spoken lyes against me And they have not cried unto me with their hearts when they howled upon their beds Hos 7. 13. 14. They have spoken lyes against me or to me for the Hebrew preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will beare it being many times thus used but so as that withall it signifie against Now I conceive the Prophet as in other places of this chapter so likewise in those wordes now mentioned to have especially reproved the Israelites of Hypocrisy which may very well be thus described by speaking lyes or lying to God and I believe is usually so described in the Scriptures as likewise by flattering as you may see Ps 78. 36 see Rev 2. 2 ch 3. 9. The reason is because Hypocrites speak to God or promise him one thing and not only doe afterward but meane another all the while They draw neere unto him with their mouth and honour him with their lips but remove their heart farre from him this is God's complaint concerning the Jewes by Isaiah chap 29. 1 and therefore you may see in the next chapter v. 9 he cals them Lying Children In like manner Hypocrisy towards men is thus expressed by lying as Ps 62. 4. They delight in Lies For I suppose David in that place complaines not so much of his enemies telling Saul what he never did as of their telling him what they never meant and the words immediatly following are a good ground for my supposition viz. They blesse with their mouth but they curse inwardly Now the proper worke of Lying is to deceive and therefore Idols which deceive those that trust in them are called Lyes Isa 44. 20 and as I think Lying vanities Ps 31. 6. Jon 2. 8. And so likewise any child of man in whom we put confidence Ps 62. 9. The Hypocrite towards God also does what he can to deceive him and therefore in the sixteenth verse of this chapter of Hosea the Ephraimites are compared
shall eat Yee shall not eat one day nor two dayes nor five dayes neither ten dayes neither twenty dayes But even a whole month till it come out at your nostrils and it be loathsome unto you because that he have despised the Lord which is among you and have wept before him saying why came we forth out of Egypt Num 11 18. 19 20. Because yee have despised the Lord which is among you c. as if he had said because yee have so undervalued me and my being among you chusing even to goe back againe into Egypt so you may eat flesh rather then goe along with me into Canaan without it Impatience under the want of temporall blessings God takes as a dâ—spising or thinking slight of him as if he were not a sufficient portion without them So distrusting of Gods providence at such a time is a polluting of his name making it common and vile as if hee were no more to be trusted then a creature and therefore those that believe him are said to sanctify him in the eyes of others Num 20 12. The Chald par at those words above cited sayes because the word of the Lord was loathsome to you or because you were weary of it to intimate the neere resemblance of their punishment to their sinne as if because they had loathed or were weary of the word of God or rather the Manna which he sent theÌ„ v. 6. they should be brought to loath even that which they so earnestly desired as it is said and as the Chaldee also renders as if he thought it to be thus meant till it be loathsome to you 2. Death and that first by fire from God as in the Israelites for complaining as 't is thought of their toylesome travelling And when the people complained it displeased the Lord and the Lord heard it and his anger was kindled and the fire of the Lord burnt among them and consumed in the uttermost parts of the Campe Num 11 1. Secondly by a fearefull judgement not specified for the murmuring formerly spoken of And while the flesh was yet in their teeth ere it was chewed the wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague vers 33. I know some * interpret this plague to be the fire spoken of vers 1. and the murmuring to have beene the same and the rather because of what is said Ps 78. 20. 21. But why then is it said The children of Israel wept againe v. 4. And why should the same place be called Taberah in the beginning of the chapter and Kibroth Hattaavah before you come to the end Mark how earnest hasty God was to punish this sinne He had promised they should eat flesh for a moneth v. 20. and therefore to be as good as his word would not doe it sooner but let them have a full moneth of daies as it is in the Hebrew v. 20. but as soone as ever the moneth was out he did it presently so that though they tooke the meat into their mouthes they had no time to chew it While the flesh was yet in their teeth the fire of the Lord was kindled c. Thirdly by fiery serpents for tempting God as the Apostle's expression is 1 Cor. 10 9. to send other bread and not being contented with but loathing the Manna which he provided for them And the people spake against God against Moses Wherefore have yee brought us up out of the land of Egypt to die in the wildernesse for there is no bread neither is there any water and our soule loatheth this light bread And the Lord sent fiery serpents and they bit the people and much people dyed Num. 21. 5 6. Lastly by Severall wayes for murmuring at the journey into Canaan upon the report of the cowardly spies who were themselves stricken with sudden death Num. 14. 37. For because of this sin their entrance into Canaan was prorogued for 40 yeares during that time they wandered up down in the wildernesse so long till all that were numbred at the time of the murmuring and were above 20. yeares old were dead according to the threat v. 29. 30 All that were numbred of you according to your whole number from 20 yeares old and upward which have murmured against mee Doubtlesse ye shall not come into the land concerning which I sware to make you dwell therein In the New Testament you shall find it threatened 1 With Not being owned by Christ Whosoever doth not beare his crosse come after mee cannot be my disciple Luk. 14. 27. 2 Not having a crowne or reward for not striving Lawfully And if a man strive for masteries he is not crowned except he strive lawfully 2 Tim. 2. 5. The Apostle had before exhorted Timothy to patience v. 3. Strive lawfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlesse he fight a good fight 1 Tim. 6. 12. unlesse he strive justum legitimum certamen doing every thing as he should You may pati suffer yet you may not be patiens patient in persecution You must be sure that you suffer justly as well as suffer unjustly as you must suffer well and take it patiently or else your suffering for doing well will not be acceptable to God 1 Pet. 2. 20. In James we have impatience threaten'd with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation though it be but Impatience of what we suffer from men though it be never so wrongfully What is there then for impatience under what we suffer from God who alwayes punisheth us lesse then we deserve Grudge not one against another lest yee be condemned Jam. 5. 9. Not only if ye wrong first but if you returne wrong for wrong you may be condemned in the opinion of all good men who would else justifie you and commend you The law gives an action against him that strikes again as well as against him that struck first And here in this place even for grudging we have a Judge ready to punish Behold the Judge standeth at the doore The word in the Originall for grudge not is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that it is meant of impatience may be gathered by the verses immediately before and after Be yee also patient stablish your hearts for the comming of the Lord draweth nigh vers 8. Take my brethren the Prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience vers 10. Impenitence is threatened in generall termes 1 With Certaine punishment for God will whet his sword so that it shall be sure to cut If he turne not he will whet his sword he hath bent his bow and made it ready Ps 7. 12. 2 With Severe punishment where there hath been extraordinary meanes used to reclaime Then began he to upbraid the Cities wherein most of his mighty workes weere done because they repented not Woe unto
yet in this place viz. v. 17. I chuse to agree with the first Interpreters at least in the interpretation of the first expressions and the rather because cutting off is not attended with the usuall expression viz from among their people but with such an expression as to my remembrance it is no where else viz. in the sight of their people which cannot be so properly spoken of excommunication or any other punishment as of death 3 Under the New Testament Excommunication according to the practise of Paul upon him that committed Incest with his Fathers Wife 1 Cor 5. 15. 4 Being murdered As in Amnon the Son of David who lay with his Sister Tamar 2 Sam 13. 14 was murdered by his Brother Absalom verse 29. Vnnaturall lust was punished with unnaturall cruelty 5 Monstrous Births For the Twins which Tamar had by her Father in law Judah at the delivery one of them put forth his hand and drew it back againe so that the other was first borne Injurious dealing Injurious dealing is threatened In generall with punishment though he that doth the wrong be never so great and he that suffers be never so mean nay in what relation soever he be towards them for it is spoken especially of Masters in relation to their Servants But he that doth wrong shall receive for the wrong which he hath done and there is no respect of persons Col 3. 25. Punishment I say and that certaine and speedy even while it is acting by one meanes or other one way or other as by remorse of conscience and hurtfullnesse of the creatures wherein the injuries are done c. Whoso breaketh a hedge a Serpent shall bite him Whoso removeth stones or landmarkes whereby to couzen thē of their lands shall be endangered thereby Eccles 10. 8 9. Whosoever shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goe beyond or defraud his Brother 1 Thess 4. 6. whether by adultery and coveting his wife for so the words are limited by some or by cheating and coveting any other thing that is his especially in trading as some expound those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any matter though the Law of man do not take hold of him as many times it doth not yet the Apostle sayes The LORD is the avenger of all such as we have also forewarned you and testified 1 Thess 4. 6. If God had not certainly determined the punishment of injurious dealing we should not be so strictly forbidden to resist evill as we are Mat 5. 39. For sinne will never leave crying till it be heard and justice must be executed The punishments more particularly mentioned may be these 1 If it be much used Having many enemies God said of Ishmael His hand will be against every man and every man 's against him Gen 16 12 which we may see sufficiently fulfilled in his posterity the Turkes and Arabians 2 Men's beeing Hurt by that themselves whereby they intend the hurt of others He made a pit and digged it and is fallen into the ditch which he made His mischiefe shall returne upon his owne head and his violent dealing shall come downe upon his owne pate Ps 7. 15. come downe for from God this punishment comes more notoriously then others and whatsoever goes up to him is sure to come downe againe in reward whether good or bad see Eccles 10 8. 3 Desolation of whole Countries For the rich men thereof are full of violence and the Inhabitants thereof have sopken Lies and their tongue is deceitfull in their mouth Therefore also will I make thee sick in smiting thee for some times God makes men well by smiting thē in making thee desolate because of thy sinnes Mic. 6 12 13. it is spoken to the Jews 4 Destruction of the whole world which otherwise perhaps had not come before God so soone as it did The earth is filled with violence through them and behold I will destroy them with the earth Gen 6. 13. with violence In the fourth verse where we render Gyants Symmachus translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. violent men The Poet Ovid speaking of the age next before the floud which he calls the iron age for the heard-heartednesse and crueltie which then reigned complaines most of violence fugêre pudor verumque fidesque In quorum subiere locum fraudesque dolique Insidiaeque vis amor sceleratus habendi and a litle after vivitur ex rapto non hospes ab hospite tutus l. 1. Met. Fab. 4. They that doe wrong must needs be very unhappy because they that suffer wrong are so happy Mat 5. 11 12. The Rabbines have a saying Be not of those that doe but of those that suffer wrong and the Apostle wondered why the Corinthians would not chuse to be of the number of these latter rather then the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why are you not rather wronged why are you not rather defrauded 1 Cor 6. 7. Injustice Injustice especially distributive that which is practised by Judges threatned and punished 1 With The hatred of men He that saith unto the wicked thou art righteous him shall the people curse Nations shall abhorre him Prov 24. 24. 2 The Hatred of God Both Injustice distributive He that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord Prov 17. 15. And Injustice communicative i. e. in dealing For all that doe such things and all that doe unrighteously are abomination to the Lord thy God Deut 25 16 mention was made before of having divers measures and weights v. 13 14. 3 Woe Both in Making laws that are unjust Woe unto them that decree unrighteous decrees and that write grievousnesse which they have prescribed Isa 10 1 And not executing those that are just Woe unto them c. Which justify the wicked for a reward take away the righteousnesse of the righteous from him cap 5. 22 23. 4 Feares and Terrours proceeding from a guilty conscience and the execution of God's judgments which none but the upright are able to behold or endure with comfort or without feare Thus saith the Lord behold I will make thee a terrour to thy selfe and to all thy freinds c. Jeremiah thus spake to Pashur who had smitten him put him in the stocks c. 20. 4 and 2. 5 Translatiō of power thus abused to others that is the least For Ananias having commanded Paul to be smitten contrary to Law according to Paul's threat to him God shall smite thee thou whited wall Acts 23. 3. either died shortly after or was removed from his place for there was another put in his roome The Injustice of Samuel's two Sons who were Judges of Israel occasioned the Israelites to desire a King 1 Sam 8. 3 5 and accordingly they had him chap. 10. 1. 6 Shortning of life For that Pashur formerly spoken of whereby we may gather that in those dayes men lived longer then
The daughter of a strange god that is a woman that worships a strange god for what a man counts his God that he loves honours as a father so he may be called the son or daughter of it Se Je 2. 27. Is 43. 6. Ex. 4. 22. The odiousnesse and hurtfulnesse of marrying with Idolaters may be further gathered out of the Scriptures thus 1 By the passionate actions and expressions of godly men against it Of Ezra chap. 9. 3. And when I heard this thing I rent my garment and my mantle and pluckt of the haire of my head and of my beard and sate downe astonied And of Nehemiah chap 13 25. I contended with them and cursed them and smote certaine of them Nay vers 29. you have him praying against some Remember them O my God because they have defiled the priesthood c. 2 By what Ezra speakes of God's fierce anger by reason of it Vntill the fierce wrath of our God for this matter be turned from us ch 10 14. which he thought could not be till they had every one turned away their strange wives and made their peace with an offering vers 19. In the end of his prayer ch 9. his words are We cannot stand before thee because of this 3 By what Paul speakes as it is thought chiefly concerning it 2 Cor. 6. vers 14. to the end Where First he cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be unequally yoaked as if say some he alluded to plowing with an oxe and an asse together a cleane beast and an uncleane which was forbidden in the Law Deut. 22. 10. Now from this similitude or expression onely may be gathered how hurtfull it is viz. because of the many inconveniences of trouble and strife and discontent which must necessarily follow For in that word but now mentioned if there be not there may be signified not onely a being yoaked with a beast as I may say of another kind which may be so sorted as they may draw together without trouble but after another way as if one's face stood East and the other's West whereby the paine and difficulty in drawing each one his way must needs be the more For when one drawes forward the other must either draw backward with a great deale of paine or yeeld to be drawne the same way with a great deale of danger if the way be naught Now how much a man must needs be hindred from good duties that is yoked in this manner by marrying a wicked person especially an Idolater every one may guesse and it hath beene partly shewn in this chapter And so likewise what strife and contention he is like to meet with an example whereof you may see in Zipporah and Moses about the Circumcision of their child Exod. 4. 26. See the consequents of Sampson's marriage with a Philistin Jud. 15. Secondly from those words vers 16. of this chapter For yee are the temple of the living God as God hath said I will dwell in them c. may be gathered what danger there is of God's departure from us For he will not dwell in a Temple that is polluted and it is a thousand to one but it be polluted this way You may remember in that place of Malachi formerly quoted it was said that Judah profaned the holinesse of the Lord which he loved c. and it is not unlikely to be meant of the holinesse often mentioned in the Old Testament of being a consecrated or peculiar people to God by reason whereof the Jewes are forbid to profane or defile or make themselves common viz with the Nations either by entertaining communion with them especially by marriage or imitating them in their practises especially those of Idolatry See Deut 7 3. 4 5 6 7. ch 14 2. and Ezek. 20. 18. and Dan. 1. 8. Lastly by those words vers 17. Wherefore come out from among them and be ye separate saith the Lord and touch not the uncleane thing and I will receive you may be gathered what danger there is even of God's Rejecting of us if we thus defile our selves in regard that being separated seems to be required as a condition of his receiving of us Meanes of Grace continued in Anger 1 Though men have rejected them Since the day that your fathers came forth out of the land of Egypt unto this day I have even sent unto you all my servants the Prophets daily rising up early and sending them yet they hearkened not unto mee nor inclined their eare but hardened their neck they did worse then their fathers Therefore thou shalt speake all these words unto them but they will not hearken unto thee thou shalt also call unto them but they will not answer thee Jerem. 7. 25 26 27. 2 Though they have mocked at them The Jewes though they slighted the importunity of the Prophets in speaking to them so often and laying Line upon line and precept upon precept here a little and there a little Isa 28. 10 insomuch that at length they tooke up these words for a Proverb to sport with even as they did The burden of the Lord. Jer. 23. 38. yet notwithstanding this importunity it was continued to them to the ensnaring of them and for an occasion of falling But the word of the Lord was unto them precept upon precept Line upon line line upon line here a little and there a little that they might goe and fall backward and be broken and snared and taken vers 13. 3 Though it be certaine they will not hearken to them You shall say unto him saith God to Moses when he sent him to Pharaoh Let us goe we beseech thee three daies journey c. Exod 3. 18. yet he addes v. 19. I am sure that the King of Egypt will not let you goe c. See Ezek. 3. 11. But that they will kill the messenger Behold I send unto you Prophets and wise men and Scribes and some of them ye shall kill and crucifie c. That upon you may come all the righteous blood shed upon the earth Mat. 23 34 Luk 11. 49. 50. 4 Though it be certaine they cannot be the better for them Vnto them that are without all these things are done in parables that seeing they may see and not perceive c. Mark 4. 11 12. 5 Though God himselfe harden their hearts against them And the Lord said unto Moses when thou goest to returne into Egypt see that thou doe all those wonders before Pharaoh which I have put in thine hand but I will harden his heart that he shall not let the people goe Exod 4. 21. See Ch. 7 4. Ch. 9. 12. See Isa 6. 9 10. Continuing the meanes of grace to such as profit not by them heaps up wrath coales and aggravates condemnation more then any thing and therefore their case is exceeding miserable to whom they are thus continued Meanes of grace if extraordinary such as profit not by
them are threatned 1 In generall with Woe For thus our Saviour threatned Chorazin and Bethsaida for not repenting notwithstanding he had done most of his mightie workes in them Mat. 11. 20. 21. 2 Removall of those meanes For thus our Saviour threatned the Priests Elders of the Jewes after he had told them a parable of husbandmen who returned their master no fruit of his Vineyard notwithstanding he had sent so many servants nay and his own Son and heire to receive them The kingdome of God shall be taken from you and given to a nation bringing forth the fruits thereof Mat. 21. 43. Now the justice of this punishment they themselves had before in the parable unwittingly acknowledged eveÌ„ as David did the justice of his in the parable of Nathan 2. Sam 12. 5. For being asked what they thought the Master would doe to those husbandmen when he came himselfe they made answer with indignation He will miserably destroy those wicked men will let out his vineyard unto other husbandmen which shall render him the fruits in their season vers 40. 41. 3 Condemnation by others who profited by lesse shall rise up in judgement against them as witnesses to testifie that lesse means then they have had are sufficient meanes for coÌ„version For thus our Saviour told the Scribes and Pharisees they should be condemned by the Ninevites and the Queen of the South viz because they repented not at his preaching and refused to heare him whereas the Ninevites repented at the preaching of Jonas for so litle while and the Queen of the South came so farre even from the utmost parts of the earth and only to heare the wisdome of Solomon who were both farre inferiour to him Mat. 12 41. 42. 4 Greater condemnation then others Vnto whomsoever much is given of him shal be much required c. Luk 12. 48. They shall have many stripes vers 47. This is the condition of all men to whoÌ„ the Gospell is preached because they have no excuse at all to plead If I had not come and spoken to them they had not had sinne but now they have no cloak for their sinne Joh. 15. 22. at least no cloak that is great enough to cover it Men-pleasers threatned 1 With Being disowned by Christ For if I yet pleased men I should not be the servant of Christ Gal. 1. 10. 2 God's hatred Yee are they which justify your selves before men but God knoweth your hearts for that which is highly esteem'd amongst men is Abomination in the sight of God Luk. 16. 15. Christ thus spake to the Pharisees who were altogether Men-pleasers in every thing that they did it was their maine fault and it was all they car'd for Paul was one of them and therefore in the place before quoted he saies if I YET please Mercies Not being bettered by them SeeVnthankefulnesse Security and Prosperity Ministers their Duty Ministers if naught have cause to feare these ensuing punishments Such as are Scandalous and Corrupters of the word Contempt For thus were the Priests among the Jewes threatned But ye are departed out of the way ye have caused many to stumble at the law yee have corrupted the covenant of Levi saith the Lord of hosts Therefore have I also made you contemptible and base before all the people according as ye have not kept my waies but have been partiall in the law Mal. 2. 8. 9. In Samuel it is said even of the servant of the Priests of Belial Wherefore the sinne of the young man was very great before the Lord viz because it was scandalous for by this means men abhorred the offering of the Lord. 1. Sam. 2. 17. See Ezek. 22. 26. Such as Teach false doctrine whereby they cause the wicked to presume and the godly to despaire a practise very much to be lamented amongst us Being by some severe punishment or other made to leave their function Wiâ— yee pollute mee among my people for handfulls of barley and for peeces of bread to slay the soules that should not die and to save the soules alive that should not live by your lying to my people that heare your lies Ezek. 13. 19. so ver 22. you have the same complaint but it followes vers 23. Therefore yee shall see no more vanity nor divine divinations for I will deliver my people out of your hand and yee shall know that I am the Lord. For handfuls of barly for pieces of bread Hierom saies this is most properly applied to Teachers of hereticall doctrines who as we have frequent experience in these dayes doe not take whole places of Scripture but broken pieces here there for the confirmation of their errors His words are these Non propter chorum hemichoruÌ„ hordei ut in Hosea legimus c. 5. sed propter pugillum hordei quo bruta vescuntur animantia fragmentum panis non panem integrum nec solida testimonia scripturarum sed quae haereticâ pravitate fracta decurtata atque imminuta sunt sanctos quosque decipiant ad mortem trahant peccatores vanis promissionibus vivificare contendant See the chapter of False-teachers Such as are covetous daubers and Men-pleasers 1 Ignorance and Shame Thus saith the Lord concerning the Prophets that make my pâ—ople to erre that bite with their teeeh cry peace and he that putteth not into their mouthes they even prepare warre against hjm. therefore night shall be unto you that yee shall not divine and the Sun shall goe down over the Prophets and the day shall be darke over them then shall the Seers be ashamed and the diviners confounded yea they shall all cover their lips for there is no answer of God Mic. 3. 5 6 7. That bite with their teeth and cry peace Chald. Par. He that offereth them a feast of flesh to him they prophecy peace I am ashamed to remember how much it hath been the practise of many to preach for entertainment and preferment They even prepare warre the Hebrew word will import sanctifie warre and though I know it be usuall in this sense yet it puts me in minde of the Popish pretended holinesse in denouncing warres and excommunications against such as doe not stop their mouthes by feeding them with gifts They shall all cover their lips The Sept. translate they shall all of them curse for so I chuse to translate their translation rather then as others do all shal curse them because of the Hebrew word for all with an affixe after it signifying all of them reciprocally because of that which follows viz insteed of because there is no answer because there is none to heare them Which puts me in minde of what we have known of later daies especially both by false teachers amongst themselves and by Papists from abroad who having endeavour'd to seduce the people with their false doctrines when they see it is in vaine how doe they bite their lips for vexation If you
translate it the other way there is experience enough of that too and I doubt not there will be more when those who have been seduced with false doctrines shall fret themselves curse their seducers and Look upward 2 Destruction For thus God spake to Ieremiah when he sent him to prophecy to the Jewes Be not dismaid at their faces lest I confound thee before them Ier. 1 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had said Be not confounded with feare at their faces lest I confound thee with destruction before their faces so that both thou and they shall see what a folly it is to feare men rather theÌ„ God and how unable they are to protect those that please them when God who is displeased is resolved to punish them The word for dismayd and confound in the Hebrew is the same and so likewise the word for their faces before theÌ„ which I thought good to intimate because I have observed in divers places in the prophecies especially the like manner of expressing a threat viz by the same word that was mentioned in the sin perhaps the more to make the persons reflect upon and keep in memory their sin to repent of it and be humbled for it or to acknowledge God's justice So Jer. 28. vers 17. It is said to Hananiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath not SENT thee and vers 18 he is threatened thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold I will SEND thee or I will cast thee from off the face of the earth So ch 23. 26. for abusing and mocking at those words of the Prophets which they used when they delivered their messages The Burden of the Lord the people are threatned that Every man's word shall be his burden so vers 39 it is said if we read according to the Sept. and the Vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will BEARE you quite away meaning by captivity as if he alluded to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Burden I confesse the Vulgar translation in this verse pleases mee well viz In carrying I will carry you Portabo vos portans c. agreeing with the Septuagint their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering to their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they use for burthen but not so well in the 33 verse where they translate for what burden I will forsake you vos estis onus projiciam quippe vos yee are the burden I will fling you off because I know not how to bring the Hebrew to it unlesse instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we read as it is likely the author of that translation did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the same letters differently pâ—aced The words both of the Latin and Greeke translation may be thus paraphrased If the people aske what is the burden of the Lord tell them You are my greatest burden and so you have beene a long time but now I will fling you off saith the Lord. or thus I have let you lye still for a long time but now I have taken you up as a man will take up a potters vessell and I will dash you to pieces for so the Septuagint seeme to have conceived of the meaning of this place translating for I will forsake you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. allidam vos I will dash you in pieces which is not unsuitable especially if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I thinke properly signifies breaking one thing with another whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is breaking one thing upon another with what is said vers 29. of God's word which he sends by his Prophets viz. that it is like a hammer which breaketh the Rocke in pieces This their translation suites very well with their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which they use for burden comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take which expression is usually applyed to Prophecies especially such as were bad for the Prophets were bid to take up such or such a message to such or such a people i. e. either as a burden to lay upon them or as a stone to fling at them But it is likely that they did read the Hebrew not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we read which signifies I will forsake but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies as they translate I will dash You may see the like in severall other places as Hos 4. 6. c. Those words of Micah above quoted the diviners confounded they shall all cover their lips ch 3. 7. some expound them not of confusion by shame viz. to see the prophecy of the captivity fulfilled which they had contradicted but of this confusion as we usually call it by destruction making it a proverbiall speech taken from the custome of covering the faces of such men as were condemned to die in use as I thinke both with Jewes and Gentiles See Esth 7. 9. Ezek. 12. 6. Nehemiah prayed that God would think upon those Prophets who were hir'd by Tobiah and Sanballat to discourage him from his worke chap. 6. 14. And Jude pronounces Woe to them that ranne greedily after the errour of Balaam for reward ver 11. And therefore certainly such men have cause to feare severe punishment Such as are Idle and neglect their duty 1 Woe Necessity is laid upon mee yea woe is unto mee if I preach not the Gospel 1 Cor. 9. 16. 2 God's requiring mens soules at their hands For thus God told Ezekiel whom he made the peoples watchman When I say unto the wicked thou shalt surely die and thou givest him not warning nor speakest to warne the wicked from his wicked way to save his life the same wicked man shall die in his iniquity but his bloud will I require at thine hand Eze. 3. 18. The same wicked man shall die c. Though it were not so but such a wicked man might be suffered to live yet such a watchman deserved to die because his fault is alike though the other's successe be better If a Sentinell suffer the enemy to come on give no warning though the enemy doe not prevaile the Sentinell shall lose his life His bloud will I require c. that is the spilling of his bloud or the losse of his life Idle Ministers are soule murderers He that forbids not to sinne when he may is as bad as he that bids So much more he that saves not a soule when he may and when he must too is as bad as he that destroyes it His blood And therefore Paul where he seemes to mee to rejoyce like a man that hath narrowly escaped danger of death when he was going from Miletus sent for the Elders of Ephesus and told them he was pure from the bloud of all men because he had not shunned to declare unto them all the counsell of God Act. 20. 26 27. as if otherwise he could not have been so and therefore strictly charged them to imitate him and to approve
meant of doing or not doing after an oath to the contrary whereby a man does as I may say unsweare himselfe or make his swearing null and void and not of doing or speaking first then adding an oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it or for it adding But shalt performe unto the the Lord thine oathes But as for the words of our Saviour I conceive he relates the cōmandement as the Scribes Pharisees related it according to their glosse not that he knew no such wordes as those which I first produced or that he thought the meaning of them extended no further then is expressed in these And as for these words which I have quoted in the originall one might think they sound cleane contrary viz rather for an assertory falsity then a promissory both because of the word translated in vaine signifying more properly FOR or TO vaine as it is in Leviticus 19. 12. He shall not sweare by my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Lye as if it were said thou shalt not use the name of the Lord thy God to or for the confirmation of a falsehood and because of the word Taking For in promissory perjury men may usually do take God's name not in vaine i. e. they have a resolution when they take it to keep their oathes though they break them afterwards hold him guiltlesse or let him goe unpunished for so much the Hebrew will signifie and so it is used and translated Jer. 30. 11 and c. 46. 28. And me thinks both in this and other threats against this sinne there seemes to be insinuated that God may and many times doth let such men alone for a while Et St quis primo perjuria celat sera tamen tacitis poena venit pedibus but that notwithstanding he doth not hold them guiltlesse but will certainely punish them one time or other Nay I may adde I will not hold him guiltlesse that is I will most severely punish him for that is a common Hebraisme in the Scriptures by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or extenuation in the negative to intend the positive in the highest degree Oathes and Covenants Such as doe not Keep them Threatened With Certaine and unavoidable punishment And thus I speake because in most of the threats against this sinne there is an expression of the certainty and of Gods resolution also not to change his mind As first in that concerning Zedekiah for breaking his Oath of subjection even to the King of Babylon Shall he breake the covenant and be delivered It cannot be Ezek. 17. 15. the Septuagint translate without an Interrogation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. IF he shall escape or be delivered after the manner of swearing used in Scripture as if God had sworne that he should not and so indeed he did afterward and you have his oath twice related viz. v. 16. vers 19. and in vers 16. with notable aggravations both of his sin and his punishment As I live saith the Lord God surely in the place where the King dwelleth that made him king whose oath he despised and whose covenant he brake even with him in the midst of Babylon he shall die The Chal. P. in those verses for breaking the Covenant translates changing the Covenant and so Zedekiah did in revolting from the Assyrian to the Egyptian Now a man hath the greater cause to feare God's punishment when hee doth not onely not doe what he promised but doe and promise to doe the contrary 2 In that threat to the people of Tyre for breaking the Oath of friendship which Hiram their King had made with Solomon in selling the Jewes for bond-slaves to the Edomites who were their inveterate enemies and would use them cruelly Thus saith the Lord For three transgressions of Tyrus and for foure I will not turne away the punishment thereof because they delivered up the whole captivity to Edom and remembred not the brotherly Covenant Amos 1. 9. This punishment was the destruction of that city by Nebuchadnezar which accordingly came to passe after a siege of 30 yeares so that as I said in the former chapter their punishment for breaking Covenant was long a comming yet came at last 3 Severe punishment and many judgements They have spoken words swearing falsly in making a Covenant thus or therefore judgment springeth up as hemlocke in the furrowes of the field Hos 10. 4. The Chaldee Paraphrase runnes thus They sweare falsly and they make a Covenant in vaine Now will I bring against them the heads of noysome serpents as a judgement for their lies upon the borders of their Countrey And they that thus take this place interpret those words Springeth up as hemlocke c. of the great number of God's judgements which should come as thick as hemlock in a furrowed or tilled field which me thinkes seems better then to interpret judgement of judgment among men i. e. justice making it not a threat but a complaint viz that judgement was so corrupted that it became as hatefull to the people when they had occasion to use it as hemlock is to the palat 3 The like hurt as they intended or must necessarily doe to others by their perjury Thus Zedekiah is threatned in the place above cited As I live surely what expressions here are to make it certaine mine oath that he hath despised and my covenant that hee hath broken even it will I recompence upon his own head Ezek 17. 19. But especially those that promise a man help in his misery if they break their oaths must look to bee punished because they doe most hurt and men depend upon them they are like a rotten weak staffe which when a man leanes upon it breaks and runs into his body The Egyptians for dealing thus with the Israelites are thus threatned When they tooke hold of thee thou didst break rent all their shoulder and when they leaned upon thee thou brakest and madest all their loynes to be at a stand therefore thus saith the Lord God Behold I will bring a sword upon thee and cut off man and beast out of thee Ezek 29. 7 8. Certainly God is as angry and therefore men are likely to be as severely punished for this sinne as for any Even among men creatures exceeding contemptible in comparison nothing will provoke to anger more then contempt and slighting especially if men are slighted as if they wanted that which they have viz power or autority or knowledge or the like Now he that breakes an oath despises God as if he had not power or knowledge or justice enough to execute that vengeance which he himselfe submitted himselfe unto in case of breach and therefore in that chapter of Ezekiel before quote◠God complaines twice of DESPISING the oath and vers 20. where we translate trespassed against me Hierom renders despised mee Now as men in such a case will doe something to shew that which they have which
else they would not So God cannot forbeare in such a case to execute punishment if it were for nothing but meerely that men may know who else would be apt to question it that he whom they have taken as a knower of all things and a revenger of sin and a revenger of perjury is such a one indeed And therefore in Ezek c. 29. in the vers next before the words which I quoted thus hee speaks and all the inhabitants of Egypt shall KNOW that I am the Lord vers 6. viz When I shall revenge upon them their breach of promise in this manner as I intend Neither can the perjur'd person complaine let it be what punishment it will or be it never so great For in swearing by the name of God either he gave himselfe up to him to doe to him what he would or he desired him to do his worst in case he sware not in truth if not in words at least in meaning as the Jewes did in their swearing when they said only IF I doe or IF I dot not such or such or such a thing c. leaving a blanck for the punishment as if they would acknowledge any punishment to be litle and just enough for such a sin as perjurie Those ceremonies which the Jewes used at the making of covenants and leagues viz cutting a beast in two and passing between the parts of it implied if there were none expressed an imprecation or a contented acknowledgement of justice if it were so that whosoever brake that covenant his body might bee cut in two in the like manner and be for meat for the fowles of the heaven and the beasts of the earth For so much seems to be intimated in Gods threatning Zedekiah in these expressions Jer 34. 20. for breaking his oath to the king of Babylon which he had so deliberately taken and so solemnly confirmed with those forenamed ceremonies as you may see vers 18 19. And here give me leave to impart one conceit which just now came into my mind upon this occasion In Genesis c. 15. 11. It is recorded of Abraham at the time that God confirmed his covenant with him in a formall manner with these ceremonies that when the fowles came down upon the carcasses he drove them away Now I say that this seemes to be a passage which in a story of so solemne a businesse would not have been related but with some speciall meaning and which I conjecture to be this viz. to shew either Abraham's faithfulnesse that he resolved to keepe God's covenant or his faith that he doubted not but God would keepe his promise and so it should never come to that passe as the coming of the fowles would seeme to bode which was a great temptation to him to unbeliefe As if he had said withall by way of abomination Absit away I feare not or God forbid it should come to this passe that either a Covenant O◠God's should be in vaine and a sacrifice of his covenant devoured by the fowles or that a covenant WITH God should be broken or that ever I should come to this passe as to be exposed to the fowles for meat for breaking covenant No for my part I am RESOLVED and for God's part I am CONFIDENT that he is also that this covenant shall be firme and sure The old Romans at the performance of such rites used to expresse their imprecation for their ceremonie was to throw a stone at a hog so say some but I rather thinke to knock him in the head with a flint and so kill him with this or such like forme of words Sic a Jove feriatur is qui sanctum hoc fregerit foedus ut ego hunc porcum ferio So let Jupiter smite him that breakes this league as Ismite this hogge Oathes Such as take them falsly threatened With Destruction of their persons and ruine of their houses Every one that sweareth shall be cut off as on that side according to it speaking of the flying rowle with two curses one on one side against theeves and another on the other side against false swearers I will bring it forth saith the Lord of hosts and it shall enter into the house of the thiefe and into the house of him that sweareth falsely by my name And it shall remain in the midst of his house and shall consume it with the timber thereof and the stones thereof Zac. 5. 3 4. Every one that sweareth c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every perjured man shall be punished or revenged by this hooke or sickle for so they translate where we render a rowle vers 2. unto death It is likely they did read for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which wee translate cut off which suits well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the septuagint perhaps they did read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chald. Paraphrast seemes to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translating shall be stricken But others render it is absolved as if the rowle were a letter or proclamation of pardon which is clearly proved to be false by what is afterward said viz. That it shall remaine in the midst of the house and shall consume it with the timber thereof and the stone thereof It shall remaine in the midst of the house The house which he hath built with or wherein he keeps that which he gets by stealing and defrauding and forswearing For as it said in Job That fire shall consume the Tabernacles of bribery ch 15. 34. So this curse shall consume such houses Old Men their Dutie The sinner being a hundred yeares old shall be accursed Is 65. 20. For though the expositions of the former part of the verse be various yet these words are generally expounded in this sense Their Due Such as doe not honour them may justly feare God's anger because it is said Thou shalt rise up before the hoarie head and honour the face of the old man and feare thy God I am the Lord Lev 19. 32. As if the charge were thus Honour the face of the old man as thou fearest God who will punish thee if thou dost not How tenderly God takes it to have them wronged by any you may gather by his complaint thereof against the king of Babylon Thou didst shew them no mercy upon the Ancient hast thou very heavily laid the yoake Is 47. 6. And what a crime he accounts it to have them despised by the younger sort by his threat thereof to the Jewes as a punishment Isa 3. 5. The child shall behave himselfe proudly against the Ancient Such sins as are threatned for punishments are usually great sinnes that was a great wrong to old men otherwise it had not been threatned for a punishment And if it were a great wrong it was a great sin and if it were a great
sinne it must expect a great punishment Give me leave to produce what a heathen speakes in commendation of the practise under the golden age When although men had no other law besides that of nature yet he saies they counted it a capital crime if a young man did not rise up as the phrase is here used likewise in the Hebrew to an Old man though a poorman Credebant hoc grande nefas morte piandum Si Juvenis vetulo non assurrexerit si Barbato cuicunque puer licet ipse videret Plura domi farra majores glandis acervos Tam venerabile erat praecedere quatuor annis But the present age is of another mettall Wherein the disrespect commonly shewed not only to old men but to old parents and such especially for then doe we slight them most when we should most respect them makes this report concerning those times almost incredible so that I may use the words of the Historian speaking of an army how the younger bands gave place to the elder Vix ut verisimile sit parentum quoque hoc saeculo vilis levisque apud liberos autoritas Of the respect given and commanded to be given to old men in Scriptures See Job 29. 8. Chr 32. 4 6 7. Rom 16. 3. 1 Tim 5. 1 2. Opportunities of Grace such as neglect them threatned 1 With Hardening Exhort one another while it is called to day lest any of you be hardened through the deceitfulnesse of sin Heb. 3. 13. See Ps 32. 6. Isa 55 6. 2 Cor 6 2 2 Removall of the meanes afforded them Yet a litle while the light is with you walke while yee have the light lest darknesse come upon you Joh 12. 35. 3 Not being suffered to have any more though they desire it Our Saviour told his Disciples The day will come when yee shall desire to see one of the dayes of the son of man and shall not see it Luk 17. 22. See c. 13 24. 4 Being suffered to dye in their sinnes I goe my waies and yee shall seek me and shall dye in your sinnes whither I goe yee cannot come Joh 8. 21. Because it is not your desire to seek me when I may be found it shall bee your punishment to seek me when I may not Now seeing it is thus I will exhort you in the words of Jeremy to the Jewes Give glory to the Lord your God by repenting and believing before he cause darknesse and before your feet stumble upon the darke mountaines and while yee look for light he turne it into the shadow of death and make it grosse darknesse Jer 13. 16. And if you will not heare it I am sure I shall have cause to mourne as hee had saying it with confidence as if the punishment were already inflicted Because the Lord's flock is carried away captive vers 17. because through your inward darknesse in the midst of so much light you are led captive by Satan into outer darknesse whence there is no returning to all eternity Oppression Oppressours of the Poore threatned 1 In generall with Punishment great and sure enough For God goes solemnly about it as if he made it his businesse to keep an assize of purpose for them The Lord will enter into judgment with the ancient of his people and the Princes thereof for yee have eaten up the vineyard the spoyle of the poore is in your houses Isa 3. 14. The spoile of the poore c. which is like the gold of Toloze for none can prosper that have it Nay he is so earnest at it that he riseth off his seat to execute it For the oppression of the poore for the sighing of the needy now will I arise saith the Lord I will set him in safety from him that puffeth at him Psal 12. 5. 2 Poverty and losse of their estates which they have gotten by oppression Solomon hath a Proverb for it He that oppresseth the poore to encrease his riches and he that giveth to the rich shall surely come to a want Prov. 22. 16. Hee that oppresseth in the Septuagint the Paraphrase and the Vulgar he that falsly accuseth onely Amos hath a prophecie for it Forasmuch therfore as your treading is upon the poore and yee take from him burdens of wheat ye have built houses of hewen stone but yee shall not dwell in them yee have planted pleasant vineyards but yee shall not drinke of them ch 5. 11. This is a great punishment and matter of much vexation much more then if the houses or vineyards had been bought or given It is a punishment often mentioned in the Scripture viz. not dwelling in an house that a man hath built not eating or gathering of the grapes of the vineyard which a manhath planted See Deut. 28. 30. ch 20. 6. 3 Destruction 1 Of their persons Hee shall judge the poore of the people he shall save the children of the needy and shall break in pieces the oppressour Ps 72. 4. Break in pieces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he expresses that which he often uses and the Scripture intimates as much in allusion by using the same words as I have often said his retaliating or doing to them as they have done to others for it is said of these oppressours Is 3 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they beat or break in pieces my people grinde the faces of the poore 2 Of their countrey for the Prophet Amos cha 8. after complaint made of some that swallowed up the needy v. 4. and that bought the poore for silver and the needy for a paire of shooes v. 6. thus threatens Judea The Lord hath sworne by the excellency of Judah Surely I will never forget any of their workes Shall not the land tremble for this and every one mourne that dwelleth therein c. vers 7. 8. Shall not c. as if he had said If the land have cause to tremble at any time it hath now under the weight of such heavy Oppressours Or I cannot chuse but make it tremble now unlesse I will be God no longer Oppressors of the Fatherlesse Widdows Strangers and Servants Are threatned with speedy punishment perhaps the more speedy because their oppressours put it so farre away for these were the words of the Jewes Where is the God of judgement Mal 2. 17. But in the following Chapter you have this threat And I will come neere to you in judgement and I will be a swift witnesse against the Sorcerers c. and against these that oppresse the hireling in his wages the widow and the fatherlesse and that turne aside the stranger from his right feare not me saith the Lord of hoasts vers 5. And feare not me saith the Lord of hoasts or feare not me who am the Lord of hosts and therefore able nay who am a father of the fatherlesse and a judge of the widowes Ps 68. 5. a preserver of the stranger Ps 146. 9. and
not pray but prophecie And his prophecie was fullfilled for the Canaanites being the posterity of Cham which came of Canaan who alone is mentioned of Cham's sonnes and the ejection of whose posterity by the Israelites Moses his maine designe was to relate so that there is some ground to thinke that Canaan the grandchild had a hand in the sinne as I have said before those that were used best I meane the Gibeonites were used as servants the rest as servants of servants and worse too by the Israelites who were of the posterity of Seth and their brethren or kinred for so the word is used in Scripture by whom they were utterly destroyed Whether Noah prayed or prophecied this is certaine The prayers of Parents both for and against their children are very powerfull and many times come to passe like prophecies Augustine speakes of ten children that being cursed by their mother went about quaking and trembling from one place to another like vagabonds In that manner as some conceive Cain did because the Septuagint in Gen 4. 12. for fugitive and vagabond translate groaning and trembling And there might be many other instances given Insomuch that as Ambrose saith Children should honour their parents if it were for nothing but for feare honoretpius patrem propter gratiam ingratus propter timorem 2 With a most fearefull Judgement what ever it be The eye that mocketh at his father and despiseth to obey his mother the Ravens of the valley shall pick it out the young Eagles shall eat it Prov 30. 17. The eye the same thing I believe that is meant by Lamp in c. 20 and so it is expounded alike viz of the Soule And accordingly it is thought that by the Ravens of the valley and the young Eagles are meant the black Divels of the lowest Hell and the Spirits subject to that Prince of the ayre who shall make a prey of such a mans Soule as soone as 't is got out of the Cage If these words be meant onely of blindnesse as the Sept. seeme to have taken the other ch 20 yet is the Punishment sad fearefull The EIE that mocketh though he say nothing but doe it so closely that his father shall not know it And despiseth to obey or despiseth the wrinkles for so one saith the Hebrew word * also signifies and the Septuagint render it Old age that is the markes of her old age hastened with paines and care in bearing and bringing him up so that herein he is both unreasonable in despising that which himselfe occasioned and unnaturall also and worse then the beasts for some of them will pay their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great deale better then many Christians in feeding their old ones So that understand you by Ravens and Eagles what you will such a wretch as will mock his parents may well feare that the birds and beasts will rise up against him to punish him in this world and their naturall affection come against him in judgement co condemne him in the world to come Such as Set light by them threatned With a Curse Cursed be hee that setteth light by his father or mother Deut. 27. 16. Seteth light Doth not honour saith the Paraph. and the vulgar translation This sinne is ranked with very hainous sinnes in that Catalogue Ezek. 22. 7. after which follows a fearfull threat v. 13 14 15. Such as are Disobedient to them and Incorrigible With Stoning to death If a man have a stubborne and rebellious sonne which will not obey the voice of his father or the voice of his mother and that when they have chastned him will not harken unto them Then shall his father and his mother lay hold on him and bring him out unto the Elders of his city and unto the gate of his place And they shall say unto the Elders of this city This our sonne is stubborne and rebellious he will not obey our voice he is a glutton and a drunkard Being rebellious is the maine crime and being a glutton and a drunkard are brought in as evidences though crimes too And all the men of his City shall stone him with stones that he die So shalt thou put â—ill away froÌ„ among you all Israel shall hear and feare Deut. 21. 18 19. 20 21. Certainly rebellious children are grievous sinners in God's account and he will accordingly punish them because he aggravates the disobedience of the Israelites to his own self by it Isa 1. 2. I have nourished brought up childreÌ„ they have rebelled against mee And accordingly threatens them with grievous threats c 30. 1. c. Woe to the rebellious children Such as doe not Honour them Have cause to feare Shortnesse of life Because it is said Honour thy father and thy mother that thy daies may be long in the land which the Lord thy God giveth thee Ex 20. 12. I say shortnesse of life simply because it is usually so expounded otherwise I should say short injoyment of their inheritances which is no reason they should enjoy who will not honour those from whom they have them Indeed I rather thinke that in these words is promised that which is promised also in other places to other things upon the keeping of the command not so much living long as living long in the land which the Lord thy God giveth thee In that good good Land for so the Septuagint translate and so it is otherwise called out of which on the contrary they are every where threatned to be cast out and carried away by captivity if they kept not the coÌ„mandments As for living long only a promise of that is annexed only to Letting the damme goe when they rob'd a bird's nest ch 22. 7. And Dying in a polluted land though they lived never so long was a punishment Amos 7. 17. I placed Not-Honouring after not-Obeying because I take it to be lesse as I take Honouring to be more then Obeying So farre am I from taking it for no more then it is commonly made to be viz honouring with Cap and Knee forsooth which they think to be enough without doing any thing when they are bid viz yeelding them help and support and indeavoring to reward them with acts of piety Reward them I say for so the word in the Hebrew for honour will signifie as well as to honour according to the use of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tim. 5. 3. and v. 17. Act 28. 10. The Jewes have a saying What honour is to bee given to parents To give them meat and drinke to cloath them and cover them Peace breaking see Discord Persecution Threats of it and for it All that will live godly in Christ Jesus shall suffer persecution 2 Tim 3. 12. All from the Divell and most from men even for so living All that will but live honestly suffer by so living but not for
comes to them from themselves But yet in a more speciall manner doth God delight to make the devices and coâ—ncels of those that proudly presume confidently use their wisedome and strength against him his to prove destructive to themselves scattering them even by the imagination of their owne hearts Luk. 1. 51. Me thinkes I heare him speaking to such as he did once to the Assyrians Yee shall conceive chaffe yee shall bring forth stuble your own breath as fire shall devoure you Isa 33. 11. Prayer not heard For these causes among many other viz. 1 Not-hearing God He that turneth away his eare from hearing the Law even his prayer shall be abomination Prov. 28. 9. See ch 1. 24. vers 28. 2 Not-hearing the Poore Who so stoppeth his eares at the cry of the poore he also shall cry himselfe and shall not be heard Prov. 21. 13. 3 Apostacy from the true worship of God to Idolatry They are turned backe to the iniquities of their forefathers which refused to heare my words and they went after other Gods to serve them c. Therefore thus saith the Lord God Behold I will bring evill upon them which they shall not be able to escape and though they shall cry unto mee I will not hearken unto them Jer. 11. 10 11. See Ezek. 20. 31. ch 8. 17. 18. 4 Contempt of the worship of God and worshipping him negligeÌ„tly Ye offer polluted bread upon mine altar and yee say wherein have we polluted thee In that yee say the table of the Lord is contemptible And if ye offer the blind for sacrifice is it not evill c. I have no pleasure in you saith the Lord of hoasts neither will I accept an offering at your hand Mal. 1. 7 8 10. 5 Blood guiltinesse and injustice in judgement When yee spread forth your hands I will hide mine eyes from you yea when ye make many prayers I will not heare your hands are full of blood Isay 1. 15. See c. 59. 2. 6 Oppression Who eat the flesh of my people c. Then shall they cry unto the Lord but he will not heare Mic 3. 3 4. 7 Hypocrisie Will hee heare his cry when trouble commeth upon him Job 27. 9. 8 Sinning with delight and without remorse They have loved to wander they have not refrained their feet therefore the Lord doth not accept them c. Jer 14. 10. It followes v 11. Then the Lord said unto me pray not for this people and vers 12. When they fast I will not heare their cry c. God heareth not sinners that sin in such a manner Joh 9 31. 9 Resolving to continue in sin when we pray If I regard iniquity in my heart the Lord will not heare me Ps 66. 18. 10 Intending to make ill use of what wee pray for Yee aske and receive not because yee aske amisse that yee may consume it upon your lusts Jam 4. 3. 11 Having sinfully occasioned those evills from which we pray to be delivered And ye shall cry out in that day because of your King which you shall have chosen you and the Lord will not heare you in that day They are the words of Samuel to the Israelites when they desired a King 1 Sam 8. 18. You may see an experience of Gods refusing to heare prayer for this reason likewise in those Israelites who fighting with the Amorites against the command of God being overthrowne in the words of Moses returned wept before the Lord but the Lord would not hearken unto them Deut 1. 45. 12 Doubting in prayer But let him aske in faith nothing wavering for hee that wavereth is like a wave of the Sea driven with the wind and tossed For let not that man thinke that hee shall receive any thing of the Lord. Jam 1. 6 7. Praying amisse punished 1 With Not-obtaining the request Ye aske and have not because yee aske amisse that yee may consume it upon your lusts James 4. 3. which is a notable argument of the greatnesse of Gods love and that which wee have experience of oftner then we take notice It is more love to deny us a Scorpion when we aske for a Scorpion then not to give us a Scorpion when wee aske for a fish as it is a greater signe of love to doe good when there is greater excuse for doing hurt then where there is lesse 2 Obtaining with Anger God tells Israel I gave thee a King in mine anger and tooke him away in my wrath Hos 13. 11. 3 Obtaining with a vengeance as we say He gave them their request but sent leannesse into their soule Psalm 106. 15. the Septuagint translate for leannesse fulnesse or saciety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether they by fulnes meant fulnesse to loathing spoken of Num 11. 20. and so made it a cause of leannesse And so whether we by leannes be to be understood of an atrophy usually occasioned by too full feeding Againe whether they read the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insteed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whether they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word that is in Numbers and whether this place and that in Numbers in ch 11. 20 be to be understood of a different punishment at a different time I cannot determine But only thus much I can determine from these words viz that the Israelites lusting sinfully after flesh when they should have been contented with what God had else provided for them had their desire in that indeed but were met with another way And perhaps all that the Prophet meant by calling it leannes was onely to allude to their fulnesse with flesh which they so eagerly desired and obtained and to shew that for a litle good they had a great deale of bad of what kinde soever the punishment were Not-Praying punished With Temptation For thus Jesus Christ told his Disciples when he found them asleep Arise or according to Marke Watch and pray lest you enter into tentation Luk. 22. 46. Lest So we translate the Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which yet may be rendered THAT yee may not enter As if because Christs enemies then were so eager in persecution he would have his Disciples to pray to God for his according as he had taught them to pray before Mat. 6. 9. that they might not be tented to forsake him through feare This is certaine for I have had experience of it to my great griefe not only if a man doe not forbear to pray now then but if he forbeare to pray often he will presently lye open to the assault of all manner of tentations Besides he will be in danger of utter falling away from goodnesse and not without abundance of difficulty bâ— brought to renew his wonted course of praying againe And here I had once concluded this Chapter but since I though good to adde two or three words in favour of the aforesaid interpretation to the end that
I may make you more seriously then usually we do to think of these two things one as great an evill as we can be delivered from viz. Temptation and the other as necessary a duty as we can practise viz prayer against it which I never heard practised since the disuse of the Lord's Prayer 1 In the 40. v. of this ch it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot be otherwise translated then it is viz. without a point after Pray Pray that yee enter not into temptation 2 In the 31. v. our Saviour saith that Satan had desired yea and obtained liberty to tempt them 3 In the 32 v. he saith that hee had prayed for Peter that in that temptation his faith might not faile 4 He had told them all the day before what danger they should be in that night of being offended at him through temptation and he had absolutely told Peter being confident to the contrary that he should deny him 5 He himselfe had prayed for the same in effect viz. That the cup might passe from him v. 39. And I must confesse I doe not think that by the preposition in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant as some say their being delivered up to temptation but only their coming into that temptation in which our Saviour already was viz. of being put to it either to depart from God or to part with life 6. There was not any thing which they had so much need to pray against at such a time as that was viz. when the shepheard himselfe should be smitten then that the sheep might not scattered from him and forsake him 7. It was that which the shepheard had long before prescribed to them especially to pray for viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God would not LEAD or BRING them into temptation Matth. 6. 13. an expression to which this answers that ye may not enter into temptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And whereas it is there presently added And deliver us from evill so in this chapter it is said that Satan that evill one had begged them to winnow them therefore now if ever they had cause to pray to be delivered from him 8 The words added immediately after these Mat 26. 41. The Spirit indeed is willing but the flesh is weake seeme to make much for it For I doe not thinke as some doe that they are spoken in a favourable manner to excuse their drowzinesse because the contrary appeares by the verse next before where there is a reason mentioned why they were not to bee excused viz because Christ had as yet watched but one houre which was urged by our Saviour very sharply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What or is it possible could yee not watch with mee one houre But rather in a friendly monitory manner to minde them of their weaknesse especially because hee saw how confident they were of their strength to hold out in temptation as if hee had spoken the whole thus Doe yee sleep as if you were secure against and as if you would expose your selves to temptation you had more need watch and pray that you may not be tempted and all litle enough I deny not but according to your profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will may be present with you and you may be resolv'd in the spirit to hold it out with me even to die with mee But know this your flesh is weak So that unlesse my father doe extraordinarily strengthen you when it comes to you will not tell how to finde in your heart to perform what you would therfore by all means pray that ye may not be brought to temptation So that If to be free from Temptation it be needfull not only to pray but to pray against it you have no cause to wonder if They who doe not pray do meet with it Preaching of the VVord threatened to be removed Behold the dayes come that I will send a famine in the land not a famine of bread nor a thirst of water but of hearing the word of the Lord. And they shall wander from sea to sea and from the North even to the East they shall run to and fro to seek the word of the Lord and shall not finde it Am 8. 11 12. A famine of bread or A hunger for bread So the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the threat is not only of a want or scarcity but of an hunger earnest desire proceeding from that want as is plaine by the 12 verse by the word for of hearing which signifies literally To heare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which aggravates the punishment very much for they shall have paine and griefe whiles they hunger and in the end shal be starv'd to death for want of what they would have And yet as we render it famine it makes the threat sufficiently dreadfull because it implies a necessity of this food for the life of the Soule For we doe not call it a famine although other things be never so scarce and deare unlesse there bee a scarcity of corne or bread which we cannot be without Such as Hinder it have cause to feare 1 Removall of good preachers and havinâ— bad in their stead which is a worse punishment then if they had none Prophecy yâ— not say they to them that prophecie They shâ— not prophecie to them that they shall not taâ—â— shame Mic 2. 6. And it follows vers 11. If man walking in the spirit and falshood doe lyâ— saying I will prophecie unto thee of wine 〈◊〉 of strong drinke he shall even be the prophet 〈◊〉 this people If you translate this verse witâ— the vulgar thus I could wish I were not man that had the spirit that which I speak were not true but yet I will prophecy to you 〈◊〉 I have made you drunk as it were with winâ— even a full cup of judgments which I shall denounce unto you it will amount to thus much viz that when men endeavour to hinder the faithfull Ministers of God's word from preaching the truth God will punish them with fearefull judgements and make even those very Ministers in spite of all their opposition his instruments to denounce them Prophecy In the originall it is drop in both verses And it is not unlike the people did indeed use this very word in a jeere because it was a word which the Prophets much used as you may see Ezek 20. 46. ch 21 2. Even as they did the words Line upoâ— Line Isa 28 10. The burden â—f the Lord Jer 23 34. And so likewise that Amaziah thus used it Amos 7. 16. Drop not thy word c. 2 Death and ruine of their families That Amaziah but now mentioned who was a Priest of Bethel in Jeroboam's time is thus threatened by Amos Thou sayest Prophesie not and drop not thy word against the house of Isaack Therefore thus saith the Lord thy wife
shall be an harlot in the city and thy sons and thy daughters shall fall by the sword and thy land shall be divided by line and thou shalt die in a polluted land c. ch 7. 16 17. Preparation before medling with God's Ordinances Such as neglect it may justly feare severe punishment For thus it was said under the Old Testament and doubtlesse there is as much need of preparation for Gospell services as there was for those of the Law Let the Priests also which come neere to the Lord sanctifie themselves lest the Lord breake footh upon them Exod 19 22. The Septuagint say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest the Lord depart away from them as being a holy God and therefore not enduring any unholy thing to come neere him which I take to be a worse punishment then the former Especially after the commission of some fowle sinne whereby we are defiled For then we had need to wash our selves first with teares of humiliation and repentance The man that shall be uncleane and shall not purifie himselfe that soule shall be cut off from among the congregation c Num 19. 20. See the practise of Job ch 1. 5. The Priests before they went into the Tabernacle were to wash their hands their feet upon paine of death Exod 30. 20. What a charge did God give of preparing the people to hear him when he intended to speak upon mount Sinai even two daies before Exod 19. 10 11. See Gen 35. 2 concerning the practise of Jacob. And Job 11. 13 I wish we were as strict in preparing for all manner of duty as the Jewes were and yet are in externall preparations for the keeping of the Sabbath or that we were as punctuall to wash our hearts before we go to sit down at the Lords table as they were to wash their feet and the Pharisees their hands before they would sit downe at their own tables Presumptuous Sins See Sins Presumption of Perseverance punished Both with Sinne and Sorrow Peter told our Saviour Though all men shall be offended because of thee yet will I never be offended Mâ—tth 26. 33. but our Saviour presently threatned him Verily I say unto thee that this night before the Cock crow thou shalt deny me thrice vers 34. Shalt not wi lt so that if it be a prophecie it is a threatning one Marke how these words of our Saviour answer to Peter's in every expression of his praefidence as were of purpose to make him see his exceeding great weaknesse Whereas he was so confident of the continuance of his fidelity that all should be offended in Christ rather then he he tells him none but him most peremptorily to the contrary VERILY I SAY unto thee c. Whereas he was confident that hee should not be so much as offended in Christ which notwithstanding Christ had said should be the lot of all of them vers 31. He tells him that he should not onely be offended in him but even quite deny him Whereas hee was confident that he should never deny Christ not once so much and not once for ever not only that night he tells him cleane contrary This night and BEFORE the Cok crow thou shalt deny me THRICE Now you may see this threat fulfilled vers 70. 72. 74. and in the next verse after Peters sin you may read his sorrow For there it is said that upon the crowing of the Cocke being put in mind of Christs words he went out and WEPT BITTERLY Professours in Hypocrisie punished 1 With Deceiving of themselves Non-acceptance of their religion Trust yee not in lying words saying The Temple of the Lord the Temple of the Lord the Temple of the Lord are these Jer 7. 4. Lying words Because they call'd it the Temple of the Lord when it was not for the Lord would no longer dwel in it nor owne it So it seems to be interpreted if we translate with the Latin v. 7 Then I will dwell with you in this place But I rather take lying words for words that would deceive them vaine and unprofitable words as it is interpreted and as the Latine it selfe also translates ver 8. thus yee trust in lying words which will not profit you You will deceive your selves exceedingly if you think you are a jot the better for going to the house of God hearing the word of God living with the people of God and having the name of God upon you if your lives be not answerable 2 Being given over to death in Sin especially if they pretend to more then others and take the name of figtrees upon them which is the greatest fruit bearing tree of any our Saviour When he saw a figtree in the way hee came to it found nothing thereon but leaves onely and said unto it Let no fruit grow on thee hence forward for ever and presently the figtree withered away Mat 21 19. 3 Being given over to death in Hell Many will say to me in that day Lord Lord have we not prophecied in thy name and in thy name have cast out Divells and in thy name done many wonderfull works And then I will professe unto them I never knew you depart from me yee that worke iniquity Matt 7. 22 23. Work iniquity What doe all these great things and yet work iniquity Yea prophecy cast out Divells preach well pray well even to admiration and yet work iniquity There is too often experience even of such hypocrisie Such as are not professours will rise up in judgement against such men and condemne them Shall not uncircumcision which is by nature if it fulfill the law judge thee who by or in the letter and circumcision doest transgresse the Law Rom 2. 27. Prosperity Such as abuse it to Sinne through wantonnesse confidence security Threatened 1 With Not-being pardoned How shall I pardon thee for this Thy children have forsaken mee and sworn by them that are no gods when I had fed them to the full they then committed adultery and assembled themselves by troopes in harlots houses Jer. 5. 7. Froward children will be most froward when their parents are most loving But nothing will anger a parent more When I fed them to the full As full-feeding on meat disposes the body to corporall adultery so doth being full fed with prosperity dispose the soule to spirituall adultery But withall it is as certaine that as diseases are the fruits of the former so punishments are the reward of the latter 2 Removall of those things which they abused and wherein they put their confidence As they were encreased so they sinned against me or according to the Chald. par As I multiplyed their fruits so they multiplyed to sinne Therefore will I change their glory into shame Hos 4. 7. So in Jeremy The complaint is I spake unto thee in thy prosperity and thou saidest I will not heare c. 22. 2. even in Adversitie we doe not heare but in
when God resolves to punish a man after that manner as he sins against him when he will walke contrary to them that walke contrary to him and shew himselfe froward with the froward or as it is here when he scorneth the scorners If one scorner or one froward man meet with another woe to him that is weakest The more proud the more resistance the more resistance the more paine and enraging of the adversary for the present and the greater punishment to come God takes a kind of delight to deale with such men as a valiant souldier doth to deale with a stubborn enemy whom he hopes to conquer If all the Kings of the earth should set themselves against him it would be but so much laughing matter to him Psal 2. 2 4. Me thinkes I see God like a challenged enemy after long provocation as it were entring into the lists against Babylon when I read those words of his Behold I am against thee O thou most proud Jer. 50. 31. AGAINST thee or To thee so the Hebrew as if he should say Have at thee or Come on Babylon now I am for thee now I see thee proud now thou art a fit object to exercise my full strength upon God doth not punish any so deliberately as I may say or with such resolution as he doth a proud man The Lord of hosts hath purposed it or upon consultation determined to stain the pride of all glory and to bring into contempt all the honourable of the earth Is 23. 9. And no wonder if it be according to that saying of the Jewes In whomsoever is haughtinesse of spirit God saies of him I and he cannot dwell together in one world So that the next thing he must expect is 5 Certaine punishment in spite of all his strength and endeavours to the contrary for to thus much the words will amount expound them how you will Every one that is proud in heart is an abomination to the Lord though hand joyne in hand he shall not be unpunished Prov 16. 5. The punishments which the Scripture mentions are 1 Abasement It was a common saying among the Jews Whosoever exalteth himselfe shall be abased and he that humbleth himselfe shall be exalted Our Saviour belike used it often Luke speakes of twice as c. 14 11. c. 8. 14. Abasement I say both by and with God whether it be pride towards him or towards men For one of those times our Saviour used it upon occasion of the Pharisee's justifying himselfe c. 18. the other upon occasion of a mans taking the uppermost seat at a feast without entreaty c. 14. Evills of punishment doe not spring out of the ground They come all from above and therefore no wonder that the highest things beare the brunt and the lowest escape The day of the Lord of hoasts shall be upon every one that is proud and lofty and upon every one that is lifted up and hee shall bee brought low And upon all the Cedras of Libanon that are high and lifted up and upon all the Oakes of Bashan and upon all the high mountaines and upon all the hills that are lifted up c. Isa 2. 12. to 18. See c. 5 15. c. 13. 11. c. 14. 13. Job 40. 12. Infinite many more texts for such like threatning expressions might be brought against pride But I am oath to offer you to many lest you resolve to take none at all There be likewise many examples of men people that have beene abased for their pride wherof I will only namea few in whose relation pride is chiefly mentioned they are 1 the Sodomites Ez 16. 49. 2 Nebucadnezar Dan 5. 20 21 3 Belshazzar his son ibid. vers 23. 4 The Tyrians Ezek 28. 6. 5 The Assyrians Ezek 31. 10. 6 The Moabites Isa 16. 6. So likewise examples of evills occasioned by pride doubtles I might produce many but that it is not agreeable with my purpose to speak of consequents except such as are necessary or immediate However I will name one viz Amaziah King of Judah who being lifted up for his victory over the Edomites when he had no occasion given him would needs challenge Joash King of Israel to fight with him and was overthrowne and taken prisoner and both the Court and Temple plundered 2 Chron 25. 19 22. And I referre you to three or foure more the like instances in the Chapter of Despising 2 Shame an attendant of the former punishment When pride commeth then commeth shame Pro 11. 2. and indeed shame cannot come without pride for a humble man befall him what will hath no cause of shame if he have of griefe Shame I say not onely as we usually take the word being ashamed but as the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shame of reproach When a proud man falls many will reproach him and no body will pity him See Ps 119 78. As likewiâ—e the punishment of proud women Isa 3 17. and the parable of the guest who was made with shame to take the lowest roome Luk 14. 9. 3 Diseases upon their bodies which they have too proudly clothed or carried Because the daughters of Sion are haughty and walke with stretched forth necks and wanton eyes walking and mincing as they goe and making a tinkling with their feet Therefore the Lord will smite with a scab the crowne of the head of the daughters of Sion c. Isa 3. 16 17. with the following verses Joash King of Israel was punished with very loathsome diseases so that no body could endure to come near him 2 Chr. 24 25. And he is thought to have been thus punished chiefly for his pride viz. in suffering men to adore him worship him as a God For this Hierom and others conceive to be meant by those words v. 17 of the aforesaid chapter After the death of Jehoiada because say they it could not be suffered while Jehoiada was living came the Princes of Judah and made obeysance to the King now saith one by this filthines uncleannes of his body through diseases God did mind him of the uncleannesse of his soule through pride The Septuagint in Prov 16. 5 where we render abomination translate uncleane 4 Ruine and destruction Upon their persons Hee that exalteth his gate seeketh destruction and that is easie enough to be found Prov 17. 19 As surely as he that exalteth his gate as we call it in going and takes no notice of his way is sure to fall See Mal 4. 1. Upon their Families The Lord will destroy the house of the proud c 15. 25. Pride will have a fall is so true a saying that if we once see a man proud we may conclude whereto he will For he is fallen with God already dead in Law there wants only execution 'T is God's way when hee will destroy a man to the purpose to let him get up high and then his fall will bee the greater
sorrow added with it Prov 10. 22. but in the revenues of the wicked is trouble Prov. 15. 6. 3 Being deceived by their riches many waies as by security pride c. but especially that which our Saviour speakes of He that received the word among thornes a very good name for riches is he that heares the word and the cares of this world and the deceitfulnesse of riches choak the word and he becometh unfruitfull Matt. 13. no feare of the godly rich man his being much deceived for he will be sure to be farre enough fro◠the thornes when he receives the word His riches shall not be in his heart where th◠word is to come so that he will not receive it among thornes 4 A diminishing and decay of their Riches they know not how Ye looked for much and loe it came to Little and when ye brought it home I did blow upon it Why saith the Lord of host◠because of my house that is wast and ye run every man unto his owne house Hag 1 9. They that seek the worst things first are usually punished with not finding the best when they seek them Whereas if we first seek the Kingdome of God and the righteousnesse thereof we may not only have that which we seek for but those other things also added unto us over above before ever we seeke them Usually those things prosper most that are least cared for And it is commonly seen in persons too that they have most health wealth when they are least sollicitous for it 5 Taking away of their false riches for abusing them to sinne So the Jewes were punished for abusing their riches to the service of Baal to whom they sacrificed made his Images of their gold and silver For she did not know that I and not Baal gave her corn and wine and oyle and multiplied her silver and gold which they prepared for Baal Therefore will I returne take away my corne for it is not Baal's they have forfeited their right in the time thereof and my wine in the season thereof and I will recover my wooll and my flax given to cover her nakednesse Hos 2 8 9. See Ezek 7 19 20 21. for there according to the latin translation thereof for therein speech is made of the like abuse of their Jewels and ornaments for the making of images as they made the golden calfe Exod 32 2. 6 Deniall of the true Riches grace the Gospel For they are not fit to be intrusted with greater and better things who were not faithfull in lesse and worse If therefore ye have not been faithfull in the unrighteous Mammon who will commit to your trust the true riches Luk. 16. 12. So that 't is as Mary said He hath filled the hungry with good things and the rich he hath sent empty away Luk 1. 51. 7 At his death The taking away of his soule by the divells and not by God because it is God that thus speakes or the taking it away by God in an angry manner with a resolution to execute justice which will come to all as bad Thou foole this night thy soule shall be required of thee then whose shall those things be which thou hast provided So is he that layeth up treasure for himselfe and is not rich towards God Luk. 12 20 21. For though this may be also meant of temporall death as I have made use of it before yet is it cheifely meant of eternal death For otherwise here were little more threatened to him that is not Rich towards God then what is common to him that is 8 After Death for an answer to that question Whose shall these things be The disposall of his estate to the godly whom he hated and therefore is it a great punishment A good man leaveth his inheritance to his childrens children But the wealth of the sinner is laid up for the just Prov. 13. 22. See Job 27. 16 17. 9 Not having an other estate to recompence it Woe unto you that are rich for ye have received your consolation Luk 6. 24. They have their portion in this life and they accept of it without caring for more and no more they are like to have Ps 17. 14. 10 Eternall destruction as if they were not fed but for the slaughter When the wicked spring as the grasse whē all the workers of iniquity do flourish it is that they shall be destroyfor ever Ps 92. 7. Either the wasting of the creatures abused through luxurie or the rust of the money not used at all through covetousnesse will rise up in judgment against them Goe to now ye Rich-men weepe and howle for your miseries that shall come upon you Your riches are corrupted and your garments moath eaten Your gold and silver is cankered and the rust of them shall be a witnesse against you and shall eate your flesh as it were fire Ye have heaped treasure together for the last day Jam 5. 1 2 3. A Rich wicked man is like one that is made a Steward of a great estate and is an unthrift He can give no good account yet hath a great account to give And therefore his condition must needs be exceeding miserable Sabbath-breaking The punishments for it which wee may finde in the Scriptures are 1 No-profit by that work in doing where of it was broken They that sought for Manna upon the Sabbath day could find none Exod. 16. 27. 2 Death Every one that defileth it shall surely be put to death For whosoever doth any worke therein that soule shall be cut off frō amongst his people Exod 31. 14. So againe v. 15. Whosoever doth any worke in the sabbath day he shall surely be put to death This punishment was executed when the Israelites were in the wildernesse upon him that gathered sticks upon this day Num 15. 36. and that by speciall order from God of whom they inquired what they should doe with him not out of ignorance of the law which had been declared unto them but of the fact which because it seemed so smal a matter they knew not whether it were a breach of the Law or no. 3 Misery upon whole Countries or Nations What evill thing is this that yee doe profane the sabbath day Did not your Fathers thus And did not God bring all this evill upon us and upon this City Yet yee bring more wrath upon Israel by profaning the sabbath Neh 13. 18 They are the words of Nehemiah to the Jews who brake the sabbath by treading wine-presses housing of fruit selling victuals and going with carriages You have a very dreadfull threat in Jeremy there where onely the last of these is mentioned But if yee will not hearken unto me to hallow the sabbath day and not to beare a burden even entering in at the gates of Jerusalem then will I kindle a fire in the gates thereof and it shall devoure the palaces of Jerusalem and it
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
before Christ as appeares 1 By what is threatned God told Cain If thou dost not well sin lyeth at the dore Gen 4. 7. And Moses told the Reubenites and Cadites when he would have them go over Jordan with the rest of the Iâ—raelites to help them into their possessions having their own already on this side the river But if yee will not doe so behold yee have sinned against the Lord and be sure your sin will finde you out Num 32. 23. 2 By what we read of to have been inflicted Which as men knew before it was inflicted that it would be as appeares by Samuels speech to the people 1 Sam 12. 25. and Solomons prayer 1 Kings 8. 33. 35 so they acknowledged after it was inflicted that it was meerely the fruit of sin As among other places you may see in 2 Chron 30. 7. where it is said that the Messengers sent about by Hezekiah with proclamatioÌ„ for keeping of a passeover in their exhortation used these words Be yee not like to your fathers and like your brethren which trespassed against the Lord God of your fathers who therefore gave them up to desolation as yee see In the book of Judges there is seldome mention made of a victory had over the Israelites but with this preface The children of Israel did evill in the sight of the Lord c and such or such an enemy came against them c. See ch 3. 12. ch 4 3 6. 1. 10. 6. 13. 1. The same word in the Scripture is used for sin and for punishment and the same word in a different forme for to sin and to expiate sin for sin will be either expiated or punished that is câ—rtaine It is so since Christ as both the threats of the Gospel and in part experience testifie For In this world sinners are punished in the worst manner that they can be hat is with Spirituall punishments which are farre the worst and such as make way for more In speaking of these I might be very large if I would descend to Particulars But because that is a worke of a volume and not a chapter I will onely mention three more generall evils that render the condition of a sinner in this life both miserable and exceeding dangerous 1 Darkenesse 1 Joh. 2. 11. c. so that he knoweth not whither he goeth and therefore must needs fall 2 Slavery to which he is sold and hath sold himselfe wherein he continues Ro 7. 14. See Joh. 8. 34. Acts 8. 23. 3 Death Coâ— 2. 13. Perhaps he knows it not But his condition is never the better for that for of those eviâ—s that are evils indeed ignorance is alwaies an aggravation In the world to come they shall be punished with most bitter punishments Tribulation and anguish upon every soule of man that doth evill Rom. 2. 9. And that for ever These shall goe away into everlasting punishment Matth. 25. 46. This is all the wages which the servants of sinne have Rom. 6. 23. and this they are sure to have unlesse by Christ they are made free from sinne and become the servants of righteousnesse so that what ever their beginning be yet their end may be everlasting life Sinning deliberately and with delight Woe unto them that devise iniquity and worke evill upon their beds when the morning is light they practise it because it is in the power of their hands Mic. 2. 1. See Isa 5. 18. You that sinne thus take heed lest God take up a resolution against you that he will not forget you as he did against the Jewes Thus saith the Lord unto this people thus have they loved to wander they have not refrained their feet therefore the Lord doth not accept them he will now remember their iniquity and visit their sinnes Jer 14. 10. Sinning with a high hand By Sinning with a high hand I meane Sinning as the word is in our translation presumptuously â—iz when men doe not only resolve but professe to Sinne out of pride and in Contempt of authority This manner of Sinning is very frequent so that you shall see many commit Sinnes meerly because they would not seeme to be controlled and to anger and vexe those under whose command they are But what is the danger of such Sinning doubtlesse great enough For even doing ought presumptuously God threatneth with cutting off one way or other But the Soule that doth ought presumptuously whether he be borne in the land or a stranger the same reproacheth the Lord and that Soule shall be cut off from among his people Num 15. 30 See Dent 29. 19. But if they Sinne thus against the sentence of the Priests and Judges also he prescribeth to have the parties put to death And the man that will doe presumtously and will not hearken to the Priests c. even that man shall die and thou shalt put away the evill from Israel Deut 17. 12. The Israelites going presumptuously up to the hill towards Canaan when Moses had expressely forbidden them were overcome by the Amorites Deut 1 43 44. The word for presumptuously in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you were PROUD And so chap 17 where we translate the man that will doe presumtuously the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that will doe in PRIDE and the Sept. translate both this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place of Numbers above quoted which we translate presumtuously after the same manner viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a hand of PRIDE And indeed PRIDE hath the greatest hand in such Sinnes whereby they either despise the word of the Lord as it is said in the place before quoted Num 15. 31. or scorne to do after the command of another Sinning against Knowledge It occasions 1 The aggravation of God's anger And the Lord was angry with Solomon because his heart was turned from the Lord God of Israel which had appeared unto him twice 1 Kings 11. 9. Which had appeared unto him twice viz in adreame by night chap 3. 5 and chap. 9. 2. And that which still makes for the aggravation of Solomonâ—s Sinne The first of those times God bestowed upon him a wise and understanding heart so that there was none like him before him neither after him should any arise like him chap. 3. 12. 2 Inexcusablenesse So that they are without excuseâ— because that when they knew God they glorified him not as God c. Rom 1. 20 21. Without excuse so we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though in the 2. chap. v. 1 we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inexcusable And very well for such Sinners as they cannot be excused by others so they have nothing to say for themselves Glorified him not c. Even omission against knowledge is dangerous 3 Not being pardoned Especially if it be also with a high hand professedly so that they stick not to say we see not only we heare and yet will not believe or
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
doings c. they did but trust in lying words which would deceive them to say The Temple of the Lord the Temple of the Lord the Temple of the Lord though they sayd it never so often Jer 7. 4 5. Not every one that saith unto me Lord Lord shall enter into the Kingdome of Heaven but he that doth the will of my father which is in Heaven Matt. 7. 21. Workes of God not regarded Because they regard not the workes of God nor the operation of his hands he shall destroy them and not build them up Psalm 28. 5. See Psalm 78. 32 33. World Those that love it punished 1 With a short enjoyment of what they love which is no punishment to them that doe not love it And they that use this world as not abusing it for the fashion of this world passeth away 1 Cor. 7. 31. 2 Vexation of mind I have seen all the worke that are done under the Sun and behold all is vanity and vexation of spirit Eccles 1. 14. 3 Not being able to be Christ's disciple Whosoever he be of you that forsaketh not all that he hath he cannot be my disciple Luk 14. 33. That forsaketh not and vers 26. That hateth not his father c. Much lesse then can they that love and cleave to the world be Christ's disciples Paul saith he counted all things but dung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so he could but that he might winne Christ as if else he could not See Phil. 3. 8. 4 Surprizall by the day of Judgment Take heed to your selves lest at any time your hearts be overcharged with surfeting and drunkenesse and cares of this life and so that day come upon you unawares Luk. 21. 34. Worship of God neglected Yee looked for much and loe it came to little and when ye brought it home I did blow upon it Why saith the Lord of hoasts Because of mine house that is wast and ye runne every man to his owne house Hag. 1. 9. APPENDIX READER I intreat thee to lend mee the reading of a few lines more which partly by the Printers fault and partly by mine own having done my work in loose papers were left out in the book P. 31. Before Destruction Read 6 Shame O Lord the hope of all Israel all that forsake thee shall be ashamed and they that depart from me shall be written in the earth because they have forsaken the Lord the fountaine of living water Jer. 17 13. Pag. 32. read The Jewes when they heard any one blaspheme God's name either out of indignation against the party for the affront as Joshua and Caleb did at the murmuring of the people Num. 14. 6 or else out of griefe for God's dishonour as it was their custome to doe in times of mourning used to rent their cloaths And this they would doe whosoever he were that had blasphemed but especially if he were one of their own nation and had professed himselfe to be in covenant with him whose name hee blasphemed oh I could teare my haire to see Professours of godlinesse dishonourers of God For this reason and because he spake in the Hebrew tongue the Iewes conjecture Rabsbacheh at whose blasphemy the people in Jerusalem did rent their cloaths 2 Kings 18. 37. to have been formerly of their religion Yea they thought the practice of this custome so warrantable upon such an occasion that even the Priests who were expresly forbidden to use either this or any other custome used in times of mourning yea though their owne daughters should be burnt to death for whoredome Lev. 21. 9. 10 yet notwithstanding as it seemes upon the hearing of blasphemy thought they might lawfully perhaps were ambitious to use it as they were to doe many other things whereby they might seem to be over righteous P. 75. before Those who have no union c. this chapter Threats and Examples of his being a Scandal He shall be for a Sanctuary but for a stone of stumbling and a rock of offence to both the houses of Israel for a gin and a snare to the inhabitants of Jerusalem Isa 8. 14. Behold this child is set for the fall and rising againe of many in Israel c. Luk 2. 34. See Pet. 2. 8. Rom. 9. 33. This stumbling at Christ was to the Jewes 1 A punishment of their disobedience And therefore Jonathan the Paraphrast in the place of the Prophet before quoted before he mentions the threat prefixes these words If ye shall not obey 2 A fruit of their blindnesse and ignorance for certainely had they seen never so little they could not possibly have stumbled in so great a stone as he was No instead of going on till they dasht th◠selves against him if they had perceived him to be a rock of refuge as indeed he was they would have got up upon him and have made him their Sanctuary Had they known what a pretious corner stone he was even chosen of God and laid in Sion of purpose as the fittest in whom the building of either sides viz of themselves and Gentiles might be fitly knitted together Eph 2. 21 for a living and a Holy Temple for God to dwell in by the Spirit insteed of their temple made with hands which must perish doubtlesse they would never have rejected him and have let him lye in the way for themselves to fall in Or if they envied so much good to the Gentiles as to make him a corner stone yet they would have made him their foundation stone and have built upon it themselves And as they stumbled at him both Jewes Gentiles because of the meannesse of his quality because of the danger of believing in him so because they liked not his do ctrine as for other reasons so especially for these 1. Because of the Spirituality of the expressions and language thereof seeming strange uncouth to them Pilate said what is truth John 13. 38. He wondered what Christ meant by truth Festus tooke Paul for a mad man Acts 26. 24. Nicodemus could not conceive how a man could be born again unlesse he could enter into his mother's wombe and so be borne Joh. 3. 4. So when he told them that unlesse they did eate his flesh and drinke his blood they had no life in them they sayd how can this man give us his flesh to eate Joh. 6. 52. Nay many that were his disciples before tooke such offence at this hard saying as they called it vers 60 that they went backe and walked no more with him And thus the Pharisees were offended when he told them that Not that which goeth into the mouth defileth a man but that which goeth out of the mouth Matt. 15. 12. They could not believe that that which went out of a man or that which proceeded from a man 's own selfe should defile himselfe Many other such like things there were in his doctrine which as Paul saith 1 Cor. 1. 24. they could not
* Graecia mendax Juven * Aristot Eth. l. 4. c. 6. * In Tacitus * Jer. 14 10. * I confesse the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemes to â—e better translated faithfulnes or constancie which cannot consist with Frowardnesse * Lev. 26. 23 24. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ— the 23 verse doe not signifie contrary but as it hits or carelesly yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 24 ver very likely doth * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place and elsewhere when it is in relation to men may be that which we call ill-natured or ill-conditioned * Mat. 6 2 * Which they might well be compared to the river â—ilus over flowing all their Countrey once every yeare * See Blessings * So it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ps 78. 29. they did eate and were well filled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over well filled * To betray the Capitol of Rome Liv l. 1. a Which puts me in mind of what Q. Fabius did when he went in an Embassage from the Romans to the Saguntini For making a lap of his gowne he told them that he there carried peace and warre and they should take which they would When they answered he should give what he pleased sinu effuso sayes my Author he shook out his lap and told them that he gave them warre Liv. l. 23. b As if they said withall we doe shake you off we will have no more to doe with you or any thing that is yours insomuch that we will not carry away your dirt with us we renounce you * Novarum rerum studiosis The Sept it is likely did read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. nor disobey either of them * We doe not usually take revile in this sense but perhaps in propriety of speech it imports the same coming from vile The Chaldee word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * We doe not usually take revile in this sense but perhaps in propriety of speech it imports the same coming from vile The Chaldee word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Upon Ezekiel * Ezek. 2. 5. * Being Fat and waxing Fat is often used in Scripture to expresse of bruitish use of prosperity only for the pampering of the body whereby men become as unfit and unwilling to serve God as beasts are to run or draw in the yoake when they have beene suffered to lye too long idle and are growne unwieldy and wanton See Deut. 32. 15. and chap. 31. 20. Psal 119. 70. Jer. 50. 11. * Hearing yee shall heare is an Hebraisme for hearâ—ng much as the Jewes did especially when Christ himselfe was come more then any other people in the world * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * As it it had beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Isaiah * Exod 15. 10. * See the marginall note in the chapter of Hardnesse * Jer. 15. 6. * Num. 13. 14. * Num. 14. 22. * Vers 9. * Ovid Met lib. 8. Fab. 4. a l. 12. c. 11. Soâ— l. 18. c. 5. speaking of the Thessali tanto odio Phocensium ardentes ut obliti cladiuÌ„ suarum perire ipsi quam non perdere eos praeoptarent * Which 〈◊〉 properly of those onely who have Communicated * Ruth 4. * Vers 11. * 1 Cor. 7. 14. a There are many instaÌ„ces of actioÌ„s otherwise unlawfull but extraordinarily commanded or tolerated by God where a mystery was intended as if he meant not to bring to passe extraordinary things but by extraordinary ways and meanes or as if in so doing he would have had men to take the more notice and so to looke further into the matter * NuÌ„ 21â— 26 to 30. * If it had beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it had been of the Lord without question but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great oath * The Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Remember me in relation to Tobias viz. to punish them for what they did unto meeâ— a Fagius in Exod. The Eye they say hath a great hand both in Witchcraft poysoning Nescio quis teneros oculus mihi fascinat agnos we say such a one hath over-looked such a thing Num. 23. 23. * Perhaps he alludeth to their custome of delivering him a Key whom they admitted to the reading of the Law * Where he is called Satan * Ch 23. 20. * 1 Cor. 6. 8. * Eph. 4. 26. * Prov. 23. 34. a Jonah 1. 5. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Like that of David Ps 18. 6. My cry came before him even into his eares * See Punishments * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * It is added also to being humbled 2 King 22. 19. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 4. 10. a It is called afflicting the soule Num. 30. 13. Le. 16. 29. 31. Isa 58. 3. * Jer. 5. 3. * See more in Professours * The Sep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their hearts cried not unto me * Rom 1. 25. * verse 8. * vers 9. a Paul calls Ananias whited wal Acts 23. 3. b As the Hypocrite to God is a Close Sepulcher so the Hypocrite to man is an Open Sepulcher Ps 5. 9 because when he opens his mouth to speak you faire his meaning is to swallow you up as thâ— expression is Ps 56. 2 57. 3. * By whiâ— we usually mean boldâ—nesse to speake whence weâ— say such aâ— one is a veâ— confidentâ— man a Who sett up a relgion of Heathanisme and Judaisme b Who denyed the Resurrection c VVho helâ— Traditions * 1 Cor. 5. 7 8. a See Duties b Or behave your selves like just men and cause your selves to be counted soâ— * In libro ubi vocum sensa enarrat * For who the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now used for Hypocrites was first used * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The unleavened bread of sincerity 1 Cor. 5. 8. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which word before a In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he filled after the Lord. b In Hebrew shalem compleat and entire * Job 14. 34. Cic lib. 1. de Officiis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so used often in Homer and as it is likely in that verse of Epimenides cited by Paul Tit. 1. 12 evil beasts c. for beasts cannot be evill in the otherâ— sense hencâ— the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seems to signifie to be evill is used by Paulâ— for to be weary or faint especially in doing of good Gal. 6. 9 2 Thess 3. 3. or to be affâ—â—ghted from doing good through lazinesse and fearfulnesse because of other mens afflictions Eph. 3 13. See the Note shortly after b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Ignavis precibus fortuna repugnat Ovid. a In Gen. 25. 27 that which wee
which wee render send forth Mat. 9. 38. Yet perhaps by this word is no more meant then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Sept. many times render by it as 2 Chro. 29. 16 c. * 2 Tim. 2. 26. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5. 4. * viz. that it should be rent and the Priests offered upon it by Josiah which was accordingly fulfilled 2. Kings 23. 14. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Heb. 1. 14. * As when we say tuas res tibi habito And as it is said Luk 10. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee wipe off To you not AGAINST you the dust c not in scorn but by way of renouncing * Mic 3. 11. * About twenty yeares after these words were written their city was de stroied by Titus at such â—imeas they were gathered thither to keepe the Passeover * Ishmael Phabi * Joseph l. 18 c. 3. * Rev. 1. 9 * Otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by the Sept Symm Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie any charge or message which they had received of God to carry to the people * Jer. 6. 10. The word of the Lord is unto them a reproach * See Jet 44. 12. * See the Chap of Blasphemy * Of most boasts the she is the fiercest especially when she bath young * In Zach. 7. 13. For as he cryed the Chalde saies the Prophets prophecied * 1. Cor. 9. 11. * That is he that is not of the seed of Aaron ch 16. 40. * Yet the Jews say they were consumed onely in their inner parts as they doe say of others that suffered in this manner and therefore as in imitation of God whâ—n the Law prescribes to have any one â—urnt to death they powre hot lead into his mouth and so kill him * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notitiae * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * As in Amos 1 2. Super tribus sceleribus * Neh. 13. 28. * Acceptâ— tragicae victoriae nuntio l. 7 nat hist c. 29. a Policrate for having betrayed a castle to he countrymen Plut de mul. virtut * Sen. De vit brev c 17. a Ovid Met l. 1â— fab 9. de Myrtha a Vulg. traduxit in typo laterum by which is meant cutting them and chopping them either in the place where they made brick or after the manner that they chopped that stuffe of which they made it b For some expound those blind and lame the Images of their â—tutelary gods and some otherwise c It is said v. 8. The lame and the blind that are HATED OF DAVID'S SOVLE Scorne angers the very Soule of a man Our SOVLE is exceedingly filled with the scorne of those that are at ease Ps 123. 4. The word for are at ease is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here but in Amos ch 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that for woe unto them that ARE AT EASE according to their translation it shoulâ— be woe be unto them that SCORNE * Pineda l. 7 de reb Salom. c. 4. * Tobiah jeered in that maner as Rhemus did his brother Romulus when he built the wall at Rome by leaping over it whose ieer cost him his life * Jam. 5. 16 * Vulgar Translat irriserunt aedificantes they MOCKED the builders * Validiora fiant saith Vatablus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ep. 125. ad Damasum * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Num. â—5 33. * Just lib. 13. c. 5. * Num. 35. 33 * Or His blood shall be shed that is certainly shed one way or other sooner or later So saith the Vulgar making Haadam to be the Nominative case and Baadam to look backward translating Quisquis effuderit sanguinem humanum fundetur sanguis illius * Num. 35. 33. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that take that is usurpe saith Beza In Parricidio nâ—lla satis justa causa ad sceleris patrocinia praetexi potest Justin l. 16. c. 1. * He that kill his brethren upoÌ„ a stone was almâ—st kild himselfe under a stone * Ps 44. 21 * Whom he murdered most treacherously embracing â—heÌ„ so closly that their blood came out upon his girdle and his shooes v. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * I take forsweare to be aword like for fit which is properly mean of undoing or making void a thing in force before there are divers words like it as forbid forwarne forget * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tibull There is a proverb Sero Jupiter diphtheram inspexit Aquil Theod. in Zach. 5. 2. where wee read of a rowle against false swearers translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Kings 5. 12. * Those whom they tooke in fight Theodor those that fled to them for shelter froÌ„ the Assyriinvaders Vatabl Those that come to them for wares Arias * Ezek. 29. 18. * Tam facile pronum est superos contemnere testes si mortalis idem nemo sciat Juven Sat. 13. speaking of swearing falsely * Thus to sweare with an imprecation is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Peter did Mat. 26 74 * Godwin Antiq. RoÌ„ p. 253. a Silice Liv. 1. b Because it is said Caesâ jungebant foedera porcá Virgil. c Liv. ibid. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as that spoken of Revel 14. 14. a And so in Jer. 30. 11. where we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not leave thee altogether unpunished hee translates perdendo non perdam I will not altogether destroy thee Vatabl. Succidendo succidam R. David in lib Radicum mundus eris i. e. vacuus omni bono cleane destroyed as we say b The Syriack and the Zurich translation * In the Oracle in Herodotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Prov. 3. 33. * Zeph. 2. 11. * Juvenal Satyr 13. * Liv. 26. * Psal 95. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the like manner do they translate Ps 72. 4. * Perhaps the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for a poore man signifies one made poor by such oppression or a poore man so oppressed * Nemo tam pater Nemo tam pius Tertul. de poenit c 8. * See Deut 10 18 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bounds of little children Hieron translates * So perhaps the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very well be expounded so * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word that is used vers 1. according to the usuall manner in God's threats as I have often said to expresse a retaliation or punishing with like for like much used and prescribed in the Law Exod. 21. * Wearing them till they looke thin with poverty * See of this word a little after * I