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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will fully execute mine anger upon thee Woe to them that are at ease in Zion Amos 6 1. Wo to you that are rich for you have received your consolation saith our Saviour Luk. 6. 24. Some of the Heathen themselves accounted freedome from all manner of miserie the greatest miserie and slaverie for Seneca saith it was the saying of Démetrius nihil videtur infelicius eo cui nihil unquam evenit adversi nothing more unhappy then hee who was never unhappy Philip King of the Macedonians hearing of a race wonne by his Coach horses at the Olympicks of the birth of a sonne and of the overthrow of the Dardanians by his Leiutenant Generall Parmenio all at one time presently cried out with his hands lifted up to heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh give me a little bad news in the other scale or else I shall sink to the ground And therefore I think Annibal gave his enemy Scipio very friendly advice telling him Maximae cuique fortunae minimè credendum est take heed of trusting fortune when shee is over kind Tacitus saies it was a saying of Tiberius Quanto plus adeptus foret tanto se magis in lubrico the lesse rubs he met with the more slippery was his condition and consequently the greater danger of falling the greater fall if he fell T is with fortune as it is with men if she speakes me over kind I have cause to feare she flatters me and if she flatter me I have as much cause to feare she meanes to doe me hurt and therefore I am of Attalus his mind malo me fortuna in castris suis quà m in deliciis habeat I had rather my Father would give me but a little now and then and retaine me in his love then give me a great deale at once and bid me be gone and come no more neere him I am not so hastie I had rather have my portion paid me in the world to come for then I am sure to have most and I am sure that none but reprobates have their portion in this life Ps 17. 14. Ambition 1. The ill effects and punishments of it mentioned in Scripture are 1. Ejection out of heaven The Angels which kept not their first estate but left their own habitation her hath reserved in everlasting chaines under darknesse unto the Judgement of the great day Jude 6. 2 Ejection out of Paradise as in Adam and Eue for doubtlesse ambition had a great stroke in making them hearken to those words of the Serpent wherewith their hearts were presently tickled being left to themselves God doth know that in the day ye eat thereof then your eyes shall bee opened and you shall be as Gods Gen. 3. 5. 3 Miscarriage in designes as in the builders of Babel whose ambition may be seen in their words Let us build us a Citty and a Tower whose top may reach unto heaven and let us make us a name lest we be scattered abroad upon the face of the whole earth Gen. 11. 4. and likewise in Adoniah who exalted himselfe to be King against his brother Solomon 1. King 1. 5. see his successe verse 50. and his end c. 2. 25. for Solomon caused him to be put to death 4 Abasement He that exalteth himselfe shall be abased and he that humbleth himselfe shall be exalted Luk. 14. 11. To be ambitious and to exalt one's selfe when God doth not exalt him is as if a man being invited to a feast should take up his place himselfe at the higher end of the table and you know what our Saviour saies of such a one that he may with shame begin to take the lowest roome Luk. 14. 9. Let ambitious men take notice of what the Prophet Habakuk saies Woe to him that coveteth an evill covetousnesse to his house that he may set his nest on high that he may be delivered from the power of evill Hab. 2. 9. Adde hereunto if not the punishments the sad effects of ambition 1. Vnbeliefe in those that have not believed How can ye believe which receive honour one of another and seek not the honour that cometh from God alone Joh. 5. 44 which receive honour c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza renders cum captetis which catch after honour To shew their ambition for else it had been no fault in them only to receive honour as it had been no dishonour to Christ onely to receive his restimonie from men vers 34. and therefore Beza in that place also renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testimonium non capto not I receive not but I doe not catch after or affect the testimony of men Doubtlesse Christ did not so much forbid the Jews to be called Rabbi as to be ambitious to bee called so Mat 23. 8. as sitting uppermost at feasts was not the thing which he disliked but their desire or ambition to sit uppermost V. 6. 2 Being ashamed of Christ in those that have beleived Among the chiefe Rulers also many believed on him but because of the Pharisees they did not confesse him lest they should be put out of the Synagogue for they loved the praise of men more then the praise of God Joh. 12. 42. 43. or at least Being disobedient to his doctrine I wrote unto the Church but Diotrephes who loveth to have the preeminence among them receiveth us not John ep 3. 9. Be the more carefull to avoid this sin by how much there seems the lesse reason for as it had no name among some of the Heathen so among many Christians it has not the name of a sin but on the contrary is oftentimes commended under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gallantry and the vertue opposed to it usually disparag'd by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 basenesse of spirit Angel Such as should provoke the Angel whom God would send before the Israelites in their journey to Canaan are thus threatned Beware of him and obey his voice provoke him not for hee will not pardon your transgressions for my name is in him Exod. 23. 21. Anger Angry men are threatned 1 With punishment sure enough often enough A man of great wrath shall suffer punishments for if thou deliver him yet thou must doe it againe Prov. 19. 19. He will bring himselfe into danger a hundred waies and the same way a hundred times for he is so blinded with passion that hee cannot see the stone on which he formerly stumbled Indeed anger being brevis furor a madnesse for the time makes such a change in a man that he is not himselfe having neither his understanding nor his senses no not so much as his naturall faculties exercised for saies one out of the Talmud An angry man tasts not what he eats and understands not what he does I remember the Poet saies of Latona that when shee was
stones that they die Deut. 22 23 24. and by burning with fire If she were a Priests daughter And the daughter of a Priest if shee profane herselfe by playing the whore shee profaneth her father she shall be burnt with fire Levit. 21 19. There is one who herein a Paraâ—phrast if in nothing else expoundeth it of hot Lead powred into her mouth which indeed was practis'd in after times In imitation of Gods manner of punishing by fire which they say was by burning the parts within and not hurting the outer part of the body as in that example of Nadab and Abihu and others The punishment of Adultery by death had been executed by God before this Law was made if the sin had been committed as it seemes by what he said he would doe to Abimelech If thou restore her not knowe that thou shalt surely die thou and all that are thine Gen. 20. 7. Speaking of Sarah And by what he did to Pharaoh whose house he punisht with great plagues for detaining her in his house though as it is probable he knew her not and though he knew not that she was Abraham's wife Gen. 12. 17. It seems those people hated Adultery more then Murder For it is said that Abraham gave out that Sarah was his sister lest otherwise they should have killed him that so they might have the better liberty to enjoy her without adultery It was executed upon the Shechemites when Simeon and Levi put all their male to the sword for Shechems lying with their sister Dinah Gen. 34. And it was executed upon the Benjamites of Gibeah for abusing the Levite's Concubine when he lodged there for the Israelites slew of the Benjamites five and twenty thousand and burnt the citty Judg. cap. 8. cap. 9. Judah being told that his daughter Tamar had plaid the harlot gave sentence to have her burnt before hee knew that it was with himselfe Gen. 38. 24. See the punishment of Zedekiah aud Ahab for this and other sins Jer. 29 22. 23. It has been executed upon the child begotten in adultery as upon the child begotten by David upon the wife of Vriah Because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme the child also that is born unto thee shall surely die 2. Sam. 12. 14. Disgrace and Infamy is the least evill that befalls such children In Job cap. 31. 10. where he sayes Let my wife grind unto another man and let others bow downe upon her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint render the last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let my children be abased It hath beene observed that the posterity of Adulterers are usually short-lived see Wisd cap. 3. 16. If those that commit adultery escape death à thousand to one that they escape these ensuing punishments viz. 2. Retaliation or being done to as they have done to others thus David was punished Thus saith the Lord behold I will raise up evill against thee out of thine own house and I will take thy wives before thine eyes and give them unto thy neighbour And he shall lie with thy wives in the sight of the sun 2 Sam 12. 11. this threat was fulfilled by one that was his neighbour with a witnesse for his owne sonne Absolom lay with his concubines upon the top of the house in the sight of all Israel cap. 16. 22. Job even in the chapter of his justification acknowledges it had bin justice for him if he had been guilty of adultery to be thus dealt withall c. 31. 9 10. Let my wife grind c. 3. Continuall feare They know not the light for the morning is to them even as the shadow of death if one know them they are in the terrours of the shadow of death He is swift as the waters Their portion is cursed in the earth he beholdeth not the way of the vineyards Job 24. 17 18. He alwaies goes swiftly for fear of being overtaken and he never goes in usuall wayes for feare of being seen 4. Disgrace A wound and dishonour shall he get and his reproach shall not be wiped away Prov. 6. 33. 5. Wasting of the body It was Lemuels advise Give not thy strength to women nor thy wayes to that which destroyeth Kings Prov. 31. 3. In Job cap. 31. 12 that which we render a fire that burneth to destruction the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fire that burnes in all the members The women under the law found experience of this punishment if they had been guilty of the sinne and had drunke of the bitter water It was given for triall in case of jealousie at the drinking therof the priest pronounced this curse The Lord make thee a curse and an oath amongst thy people when the Lord doth make thy thigh to rott and thy belly to swell Num. 5. 31. Galvin sayes by the thigh in this place is meant the power of child-bearing because oâ— the contrary it is said if she were not guilty she should conceive seed vers 28. 50. Pareus upon Rev. cap. 19. 16. where it is said hee had on his thigh this name written King of Kings saies hereby is shewed that Christs name should be propagated by a long posterity Both cursing others unlawfully being cursed lawfully as by excoÌ„munication the Jews thought it had great effects upon mens bodies See the chapter of cursing the Cabbalists observe upon the word Cherem a curse that the letters therof being one way transposed make it Rachem mercy because if hee that is cursed do repent it proves a mercy to him but being plac'd another way they make the word Ramach a dart the letters of which word will stand for 248. which they say is the number of members in a mans body because say they if he doe not repent the dart or the curse pierced thorow all his members thorow all his members say they and I may adde especially thorow his Liver by consumptions c. for so the Jewes expound that place in the Proverbs c. 7. 23. he goes after her straightway till a dart strike thorow his liver saying that lust is chiefly lodged in the liver and that it is Gods usuall manner in punishing offenders to make them suffer most in those parts wherewith they have committed most sinne 6. Wasting of the estate It is a fire that consumeth to destruction and would roote out all mine encrease Job 31. 12. See Whoredome 7. Hell But he knoweth not that the dead are there and that her guests are in the depth of hell Prov. 9. 18. Be not deceived neither fornicators nor Idolaters nor adulterers c. shall enter into the kingdome of heaven â— Cor. 6. 9 10. See the threat against 〈◊〉 if it be not meant of spirituall adultery Rev. 2. 22. and Heb. 13 3. Tertullian in his booke de pudicitia sayes that those Churches which admitted into Communion those who had fallen after baptisme notwithstanding
righteousnesse then after they have knowne it to turne from the holy commandement delivered unto them 2 Pet 2 21. Those who are Christ's enimies are thus threatn'd He that sitteth in the heavens shall laugh The Lord shall have them in derision Ps 2 4. Oh fearfull threat how sad is the conditon of those men at whose calamitie God rejoyceth or at whose wickednesse he laughes suffering them to run on in their sinnes because he seeth that their day of punishment is coming Ps 37 13. Give me any anger rather then a laughing anger whether of God or man See the threats Ps 59 8. Prov 1 26. Those to whom Christ is a scandal Whosoever shall fall on this stone shall be broken Mat. 21 44. In Luke you have the same words cap. 20. 18. The like threat you have in Isaiah cap. 8. 15. Many among them shall stumble and fall and be broken and be snared and be taken Blessed is he saith Christ himselfe whosoever shall not be offended in me Mat. 11 6. If a man shall be blessed only for not being offended at or not disliking him whom he is bound to like and whom it is for his owne good to like and whom he hath no cause to dislike how can his condition be better then cursed who notwithstanding all this is offended at him and disallow's him and rejects him as unsit to build upon Those who have no Vnion or Commumunion with Christ Verily verily I say unto you except ye eate the flesh of the Son of man and drink his bloud ye have no life in you Joh 5 3. Ye have according to Beza's translation and not ye shall have according to Erasmus and the Vulgar because saith Beza otherwise it may be thought that Christ did not give life to us but only keep it for us I apply not this to those who do not imitate Christ especially in his passion as Grotius does for as upon most other places he endevor'd to be as little mysticall and spirituall as he could be so I think upon this he was more Socinian then he should be for thus he speakes Hoc ergo est edere bibere Christi uti exemplo Christi perfestisimum est exemplum tum virtutum aliarum tum praecipuè dilectionis quam imitari Compendium est praeceptorum Nam sicut cibus potus in corpus admissi hominem nutriâ—nt ita bona exempla in animum admissa eum mirabiliter confirmant But whereas he sayes Christ was a most perfect example of love and makes imitation of him to be the highest thing intended in the Gospel for doubtlesse eating Christ's flesh and drinking his blood was expressed as the highest and most principle of christianity let me aske wherin this love which he ackowledges did appeare I believe I shall not be answer'd by those of his mind in his dying a Sacrifice for us for then certainely example and imitation cannot be the thing hee came for And yet that in this chiefly both his love the love of the Father did consist appears by the words of John Herein is love not that we loved him but that he loved us and sent his Son to be the propitiation for our sinnes 1 Ep 4 10. To conclude If eating Christs flesh and drinking Christs bloud be imitating his example how did our Fathers imitate him who were before him and yet did all eat the same spirituall meat and did all drinke the same spirituall drink for they drank of that spirituall rock that followed them and that rocke was Christ 1 Cor 10 3 4. Church not heard If he neglect to heare the Church let him be unto thee as a heathen man and a publican Saith our Saviour to his Disciples concerning one Christian offending another Mat 18. 17. Clothes of men and Women promiscuously worne The woman shall not weare that which pertaineth to a man neither shall a man put on a womans garment for all that do so are an abomination to the Lord thy God Deut. 22 5. Some do make this prohition to belong to the second Commandement and for these two reasons First because the word which we translate abomination is usually spoken of Idolatry but this is no reason for it is as usually spoken of other things both in the Proverbes and elsewhere Secondly Because Maimonides saith it was the custome of Idolatrous Jewes if they were men to stand with the â—mbrodered garments of women before the starre Venus and if they were women with mens armour before Mars another of the Planets in imitation of the Heathen That there was such a custome is very likely and there seemes to be somewhat spoken in â—avour of this report in Deuteronomy ch 17. because in the second verse both sexes are mention'd If there be found c. man or woman c. and in the verse immediately following there is mention made of worshiping the Sun or Moone or any of the host of heaven as if it had been said or any of the Planets such as Mars and Venus and the rest but however if they make the prohibition to relate to this custome onely because they thinke the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here that which pertaineth to a man to signifie nothing but armour I shall not take this for a reason neither for they cannot deny that this word hath of it selfe a more generall signification even as generall almost as when we say a man's or woman's things as may appear by twenty places which being so methinkes it is farre better to make the more speciall word used for the woman viz. garments to expound this rather then this which is a more generall word to exclude that at least let it be that which containes armour and clothes too viz. the Habit of a man Communicating or partaking of Christs body in the Sacrament unworthily It is threatned with being held guilty of the body and blood of Christ as if he who does not care to remember him in the best manner he can now he is dead if he had lived when he did would have been little troubled to have seen him put to death Whosoever shall eat this bread and drinke this cup of the Lord unworthily shall be guilty or shall be held guilty for he is guilty already of himselfe of the body and blood of the Lord 1 Cor. 11 27. It hath been punished with sicknesse and death For this cause many are weake and sickly among you and many sleep 1 Cor. 11 30. Chrysostome speakes of some possessed with the divell after it and Cyprian hath recorded divers examples of men thus punished one way or another for the most part they were sure to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some judgement or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be judged or punished and it was well for the Saints they were for it may be otherwise they might have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quite and cleane condemned or damned as the men
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
viz with making it loathsome to them Num 11 20. I believe this is a usuall punishment with Drunkards before they die 2 Want of those creatures Isaiah having spoken those wordes above mention'd c. 5 11 afterward addes Their honourable men are famished and their multitude dried up with thirst verse 13. 3 Poverty and want of other creatures also For the Drunkard and the Glutton shall come to poverty Prov 23 21. come to poverty in the originall t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies also to be dispossessed or disinherited but with this punishmeÌ„t wine it self will punish them disposessing them of themselves disinheriting them of their naturall estate of reason and causing their Parents to disinherit them of their civill estate Sometime they are and it were good if they were oftner punished thus by their Parents The word in the Hebrew viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies wine seems to be compounded of two other Hebrew words viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie thou shalt be Poor of these two words for that which signifies poore some put another like it viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Cheife the word will admit of both etymologies in like manner as wine produces both effects acording as it is well or ill used The richest wine is most dangerous in this regard because it hath most power to tempt thee to tarry long at it and therefore as I would have thee to come to all pleasant meates and drinkes with Feare so especially would I have thee be afraid to Looke upon the wine when it is red when it giveth his colour in the cup when it moveth it selfe aright Prov 23 31. 5 Sudden Death if Priests and when they went about their office Doe not drinke wine nor strong drinke thou nor thy Sons with thee when ye goe into the Tabernacle of the congregation least ye die It shall be a statute for ever throughout thy generations Lev 10 9. Some thinke that Nadab and Abihu were Drunk when they took common fire instead of consecrated as you may see verse 1. of that chapter and that this Law was made upon that occasion because it is mentioned presently after now their punishmeÌ„t was also death viz by fire from the Lord as you may see verse 2. Either Sudden death or Surprizall by the day of judgment But and if that evill seravnt shall say in his heart my Lord delaieth his comming such speeches of security are common with Drunkards and shall begin to smite his fellow servants and to eate and drink with the Drunken the Lord of that servant shall come in a day that he looketh not for him c. Mat 24 48 49 50. shall begin If â—e be thus threatned for but beginning to drink c. what must he expect if he have practis'd this wickednesse for many yeares 6 Exclusion out of heaven Nor theeves nor coveteous nor DRUNKARDS shall inherit the Kindome of God 1 Cor 6. 10. See Mat 24 49 51. Such as make others Drunken are thus threatned Woe unto him that giveth his neighbour drink that puttest thy bottle to him the Prophet could not forbeare to come from the third person to the second for anger which is best expressed in that person and MAKEST HIM DRVNKEN also that thou mayest look on their nakednesse Thou art filled with shame for glory drink thou also and let thy foreskin be uncovered the cup of the Lords right hand shall be turned unto thee and shamefull spuing shall be on thy glory Hab. 2 15 16. Duties of Religion c. Duties of religion such as performe them with resolution to retaine their sinnes THEY are threatned First with non-acceptance as 1. in Fasting and humiliation When the Jews demanded of God Wherefore have we fasted and thou seest not wherefore have we aflicted our soule and thou takest no knowledge He made them this answer Behold in the day of your fast you find pleasure and exact all your labours Isa 58 3. 2. In Prayer or seeking to God Yâ— pollute your selves with all your Idols even unto this day and shall I be inquired of by you O house of Israel as I live saith the Lord God I will not be enquired of by you Ezek 20 31. By you in the originall t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for you which will expres both senses more anger I will neither heare you nor any body else for you See Zach 7 5 6 7. Mic 6 6 7 1. So Amos 5 22 23. Though ye offer me burnt offerings I will not accept them c. But let judgment run downe as water c. verse 24. As if he had said though you offer me never so many offerings c. I will not accept them as long as you doe not execute judgment See Jer 7 9 10. 3. In Believing God's word or believing in God or in preaching or reading But unto the wicked God saith what hast thou to doe to declare my statutes or that thou shouldest take my Covenant in thy mouth Seeing thou hatest instruction and castest my words behind thee Ps 50 16 17. God's house is not a Den for theeves c. Jer 7 11. and as long as we reject his ordinances to obey them we have nothing to doe with his ordinances to enjoy them 2. Severe punishment For every one of the house of Israel or of the stranger that sojourneth in Israel which separateth himselfe from mee c. And cometh to a Prophet to enquire of him concerning me I the Lord will answere him by my selfe And I will sett my face against that man and will make him a signe and a proverb c. Ezek 14 7 8. Samuel told Saul for all his sacrificing to the Lord because he disobeyed his command in not tarrying at Gilgal till he came Thou hast done foolishly thou hast not kept the commandement of the Lord thy God which he commanded thee For now would the Lord have establish'd thy Kingdome upon Israel for ever But now thy Kingdome shall not continue 1 Sam 13 13 14. God's Altar was not allowed for a refuge for him that slew his Brother with guile Exod. 21 14. An earthly Father though his Son behave himself never so respectfully and shew him never so much reverence in his language and deportment yet if he be Disobedient is so farre from accepting of it that he likes him the worse Enemies of God's Children Enemies of God's children threatned and punished First with God's enmity against them especially when his children are dutifull for thus he speaks to rhe Israelites concerning the Angel whom he would send before them If thou shalt indeed obey his voyce and doe all that I speake then I will be an Enemy unto thine Enemies and an adversary unto thine adversaries Exod. 23 22. Secondly a Curse Isaac when he blessed Jacob thus spake Cursed be every one that curseth thee and blessed be hee that blesseth thee Gen. 27 29.
to coole themselves they tooke cold and died Others that the Starres caused winds and other Meteors in such extremity that they could not fight A Fourth way wherein the hand of God is more notoriously seene in punishing the Enemies of his Church is when he makes use of contemptible and unlikely meanes such as were 1 A sling and a stone wherewith little David slew great Goliah and put the Philistins to flight 1 Sam. 17 49. 2 Rams hornes at the sounding whereof the walls of Jericho fell downe Josh 6 20. 3 An Oxe-goad wherewith Judge Shāgar is said to have slain no lesse then six hundred Philistins and delivered Israel Judg. 3. 31. It is likely that Saul's army when they went against the Philistines c. 1 Sam. 14. had but little better weapons then such tooles for they had no Smiths of their owne and those Smiths which they went to of the Philistins doubtlesse durst not make them any other things then Axes and Mattocks and such other tooles as belonged to husbandry chap. 13 20. 4 One onely woman and with nothing but a hammer and a naile for therewith Jael the wife of Heber slew no lesse man then Sisera the King of Canaan's Generall Jud. 4 21. 5 A mean man of no quality such as Gideon who was of the poorest family in all the tribe of Manasseth and the least man in that family Judg. 6 15. and yet God sent him to save Israel from the hand of the Moabites vers 15. and also told him that he should smite the Midianites as one man vers 16. A FIFTH way wherein the hand of God more notoriously appeares in punishing the enemies of his Children is When he makes use of Angels in that manner as he did when he punished Sennacherib the King of Assyria for besieging Jerusalem in the time of Hezekiah For the Angell of the Lord went out and smote in the campe of the Assyrians an hundred fourscore and five thousand and when they arose early in the morning behold they were all dead corps 2 Kings 19 35. It is not unlikely that use was made of Angels at other times also when it is said that God smote or the Lord saved and the Lord discomfited such or such a people for you may observe that for the most part it is so said when the number of men was so little that it could not be done unlesse God's hand did eminently shew it selfe either this or some other extraordinary way I will instance in one place especially viz Jud 4 15. where it is said that the LORD DISCOMFITED Sisera and all his Chariots and all his host with the edge of the sword before Barak now it is probable that in that fight God made use of Angels because Deborah in her Song of Thanksgiving for the victory sayes They fought from Heaven chap 5 20. As also because it is said vers 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate They came not to the help of the Lord to the help of the Lord against the mighty but others translate it thus They came not to our help The Lord was our help even the Lord with or in his mighty ones meaning by Mighty ones Angels according as we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the bread of strong or Mighty ones the Bread of Angels Ps 78 25. Paul cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angels of his power or or as we render it his mighty Angels However I must confesse it is sometimes thus spoken when it is like the intention was only to denote the just judgment of God upon those that were smitten for their sins as in Judg 20 35. and elsewhere This is certaine that Persecuters of God's Children have just cause to feare the helpe which they have of Angels in regard that as contemptible as they make them they have allowed them Angels of their owne provided of purpose for them continually attending upon God in their behalfe and looking but for the word to execute vengeance upon any that shall wrong them I say unto you their Angels doe alwaies behold the Face of my Father which is in Heaven saies our Saviour Mat 18 10. And therefore was it that in the words immediately before he bade them take heed how they did but despise though it were but one of those little ones that believed in him See Hebr 1 14. Eccles 5 6. and likewise Acts 12 15. for there it is said that when Peter knocked at Mary's doore in the night the people of the house being cōfident it could not be Peter himselfe whom they knew to be in prison the day before said it is his Angel which they seem to have spoken in such a manner not using many wordes for they might have said it is an Angel sent from God about some businesse concerning him as if it were a thing then commonly believ'd and knowne by experience for God's Children to have Angels for their Guardians But to say more yet God's Children have not only each of them his Angel as Peter had but they have had I doubt not they may have againe if occasiō require Mahanaim an army of Angels such as Jacob had for his guard when Esau was coming to meet him in his way homewards from Haran Gen 32 2 And such as 't is likely Elisha had for his when an army of men was sent by the King of the Syrians to take him for when his Servant began to be afraid of the many horses and Chariots which he saw of the Syrians it is said that upon Elisha's prayer the Lord opened the eyes of the young man so it is God must open our eyes by faith before we can see the helpe which he hath laid for us upon Jesus Christ who is mighty to save and he saw and behold the mountaine was full of horses and Chariots of fire round about Elisha So that for horses and Chariots against him there are horses and Chariots for him even horses Chariots of fire 2 Kin. 6 17. Besides what I have here produced the Tendernes of God's love towards his Children the Bitternes of his hatred gainst those that persecute them may be further gathered out of the Scriptures by the Tendernesse Bitternesse of his expressions therein concerning them I will produce only two places One is in Matthew where mention is not made of persecuting them but only of offending them Whosoever shall offend one of these little ones an expression of most tender love which believe in me it were better that a milstone were hanged about his neck and that he were drowned in the middest of the Sea Mat. 18. 6. The other is in Isaiah where God calls the slaughter of their enemies a Sacrifice as he does also elswhere viz Jer 46 10. c. and he seems by his manner of expression to speak of it with abundance of delight and complacency The sword of the Lord is filled with bood it
and the Hireling making the oppressing of such people as great a sinne as we count it little or as great as we count drunkennesse and swearing for we hardly count ony other sinnes great See the Chapter of oppression and Poore And setteth his heart upon it The Chaldee paraphrast renders ventures his life for it as if it had beene said he puts his body and soule and all his strength to it to earne it and therefore doe not detaine it from him seeing he payes so deare for it The Hebrew indeed signifies He carrieth his life or soule to or for it and so it may have the same signification with that phrase shum nephesh be Chaph to put a man's life in his hands used in Judg. 12. 3. and 1 Sam. 28. 21. That for which a man ventures life or that wherewith he sustaines life any thing that concernes life take heed of medling with it That for which a man ventures life because it were an argumēt of an Hard heart David though he longed so earnestly for some of the water of the well of Bethlehem where the Philistines had a garrison yet when it was brought by the three mighty men who brake thorow the Philistines army to fetch it he refused to drinke it because it was the bloud of the men that went in jeopardy of their lives 2 Sam 23. 17. That with which a man sustaines life because it would be an argument of a Cruell heart In this chapter of Deuteronomic v. 6 where a man is forbidden to take a milstone for a pledge the reason added is Because he taketh life to pledge we render it man's life but in the Originall it is only life which doth more emphatically set forth what account God makes of life and how carefull he is to have it preserved whosoever the man be The Septuagint seeme to fetch the force of the reason from this last sort of things translating the words above quoted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he hath his hope in it it is all he hath to trust to or it is that which he depends upon for his maintenance But methinkes however they had done better if they had gone as neere the originall as they could at lest as to the preposition and translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or of it which would have suited wel with the litterall signification of the other word he lifteth his soule or as our translation very well paraphrases it setteth his heart upon it And it is a very good argument to be used to a man to make him pay the hireling his hire viz. because it is that which he agreed for first and it is that which his mind and his hopes ran upon all the while he was working And therefore be not so hard-hearted and cruell to let him lose his hope and expectation than which there can be no greater cause of griefe and vexation As the desire of the slothfull killeth him Prov. 21. 25. viz. because he cannot enjoy it and as hope deferred maketh the heart sicke ch 13. 12 so it must needs be a grievous heart-breaking to a poore man and consequently cruelty in his master whose fault it is to have laboured hard and long perhaps cheerfully in hopes of a little reward and to be deceived at last surely if God heare not such a man's prayer to avenge him yet doubtlesse he will see his master's oppression to punish him accordingly for it followes Lest he cry against thee unto the Lord and it be sinne unto thee Cry against thee And so the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as the Scriptures as I told you before have very high and tender expressions of the Poore the Fatherlesse the Widow the Stranger and the Hireling so it may be gathered out of them that God hath a speciall eye to their conditions to pitty them and a speciall eare to their prayers to heare them and grant their desire I cannot wish mine enemy a worse thing then to have any one of these pray against him Their praying to God when they are oppressed is usually expressed in Scripture by Crying because it is so loud and their crying because of oppression is in God's eares like so much praying every cry of the oppressed is a powerfull prayer and every prayer a loud cry This defrauding the poore hireling of his livelihood is a murderous bloody sinne and therefore sure to be puished As God said to Cain The voyce of thy brothers blood cryeth unto me from the ground Gen. 4. 10 So James saith to the rich oppressours Behold the hire of the labourers which have reaped downe your fields which is of you kept backe by fraud cryeth and the cryes of them which have reaped are entred into the eares of the Lord of Sabaoth James 5. 4. as if he had said The Lord will surely heare them and punish you The Lord of Sabaoth or the Lord of Hoasts he names him by the same name that Malachy doth when he speakes of the same sinne Mal 3. 5. to shew that God will come as a God of power and in a terrible manner against such as are oppressours And it be sinne to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or there be punishment against thee for besides that the same preposition is used to signifie against as well as in or unto as Gen. 16. 12. Exod. 14. 25. the same word is used both for sinne and punishment see the chap. of Sinne and it comes all to one to render it either way For as long as a thing is sinne to a man or as long as it is not pardoned for when it is pardoned it is taken away so long it is certaine there shall be punishment you have the like expression ch 15. 9. joyned also with the other expression here used viz. and he cry unto the Lord against thee and upon the like occasion viz. of covetousnesse and hardheartednesse in refusing to lend to a brother in want so ch 23. 21. 2 As the punishment of such men is certaine so it is likely to be speedy And I will come neere to you in judgement and I will be a swift witnesse against the Sorcerers and against the Adulterers and against False-swearers and against those that oppresse the Hireling in his wages the Widdow and the Fatherlesse and that turne aside the stranger from his right and feare not me saith the Lord of Hoasts Malac. 3. 5. The reason why I have beene so long in this chapter is because I love to speake most of those sinnes of which the world speakes least and thinke most slight of Holinesse There is no getting into heaven without it Follow peace with all men and holinesse without which no man shall see the Lord Heb. 12. 14. Not being Humbled by Iudgements Such as are not Humbled by God's Judgements upon themselves or others Have cause to feare The inflicting of more punishments as may be gathered by
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
opposition only to the evill of Sinne yet according to the use of the Hebrew word Tob it may be meant in opposition to both evills as if we said after our usuall phrase The soule without knowledge cannot doe well which will expresse both The Evills Punishmēts of ignorance more particularly expressed in the Scriptures are 1 Errour in opinion for hence proceeded the opinion of the Sadduces that there was no resurrection as our Saviour told them Ye erre not knowing the Scriptures and the power of God Mat 22. 29 see c. 12. 7. Osea 4. 1. 2. The power of God viz either to raise the bodies againe or to preserve the soules without them even as the heathen most of their errours both in judgment and practise proceeded frō their Ignorance of the nature of God if I may so speak Hinc primae scelerū causae mortalibus aegris naturam nesciredeum 2 Rejection Spirituall for not knowing God not being known of him 1 Cor 14. 38 If that which we render let him be ignorant be to be rendred shall not be known according to the vulgar and Erasmus and according to the use of the expression of God's knowing or acknowledging us Luk. 13. 27. and our being knowne of God 1 Cor. 8 3. But at lest of temporall rejection you have a threat without question in Hosea ch 4. 6. Because thou hast rejected knowledge I will also reject thee that thou shalt be no priest to me seeing thou hast forgoten the Law of thy God I also will forget thy children I might in the next place threaten them with more ignorance and produce my warrant those words of Paul in the place above quoted as we have rendered them If any man be ignorant for so I have seen them applyed as if the Ignorant were in those words threatned with the continuance of their Ignorance neither is it unusuall with God to punish sinne in this manner But I forbeare because with Beza I rather conceive it to be spoken either by way of slighting or else to exhort the ignorant person to acknowledge his ignorance and not to trouble the Church by speaking or teaching 3 Being Strangers to the life of God which they would count a very great unhapinesse did they know what a life that is Having the understanding darkened being alienated from the life of God through the ignorance that is in them Ephes 4. 18. 4 Being given up to sinne And even as they did not like to retaine God in their knowledge God gave them up to a reprobate mind to doe those things which were not convenient Rom 1. 25. 5 Captivity and misery Therefore my people are gone into captivity because they have noe knowledge * and their honourable men are famished and their multitude dried up with thirst c. Isa 5. 13. 6 No mercy It is a people of no understanding therefore he that made them whom therefore for shame they should not have been ignorant of will not have mercy on them and he that formed them in whose favour alone his life will shew them no favour Isa 27. 11. 7 Destruction My people are destroyed for lack of knowledge Hos 4. 6. Though he had mentioned many other sinnes before v. 1. 2 and this along with them yet in regard this was the worst or because it was the fountaine of all the rest he sayes they are destroyed for lack of knowledge It was told the King of Assyria when he had sent Idolaters to inhabit the Land of Israel instead of the Israelites The nations which thou hast removed and placed in the Cities of Samaria know not the manner of the God of the Land therefore he hath sent Lions among them and behold they slay them because they know not the manner of the God of the Land 2 Kings 17. 26. 8 Damnation When the Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God c. 2 Thes 1. 7 8. See severall punishments of him that knoweth not God related by Bildad Job 18. 5 to the 21. The danger of Ignorance may be gathered from many other places of Scriptures Our Saviour sayes He that knew not and did commit things worthy of stripes shall be beaten with few stripes Luk 12. 48. and therefore he shall becertainly beaten As Paul obtained mercy because he did it ignorantly 1 Tim 1. 13 So he had not escaped the punishment but because he obtained mercy If our Saviour pray for his persecutors Father forgive them for they know not what they doe Luk 23. 34 then surely woe be to them who persecute him though they know not what they doe unlesse God pardon them And it is not improbable that in those words For they know not what they doe he meant not so much to extenuate their sinne as in a pitying manner to aggravate their sad and desperate condition in sinning so as they did through ignorance as if he had said They doe they know not what It was sayd under the Law If a Soule sinne c. though he wist it not yet he is guilty and shall beare his iniquity as well as others Lev. 5. 17 and without an offering it could not be forgiven him v. 18. See what God sayd to Abimelech Gen 20. 6. It may be aswell because they expected to be chid for their ignorance as for any other reason that the Disciples of Christ were so afraid to aske him the meaning of that which they understood not when he told them of his passion and resurrection Mark 9. 32. Luk 9. 45. Job speaking of the misery of mortall men concludes with this as the complement They die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that with out wisedome or in Ignorance c. 4. 21 even like the beasts Ecclesiast 3. 19. Ignorant men the best sort of them are compared to blind men and to them that walke in the night or in darkenesse and therefore they cannot but be in danger of stumbling and falling But there is a worse sort viz. those that love darknesse rather then light Joh. 3. 9 and their condition is worse and there is a worse then this againe those who should be lights of the world and leaders of the blind the condition of these men is worst of all for other blind men will but fall into the ditch themselves but these will fall and pull others upon them Mat 15. 14. I speake of Ignorant Pastors and Teachers For if thou givest him not warnning 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 blood will I require way at thine hand Ezek 3. 18. Impatience and Murmuring In the Old Testament you shall finde it Threatned 1 With The grant of what is desired in anger which is a very sad punishment Thus the Israelites were punished for murmuring for want of flesh Therefore the Lord will give you flesh and yee
prosperity we are apt to say we will not heare The threat presently followes vers 22. The wind shall eate a up all thy pastours thy lovers shall goe into captivitie c. So likewise vers 23. it is said O inhabitant of Lebanon that makest thy nest in the cedars thinking thy selfe as secure as the eagle in his nest Jer. 49. 16. But it is presently added in the same verse How gratious shalt thou be now when pangs come upon thee Or if you will How shalt thou be gracious and obtaine favour and mercy when adversity cometh having beene thus lifted up with prosperitie See the like complaint Hos 10. 1. where Israel is compared to a vine that bringeth forth fruit only for it selfe perhaps only leaves for it 's own covert not for the use of the owner 3 Most severe punishments without mercy According to their pasture so were they filled and their heart was exalted therefore have they forgotten mee Therefore will I be unto them as a Lyon as a Leopard by the way will will I observe them I will meet them as a beare robbed of her whelps and will rent the cawle of their heart and there will I devoure them like a lyon the wild beast shall teare them It is spoken of the Israelites Hos 13. 6 7 8. As a Lyon Seeing they have beene like idle beasts to mee onely growing fatt with my blessings as beasts doe with pasture till they kick against their master I will be like a cruell beast to them even like a Lyon and punish them without mercy as a ravenous beast will I observe them and chuse out the fattest of them for my prey I will destroy the fat and the strong Ezek. 34. 16. Full and high fed horses and such as have layen long idle breake and grow unruly but they are sure to be hampered for it And there will I devoure them There that is saith one in the heart as if the threat were thus As the Lyon when he kils a beast falls upon the HEART chiefly and the blood and the fat that is about it and leaves the rest of the body to be devoured by other beasts So I will first punish the Israelites in their hearts with sorowes and feares and afterward deliver them to the Assyrians to punish them in their bodies with oppression and violence In the places hitherto cited you have had God's punishments for abused prosperity upon the Israelites his owne people for Judgement usually beginneth at the house of God Now I shall shew you how he threatened and punished the heathen as 1 The Moabites who for trusting in their treasures Jer 48 7 their Idols v. 13 for their ease* obstinacy in their wickednesse in Keeping their Sent like wine setled upon the lees because they had no Changes and because no enemy molested them vers 11 in the 12 vers are thus threatned I will send unto him wanderers that shall cause him to wander and shall empty his vessels break their bottels 2 Chaldea who for being overjoyâ—d with successe upon her enemies growing fatt with the spoyle of Gods people Jer 50 11 is threatned to be dealt with her selfe as she had dealt with others Chaldea shall be a spoyle all that spoyle her shal be satisfied vers 10. 3 Sodome the maine occasion if not the cause of whose fearefull punishments was her idle security and her proud confidence for her fulnes of bread Ezek. 16 49 50. Idlenes as well as ful feeding will breed dsieases in mens bodyes draw down judgement upon their persons Security confidence if they be not the causes why men suffer punishments are the occasions why they doe not escape them for like hypnotick potions they bring men asleep with the doores open upon them so tâ—at misery and all sorts of misery may come upon them and take them napping in one day as it is said of Babylon Whose threat because it is so pat to my purpose I will produce How much shee hath glorified her selfe and lived deliciously so much torment and sorrow give her for she saith in her heart I sit a Queene and am no widow and shall see no sorrow therefore shall her plagues come in one day death and mourning and famine for she shall be utterly burnt with fire Rev 18. 7 8. Worldly men as they abuse prosperity so they are abused by it and deceived viz by becomming so proud as to think they can never be removed But see how Edom is threatned for his pride thus occasioned Jer 49. 16. Thy terriblenesse hath deceived thee and the pride of thine heart c. Be more afraid in and of prosperity then adversity They who are too much taken with it will be quickly taken by it and ensnared For it is no better to worldly men then a baited snare Proud men Have cause to feare 1 God's slighting and neglecting of them for however some translate yet the place is most easily thus interpreted the context seemes to require it Though the Lord be high yet hath he respect to the lowly but the proud he knoweth a farre off Psal 138. 6. He knoweth them well enough and that they shall know one day but he doth not acknowledge nor respect them Thinke it not strange The higher men are the further from heaven See more in sect 4. 2 God's anger and resolution to punish them for it is said even of Hezekiah though he were onely too glad or as we say proud of a mercy the recovery of his health His heart was lifted up therefore there was wrath upon him and upon Judah and Jerusalem 2 Chr 32. 25. This wrath was executed after his death and it had beene executed before had he not humbled himselfe for having exalted himself Hezekiah humbled himselfe for the pride of his heart c. So the wrath of the Lord came not upon them in the daies of Hezekiah verse 26. 3 God's hatred Both when it is expressed in behaviour These six things doth the Lord hate yea seven are an abomination to him A proud look c. Prov 6. 17. And when it is only in the heart as there are too many proud hearts with dejected looks Every one that is proud in heart is an abomination to the Lord c 16. 5. And no wonder for God knoweth whereof he is made and that he is but dust Ps 103 14. How doe our stomacks rise when we see a man proud whom we know to come of a very meane descent 4 God's setting himselfe against them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He resisteth the proud and giveth grace to the humble I believe this was an ordinary saying in the times of the Apostles like a proverb Both Peter and James have it in their Epistles 1 Pet. 5. 5. James 4. 6. It was one of Solomon's proverbs long before Surely he scorneth the scorners but giveth grace to the lowly Prov. 3. 34. It is a fearfull thing
Thus much is implied viz that pride is commonly both a signe or a means of a man's ruine in these words Pride goeth before destruction and a haughty spirit before a fall Prov 16. 18. See c 18. 12. Jeremiah knew this very well and that was it that made him mourne so bitterly for the pride of the Israelites But if yee will not heare it my soule shall weep in secret places for your pride Jer 13. 17. Why because he was certaine now that their captivity was determined as certaine as if it were already fulfilled for so he speaks in the same verse Because the Lords flock Is carried away See his mourning for he was a man of a very pitifull spirit witnesse his Lamentations otherwise hee would never have mourned for proud men above any for Moab's destruction for the like cause c. 48 28. 31. It was said above If yee will not heare it my soule shall weep for your pride Now give me leave upon these words to take occasion to tell you that as I take it both here and in severall other places of the Prophets when complaint is made of the pride of the Israelites it is chiefly meant of stiffenesse and stoutnesse of spirit in not believing and fearing God's threats and judgements And so in the Proverbs and elsewhere I believe it is many times meant of stoutnesse of spirit in refusing to heare instruction as ch 13. 10. c. I say pride in the Scripture is many times meant of pride towards God as well as towards men 5 Being condemned to hell if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rightly rendred Not a Novice lest being lifted up with pride he fall into the condemnation of the divell 1 Tim 3. 6. Yea though you should in this place translate otherwise then we have translated yet neverthelesse will proud men have cause to feare this punishment because it was the Divels punishment and inflicted upon him for this sinne as most Divines say and as it may seeme to be proved by those wordes of Jude vere 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Angels which kept not their first estate but left their own habitation c. For though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kept may seem to imply rather regard then contentednesse in keeping aâ— in keeping the Commandements or the like for so it is oftenest used and so consequently that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not be translated otherwise then with Beza Originem or with us first estate cautiously and dubiously yet it being said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their OWNE first estate and not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their OWNE habitation though this be not so much yet it may be of some moment to make us incline to the translation of the Vulgar who translate it principatuÌ„ principality so that we may render it first STATE as well as first ESTATE making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood of honour Now hereby the ambition of the Angels in desiring to be equall with God having an honourable condition of their owne already is not onely expressed but aggravated What ever the Divel's sinne was First he could not deserve such a punishment as he had for any sinne better then for such pride ambition if being as high as heaven already he desired to be higher yet 2 No other punishment could have beene so suitable either to the sinne of pride or to that rule of Gods providence of abasing the proud c. If being as high as heaven he was abased as low as hell Thus you see what a numerous traine of Pursuyvants attend the proud man enough to frighten him in for all his stomack if he would but vouchsafe to look behind him And therefore well might David say that God PLENTIFULLY rewardeth the proud doer Ps 31. 23. and I may justly cry with Isaiah Woe to the crowne of pride c. 28. 1. But were there never a one of these places of Scripture to threaten a proud man withall yet hath he just cause of fearing many evills and punishments even from the very nature and quality of his sinne that which the Scripture also takes notice of as 1 Because it makes him contentious and he that is so can never live a quiet life Only by pride cometh contention Prov 13. 10. 2 Because it makes him hated Him that hath a high looke and a proud heart I will not suffer Ps 101. 5. I did not EATE with him some translate Others I could not BE with him 3 Because it makes him thinke he is secure and so deceives him as it did Edom The pride of thine heart hath deceived thee thou that dwellest in the clefts of the rocks Obad 3. 4 Because it makes them impudent in sinning so that they declare their iniquities and cause God to punish many times when else he would not The pride of Israel doth testifie to or in his face Hos 5. 5. Hebr. The pride of Israel doth answer in his face now whether by answer be here intended Ephraim and Israel their likenesse one to another in pride as it may seeme to be because in the verses before they are complained of together and here in this verse it is immediately added Therefore shall Israel and Ephraim fall in their iniquity or whether it be meant of a defending of sinne in not hiding it but acknowledging it and replying in the defence of it when they were reproved as it is said in Esaiah c. 3. 9. The acknowledgement of their face doth answer in them or against them or as we translate The shew of the Countenance doth witnesse against theÌ„ Either way it will be impudence enough for they should have beene ashemed of one another and layne their hands upon their mouthes No sinner can be so easily condemned for sinne as a proud man becâ—use he needs no witnesse He will confesse it shall I say or rather boast of it of himselfe A manâ—s pride will bring him low Prov. 29. 23. you need have nothing else to do it Proud men reward evill to themselves none like them And therefore woe unto them Isa 3. 9. See of this Pride towards God in the Chapter of Impudence Punishments * Such as are not bettered by them have cause to feare 1 If the punishments are other mens the same or rather worse especially if they knew they were inflicted for the same sinnes that they commit For when Judah committed the same sinnes of spirituall adultery for which God had put away Israel into captivity before having an intention thus to punish them hee made his complaint in these words But shee returned not and her treacherous sister Judah saw it And I saw when for all the causes whereby back-sliding Israel committed adultery I had put her away and given her a bill of divorce yet her treacherous sister Judah
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
to bee sufficient to keep any one from wondring at any punishment that should befall them in case they sinned against him And therefore in severall places where he shewes how severely he would punish them if they rebelled against him hee tells them withall how that when strangers should see how they were dealt with aud should aske the cause it should be answered that it was for forgetting the Lord their God who brought them forth out of the land of Egypt As you may see 2 Chron 7. 21 22. Deut 29. 24 25. 1 Kings 9. 8. c. 2 Captivity and by that meanes the enjoying of their labours by others which is a bitter punishment Because thou hast forgotten the God of thy salvation and hast not been mindfull of the rock of thy strength therefore shalt thou plant pleasant plants and shall set it with strange slips In the day shalt thou make the plant to grow and in the morning shalt thou make thy seed to flourish But the harvest shall be a heap in the day of greife and desperate sorrow Isa 17. 10 11. As you have given those things which you had of me to Idols whereof see Ezek. 16. 16 17 18 19. so shall your land give those things which it had of you to your enemies It is a sad thing when God makes a man very happy or setts him upon hopes and endevours to be very happy and in the meane time resolves to make him miserable 3 The totall and unavoidable destruction of a Nation For thus said Ezra in his prayer And after all this that is come upon us for our evill deeds and for our great trespasses seeing thou our God hast punished us lesse then our iniquities deserve and hast given us such deliverance as this should we againe break thy commandement and joyne in affinity with the people of these abominations Wouldest thou not be angry with us till thou hadst consumed us so that there should be no remnant nor escaping Ezr 9. 13 14. The Prophet Amos chap. 2 complaining first of the wickednesse of the Jewes afterwards to aggravate it begins to mention some of God's mercies toward them Yet I destroyed the Amorite before them c. vers 9. but having mentioned two or three not able to hold any longer he breaks forth into these words Therefore the flight shall perish from the swift c. vers 14. None of them shall escape and nothing shall stand them in steed Nay the Scripture speakes of punishing Vnthankfull sinners not only in their persons but in their posterity also For so was Jeroboam punished Forasmuch as I exalted thee c. says God to him by the Prophet Ahijah 1 Kings 14. 7 and thou hast not been as my servant David vers 8. Therefore I will bring evill upon the house of Jeroboam and will cut off him that pisseth against the wall vers 10. In the 16 chapter vers 2 and 3 you shall find him speaking after the same manner to Baasha King of Israel by the mouth of Jehu How many strict charges may you meet with in the Scriptures against this sinne of ingratitude towards God! especially in the book of Deuteronomy where to shew what danger there is in it they usually begin with a Cavete Take heed or beware viz Lest thou forget the Lord c. See Deut 6. 10 11 12. chap 8 10 11 and read at your leasure these texts of scriptures Deut. 32. 6. Isa 51. 13. Ps 78. 42. 1 Kings 14. 7. Jer 2. 5 6. chap. 5. 24. Hos 2. 8 9. ch 7 15. See likewise Samuels reproofe of Saul 1 Sam 15. 17. Voluptuousnesse punished With poverty He that loveth pleasure shall be a poore man and he that loveth wine and oyle shall not be rich Prov. 21. 17. VVarre Nation shall rise against nation and kingdome against kindome c. Mat. 24 7. VVatchfull Such who are not so 1 They are the more exposed to temptation and the sooner made a prey to the Divell Be sober be vigilant because your adversary the Divell as a roaring Lion walketh about seeking whom he may devoure 1 Pet. 5. 8. 2 Thy are most in danger of being surprized and most dangerously surprized by Judgment It was threatened the Church of Sardis If therefore thou shalt not watch I will come on thee as a thiefe and thou shalt not know what houre I will come upon thee Rev. 3. 3 and perhaps here is an Aposiopesis of some heavie judgment to be understood though it be not expressed VVearinesse in well doing It hazards the reward Let us not be weary of well doing for in due season we shall reap if we faint not Gal 6. 9. VVhoremongers threatened 1 With certaine judgment Whoremongers and Adulterers because many times men cannot or do not God will judge Heb. 13 4. 2 Exclusion out of Heaven They are the first in the Apostles blacke roule Neither fornicators nor Idolaters c. shall inherit the kingdome of God 1 Cor. 6. 9 10. See Rev. 22. 15. punished With Death For when the Israelites committed whoredome with the Moabites God by a disease or fire or some other extraordinary plague slew no lesse then foure and twenty thousand of them Num. 25. 1 9. The usuall evills wherewith they punish themselves are 1 Losse of honour long life wealth and health and gaine of nothing but repentance and griefe Remove thy way farre from her speaking of the strange woman and come not nigh the doore of her house lest thou give thine honour unto others and thy yeares unto the cruell lest strangers be filled with thy wealth and thy labours be in the house of a stranger and thou mourne at the last when thy flesh and thy body are consumed Prov 5. 8 â—o the 12. 2 Death For she hath cast down many wounded many strong men have been slaine by her Her house is the way to hell going downe to the chambers of Death Prov. 7. 26 27. Her house is the way and chap. 2. 18. Her house enclineth unto death and none that goe unto her returne againe c. v. 19 as if the wiseman intended to intimate which is often seen that such as once enter into the practise of that sinne usually continue in it till it work their destruction The danger of falling in this way must needs be great and the fall very desperate because those that go in it are usually made blind with passion so that like blind metalsome horses they wil run wheÌ„ they know not where they goe He goeth after her straight way as an oxe goeth to the slaughterâ— or a foole to the correction of the stockes Prov. 7. 22. Wicked men When I read the Bible for the collection of these particular threats and punishments sometimes I thought it not uselesse to collect those places also which concerne wickednesse in generall and accordingly such as are more notable I did set them down as I met with them But yet againe sometimes I must confesse
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
King of Babylon's daughter this sinne * For in this sense the old Latin translation renders viz. Scortum alterius sit ux or mea but Vatablus had rather have it meant of being made a slave indeed grinding was an usuall imployment and punishment for slaves amoÌ„gst most nations See Isai 47 2. a If that he not rather meant of the strength of a mans wealth or state b Salomon knew this by his owne experience some say these are his words Lemuel being one of his eight names but he had them from his mother Abiah the daughter of Zachariah * Made of holy water and dust with the washing of the booke in which the curse was written so that herein her end was as bitter as wormewood Prov. 5. 4. a When Ishbosheth accused Abner of lying with his fathers concubine he replyed Am I a dog Sam. 3. 8. b If the meaning be not of spiritual adultery c Like horses it is a saying in one of the Jewish Writers he that lyeth with another mans wife his soule entreth into a camell Buxtorf in Floril which yet agrees not with the opinioÌ„ of the Pharisees who held transmigration onely of good mens soules Joseph de bello lib. 2. cap. 12. * Which we commoÌ„ly use when we speak in anger as when we say this same naughty fellow or the like Matth. 6. 4. 6. David prayes that God would cleanse him from secret faults Ps 19. 12. See Prov. 30. 19. 20. * Prov. 9. â—9 * Timeo Danos dona fereâ—tes * In the orig t is ye have you are as sure to have it as if you had it already or you have it allotted for you the present tense is usuall for the future we say in English what hath such a one this yeare c. * Like this Be angry and sinne not Eph. 4. 26. implied †Le Misphat in the same sence I thinke that Bemisphat with judgment c. 10. * This doubtlesse was a token of Gods anger with them as well as a punishment upon their Fathers and husbands See chap. 5. 13. 21. 17. * Lib. Cur bonis mala fiunt * Plutarc * Liv. l. 3â— * For God had commanded them to be gone from that place where they were then saith Joâ—phus * Ego captandi vocabulo uti malo ubi do studio conatu agitur * Arist Eth. l. 5 c. 4. a Or neatnesse * Or he will certainly punish for so is meant as I think by not pardoning in more places then one Jer. 5. 7. 2. Kings 24 4 c. * Some understaÌ„d this of the Fathers not punishing the child traÌ„slating the next words in the third person he will doe it againe i. e. sin againe but then it cannot be for if I think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is seldome But if * See Buxtorf floril * According to the Hebrew proverb Bekis Bekos Be Kahhas the purse the cup wrath will shew what heart he hath * Cap 21. L de Ira cap. 1. * Cap. 25. * As any other passionate man doth Sed cuÌ„subsedit cupiditas Seneca l 2. de Ben. c. 14 * Or foamâ— as angry men are no better then raging waves of the sea foaming out their own shame Jude 13. * The Hebrew uses to expresse the greatnesse of a thing by putting the word in the plurall number †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. l. 7. c. 6. * Plutarch de Frat. Am. a They were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotles word is Eth. l. 4. c. 5. * * Buxtorf Rab. Lex in voe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a l. 2. c. 2. b lib. 7. c. 6. * As Beza saies of Judas upon Matt. 17. 12. exitio destinatus devotus though I thinke it be more then perditus as Erasmus translates it making the Hebraisme to be onely in the Genitive case for then it had been no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of perdition nor yet so much * Children of transgressions Isay 57. 4. b I say fatnesse and not oyle according to the vulgar filius olei because otherwise the vineyard would have been an olive yard c For it may be understood in an active sense as well as in a passive a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 2. 12 they shall perish in their owne corruption * See also Christ denyed and Relapse * Such changes are usuall in threatning expressions * The Latine translation ignominiosa exercuere judicia executeth disgracefull judgments for because of his Apostacy he was buried only with his fathers as other ordinary men were and not in the sepulchers of the Kings 2. King 12. 21. * Laboravi rogans the Latine translation I am weary of intreating as if they were the Prophets words resolving to intreat no more for their peace See v 5. * For these words especially the Church of Rome who was more milde towards those that fell then other churches for a long time refused to admit the Epistle to the Hebrews into the number of Canonicall bookes for it was their practise to receive into Communion againe after long repentance such as had fallen after baptisme though they had committed Idolatry which occasiond the schisme of Novatus and Novatianus * By which name the sin of apostacy is usually called Esa 31 6. Jer 5 23. c. * 2 Chr 28 19 c. 33 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 29 19. * God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Groâ—ius upon this place smells of Poland and Rome too per nullas victimas alias as bonam frugem revocabuntur ut veniam consequi possint * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pull away the shoulder Zach 7. â—1 Like a backsliding heifer in the yoke Hos 4. 16. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies alsoe the things that are behind for thouâ—â— they be good we should with Paul forget them and be still pressiâ— and stretching forward toward the goale Phil 3. 14. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheifest of revolters or their Princes are revolters as Hos 9. 15. if the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 els revolting revolters * Prov. 6. 34. for Jealousy is the rage of a man therefore he will not spare in the day of vengeance * The Cald. Paraphrast But my people have forsaken my worship for which I bring glory to them It seemes in his time it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory but at first they say it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my glory the Jewes having thus alterd it lest the glory and majesty of God should be viliâ—id So Chebodam for Chebodo Ps 106 20. * See Clothes * It is not unlikely that by Malcheth ha Shamaiim which signifies Queen of Heaven Jer 7 18. was meant the moone who was called also Baaleth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Lady nor that by Molech which signifies King and Baal which signifies Lord was meant the Sun Macr. Sat l. 3. cap. 5.
* See Christ denyd ' c. * Not pardoning is often usâ—d in Scripture where I believe the meaning is only not leaving unpunisht according to the use of theword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for both senses Pet Galatinus l. 2. c. 18. de arcanis catholicae veritatis * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint Lev. 24. 4. a I have seen some in my owne country use the names of Paul Peter at the turning of a five for the finding of things that they have lost suppposing that they have beene stolne b The Jews since Christs time and the Egyptians too when they goe to cast out Divels o. they use the name of the God of Abraham Isaac and Jacob. Origen lib. ad Celsum And sometimes the name Adonai and the God of Tzabaoth * Soe likewise in the translation of the Septuagint it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name * The Lord or Jehovah bleâ—e thee and keep thee The Lord make his face to shine c. The Lord lift up his countenance * Naming from Superiours is a signe of honour to inferiours as not nameing from inferiours is a signe of honour to superiours * Piercing both in Hebrew and Greek is appli'd to paine and vexation Job 30. 17 1 Tim. 6. 10. especially to that which is caus'd by blasphemous and reproachfull Speehes Prov. 12. 18. which are therefore by David call'd Arrowes Ps 64 3. and the teeth of such as use them Speares and Arrowes and their tong a sharp sword Ps 57. 4. * Moses Hadarshan upon Gen. 18. but then it is the Son of Joseph and not the Son of David which they mean which are their two Messiahs one of them a mean man and the other a King * Mal 1 13. a Isa 48 11. b Zeph 3 4. c Ezek 22 8. * Ezek. 14 8. * Ps 71. 7. I am as a wonder unto many * Luk. 10 16. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T is a wonder if the Jews have not somewhat to say upon this as if hee meant in this manner only Pharosch to explaine by spreading the letters and not to expresse the name Jehovah as Sennacherib in those letters had expressed blasphemed it Which he did say the Jewes by vertue of that name which Sennacherib had blasphemed R. Bechai Sect. 1. * 1. King 20. 27. * Chald. par Thou hast opened the mouth of the enemies the Sept. Thou hast provoked the Lord in the enemies it is a sin as frequently committed as it is seldome thought of I mean this provoking God in others when by scandalous living we occasion their contempt of God and his truth * Isa 65. 7. that which we render blasphemed me in the originall is disgraced me or reproached m◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Or is never to bee forgiven as the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee that perisheth for hee that is to perish so in the gospells and epistles and so other participles of the present tense in prophane writers ane used for participles of the future tense as wee say in English such a one doth such a thin or such a one suffereth such a thing for such a one is to do or to suffer * if we render it in as we do not for whcih perhaps is better and the Hebrew preposition is used for both * Usually spoken of him that was to suffer death for his sin and therefore Christ is said to bear the sins of many Isa 53 12. because he suffered death for them * Eccles 8. 11. * In that place of the Psalme last quoted The Chaldee parap renders Schelomim Sacrifices Christ him sélfe to the Jew became a snare Isa 8 14. * In hiâ— examen AnimadversionuÌ„ Hugonis Grotii and in his Grotianae discussionis Dialysis * It seemes to be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word in the Septuagint * Beza upon Rom. 11 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which suits well with stumbling-block * Lest they should hear c. Mat. 13 15. * were blinded Rom 11 7. * Habeant sibi * Mat. 6 2. they have their reward or all that they are lik to have a Grotius would have it approvd because he did not like justified in our sense but pray what is Gods approving other then counting us for probos good and not reprobous for there is none that is so himselfe and a man may take what money he pleases which is that which we meane by justifying * Se 1 Cor. 11. 3â— * Chalde Par. Their vengeance shall be in Geenna which was a place without the citty of Jerusalem where the fire never went out but was kept continually burning to consume the filth of the citty c Or if you will I have recompenced and will recompence The Hebrew is Shillamti Veshillamti * See Injustice and Oppression * See Riches wrong fully gotten * Bribes and injustice shall be blotted out Ecclus 40. 12. * For that which in the translation is he that receiveth gifts in the originall is Isch Therumoth a man of offerings i. e. apriest to whom they paid such offerings or first fruits Terumoth is properly the first fruits of the dough and the threshing flore Num. 15. 20. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that are open either for hearing or seeing quick or cleere-sighted * Plut. de Isid * See ashamed apostacy and relaps * Rev. 2 4. a Buxtorf makes those wordes Love not a Hebraism for hate bitterly for so the Hebrew by a negative added to a thing uses to expresse the extremity of the contrary b Let him be so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or excoÌ„municated as to have no more to doe with him * 1 Cor. 5 5. 1 Tim. 5. 20. * Thess 3. 35. * 1 Joh. 5. 16. * This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or separation for so they called excommunication both the greater and the lesse was like the separation of an unclean person under the law who might not be touched * Joh. 2. ep 10. * I insert this as Bezadoth id est to shew that the words following are only declaratory of those before that so you may not think that if you abide in Christ you can beare fruit of your selves * See Riveâ— Apolog and Dial where he is sufficiently proved to have been of that Sect. * As thâ—â—e was a chang of apparel so it is not unlike there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change of the naturall use of the Sexe spoken of Wised 14. 26. Rom. 1 16. a Why the woman should worship or weare mens clothes in the worship of Mars I know not but the men might weare the womens clothes in the worship of Venus because she was esteemed both a man and a woman Macrob. sat l. 3. c. 8. for for such a one she was worshipped in Cyprus and perhaps the people of that Isle and the Phenicians and the Israelites had this Idolatry from