Adultery.

WHen the Punishments, and Threats for this sinne, are mentioned, the Scriptures speake either in generall, and then the punishment is aggravated, first with cer­tainty; Whosoever toucheth her shall not be innocent, Prov. 6. 29. (or rather, unpunished, according to the use of the Hebrew word, Jer. 25. 29. and elsewhere, for he is not in­nocent already:) secondly with severity; for God telling the Jewes how severely he would deale with them, sayes, I will judge thee, as women that breake wedlocke, and shed blood are judged, Ezek. 38. 16. Or else speaks in particular, and then the punishments mentioned are first death Beza (u­pon Matth. 19. 9) saith that this law was not executed in Christs time, be­cause then Christ would not have spoken of putting away, I see not how it does neces­sarily fol­low, for doubtlesse the hus­band might put away his wife, and the law might put her to death too; hee might do it; though he need not do it, which is all that Christ would have in that place. both of the a­dulterer [Page 2] and of the adulteresse, by the law of God: This Law was expressed in gene­rall termes, against married women. If a man be found lying by a woman married to an husband, then they shall both of them die, Deu. 22. 22. the Rabbines indeed say it is to be interpreted ofIt is said John 8. 5. Moses in the Law comman­ded us that such shold be stoned, which I know no need Gro­tius had to take such paines to reconcile with this opinion, for first tis but [...] such; and I hope, [...] be­trothed woman is such. And secondly, for ought that appeare the woman-taken in adultery was a betrothed woman, [...] the word [...] adultery will beare it well enough, according his owne opinion upon Gal. 5. 19. strangling, and so they say of every other law for putting the offender to death where no mention is made by what kind of death, that it is to be meant of strangling (which was the easiest kind of death in use among them) because (say they) where the law for punishments doth not determine, we ought to give the most favourable exposition. which however is not so, if the verse of Ezekiel but now quoted be to be interpreted by the next save one; for then it might be as well sto­ning, and running through with swords o [...] javelins, which manner of punishment i [...] there expressed (viz. vers. 40.) and with the latter whereof Zimri and Cozhi wer [...] punished by Phineas, Num. 25. 6. But agains [...] women who were but betrothd, it was spe­cified by stoning. If a Damosell that is [Page 3] virgin be Grotius agreeing with the Jewes (as he doth too often) in the opinion above mention­ed gives this reason why the betrothed wo­mans punishment was greater, because (saith he) she was not in her husbands custodie: as stealing a sheep out of the field, is punished worse then stealing him out of the fold; but hee might as well have given such reasons as these: first shee gave away her virginity, which her husband most esteemed: secondly, she brake her promise, viz in so doing: see Deut. 22. 13. to 18. thirdly, she wrought folly in her fathers house. Deut. 22 19. (where the Scripture it selfe seemes to goe about to ag­gravate her fault.) Fourthly, shee was not onely dishonest to her husband in her first love, but shee dishonoured also her first borne, (whose honour and priviledge among the Jews was very great) nay and God himself, to whom the first born belonged Num 8. 17. To conclude, you cannot say her punishment should be lesse, because she was not another mans wife for she is call'd a neighbours wife, Deut. 22. 24. and therefore is it said verse 22. married to an husband, as if the party were her husband before. See also for this purpose, Deut. 20. 7. ch. 28. 30. Ezek. 23. 3, 8. betrothed unto an husband and a man find her in the city, and lie with her. Then yee shall bring them both out unto the gate of the city, and yee shall stone them with 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,The later Jonathan. who (herein a Para [...]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 [Page 4] 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 thenThe Sep­tuagint (in the old Ro­man edition though not in the Compluten­sis) in tran­slating the Comman­dements set down Adul­tery bef [...]re Murther, and so doe Marke, chap. 10. 19 Luke, chap. 18. 20. aud Paul Ro. 13. 9. 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. [Page 5] 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 Ʋriah. The Jewes say these were the men that would have abus'd Susanna; & that they were put to death by the King's cōmand, & not by the Jews. The Gemara saies, that they suffe­red for en­ticing the King of Babylon's daughter this sinne 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 [Page 6] 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.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 a­mōgst most nations. See Isai 47 2. 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 If that he not ra­ther meant of the strength of a mans wealth or state. strength to women, nor thy wayes to 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. that which destroyeth Kings, Prov. 31. 3. In Job cap. 31. 12 that which we render a fire that burneth to destruction, [Page 7] 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 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. 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 o [...] 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 excōmunication) 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 [Page 8] 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, [...] 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 excepted adultery, murder, [Page 9] and Idolatry, and therefore complaines of Zepherinus the Bishop of Rome for admit­ting adulterers. But yet the Romish Church, excluded them till after long penance, and likewise if they fell the second time.

The greatnesse of this sinne, and the odi­ousnesse of it in the sight of God, may be further gathered out of the Scriptures, first by the names that are given, either to the sinner as of a dog (as they usually expound it Deut. 23. 18. not [...] but [...]) and of an When Ishbosheth accused Abner of lying with his fa­thers concu­bine, he re­plyed, Am I a dog. Sam. 3. 8. oven heated by the baker If the meaning be not of spi­ritual adul­tery. Hos. 7. 4. or to the sinn [...] it selfe, as uncleannesse, Numb. 5. 19. Abomination Ezek. 22. 11. Neighing 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 opiniō of the Pharisees, who held transmigration onely of good mens soules▪ Joseph. de bello lib. 2. cap. 12. Jerem. 5. 8. and cap. 13. 27. Secondly, by the use of the word [...] which signifies onely sinfull, to expresse a­dulterous or whorish, as if such a one were more sinfull then others. So Luk. 7. 37. (ac­cording to Beza.) by that place it appears that the Jewes accounted an idolatrous per­son (any sinner, it cannot be, for then they must touch no body) such an uncleane thing, that they made it religion so much as to be touched by him: for the Pharisees concluded Christ to be no Prophet, because then he would have knowne that she was [Page 10] an adulteresse that washed his feete and not have sufferd her to have touched him. [...], and [...], adulterous and sinfull stand like words of the same sence in Mark. cap. 8. 38.

3. Thirdly, by the use that is made of the name of adultery viz: for aggravation, to expresse the greatnesse of other abomi­nable sins, as if it were greater then they, thus it is applied to forsaking God (who vouchsafeth to be a husband to his Church) especially in the commission of Idolatry, Ezek. 16, 32, 36. and elsewhere. And to lo­ving the world, Jam. 4. 4. Yee adulterers and & adulteresses, know ye not that the friendship, (or love of the world) is enmity with (or ha­ting of) God: Certainly the Apostle being to reprove such a base and unworthy sin as that, if he could have thought of worse names then adulterers & adulteresses hee would have been sure to have used them, So our Saviour calling the Jews an adul­terous generation seemeth to have taken it for the worst terme that he could have gi­ven them Mat. 19. 39. & cap. 16. 4; but especially Mark. 8, 38. for there he seems to speak more angrily using the demonstrative, This: This Which we commō ­ly use when we speak in anger, as when we say, this same naughty fellow, or the like. adulterous aud sinfull generati­on. There is no sinner so likely to be pu­nished as an adulterer (with another mans [Page 11] wife, especially because he seldome hath repentance to prevent it, and none so like­ly to be severely punished, because he hath no excuse to mitigate it; and therefore Chrysostome compares the adulterer to a Pilot that casts away a ship in the haven, and the unmarried fornicator to him that casts her away abroad in the brunt of the weather, where it is hard to avoid it.

First, this sinne is the most secret sinne to men (committed by the body) and such as they who commit it not onely never thinke they shall suffer, but thinke they shall never suffer for (because the hand of man can seldome reach them) & therefore is it the more likely to be discovered by God, Matth. 6. 4. 6. David prayes that God would cleanse him from se­cret faults. Ps. 19. 12. and more sure to be openly punished. The most secret goodnesse, and the most se­cret wickednesse, have usually the most pub­like, and the greatest reward.

Secondly, it is a sinne that is soonest for­gotten by men, See Prov. 30. 19. 20. because it leaves no foot­steps behind it, and therefore it is the surer to be remembred by God. Under the Law the Sacrifice which was offered for the woman suspected of adultery was called mincha ziccaro [...], an offering of memoriall, because it was not offered to put away the sinne, but to find it out, and to bring it to mind, if it were committed, Num. 5. 15.

[Page 12] Lastly, this sinne is a most pleasing sinne to men, and therefore also the more likely to be punished; because usually such sins as are most pleasing to us, are most dis­pleasing to God: as on the other side, such things as are most displeasing to God, a [...] through the cunning of the Divell, mad [...] most pleasing to us. I say the sins that a [...] most pleasing are most dangerous, and th [...] sins that are most dangerous the Divel [...] makes most pleasing. he is like a cunning fi­sher: he will put the best bait upon the be [...] hook Sweetest things, turne soonest to bitter­nesse, and yet stoln waters noneProv. 9. [...]9. so sweet Beware therefore of believing thine enemy the Divell: his good news is still too goo [...] to be true. Mistrust him alwaies, but especi­ally then when he comes withTimeo Danos & dona fere [...] ­tes. gifts. Thi [...] thou knowest, that he would have thee do nothing but what shall doe thee hurt, an [...] consequently, that what he is most earne [...] to have thee doe, that will doe thee mo [...] hurt. Therefore as he encreases his tenta­tions, so doe thou thy suspicion; and b [...] Gods assistance thou shalt be able to wors [...] him. I have been the longer upon this si [...] because I see it is thought upon so slightly committed so greedily, and lamented so sparingly.

Affliction Threatned

In the world ye shallIn the orig. tis 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. have tribulation, Joh, 16, 33. Seneca himsrlfe could say of God, bonum virum in deliciis non babet, expe­ritur, indurat, sibi illum praeparat: he does not pamper a good man, but tries him, and hardens him, and fits him for himself [...]. Sen. lib. Cur bo­nis mala fiant.

Threats of non-affliction, and to non-afflicted.

Why should ye be stricken any more? Isa 1. 5. it seems to be a threat, as if he had said, yee shall not be stricken any more: but the Chaldee paraphrase makes as if God did blame the Jews for not saying, why are we stricken? or not considering the cause why God did pu­nish them. I will correct thee in measure Like this. Be angry and sinne not, Eph. 4. 26., and will not leave thee altogether unpunisht, †Le Mis­phat in the same sence (I thinke) that Bemis­phat, with judgment, c. 10. saith God to Jacob, Jerem. 30. 11. as if this were a great mercie, and as if it were a great punishment to be left unpunisht. so c. 46. 28. and therefore c 10. 24 the Prophet if hee prayes not for correction, does not pray a­gainst it, when he saies O Lord correct me but with judgement, &c. I will be quiet, and be no more angry, saith God to Jerusalem, Ezek 16. 42. For some think it to be spoken in anger, as well as that in Hosea 4. 14. I will [Page 14] not punish your This doubtlesse was a to­ken of Gods an­ger with them as well as a punish­ment upon their Fa­thers and husbands. daughters when they com­mit whordome, nor your spouses, &c. It seems the Septuagint doubted not but God was angry when he spake these words, for they translate [...], not I will not be angry but I will trouble my selfe no more: which is as much as if he had said, I am very angry with thē. adde hereunto that the words before these which we translate make my furie towards thee to rest, are the same in Hebrew with those chapt. 24. 13. which we translate,See chap. 5. 13. & 21. 17. cause my fury to rest up­on thee [...] 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 Lib. Cur bonis ma­la fiunt.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. Plutarc. 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 [Page 15] 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 Liv. l. 3 [...] gave his enemy Scipio very friendly advice, telling him, Maximae cui (que) 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. Tis 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, quàm 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 scatteredFor God had com­manded them to be gone from that place where they were then saith Jo­ [...]phus. 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 [Page 17] 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. Ʋnbeliefe, 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. Ego cap­tandi voca­bulo uti malo ubi do studio & conatu agi­tur. 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 [Page 18] 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 Arist. Eth. l. 5 c. 4. [...] gallantry Or neat­nesse.; 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 [Page 19] him not, for hee will not pardon 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. 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 Some understād this of the Fathers not puni­shing the child, trā ­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., 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, See Bux­torf floril.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 deni'd a little water to quench her thirst, distulit ira sitim, out of anger she for­got her thirst.

2 Committing of follies, not only against God (for be angry & forbeare sinning if you [Page 20] can, Eph. 4. 26.) but against themselves, he that is soon angry dealeth foolishly, Prov. 14. 17. tis a saying among the Jewes, whosoever is angry, if he be a wise man, his wisdome is taken from him; if a Prophet, his prophecy. Be­like it was for feare hereof that Cotis the King of Thrace, was so carefull to keep himselfe from anger: for when a neigh­bour prince had sent him a present of most curious glasses, he presently brake them all to pieces himselfe, lest if any of his Servants should happen to doe it, he might be moved to anger▪ a man when he is drunk which passion, is as apt to betray him­selfe,*According to the He­brew pro­verb Bekis Bekos, Be Kahhas, the purse, the cup, & wrath will shew what heart he hath. as when he is drunk with drink.

3 Hurting himselfe, either by vexing and fretting: as Bildad said of Job c. 18, 4, he tea­reth himselfe in his anger: or else by some o­ther way, as by laying hands on himselfe, or provoking others to doe it. one way or o­ther (as we have often seen by experience) wrath killeth the foolish man, Job 5. 2. if he had no other executioner but his owne wrath, Ile warrant you he would be suffi­ciently tormented. Cicero in his Consolation Cap, 21.to Polybius upon the death of his friend, going to prove that his friend was happier now, then before, begins with non ira eum torquebit. Anger shall not torment him, Seneca * compares anger ruinis to ruines, L, de Ira cap. 1. or rui­nous [Page 21] walls, quae super id, quod oppressere, fran­guntur, which perhaps may bruise the ground a little upon which they fall, but breake themselves into peeces: and therefore among other reasons which he brings, why a man should not be angry for an injury, this is one, plus Cap. 25. mihi nocitura est ira quam injuria, my anger will doe me more hurt then my injury. Indeed how can it choose but hurt a man exceedingly, putting him so much out of order: for he boyles As any other passi­onate man doth, Sed cūsubsedit cu­piditas, Se­neca, l 2. de Ben. c. 14 within till he be ready to be skimmed, and yet he is so cold without that hee cannot forbeare shaking. Or foam [...] as angry men are no better then raging waves of the sea foaming out their own shame. Jude 13. In Hebrew as there is one word [...] which signifies to boyle, and to be an­gry; so there is one word [...] which sig­nifies to shake and to be angry. An angry man is all in a flame, but it is within, and he burnes no body but himselfe: he sets his owne house on fire about his eares to rost his egges, or to get a little revenge. M. Leigh in his Critica Sacra observes, that the Heron be­ing a hot and angry creature, has his name in Latine Ardea, from ardeo to burne, and in Hebrew Anaphah, from anaph to be angry. For the names I know not, but for the na­ture, I dare believe him; for I have known the keeping of those Birds tame, and have often seen them when they have been an­gerd, to throw up all the meat which they [Page 22] had eaten a little before. The Jewes have a saying. There is nothing comes into an angry mans hands, but anger▪ no passion so unpro­fitable to a man, as this passion. there is no­thing but anger: neither pleasure nor gaine: anger, and only anger, while it lasteth & only anger for his anger when it is over.

4 Being exposed to, and taken by their enemies; like a city that is broken down and without walls. He that hath no rule over his own spirit is like a city that is broken down, & without walls. Prov. 25. 28. 'Tis worse with a man when he is angry, then 'tis with a beast in this respect: for the proverb is, Let him not anger a Bird that meanes to take it.

5 Judgement from God, certainly to be executed. Whosoever is angry with his bro­ther without a cause, judgement shall take hold of him Mat. 5. 22. For perhaps [...] may be rendred better so, then if you render it, shall be in danger of judgement: damnas judicii, according to Beza; rather then reus judicio, according to the Ʋulgar; or obnoxius, according to Erasmus: for if there were no more meant by [...], then being liable to, or in danger of it, would not have been [...] in the future tense, but [...] in the present tense; for he is as liable to bee condemned before judgement come, as he is sure to be condemned when it comes, [Page 23] without repentance. Let me exhort you therefore, as Job did his friends, Be ye afraid of the sword, or take heed of being angry, [...] for wrath bringeth the punishments of the sword, that ye may know there is a judgment Job. 19. 29. (punishments) so it is to be rendred if the word hanoth come from hanah: but if it come from ha­vah, thus, wrath is the iniquities of the sword. either way, it will be bad enough for angry men: for if anger be a compound of sins, or a The He­brew uses to expresse the great­nesse of a thing by putting the word in the plu­rall num­ber. very great sin; it will have a compound of punishments, or a very great punishment. Be­za in his annotations upon Mat. 5. 22. ren­ders those words, scelus gladii, that is, a ca­pitall crime, (at least, at Gods tribunall) or a crime to be punished with the sword. Whate­ver you doe therefore, be slow to anger, & imitate God who is [...] [...]. Ex. 34. 6. Long ere he be angry in both his no­strils, or (as the Rabbins observe, because it is in the duall number) in both his angers, viz. both in his anger with the godly, and in his anger with the wicked: or if it be not long ere you be angry, if your passion be like a hasty servant to run away before he has all his master's (viz. reason's) directions, be sure it be not long that you are angry; Arist. Eth. l. 7. c. 6. if you be naturally [...] easily provoked; let your nature yeeld to grace, and be not [Page 24] [...] bitter, or [...] hard to be reconciled. For shame be not out-stript by heathen men: for of some of themPlutarch. de Frat. Am. (viz. the Py­thagoreans) it is reported, that if they hap­pened at any time to be angry, at what time of the day soever it were, they were not so stiffe in their bow, aThey were not [...] as Aristotles word is, Eth. l. 4. c. 5. but [...] † they were suppl'd or slacken'd before the Sun went downe If they were now living among us, we must needs blush to looke upon them; because we live no better after the Apostl's rule, viz. Let not the Sun go down upon your wrath Eph. 4. 26. There is no keeping like the keeping of an­ger: in so much that in Hebrew, in the Scri­ptures, the word, (viz. Natar) which signi­fies to keep, is us'd for keeping of anger, without any other word, Jer. 3. 5. Ps. 103. 9. Lev. 19, 18. If it be but for thine owne sake (because perhaps thou dost not care for displeasing God) have as little anger as possibly thou canst: for thou canst ne­ver live a merry life with it.* Buxtorf. Rab. Lex. in voe. [...] The saying of the Jews is very true for the most part, There are three whose life is no life, the over­pittifull man, the angry man, and the sad man, especially the angry man that will be a long time angry: for such are [...], their owne greatest tormenters. Ari­stotle, though he would not say of anger, [Page 25] as he said of the rest of the passions, that it was [...] sorrow (for he speakes little in discommendation of this passion in his Rhe­toricks l. 2. c. 2., and somewhat in commendation of it in his Ethicks lib. 7. c. 6.,) yet he could not say but it was [...] with sorrow: and more then so, he addes [...], that it is usually for a seeming slight, or neg­lect: now if the cause may be a small mat­ter, (but a slight) and that which is onely seeming so; and if small matters be many, and that which is seeming be subject to be mul­tiplyed and encreased; how can it otherwise be, but the angry mans sorrow must needs be much, and his punishments, many?

Antichrist.

Then shall that wicked one be revealed, whō the Lord shall consume with the spirit of his mouth, and shall destroy with the brightnesse of his comming, 2 Thess. 2. 8. Destroyed he will be, sure enough, and to the purpose; and therefore he is called [...], the son of destruction, or perdition, vers. 3. yet perhaps not so much because of a decree 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. of his de­struction, [Page 26] as if he were a child, to whom his father had allotted destruction for his portion; for as to that (I thinke) though the word be Son, the sense may as well be Father; because his destruction came at first from himselfe, according to that of Peter 2. ep. 2, 1. (spoken of such as he is) Shall bring upon themselves swift destruction. He may be so called for other reasons, as

1. Because of the certainty of his de­struction: as David said, The man that hath done this thing, shall be [...] a son of death, or (as we render it) shall surely di [...] 2 Sam. 12. 5. The end may be as certaine, where there is no intention, as where there is, upon supposition that such meanes are us'd: as I may say, when I see a Father let his child alone to his owne will; that such a child is a son of destruction, because he is sure to be spoyled; though his father should intend never so well to him. And no doubt, many places of Scripture are meant only of the end, or the issue, which we take to be meant of the intention.

2. Because of the greatnesse of his de­struction: as if we might say (after the He­brew fashion) in the plurall number, he shall come to destructions, or [...], miserè periturus est he shall be miserably destroyed Matth. 21, 41. thus the Hebrew [Page 27] useth the words Ben, sonne, and Sera, seed, with the Genitive case of that thing, the greatnesse, or abundance whereof is intended to be expressed: as Beni Belial, Sonnes of wickednesse Children of trans­gressions, Isay 57. 4.. 1 King. 21. 13. Ben Schemen, a Son of I say fat­nesse and not oyle (according to the vul­gar, filius olei) be­cause other­wise the vineyard would have been an o­live yard. fatnesse, or as we render it, a very fruitfull field Isa 5. 1. and Sera Shaked, a seed of falshood. Isa 57. 4.

3. Because of the destructive things that are in him, and committed by him, and the destructive For it may be under­stood in an active sense as well as in a pas­sive. courses which he takes: which Saint Peter calls destructions [...] 2 Pet. 2. 2. Speaking of false teachers, whose de­struction is begun already, and slumbreth not; for they shall never leave destroying [...]. 2. Pet. 2. 12 they shall perish in their owne corruption., and being destroyed, till they be destroy'd for all eternity. What some deliver con­cerning the place where Antichrist shall be destroyed, viz. on the mount of Olives; I know no firme ground they have for it in Scripture; no more then they have for as­signing the time when Christ shall come to judgement, viz. five and forty dayes af­ter Antichrist's destruction.

Apostacie

Ashamed of Christ and religionSee Christ de­nyd' &c.

Whosoever therefore shall be ashamed of me, and of my words, in this adulterous and sinfull generation (then we ought to be lest asham'd, when we are apt to think we have most cause) of him also shall the Sonne of man be ashamed when he cometh in the Glory of his Father with the Holy Angels. Mark 8, 38. Luke hath almost the same words cap: 9, 26. This sinne is in part very often commit­ted [Page 38] by many godly men in conversing with the men of the world. they are asham [...] to set them upon praying or hearing o [...] reading; fearing or thinking it absurd ( [...] word that occasions many a sinne, and hin­ders many a good duty) to interrupt thei [...] filthy cōmunication with godly discourse▪ They are as much ashamed to talke o [...] God and Christ, as they would be to go [...] into company that have gaudy clothes with a torn suit. But take heed of doin [...] worse then he who said, he knew not t [...] man, by thus disowning Christ, as if he we [...] a contemptible man, now he has made it appeare that he is a powerfull God. nay th [...] can'st not sinne lesse, to be ashamed of Chri [...] notwithstanding his greatnesse, and after [...] exaltation, then the Jewes did to scor [...] him for his meannesse in the time of his [...] ­miliation. Thou never loved'st thy fre [...] truly, if thou art ashamd to owne him [...] any company whatsoever.

Beloved Sins

see Sins.

Blasphemers against God not pardon­ed Not pardoning is often us [...]d in Scrip­ture, where I believe the mea­ning is only not leaving unpunisht according to the use of theword [...] for both senses▪ in this world, but punisht with

Death: for God made it a law that they should be ston'd to death, upon occasio [...] of the blasphemy spoken by the sonne of the Israelitesse woman, Lev. 24. He that blasphe­meth the name of the Lord, he shall surely bee put to death and all the congregation shall cer­tainly stone him, vers. 16. He that blasphemeth, &c. [...] he that doth expresly name, say some; according to the use of the word, Num. 1. 17. and Gen. 30. 28; and the tran­slation of the Septuagint [...], he that nameth the name of the Lord▪ the Chalde [...] Paraphrast goes further and saies, [...] he that shall any way ex­presse▪ which yet me thinks does not so wel agree with what the Jewes commonly speak of the Schem Hamphorash (whereby they meane the name Jehovah) as if it were a thing allowable, Pherosch, to imparle, or expresse the name Jehovah in other words, but not, Neko [...], to pierce it thorow and thorow (as I may say) or speak it downe right. As for them, perhaps they gather something (though I have not read so much) for this distinction of Pherosch, and Nekob, from those words of this chapter, vers. 12. where [Page 40] the word, Pherosch, is used for the text saies they put him in ward [...] which they may render (according to their Rabbi­nisme) that it might be expounded to them ac­cording to the word of God, &c. expounded, I say; for even the witnesses against such [...] Blasphemer, when they testified what hee said, were not to speak the name as he spake it, but only to explaine it or expound it some other way. Now they explain'd it or para­phras'd it, Sometimes by his other names, as Adonai or Elohim (which are names deriv'd from his power and strength, and not from his very essence, and therefore allow'd to be used, and applied likewise to Angells & Men.)Pet, Gala­tinus l. 2. c. 18. de arcanis catholicae veritatis. Sometimes by a certaine number of Letters, made into one or more names [...] and sometimes by severall words, wherein the letters of the name were contain'd: which were used only by some certain men of the wiser sort, and by them privately convey'd by mouth to their own posterity. Such re­ceipts of words and letters, the moderne Jewes say their Fathers made use of as charmes and spells for the defence of them­selves, and annoyance of their enemies. you may call their practise, the [...] Sep­tuagint. Lev. 24. 4. naming over a man the name of Jehovah (or the schem Ham­phorash) as it is said, the Jewish exorcists na­med the name of the Lord Jesus over these [Page 41] that had evill spirits, Act. 19. 13. With such a charme they say Moses slew the E­gyptian Exod. 2. 11. (whose son they report this blasphemer above mentioned to have been) and they ground their opinion up-these words in the 14 vers. [...] which we render intendest thou: but the words signifie speakest thou to kill me as thou killedst the Egyptian? and whereas it is said vers. 12. that Moses looked this way, and that way, and when he saw there was no man hee slew the Egyptian, they say he feared, if there had been some body present, hearing what he said, he might speake the same to him & kill him in the like manner. Now as I told you before, how that sometimes they used a certaine number of Letters; so they say Moses at that time made use of two and fortie; which they have no other ground for, but because the letters of the word Le­baddo Alone (spoken of the name Jeho­vah, Ps. 148. 13. his name alone is excellent) will stand for that number in Arithmetick. In like manner, they say, that Elisha made use of two and forty letters when he cur­sed the children, 2. King. 2. 24, because there were so many children kild, a child for eve­ry letter▪ and more then so, they say that ge­nerally in the Scriptures where it is said, that an Angel smote such or such, it is not [Page 40] meant of the smiting of the hand or the like; but of smiting by the vertue of the name Jehovah, or that Schem Hamphorasch. Some of the Jewes say that our Saviour Christ did his miracles by using this name; which mee thinks might be retorted, as an argument against them, that he came from God. for o­therwise, though hee might have used the name, yet he would not have been able to doe any thing with it; but rather on the contrary, those, in whom the evill spirits were which he endeavoured to cast out, would have fallen upon him, and overcome him, & prevail'd against him, as they did against those Conjurers, Act. 19. 16. At least they must confesse thus much, that if hee had not Moses or Elisha's spirit, yet hee was a man of no ordinary spirit; because they say, that only such men as were not of an ordi­nary spirit, had the priviledge of using this name, and doing miracles with it.

Now because they thought there was a vertue or power in the name Jehovah, so used: as likewise out of a superstitious conceit common to them with other nations, of theI 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. vertue and power of other names also, (viz. of Prophets, Apostles, and Martyres, both true and false) when any one did any strange thing, they imagin'd it was by the vertue, and power of some name; and hence [Page 43] perhaps was it, that they asked Peter and John, 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 when they had cured the lame man, Act. 4. 7, By what power or by what name, have ye done this? For although the Apostles when they did, or said, they did, such a thing in the name of Christ, or God, had no conceipt of any vertue, or power in the name it selfe; and though I know that by doing a thing in the name of Christ, is meant the doing of it either by the power, or in the steed, or in the behalfe, or upon the account of Christ, and for his sake; yet thus much me thinks I fancy, that both the Jewes for the most part did nse those words superstitiously and that the Apostles many times alluded to this superstition of theirs, when they used this expression.

He that blasphemeth the name of the Lord &c. or (say the Jewes) he that nameth the Tetragrammaton, i. e. the name, which in He­brew consisteth of foure letters, viz. Jehovah. For this name of God they forbare to expres with as much superstition as the Heathen did the names of the Tutelar Gods of their Citties and Countrys (for feare their eni­mies might by sacrifices and enchantments call them out, and so conquer the place.) Whence it is that many times without ad­ding any thing els, unlesse it be, Ithbareck (blessed be it, or as we say, blessed be his name) [Page 44] they expresse it by saying [...] the name, by way of excllency, without adding any more: for so in this chapter, though in the sixteenth verse where God speakes, (who might name his owne name) the word Je­hovah be expressed; yet where Moses speakes, viz. verse 11. that which we render, the Name of the Lord, in the Hebrew is only [...] the Soe like­wise in the translation of the Sep­tuagint it is only [...], the name. name. The Jewes make the naming of this name to have beene a worse sinne, then cursing: And so they might, if by the word, Nokeb, only naming, were meant; but the contra­ry appeares clearely, in that when Moses gave order to have this blasphemer put to death, vid. v. 23 he called him not, hanakeb, which they render, him that nameth; but, hamkallel, which they can render no other­wise then, him that cursed; And therefore methinkes, for shame, though the word, Na­kab, should signifie, blaspheme, or curse, no where else (for, Ekkob, in Job. cap. 5. 3. they say comes from the radix, kabab,) yet however in this place, they should have ex­pounded that which is not plaine, which they acknowledge by their owne different translations to have more senses then one, by the sense of that which is plaine, and which they cannot render otherwise then they doe. However, so it hath been [Page 45] with them; insomuch that by their super­stitious tradition, or traditionary superstiti­on touching this name, (according to their practise in other things, and according to the complaint of our Saviour Matt. 15. 6.) they came at length to make the Com­mandment of God of none effect; for they held it that if a man cursed his father or mother, unlesse he named this name, he was not to suffer Death, (as the Law prescri­bed, Levit. 20. 9.) but only to be whipt. To say a little more yet, (now that I have gone thus farre; and because that I have said that allready which necessarily re­quires, I should say a little more) They called the name Jehovah, Shem hamphorash, from its being separated apart from common use, as well as for being to be separated in parts in any use: as if it came from paros to separate, or lay apart; as well as from parosh to explaine or lay abroad. Hence is it that they never speake of it without some Epi­thete of reverence: such as Hannibdal the se­parated, Hamiiuchad the proper, Hannick­bod the glorious and the like. Nekob to peirce this name thorow (as I might say) or to pronounce it downe right, was permit­ted to none but the high Priest; and that but once in a yeare, viz. at the feast of ex­piation; when he pronounced the solemne [Page 46] Benediction, in every member whereof the name Jehovah was plainly exprest; as you may see, Num: 6, 24,The Lord (or Jehovah) ble [...]e thee, and keep thee The Lord make his face to shine &c. The Lord lift up his counte­nance. 25, 26. and there­fore (they say) it is added, v: 27, they shall put my name upon the childeren of Is­rael: my name, that is, my proper name, or that which may not be applyed to others besides my selfe (as the rest of my names are) that which is my name for ever, and which denotes my everlasting Essence, Exod: 2, 15. And as it was pronounced only by one man, and but once a yeare: so likewise but in one place viz: in the Temple at Jerusalem: and there­fore, ever since the destruction of the Tem­ple, and City, by Vespatian; the Jewes have not knowne the pronunciation of this Name. Simeon Justus, being the last that was High Priest, was the last Jew that pronounced it. But to returne to the Son of the Israelite woman (for that is all the name he has here) Some think the Spirit of God purposedly, because he had disho­nour'd God so much by expressing his name, refused to honour him so farre as toNaming from Supe­riours, is a signe of ho­nour to in­feriours: as not name­ing, from inferiours, is a signe of honour to superiours. name, his. And you may observe how the Scrip­ture in severall places make it an expres­sion of Gods exceeding great anger against a man, to threaten to blott out his name from under heaven Deut. 29. 20. &c. I have been so long in relating the Jew's excesse of reve­reverence [Page 37] to the name Jehovah, for these rea­sons First that I might reproove the Chri­stian's defect of reverence to the names of God, the Lord, Jesus, Christ, and the Spirit, which we too often use, either when we should not, or as we should not; either not thinking of them at a [...]l, or not think­ing of them as we should. The verb Nekob which the Jews translate to name, Signi­fieth also to pierce: and though I would not be guilty either of their Kabalisme or Ju­daisme, yet this I believe, that those who pollute, and prophane those names, and make them contemptible, either by false, and frequent swearing, or by irreverent and carelesse mentioning, 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. pierce the heart of Christ with such practises, as bad as the Souldier pierced his side with the speare John. 19. 34. In Zachary chap. 12. 10. it is said They shall looke upon mee, whom they have pierced. They have pierced) &c, John in the chapter but now named speaks but of one Souldier that pierc'd him with a speare; and therefore, (besides that it is translated, Me, and not Him,) it may be appli'd to, and it is not improbable, that it was meant of piercing, by the reproach and blasphemy of others, as well as by the speare of that Souldier. Adde hereunto that though some Greek translators read the originall, [Page 48] Dakern, and translate [...], pierced; which translation of it John useth, apply­ing the place to Christ, (as someMoses 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. of the Jewes doe also to the Messiah) yet the Septuagint read it Rakedu, and transla­ted, [...], which is a word that comes from, [...], to leap, or to dance: I may render it Insulted. There is nothing more piercing to any man, then Insulting over him. Suidas paraphrases this word by [...] which signifies, naso suspendere, to jeere and snuffe at a man; and by [...], when a man hath seen Divine Misteries and rites celebrated in se­cret, to goe out and divulge them, and make a sport of them. What can be more pierc­ing and cutting, either to God or to man, (especially if he be in power and authority) then to be snuffed Mal: 1, 13. at, and scorn'd? to God, to have hisIsa 48, 11. name polluted; and his Zeph: 3, 4. Sanctu­ary, and his most holy Ezek: 22, 8. things evulg'd and prophaned: to man, to have his name (which he stands more upon then his life) reproch­ed; and those things which he would have kept with secrecy, and respect, divulged with derision. The like difference of trans­lation is there Ps. 22, 16: For where we translate pierced (my hands and my feet) A­quila translates [...] shamed, and might as well translate [...] insulted over: for [Page 49] (Charu frō Charar to leap) is as like to have been the original word, if ours be not, as a­ny Aquila could have, of that signification. That place, Psalm. 105. 18, where it is said of Joseph, that iron entred into his soule, is in­terpreted of the griefe which Joseph tooke at the reproach of adultery cast upon him by Pharaohs wife, which doubtlesse pierced his very soule. And so likewise those words of Simeon to Mary, Luk. 2. 35. A sword shall pierce thorow thy own soule also, are in­terpreted of the griefe, she also should take at the scornes, and reproaches which should be offered to her Sonne; which should cut, and pierce her to the heart. And it may very well be so, because of the very last words of the verse immediatly going before, which say of Christ that hee should be For a signe which shall bee spoken against. It is as grievous to a mans spirit, to be made a signe, and a proverb Ezek. 14 8., and a wonder Ps▪ 71. 7. I am as a wonder unto many., for misery; as it is to suffer the mi­sery it selfe. For a man to come from far, to his own paine and cost, to reveal a most cer­tain and necessary truth, meerly out of love, and yet to be, not only [...] Luk. 10▪ 16. made to come to no purpose; but contradicted, almost by every body, (as our Saviour was) what can be more grievous? The Author of the Epistle to the Hebrews, endeavouring to [Page 50] stir them up to patience by Christs example, bids them Consider him who indured such contradictions of sinners, c. 12. 3. such contra­dictions. there is as much grievousnesse in evill speches as in any thing; nay more, to the mind of a man, then in evill actions: though I doe not say, that by contradictions, there is no more meant then evill speeches. I am con­fident that the Jewes their mocking at our Saviour, and crying to him, Haile King of the Jews, when they crowned him with thorns, pierced a great deale deeper into his heart, then the thornes did into bis head. How many complaints has David in the Psalms, (whom we take to speak very often in the person of Christ) of scoffing, and reproachfull speeches! And how many such speeches, and actions, have we related by the Evangelists of the Jewes against our Saviour Christ! Blaspheming, and vilifying, and reviling of him, was that which the Jewes were more guilty of then any thing else. See the com­plaint of David Ps. 123, 3, 4. and the Prophe­cy of Isaiah, c. 53. 3. It was the sin which they oftnest committed, and that which they never left committing, till they had killed him out of the way. Contempt of Christ for the meanesse of his condition (that whereby chiefly he became a scandall to them, and for which they rejected him) was indeed The [Page 51] sinne of the Jewes, and that which occasion­ed all the rest. The second end which I had in thus lengthning my discourse of the Jewes religion towardes the name of God, was (as Paul said, he would do to them by the conversion of the Gentiles, Rom. 11. 14.) that I might [...] provoke the Gen­tiles to a due reverence to it, even for in­dignation) by their superstitious reverence The third and last end was to make us take heed that their superstitious reverence to the very name of God doe not rise up in judgement against us for our contempt of God himselfe. I will now proceed (according to my main intention, when I began this chapter, and according to my sole designe when I began this worke) to produce the punishments and threats which I finde in the Scriptures concerning the sin of blasphe­my. Sennacherib King of Assyria sent letters full of blasphemy to Hezekiah King of Ju­dah. 2 Chr. 32. 17. Hezekiah praying a­gainst him, to make God the more angry with him, [...] Tis 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. spred the letters before him, Isa. 37. 14. an answer was presently returned, that God had taken notice of his blasphe­my to punish it: which accordingly came to passe; for an Angel came that very night, and slew of his army a hundred fourescore and five thousand, 2 Kings, 19. 35, and he [Page 52] himself afterwards was miserably murder'd in the Temple of Nisroch (whō he had Ido­latrously worship't insteed of the true God, whom he had blasphemed) by his owne sons, Isa. 37. 38. a fit recompence; that the sons should murther their father that begat them, seeing the father had blasphemed▪ the God that made him. Benhadad the King of Syria, though he had such an exceeding great army, yet because he blasphemed the Lord in saying that he was God of the Hills and not of the Vallies (wherein he was best able to fight, his strength consisting chief­ly in Horse) was overthrown by Ahab's lit­tle army (which being parted in two, was but like two little flocks of Kids 1. King. 20. 27.) and an hundred thousand of his men slaine; besides seven and twenty thousand more, after­wards kill'd by the fall of a wall, 1 Kings 20. 28, 29, 30. At your leasure you may see di­vers other examples of God's judgement upon blasphemy, in the Apocryphall books, as 1. Nicanor, who being slaine in battle by Judas, had his blasphemous tongue cut in pieces, and given to the fowles, 2 Mac. 15 5. 33. 2. Olophernes, beheaded by Judith, (a woman, and a Jew) as hee lay in his bed, Jud. 6, 3. & cap. 13. 8. 3. Antiochus, dying of a most Loathsome disease, 2 Mac. 9. 9. 38. 4. Some that were burnt alive at the ta­king [Page 53] of the citty Gazara, 2. Mac. 10. 34, 35. 5. Others that were miserably slaugh­tered at the taking of Caspis. c. 12. 14. They that commit this sin must not look to escape unpunished; if they who doe but give occa­sion to others to commit it, may not; as it is certaine they may not; for the Prophet Nathan thus threatned David▪ Because by this deed, (speaking of his adultery with Bathsheba) Thou hast given occasion 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. to the e­nemies of the Lord to blaspheme, the child also that is borne unto thee shall surely dye, 2. Sam. 12. 14. It is thought that Hezekiah forbad the people to answer Rabshakeh, when hee was speaking blasphemy, 2 Kings 18. 36▪ for feare they might occasion him to speak the more. though others say he did it up­on the same ground that we would forbid ignorant men to dispute with such as main­taine Erroneous opinions. viz. for feare of betraying and disgracing the truth, as if it could not be better defended: which will come almost to the same with the former; for disgracing Gods truth, is disgracing God, and disgracing Isa. 65. 7. that which we render bla­sphemed me, in the originall is disgraced me or reproached m [...] [...] God, is blaspheming him.

The Jewes when they heard any one blaspheme &c. See the APPENDIX.

Blasphemie against the Holy Ghost never pardon'd.

But hee that shall blaspheme against the Holy Ghost, hath never forgivenesse (or shall 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. never have forgivenesse, [...] for [...] usuall in the Evangelists) but is in danger of eternall damnation, Mark. 3, 29. is in danger of eternall damnation, [...]: so we: but the vulgar translation (abused by the A­dorers thereof, the Papists, for the mainte­nance of their veniall sinnes and Purgatory) renders, is guilty of an eternall sin. And indeed (I speake it without any good will to the Popish opinion) methinkes, it were better to read as the ancient greeke copies read viz: [...], sinne, rather then [...] damnation. for first, [...], is no where else (that I remember) applied to [...]; only once it is applied to [...], and that in the Epistle to the Hebrews, which is que­stioned, whether it were originally written in Greek or no. Neither (if we consider it) is the English more proper: viz: Eternall damnation: then, Eternall sinne; though at the first view, it seeme so: noe more then if we said, eternall Condemnation, or sentence. Secondly, In other places where we ren­der the word, [...], in danger, [...] is put in the Dative case, and not in the Genitive, as Mat: 5. 21. and [...] in the [Page 55] Accusative case with the praeposition [...] verse 22. If wee will render [...] in danger, why may not [...], sinne, be taken for the punishment of sinne, in imita­tion of the Hebrew? Gen. 4. 13. &c. lastly it seemes proper enough in any Language, to affirme that Sin to be eternall, the guilt whereof shall never be taken away. The Language of the Scripture concernnig sinne (as a thing that abides, till it be taken a­way) accords very well with this expressi­on, not only in the Greek in the New Te­stament; as when it sayes Your sin remaineth John 9, 41. He that delivered me vnto thee hath the greater sinne John 19, 11. Ye shall die in your sinnes ch. 8, 21, speaking conern­ing Sin not pardon'd: and so when it sayes Taketh away the sinnes of the world John 1, 29▪ Your sinnes may be blotted out Acts 3, 19. To putt away sinne Heb. 9, 26; spea­king of the pardon of sinne: But also, in the Hebrew, in the Old Testament; as when it sayes Sin lyeth at the doore Gen: 4. 7. died in if we ren­der it in, as we do, & not for, whcih per­haps is bet­ter; and the Hebrew preposition is used for both. his owne sinne Num: 27, 3. My sinne is sealed up in a bagge Job 14, 17.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. shall beare his sinne Num. 9, 13. speaking concering sin not left unpunished; and so on the other side, when it sayes, Whose sinne is covered Ps. 32. 1. Removed our transgressions Ps. 103, 12. Blot­teth out thy trangressions Isa 43, 25. Speak­ing [Page 56] of the pardon of sinne.

Sin is not a thing that is only so long as it is in acting; like the actions of naturall creatures, or like the indifferent actions of rationall creatures. good and bad actions even towards men (as courtesies and inju­ries) will be such an hundred yeares hence, if you let them alone. So will good and bad actions towards God, be good and bad actions for ever: for both he that tur­neth not away from his righteousnesse, and he that turneth not away from his wic­kednesse, their righteousnesse and their wic­kednesse endureth for ever. There is a Booke of remembrance for them that feare God Mal. 3. 16: and they that feare him not, their Iniquity is marked before him Jer: 2, 22. They shall in no way lose their reward, for they shall have it for certaine, and en­joy it for ever. Sin is a debt (though it is not to be understood as when we say, pay your debts; for then sinne should be a duty, for which the word debt is many times us'd, as that to which we are engaged, not▪ which we have incurred) and a debt both is as much, and is as much a debt for ever af­ter, till the due be paid or the debt forgiven, as it was at the first minute of default of payment.

Sinne is visible for ever, if it be not co­vered; [Page 57] legible for ever, if it be not blotted out; and durable for ever, if it be not taken a­way. I have been the longer in this point because I heare so often those expressions of wicked men when they are told of such and such sinnes which they have commit­ted, O, That is past and gone now! That was in my younger yeares, and the like; not con­sidering that God's booke still is, and their bones also may be (to use Job's ex­pression, ch: 20, 11.) Full of the sinnes of their youth, before they die. In vaine doth the Adulterous woman wipe her mouth; and the murtherer wash his hands; and the Drunkard sweep away his vomit; looking the world in the face with boldnesse, as if they had done nothing; and presuming of impunity, because sentence is not presently Eccles. 8. 11. executed. They shall one day find, that Sinne has too wide a mouth, to be stopt with the narrow hand of a man: and that it is of too deep a die, to be gotten out only with wiping and washing. Yea they shall find, that not only the sinne of the Blasphemer is; but even the lest of theirs, let it seem never so venial, without true repentance will [...] eternal sinne, [...]

Blesings turned into curses.

If ye will not heare, and if ye will not lay it to heart to give glory to my name, saith the Lord of hoasts, I will even send a curse upon you, and will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart, Mal. 2. 2. these words are spoken to the Piests; and so perhaps the meaning may be rather of actions then things (though in that sense also, it will serve for my pur­pose) viz. that the Priests for not giving glory to God's name (perhaps it is meant by Confession of sinnes, which is usually expres­sed by giving glory to God, Josh. 7, 19. 1 Sam. 6, 5.) should lose that priviledge of Benediction which good Priests and Pro­phets were wont to have, viz: that those whom they blessed should be blessed, and those whom they cursed should be cursed As Balak told Balaam Num. 22, 6.

The prosperity of fooles shall destroy them, Prov. 1, 32, of fooles, &c. it is an ordinary thing with fooles (i. e. wicked men) to have that which David either prayes for, or pro­phecies of, fulfilled upon thē: Let their table become a snare before them, and that which should have beene for their welfare, let it be­come a trap, Ps. 69, 22. evē spiritual blessings 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. shall become thus unto them; for to such [Page 59] has Paul applyed those words in the epist. to the Rom. c. 11. v. 9. as appeareth by the words before and after that verse. Indeed Grotius, who perhaps sometimes makes too much use of that excellent vaine which he had of finding out the literall sense (as in exponding that place of Isaiah, A Virgin shall conceive &c. of Hezekiah's wife, who was once a virgin: for which Rivet In hi [...] examen A­nimadver­sionū Hu­gonis Gro­tii; and in his Grotia­nae discus­sionis Dia­lysis. hath sufficiently taxed him: and likewise in expounding many other places) sayes, that David speaking of those familiar friends (of whom he complained before, Ps. 41. 9.) who being entertained at his table, like true parasites, and psycophants, made his freedome of entertainment a snare to en­trap him, and carry tales to Saul; doth in those words wish the like usage to them a­gaine, viz. that their table also might be­come a snare and a trap to them, as his was to him; and this by way of punishment, or [...], for a justIt seemes to be as much as [...]. reward to them for their ill rewarding him. but under correcti­on, he interprets neither David's, nor Paul's words; nor does he set them downe; for he leaves out the conjunction [...], and, and reads [...], Let their table &c. be made a stumbling blocke, for a recompence: and so it is easie e­nough for any one to interpret. for it is not [Page 60] indifferent whether, And, be there or not; seeing the removall thereof, both changes the use of the preposition [...] for, (as if it were [...], that they may be rewarded) and▪ also the relation of the word recom­pence; [...] is the word in the Septuagint which, whereas before it was related to table only, now is related to the whole prayer. But Beza, methinks, expounds this [...] or recompence, otherwise For inter­preting, Table, of the Law; and saying that David in those words prophecy'd, rather then prayed (as he does no doubt many times in such expressions, where the word Lett is us'd) that As Beza upon Rom. 11, 9. the birds are allur'd unto death by that in which they seek their life; so the Jewes, seeking life in the Law, and reje­cting the Gospel, should by that meanes be ensnar'd and destroy'd; he may seeme to have made [...] to signifie as much as a bait layd before a snare; or as a baited snare layd in the way [...] which suits well with stumbling­block. before a creature to take it. But to give you in a few words my owne conceit, by way of comparison. That peice of flesh wherewith the Faulco­ner couzens his hawk, and takes him off from the bird, that he mayLest they should hear &c. Mat. 13, 15. not eat it, me thinkes, may well be said to be [...] to such a hawke. So may any thing which we put before a mans eyes, to keep him from seeing another thing which we [Page 61] would not have himwere blinded Rom: 11, 7. see. If a man should give his child, or his servant his choice, ei­ther to take such a certaine portion, or so much wages in hand; or else to trust to his courtesie; with an intention hereafter to give him a great deale more then such a portion or wages comes to, if he refuse it, but to give him no more if he take it. If a friend, or a servant having done such a courtesie, or such a service, and being gi­ven to his belly, accept of a dainty dinner (given perhaps of purpose to gull him) for satisfaction. If a child take a glittering piece of brasse, to part with a piece of sil­ver; Either of these things, which I have named, may be said to be [...] for a recompence, or reward to the party that takes it. And indeed it is a very great pu­nishment, for a man to have any thing from Gods hands now, as a reward: as it is the greatest punishment of all, to have his reward, or his portion, in this life: for so the wicked have, Ps. 17, 14. Who have their portion in this life; Whose belly thou fillest with thy hid trea­sure. The wicked, filled with the things of this world, are like one that hath filled his bellyupon courser meat (set before him first, it may be, for that purpose) so that he has no stomach (either of strength or desire) to eat of finer. Seeing they are for this [Page 62] worlds goods, they shall have their belly full, but it is their reward, and they must looke for noeHabeant sibi more. God seemes to have spo­ken to the Israelites (when they murmurd for want of flesh) after this manner. See­ing you are so much for flesh, and loath my Manna, you shall have enough of it, even till it come out of your nostrills: But you shall have it for a reward; you shall have it instead of Canaan, and die as soone as you have eaten it. Num. 11, 20.

This having a mans reward now, our Sa­viour used as a scar-crow, to affright men from shewing liberality to the rich: and he u­sed also the same word that is here used by the Apostle viz: [...], which we translate recompence. [...] least they also bid thee againe, and a recompence be made thee Luk: 14, 12. he sayes [...] without [...], and without relation (as I conceive) of the word [...] (made) to what was spoken before: whereby the evill of having a mans reward now, is more fully ex­pressed; as if he would haveMat. 6, 2. they have their re­ward; or, all that they are lik to have. a man by all meanes take heed of having, or desiring, or being content with a reward in this present world. But to give you all that I have to say of those words of the Psalmist; I ob­serve that not only the noune [...] (for [Page 63] so it is likely that the Septuagint red it) signifying recompence, is more especially meant of the recompence of bad works, as in Isaiah ch. 34. 8. and else where; but also the verb [...] signifying to reward, is diverse times so used as if it were properly appli­able only to rewarding by punishment, as Prov. 11. 31. Psal. 31, 23, &c.

Blindnesse see Ignorance.

Boasters of Holinesse.

Boasters of holinesse have cause to feare, 1 God's not justifying them because of their justifying themselves (for both can ne­ver be.) The Pharisee said; God I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. I fast twice in the weeke, I give tithes of all that I possesse, Luk. 18. 11. 12. But our Savi­our saies of the Publican (who would not so much as lift up his eyes to heaven, but smote upon his breast, saying, God be mercifull to me a sinner) I tell you this man went downe to his house 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, justified rather then the other, vers. 13. [...], Rather (according to Beza's potius) not More, either magis, (as Austin translates) or plus (as Hierom) or [Page 64] prae (as Erasmus) to shew that the Pharisee was not justified at all, but rather con­demn'd: which may be gathered also by the words immediatly following. For every one that exalteth himselfe shall be abased, and he that abaseth himselfe shall be exalted, v. 14. The connexion of these words with the former is such (as appeares by the conjun­ction, For,) that as it is here said of exalting and abasing, so I may boldly say of justify­ing, and condemning; For every one that justi­fieth himselfe shall be condemned, and he that condemneth Se 1 Cor. 11. 3 [...]. himselfe shall be justified. Theo­phylact puts the question, why the Pharisee should be thus condemned for speaking but a few words in justification of himselfe, and there should be no notice any where taken of Job for speaking so many. But the answer may be this. First, a sin of the old Testament is not the lesse for not mentio­ning in the New. 2. The Pharisee spake to God, and without any provocation: where­as Job spake the most of what he spake to men, to cleare himselfe of their false accu­sations. 3. It appears that Job condemned himselfe afterward for his justifying him­selfe; and that God hereupon accepted him Chap. 40. 4, 5. and c. 42. 3. 9.

2. God's being exceedingly displeased with them: for thus he speaks of the Jewes, [Page 65] (who despised the Gentiles for their bar­rennesse, as Hagar did Sara, Gen. 16. 4. not­withstanding the prophecy, that the chil­dren of the desolate should be more then the children of ehe married wife, Isa, 54. 1. which perhaps for that reason was the sooner ful­filled) which say, stand by thy selfe, come not neer me for I am holier then thou; these are a smoake in my nose, a^b fire that burneth all the day Behold, it is written before me;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. I will not keep silence, but will recompenceOr (if you will) I have recompenced and will re­compence. The Hebrew is Shillamti Veshillamti. and recom­pence into their bosome, Isa. 65. 5, 6.

Bribery.

Bribery is threatnedSee Inju­stice and Oppressi­on.,

1. With punishment unavoidable. Thus saith the Lord, for three transgressions, and for foure, I will not turne away the punishment thereof (speaking of Judah) because they sold the righteous for silver, and the poore for a paire of shooes, Amos 2, 6. I take it to bee as much, as if he had said, There be many other sins which I meane to punish the Jewes for, but [Page 66] I will especially make them smart for this. viz because their judges have condemned him that had right on his side, and him that had poverty to plead for him; only for love of a lit­tle gaine.

2. A Curse. Cursed be he that taketh re­ward to slay an innocent person. Deut. 27, 25.

3. If not the destruction of them and their family, at lest, the consumption of that wealth which they have gotten by See Ri­ches wrong fully gotten Bribery. Fire shall consume the tabernacles of Bribes and inju­stice shall be blotted out Ecclus 40. 12. bribe­ry, Job. 15. 34. Tabernacles of bribery, or of a bribe*, So the Chaldee Paraphrase: under­standing thereby tabernacles, or houses and estates purchased with mony taken for bribes; which is a more plaine setting forth of the punishment of this sin (being this way most severely, and most usually punished) then if we translated (after the 70) [...], the tabernacles of those that receive bribes. for then they might be punisht notwith­standing for some other sin: and God's an­ger against a sinne is never more visible, then when he punishes the offender in that member, or in that creature, (by ta­king it away, or making it hurtful, or trou­blesome or uselesse) with which he com­mitted it.

4. The desolation of that countrey where it is practised. The heads thereof judge for re­ward, [Page 67] and the Priests thereof teach for hire, and the Prophets thereof divine for money: yet will they leane upon the Lord and say, is not the Lord among us? none evill can come upon us Therefore shall Zion for your sakes bee plowed as a field, and Jerusalem shall become heapes, &c. Mic. 3. 12. See also Ezek. 22. 12. 13, 14, 15. It were good therefore, to pre­vent this sin, that those laws were observed which ordaine that none shall be a judge, or in place of power and authoritie, but such as have a competent estate; or at least that none who are in places of power and authority might be without a competent estate. Those words in the Proverbs, The King by judgement stablisheth the land, but he that receiveth gifts overthroweth it, Prov. 29. 4. the Talmudists (saies Buxtorf) interpret thus, When the judge is a King & needs nothing, then he establisheth a land; but when he is as a Priest 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. and beggs at every mans barne, he destroyes it. The Rabbins say that those six Lions placed upon each side of the six steps that went up to Solomons judgement seat, 1 King. 10, 9. had every one of them in one of their paws, a precept, and the other he held open as it were ready to teare: to shew that if he that sate in that seat neglected his duty, the hand of God was ready to punish him and teare him in [Page 68] pieces. Now one of those six precepts was [...] Thou shalt not receive a gift; which they say the crier was to proclaime as the Judge was going up, when he came to the second step: and so the rest, when he came to the rest.

The very taking of a gift (though it be not a reward, & though thou dost not promise or resolve to give him the cause, who gave thee the gift) is as likely to hurt thee after­ward by punishment from God, as it is hurt­full to thee at the present by punishing thee it selfe; I meane with blindnesse of judge­ment; which it will doe, though thou hadst never so good a sight. Thou shalt take no gift, for a gift blindeth the wise (or the see­ing [...] Those that are open, either for hearing, or seeing: quick or cleere­sighted.) and perverteth the words of the righte­ous, Exo. 23. 8.

The Thebans Plut. de Isid. painted Justice with­out hands or eyes: 1 To shew that a Judge should accept neither gifts nor per­sons. 2. To shew how hardly justice can consist with receiving gifts. 3. To shew the danger of taking gifts; for if shee had been painted with hands, though they had painted her with an hundred eyes, she would have put them all out with her hands.

Carnall men punished.

1 With not pleasing God. They that are in the flesh cannot please God Rom: 8, 8.

2 Corruption, and death. He that soweth to his flesh, shall of the flesh reap corruption Gal: 6, 8. If ye live after the flesh, ye shall dye Rom: 8, 13. See verse 6.

Ceremonies and command­ments of men:

He that observes them more then the Commandements of God, that mans religion is vaine. In vaine doe they worship me, teach­ing for doctrines the command'ments of men. For laying aside the Commandements of God, ye hold the tradition of men, as the washing of pots & cups: and many other such like things ye doe Mark 7, 7, 8.

Christ

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 [Page 77] 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 [...]mbrodered garmentsAs th [...]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. of womenWhy 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 the Moabites, whose god was called Peor. (Num. 25, 3.) from thence in the feminine gender Aphorith, and from [...]hence (if you will) [...] Venus. 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 [...]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 [Page 78] 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▪ [Page 79] 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 Anselme speakes of some in his time, & sic hodiè mul­ti variis morbis corripiun­tur, quia in­dignè cor­pus domi­ni accepe­runt., and death: For this cause many are weake, and sickly among you; and many sleep, 1 Cor. 11, 30. Chrysostome In epist. ad Tim. Homil. 5. 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 [...] vers. 29. some judgement, or [...] vers. 31, 32. to be judged or pu­nished. and it was well for the Saints they were: for it may be otherwise they might have beenvers. 32. [...] quite and cleane condemned, or damned, as the men of the world were.

Company of wicked men, those that keepe it threatned

With their punishments. Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest you be consumed in all their sinnes, Num. 16, 26. Moses thus spake to the people concerning Dathan and Abiram. Elihu when he would convince Job of being justly punished by God, told him of this sinne; as reckoning it for a very [Page 80] hainous one: What man is like Job, Who drinketh up scorning like water; who goeth in company with the workers of iniquity, & wal­keth with wicked men Job 34, 7, 8. Solomon thought that those who kept drunkards company, had cause to feare their punish­ments: for otherwise, that were no argument, which he brings to diswade a man from it: Be not among wine bibbers, amongst riotous eaters of flesh: For the drunkard and the glut­ton shall come to poverty Prov. 23, 20, 21. The servant, that shall eat and drink with the drunken, is threatned, that his Lord shall come in a day when he looketh not for him, and in an houre that he is not aware of, and shall cut him in sunder and appoint him his portion with the hypocrites Mat. 24, 42, 49, 50, 51. Hypocrites; such as he himsefe was: for if he had been sincere, he would have loathed the very garment Jude 23. spotted with the flesh.

John sayes that he heard this voice from heaven concerning Babylon: Come out of her my people, that ye be not partakers of her sin, & that ye receive not of her plagues Rev: 18, 4. Partakers of her sinnes; so it is render'd: But so they might be, if they were partakers on­ly in the guilt, viz: by not reprooving them, or not greiving, and mourning for them; though they did not commit the like them­selves. and therefore methinkes it may very [Page 81] well be render'd, partakers in their sinnes viz: by approving of them, & joyning in them. The words in the originall are [...] , which will imply asmuch. For so is the same verb us'd by Paul with [...] workes. Have no fellowship with the un­fruitfull [...]. workes of darknesse, but rather re­prove them Ephes. 5, 11. where there can­not be so little meant by [...], as not reproving only; as there cannot be so little meant by [...] com­municating with my affliction Phil. 4, 14. as the Philippians their not adding affliction only to Paul's bonds. I thinke, that when a partakeing of that thing which an other hath, is understood, the thing is put rather in the genitive case with the adjective [...]: as [...] Rom: 11, 17. [...] Phil: 1, 7. Besides, to be partaker of mens sins in that manner spo­ken of before, is expressed by the simple verb only, as [...] Is partaker of his evill deed's 2 ep. John: 11. spoken of him who doth but bid the person God speed. Now this a man shall quickly do, I meane beare a part also with wicked men in sinning; if he once yeeld to beare them company: because their disease is so catching. Sinne will hang to a mans heart, as bad as pitch will to his fingers. I may say of most [Page 82] sorts of sinners, as the Son of Syrach says of the proud man. He that toucheth pitch, shall be defiled with it; and he that hath fel­lowship with a proud man will be like unto him Ecclesiasticus 13 1. The Rabbines have a saying [...] Every one that is pro­phane maketh prophane: which may be inter­preted as well of society, as otherwise: as in the Law, whosoever touched him that was unclean was unclean also. The infectiousnesse of sinne is prettily expressed by Seneca in the word allinit besmeareth, applied to the persons with whom we converse: as if they were like new-whited walls, which a man rubs along by and thinks not o [...] it. He uses this word in his Epistles; and I think it not amisse to tell you part of what he hath in in those Epistles delivered against using much company & for this reason, because of being drawn into sinne. He sayes we are drawn into sinne in company especially these two wayes: First, By our being plea­sed with other mens sinnes, Nemo non ali­quod nobis vitium, aut commendat, aut im­primit, aut nescientibas allinit Epis. 7. Se­condly by seeing them pleased with ours; especially if we are vaine glorious, Rom: 12, 2. and de­sirous to be conform'd * to the world, and loath to be absurd (as they call it) or dis­pleasing to our company: irritamentum est [Page 83] omnium in quae insanimus admirator & con­scius: ubi testis ac spectator abscessit, vitia subsidunt, quorum monstrari & conspici fru­ctus sit▪ In many sins our only aime is to please men; and if no body saw us we would not cōmit them, ep: 49. Which was the reason, why Pericles knowing himselfe to be addicted to vaine glory, abstained altogether from feastings, and merry meetings [...]. Plu­tarch, in his life. I am not of their opinion who sayA pro­verb among the Jewes [...] aut societas, aut mors: either soci­ety, or death. Seeing therefore there is so­much danger in company, either be alone without company, or (according to the same Pilosopher's advise) as much as possibly thou canst, be alone while thou art in com­pany: tunc praecipuè in teipsum secede, cum es­se cogeris in turba Epist: 25. Be continu­ally reflecting upon thy selfe; keep thy heart, with as much feare and care as thou would'st thy face, if thou wert a midst a swarme of bees: watch over it and gard it with as much solicitude, as any Souldier does a fort, when he lookes to be assaulted by his enimies every moment.

Company of any too much keeping it

punished with hatred: Withdraw thy foot from thy neighbours house lest he be wearyThe French have a proverb: Aller &, parler peut on; boire, & manger non. of thee, and so hate thee Prov: 25. 17.

Not confessing of sinnes punished.

If out of ignorance, 1. With not prevent­ing of judgments. Thy Prophets have seen vain and foolish things for thee, and they have not discovered thine iniquity, to turne away the captivity: 2. Not obtaining of requests. Solomon when he consecrated the Tem­ple, and entreated God to heare those that should pray towards it, entreated for such only as should know every man the plague of his owne heart, before they spred forth their hands towards it. 1 Kings 8, 38. See, 1 Chr: 6, 29. Ezek. 20, 3, 4.

If willfully, (by hiding them when they know them) with Not prospering. He that covereth his sins shall not prosper Stant nulla diu deceptis gaudia di­vis. Sil: I­tal: l. 2. He can no more p [...]o­sper, then a sick man can be cu­r [...]d, that will not di­scover his disease. Vitia sua consiteri sanitatis indicium est Sen. ep. 55. Prov. 28, 13. The way to have sinnes cover'd, is, not to cover them. by covering sinne, thou robbest God of his glorie, whose glory it is to con­ceale a matter Prov. 25. 2. Thou shalt not prosper viz: by loosing not only thy labour (for thou canst not hide any thing from God) but thy pardon also. Job in his Justi­fication, reckon'd it among those things, which If he had been gulity of; he would acknowledge his punishment to have been just. If I cover'd my transgressions as Adam (or as a man; for a meere naturall man can make no true confession) by hiding mine [Page 85] iniquitie in my bosome Job 31. 33. Especially if we do not only not confesse our sinnes, but love them too, and hide them in our bosome.

If thou canst not discover all, be sure to hide none. deale so with those thou canst not finde, as the Jewes were wont to doe with their leaven. for their custome was two or three dayes before the feast of unlea­ven'd bread, to search every corner of the house for leaven; and when thy had done; for feare there might be any yet left, to pronounce a generall execration against it. Even so do thou: when thou can'st not find every sinne, acknowlede all: for that is the way to be charged with none.

Copulation with beasts, as likewise with men or women too neerly related.

Yee shall not commit any of these abomina­tions Levit. 18, 28. (viz: Those mention'd from verse 6, to 23.) that the land spue not you out) like a stomach that is overbur­den'd or hath eaten some unwholsome meat) as it spued out the nations that were before you. See more chap: 20. from v. 9, 10, to 22. where the punishment of some is to be put to death, of some to beare their iniqui­ty, of some to be childlesse.

[Page 86] That Soule shall be cutt off with men. See Oath. from his peo­ple; That is, say the Jewes, shall dye before he be 50. yeare old; and they say it was ob­serv'd that such as were not circumcis'd live not to that age he hath broken my covenant, (speaking of one not That is say the He­brewes, if he were past thir­teen yeare old, for whereas be­fore his parents or the Ma­gistrate ought to see it done, hence for­ward he was bound to see it done himselfe. the Septuagint adde [...] the eighth day and so Austin cites it. circumcis'd) Gen: 17, 14. Because cir­cumcision was a condition or act of obedi­ence on the Jews part, before which indeed God had made his covenant with them, but without which he would not bind him­sele to keep it. If yee shall despise my statutes, or if your soul shall abhorre my judgments; so so that yee will not doe my command'ments; But that yee BREAKE MY COVE­NANT: Lev. 26, 15. I will also doe this unto you; I will appoint over you terrour &c. v. 16. So vers. 17. I will set my face against you &c.

These have altogether broken the yoake, and burst the bonds; wherefore a Lyon out of the forrest shall destroy them &c. Jer: 5, 5, 6. concerning the Jewes.

Covetousnesse.

Cruell men are threatned and punishedSee Op­pression, & not Pi­tying..

1 With hurting themselves. The mercifull man doth good to his owne soule, but he that is cruell troubleth his owneSept. [...], de­stroieth his own body. flesh Prov. 11, 17.

2 A Curse (or the prayers of godly men against them.) Jacob, a little before he died, thus cursed Simeon and Levi (for being bre­thren, not only in bloud, but in blouds, or bloudy-mindednesse and cruelty towards the Shechemites) Cursed be their anger for it was fierce, and their wrath for it was cruell. I will divide them in Jacob, and scatter them in Is­rael, Gen. 49, 7. for thus joyning in sinne, division and scattering shall be their punish­ment The Le­vites (all a­gree) had no portion, but were scat­tered amōg the other tribes, and lived by the Altar. the Simeonites, the Scripture sayes, had a portion Josh. 19. 1. but such as was taken out of Juda's portion, vers. 9. but the He­brews say, they had no portion, but lived scattered among the rest of the tribes, and got their living by teaching children..

[Page 94] 3 Like Cruelty from others. Threescore and ten Kings having their thumbs and their great toes cut off, gathered their meat under my table: as I have done, so God hath requited mee. Thus Adonibezek himselfe (a heathen) confessed, when the Israelites of the tribes of Judah and Simeon tooke him prisoner, and cut off his thumbs & toes Judg. 1, 6, 7.

4 Gods anger. Heare me therefore and de­liver the captives againe which yee have taken captive of your brethren; for the fierce wrath Or the fury of the anger. heb. [...] of God is upon you. thus spake Oded the Prophet to the Israelites for keeping the Jewes (whom they hadWhich Pekah King of Is­rael made with Ahaz King of Judah. taken in warre) in slavery. 2 Chron. 28, 11. and so vers. 9. he tels them, that in the battell also they had exercised such cruelty as called to heaven for vengeance. Ye have slaine them in a rage that reacheth up to heaven Though this expres­sion is used sometimes when it cannot be meant of calling for vengeance as 1 Sam. 5. 12. Jer. 59. 9. but only to signifie the greatnesse or extremity of a thing▪.

5 Certaine punishment without reme­dy, though the cruelty be exercised upon wicked men. Thus saith the Lord, for three transgressions of Edom, and for foure, I will not turne away the punishment thereof, because he did pursue his brother with the sword, and did cast off [...] this [...] or tearing is elsewhere used of anger, as Job 18. 4. [...] all pity, and his anger did teare perpetually, he distroyed his bowels, which by meere for [...]e of nature would otherwise have rolled towards them. and he kept his wrath for ever. [Page 25] Amos 1, 11. and thus the Moabites ch. 2, 1. Thus saith the Lord, for three transgr [...]ssions of Moab, and for foure, I will not turne away the punishment thereof, because they burnt the bones of the King of Edom in Lime. Some say that that Son whom the King of Moab kill'd and offered for an offering upon the wall 2 Kings 3, 27. was the King of Edoms Son (whom he had taken prisoner when he endevourd to break thorough his army) and apply this threat to him; adding to this act of his cruelty here express'd (that he burnt his bones into lime) one moreSo the Chaldee Paraphrast. See Vata­blus. viz: that he made use of this lime to plaister his palace withall.

6 Severe punishment without mercy; to cry him quits: He shall have judgment without mercy that hath shewed no mercy James 2, 13. Where it is added, For mercy rejoyceth over judgment. as mercy rejoyceth over judgment [...], and love covereth a multi­tude of sinnes; so judgment shall rejoyce o­ver cruelty; and where hatred is, not one sin of a multitude but shall be discovered.

Cruelty, even towards malefactors, how o­dious it was among the Jews, appears both by what they required in those that were to be Judges, and by what they allowed to them. it was required among other conditi­ [...]ions that those who were Judges, should [Page 96] neither be Eunuchs, nor such as had never any children; because such were more likely to be cruel: and it was allowed the malefa­ctor, even after he was sent to execution, if he had any thing more to say then what he had said already, to come back againe foure or five times.

Curiosity (especially in Divine things)

Cursing of blessings.

See Blessings.

Cursing of Rulers.

It hath been punished with death, a long time after: Behold (says David to Solomon in his charge before he died) thou hast with thee Shimei the Son of Gera, who cursed me with a grievous curse &c. Now therefore hold him not gniltlesse: for thou art a wise man, and knowest what thou oughtest to do unto him: but his hoary head bring thou downe to the grave with blood 1 Kings 2, 8, 9.

Cursing of any It is usually punished,,

First, with Gods blessing those, who are cursed, the more for it. David sayes of Shi­mei, It may be, the Lord will look upon mine affliction, and that the Lord will requite me good for his cursing this day 2 Sam: 16, 12. And so he sayes of others, Let them curse, but blesse thou: or, they will curse, [...] and thou wilt blesse (meaning God) Psal. 109, 28. Thus the Israelites were blessed the more for it, when Balak sent for Balaam [Page 100] to curse them; as Balak himselfe complain­ed. I look thee to curse mine enemies and be­hold thou hast blessed them altogether: or, thou hast blessed Or, thou did'st pur­posedly blesse them [...] a blessing Num: 23, 11. At the consecration of the new wall of Jerusa­lem, when it was read in the Law, how the Ammonites and Moabites hired Balaam a­gainst the Israelites to curse them (where­upon at that time they ordered the separa­tion of the mixed multitude) this passage of Gods providence was observed by those that read it: Howbeit (said they) our God turned the curse into a blessing Neh: 13, 2. No punishment will vex such dispositions as are given to cursing, worse then this: and therfore ought the more notice to be taken of it.

2 With returning the curse upon the au­thors: He cloathed himselfe with cursing, like as with a garment: so let it come into his bow­els like waterlike that bitter wa­ter which she that was suspe­cted of A­dultery did drinke, when the Priest pro­nounced the curse a­gainst her Num 5, 21 S. James compared cursing to bitter wa­ter c: 3, 11. and like oile into his bones Ps. 109, 18. Nothing so usuall, as for such ar­rowes to fly back in the face of him that shot them.

Cursing of Parents

see Parents.

Deceitfullnesse.

Deceitfull men are threatned 1 With God hatred. Thou shalt not have in thine house di­vers [Page 101] measures (some to sell with and o­thers to buy with) but thou shalt have a per­fect and just weight; a perfectNot too lttle and just Not too great. measure shalt thou have, that thy dayes may be lengthened in the land which thy Lord thy God giveth thee. (as if otherwise they should be shortned) for all that doe such things, and all that do unrighteously, are an a­bomination to the Lord Deut: 25, 14, 15, 16.

2 Excommunication (out of mens houses at least.) He that worketh deceit shall not dwell in my house Ps: 101, 7.

3 Griefe, and vexation, after they have done their worke: Bread of deceit is sweet unto a man, but afterward his mouth shall be filled with gravell Prov. 20, 17.

4 Being deceived themselves, by other men or by God: and taken in their owne snare. He that diggeth a pit shall fall into it, and who so breaketh a hedge a serpent shall bite him. Who so removeth stones shall be hurt therewith, and he that cleaveth wood shall be endangered thereby Eclles: 10, 8, 9. Some ex­pound that place in the Prov: cap. 20, 26. A wise King bringeth a wheele over the wic­ked, thus: As a wheele turneth round; so, by the wisedome of a King, the mischiefe in­tended by wicked men to others, is brought about upon their owne heads.

5 Being deceived by themselves, i. e. by [Page 102] their owne deceit, which makes them believe they shall prosper, but tels them a lie: Thou hast troden downe all them that erre from thy Statutes; for their deceit is a lie (or falshood) Ps. 119, 118.

6 Shortnesse of life: Bloody and deceitfull men shall not live out halfe their dayes Ps. 5, 6. By bloudy men is usually ment (in Scripture) not somuch downright murderers, who take away the life of another; as any other wrongfull, or unconscionable and unjust dea­lers; who take away that which is many times called their life viz: their livelihood. in Deut: 24, 6. he that taketh a milstone, is said to take a mans life, to pledge. Thus oppressours, & unjust judges, are said to have their hands full of blood Isa: 1, 15 with v. 17. See what butcherly actions are ascribed to them Mic: 3, 2, 3, 4. There are very ma­ny places to this purpose in the Prophets.

7 Punishment by the hand of God, not to be prevented: in most dreadfull expressions. for the Prophet Amos having complained of some that asked, When will the new moon be gone, that we may sell corn, & the Sabbath, that we may set forth wheat, making the Ephah The mea­sure. small and the Shekel The weight. great, and falsifying the ballances with deceit? Ch: 8, verse 5. in the seventh verse he adds: The Lord hath sworn by the excellency of Jacob surely I will [Page 103] never forget any of these workes. So in Micah chap: 6, 11, 12, 13. Shall I count them pure with the wicked ballances and with the bag of deceitfull weights? For the rich men there­of are full of violence and the inhabitants thereof have spoken lies, and their tongue is deceitfull in their mouth: therefore also will I make thee sick in smiting thee, in making thee desolate because of this sin. Notwith­standing all these threats, (and which it grieves my heart to see) this sin of deceit­full dealling is swallowed with ease, and lookt upon as a small sinne by those that straine at violence, and abhore to commit it. contrary to the judgment even of an hea­then man; who sayes he lookt upon it as the wo [...]se crime of the two; fraus quasi vulpe­culae, vis leonis, utrumque alienissimum, sed fraus odio digna majore: Couzening is for a fox, and violence for a Lion; both are very in­human things; but of the two, couzening is the more odious. Cicero lib. 1. de Off.

Delight in Sinne,

see Sinne.

Desertion.

1 Spirituall desertion. I goe my way and yee shall seeke mee, and shall die in your sins, saith our Saviour to the Pharisees Joh, 8, 21.

2 Either spirituall, or temporall, or both (for the expressions are very dreadfull) I have [Page 104] forsaken my house, I have left mine heritage, I have given the dearly beloved of my soule into the hands of her enimies Jer. 12, 7. the Prophet had a little before spoken of their Hypocrisie towards God, viz. vers. 2. (as well as towards himselfe vers. 6.) and therefore that sin See Hy­pocrisie. is to be thought the main cause at least, why this punishment was threatned.

I have taken away my peace from this peo­ple, saith the Lord, even loving kindnesse, and mercies, Jer. 16, 5. my peace. so that I will be their enemy. if it had beene but their peace, that is, peace among themselves, or with men: or, their prosperity: it had not, deserv'd the name of a threat in compari­son of this. loving kindnesse and mercyes: or goodnesse, and bowels (or pity) so the o­riginall [...]. as proper ex­pression of desertion and anger, as may be: if God had remov'd onely [...] his good­nesse, So (I thinke) the word pro­perly signi­fies. or beneficence, by not doing them good; yea if he had afflicted them with never so great judgments: yet if he had retain'd his bowels, See Cru­eltie Sect. 5 to pity them in their misery, (and such mercy is properly meant by [...] bowels) their conditiō had been hopefull. Oh tis a sad thing when God strikes a man, and goes away and leaves him; when he shews his back and not his face, in his calamity! And yet thus are the same people threatned, a­gainst [Page 105] whom the former threat was de­nounced c. 18, 17. And both these threats were for the same sinne viz: Idolatry; as you may see verse the 15 of this chapter and chap. 16, 11.

In Hosea also, you have the like threat of Desertion, and for the same sinne: For the wickednesse of their doings I will drive them out of my house▪ I will love them no more. ch. 9, 15. now this wickednesse was Idolatry; as is to be seen by those wordes in the same verse, All their wickednesse is in Gilgal (as if their other wickednesse were no wic­kednesse compared with Idolatry which they committed in Gilgal c. 12, 11.)

I will forsake them, I will▪ hide my face from them Deut: 31, 17; for the same sinne, verse 16.

Despising. Despisers punished.

Hagar (Abraham's maid) despising her mistresse Sarah, because she had conceived by her master, when her mistresse had not: was by her master delivered up to the will of her mistresse; who used her so hardly, that shee was faine to runne away. Gen, 16. 5, 6.

Gaal, despising Abimelech, & saying to the [Page 106] Schechemites (whom he had caused to rebell against Abimelech and to be in subjection to himselfe) Who is Abimelech that we should serve him? (Judg: 9, 28.) when Abimelech came against the towne, his army was over­throwne; and himselfe by Zebul (Abime­lech's deputy governour of the place) ex­pelled the city, vers. 39, 41.

Nabal despising David, when he sent to him for provision; saying, Who is David? and, Who is the son of Jesse? (this question, it seemes, was usuall in way of Contempt; for otherwise, you may see, he knew well e­nough who he was) had not his wife ap­peased this son of Jesse (as contemptible as he made him) with a present; both him­selfe and all his family had been put to the sword, 1 Sam. 25, 10, 34.

Sheba (who drew away the ten tribes in­to rebellion against David) in the same manner despised him, calling him, in con­tempt, The sonne of Jesse. but marke his end: for God used a farre more contemptible in­strument to destroy him, then the sonne of Jesse: and it was done in a very contemptu­ous manner. for being besieged in Abel; by the advise of a woman, his head was cut off, and throwne over the wall to Joab. now, whereas this fellow, when hee stirred up the people to revolt, cryed to them Every [Page 107] man to his tents, jeering, as if they might goe every one to his home, and take no more notice of the sonne of Jesse: when this was done, it is said (as if the Scripture meant to shew how it pleased God to fulfill those words one way, which he intended in an­other) that they retired every man to his tent, 2 Sam. 20, 1, compared with v. 22.

Goliah (the Champion of the Philistins) despising David, and threatning him (as we say) to make hawkes meat of him, 1 Sam. 17, 42, 44. was slaine by him in a very con­temptuous manner, viz: onely with a little stone flung out of a sling; and afterward beheaded by him with his owne sword, vers. 49, 50.

Benhadad the King of Syria, 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.

DiscouragingSee Hin­dring. of men in Godly enterprises.

It is like to be Severely punished; For, The men which Moses sent to search the land, who returned, and made all the congregation to murmur against him by bringing up a slander upon the land; Even those men, that did bring up the evill report upon the land (the sin is re­peated, to shew how great it was esteemed) died by the plague before the Lord, Num: 14, 36. -Before the Lord.] as if the Lord was so [Page 115] earnest to have this sinne punished, that he would stand by and see it done himselfe.

Disobedience to God (either meerly Dis­obedience without any other sinne; or, as being the maine pro­voking part of other sinnes) threatned and punished.

1 With God's Anger: The anger of the Lord was kindled against Moses Exod: 4, 14. (and it is likely it had burnt him, if he had still stood it out, & not obeyed at last) for denying to goe to Pharoah, three severall times, when God bid him ver: 1, 10, 13. Even Artaxerxes himselfe was sensi­ble how it provoked God, to be Disobeyed: and therefore, when he gave commission to Ezra to build the Temple, he gave this charge: Whatsoever is commanded by the God of Heaven, let it be diligently done: for why should there be wrath against the realme of the King and his Sons? Ezra 7, 23. and his Sons] he feared it would not be forgotten; but that God would visit such an iniquity of the Fa­thers, even upon their Children after them.

2 God's Curse: I sett before you this day a blessing and a curse; a blessing, if ye obey &c. [Page 116] and a curse if ye will not obey the commande­ments of the Lord your God, saith Moses, Deu. 11, 27, 28. See Jer: 11, 8. Thus were A­dam and Eve punished cheifely, if not meer­ly for Disobedience; at least in the act it selfe was nothing sinfull but Disobedience. for what sinne could there be in in eating of a little fruit, unlesse God had commanded them to the contrary? And therefore when God pronounced judgment against them, all that he laid to their charge, was that they had eaten of the Tree of which he commanded them, that they should not eate Gen: 3, See what he sayes to the woman v. 11. and likewi [...]e to the man vers. 17. (al­most the same words) When Paul would shew how we were made sinners in Adam, he sayes not, by the Ʋnholynesse, or by the Intemperance, or by the pride, or the like; but by the Disobedience of one man many were made sinners Rom: 5, 19. so on the other side, he sayes not, we were made righteous, by Christs holinesse; or by his patience, or by his meeknesse, nay nor by his sufferings, (for he might have sufferedSee He­ber: 5, 4, 5. without com­mand, and then he had merited nothing at his Fathers hand) but by the Obedience of one shall many be made righteous (in the same place) Adam's Disobedience was as pure disobedience as could be; and Christ's Obedi­ence. [Page 117] What Christ did, or suffered, was neither duty (in it selfe) nor desert; but meerely (as he said) to doe the will The pha­risees pre­ferd their [...] law dilivered by mouth (th [...]ugh it it were but the mouth of men) before the written Law, Mar: 7, 8. but therein they erred. of God, or to per­form what the father had imposed upō him.

3 God's Setting himselfe against them. If ye will not OBEY the voice of the Lord, but rebell against the commandement of the Lord; then shall the hand of the Lord be against you, saith Samuel to the Israelites 1 Sam: 12, 15. voyce: and commandement] or, as it is in the originall, mouth; [...] rebell against (or provoke) the Mouth of the Lord; the aggravation is in the word, mouth. for if they should doe things not accor­ding to his mind, it were not so much; but when they shall do them against his mouth, when he hath given them a charge with his owne mouth That is, not so great: or they would have said they had not had sin. to the contrary; this is unan­swerable. as our Saviour sayes, If I had not come, and spoken unto them they had not * had sinne, but now have they no cloake for their sinne John 15, 22. In Jeremy yon may see the sinne of Disobedience often aggravated by these expressions: I spake unto you rising early and speaking but ye heard not c: 7. 13. and I have spoken unto you rising early and speaking; but ye have not hark [...]ned chap: 25, 3. and so chap: 35, 14. you have the same words, Oh lit must needs anger God excee­dingly (as it would any earthly Father) [Page 118] to speak, and speak, and speak, and no body regard to hearken to him.

Then shall the hand of the Lord be against you:] His power shall be employed only a­gainst you, to hurt you; and not at all for you, to protect you. O heavy Judgment!

4 In Kings, (in their HeiresFor Saul was King all his life: hut after his deatb his King­dome ceas­ed, or conti­nued no lō ­ger in his name and bloud; for then David had it.) with the Losse of their Kingdomes. Samuel told Saul, Thy Kingdome shall not continue &c. Because thou hast not kept that which the Lord com­manded thee. 1 Sam: 13, 14. Yee read of no other fault reproov'd, but meere Disobedi­ence to one command onely of the Pro­phet's. viz: To tarry seven dayes for him at Gilgal chap: 10, 8. This (perhaps) he thought was a matter indifferent; or he thought that he would not come: or that he had obeyed his command, having tarried till seven dayes were fully come, As the word is in the Acts [...]. cap. 2, 1. (which is e­nough in Scripture-account to make it so many dayes.) but yet because he did not that which doubtles he knew was the Pro­phet's meaning viz: tarry out the full seven dayes; it argues, he cared little to obey his command, or follow his councell; and there­fore he must suffer accordinly. So againe chap: 15, 23, he tels him thus, Rebellion is as the sinne of witchcraft, and stubbornesse is as iniquity * and Idolatry: Because thou hast rejected the word of the Lord, he hath also reje­cted thee frō being King. Rejected] or, Slight­ed, [Page 119] ( [...]) as if he had said thus: Thou woul­dest be thought to hate Witchraft, and Idola­try, as most abominable crimes: But I tell thee, in Disobeying God's expresse command, thou doest Slight and Reject God, as much as he that doth worship an Idol, or goe to a witch: which ap­peared to bee so in­deed after­ward when he went to the witch of End or. and therfore God hath also Slighted thee & thought thee unworthy to be King any longer. Here we read of no other fault but Disobedience nei­ther, viz: in sparing Agag the King of the Amalekites, and the best of the spoile vers: 9, whereas he was cōmanded to destroy every thing without exception v. 3. Yet (perhaps) he thought to do God better service in reser­ving some for sacrifice; therefore some ob­serveupon the word [...], (englished Ido­latry verse 23. but signifying Images which they used to divine, and know things by) and the word [...] (englished stubbornesse, but, as they say, signifying to sinne by adding The Chaldee Par: trans­lates it ad­deth to the sayings of the Pro­phets. to God's command, and serving him another way then he commands) that in the verse be­fore mentioned, Saul was told thus much, viz: That by serving God one way, wben he commanded another, (as if he knew better himselfe what way was best to serve him) he was as bad as they that neglecting to seek to God, sought to their Images or Teraphim But his serving of God in his owne way when God commanded another, was but will-worship; and [Page 120] I may say of obedience, as God himselfe saies of mercy Hos: 6. 6I desired mercy and not sacrifice; and the know­ledge of God more then burnt offerings. God desireth obedience and not sacrifice. even knowledge only (as it is in the same place) he desireth MORE then burnt offerings; but, he desireth obedience and mercy, and NOT sacrifice. If you have no knowledge, I shall accept your offerings the worse; but, if you doe not performe o­bedience to me, I will not accept of your sa­crifices or your prayers at all. And there­fore (as Solomon sayes Eccles: 5, 1,) Be more ready The vul­gar renders multo me­lior est o­bedientia quam stul­rorum vi­ctima. to heare, then to offer the sacrifice of fooles. you will but play the foole and loose your labour in offering sacrifices, so long as you refuse to heare and obey:

5 In whole nations, Conquest and Capti­vity. The King of Assyria did carry away Is­rael unto Assyria 2 Kings 18, 11 and it followes v. the 12. Because they OBEYED not the voice of the Lord their God.

They were DISOBEDIENT, and rebelled against thee &c. Therefore thou deliveredst thē into the hand of their enimies &c. thus said the Levites in their praier at the time of the fast, after the returne to Jerusalem Neh: 9. 26, (speaking concerning the old Israe­lites.)

6 Cutting off from the congregation, (by the Leviticall Law) Whosoever eateth that which is leavened, even that soul shall be cut [Page 121] off from the congregation of the Israel Ex: 12, 19. surely it must be only for Disobedience to a strict command; for otherwise, doubtlesse, such an action was in it selfe indifferent.

7 Destruction and death. God told the Israelites by Moses, before they went into Canaan As the nations which the Lord de­stroyeth before your face, so shall yee perish be­cause, you would not be obedient to voyce of the Lord your God. Deut: 8, 20. and he told the same people by Jeremy, after their returne from captivity, If they will not OBEY, I will utterly pluck up and destroy that nation Jer: 12, 17. Saul's one Disobedience, in sparing Agag, and the spoile, is mentioned for the chiefe cause of his death: So Saul died for his trangression (as if it were said, that his grand transgression of Disobedience) which he com­mitted against the Lord, even against the word of Lord which he kept not 1 Chr: 10, 13. against the Lord even against the word of the Lord.] for if it had not been against the word of the Lord (that is, if the Lord had not com­manded him to doe, what he did not) it had not been against the Lord.

What fault was there but Disobedience, in the Prophet of Judah, in eating and drin­king with the old prophet of Bethel? 1 Kin: 13, 21. and yet it is there said, that while they sate at table the word of the Lord came to [Page 122] the man of God that came from Judah saying, For as much as thou hast DISOBEYED the mouth of the Lord &c. thy carcasse shall not come unto the Sepulchres of thy Fathers verse 20, 21, 22. and accordingly, a Lion met him, and killed him (v: 24.) but he was not suffered to eate him (v. 28.) belike, lest such an example of Gods anger against Dis­obedience, might be too soone forgotten.

What other fault could there be in him who refused to smite the Prophet, when the Prophet himselfe bad him? 1 King: 20, 35 and yet, that Prophet, because he bad him in the name of the Lord, told him, Because thou hast not OBEYED the voyce of the Lord: behold, as soon as thou art departed from me, a Lion shall teare thee. which accordingly came to passe, vers. 36.

Even of the righteous, when God hath made use of affliction to open their eares to discipline, Job saies, If they OBEY NOT, they shall perish by the sword, and they shall dye without knowledge Job 36, 12. without know­ledge [...] the Septuagint renders [...],* See Isa: [...], 13. because being in­structed, they would not learne, or, were Diso­bedient.

Lot's wife was to blame indeed, for her cu­riosity; but there is no fault of hers menti­oned, besides Disobedience to the Angel's com­mand [Page 123] of not looking backe Gen. 19, 17. and yet shee was turned into a pillar of salt, verse, 26.

Jonah, for refusing to goe to Nineveh, when God commanded him, was made to lie for it no lesse then three daies in the belly of hell Jon. 2, 2.

Lastly, Those who were destroyed by the Flood, it seemes Disobedience had a great part of the cause of their punishment; for the terme that S. Peter gives them is [...], which sometimes were Disobedient, 1 Epist. 3, 20.

Disobedience to God's command, in some cases, is threatned worse, then in others: ac­cording to the quality of the person, by whom it was delivered &c. If the command were delivered by the mouth of a Priest, it is threatned with Death. The man that will do presumptuously, and will not hearken to the Priest, &c. evē that man shall die Deut. 17, 12.

If it were delivered but by the letter of an Apostle, with Excommunioation. If any man OBEY NOT our word by this Epistle, note that man, and have no fellowship with him, that he may be ashamed, 2 Thes. 3, 14.

How tenderly God takes it to be Disobey­ed, may be gathered by his upbraiding the Jewes with the Obedience of the sons of Re­chab. who, because their father command­ed [Page 124] them not to drinke wine, though he spake but once, and were now dead, obeyed his his command for ever: whereas the Jewes, though they had beene spoken to so often, and that by the Lord of Hosts *, and the God of Israel Jer. 35, 17., to leave their Idols, yet would never obey. See Jerem. 35, 14, 15, 16, 17.

Nothing (in the Scripture) is spoken so often, and with so much emphasis, in the praise or dispraise of a man, as doing, and doing not, as the Lord commanded; or, ac­cording to the commandement of the Lord. as might be shewed in an hundred places.

Distrust threatnedSee also Unbeliefe, and Trust..

When the Israelites would have stoned Joshua and Caleb, for perswading them to goe, into Canaan against the advise of the rest of the spies, the Lord said unto Moses, How long will this people provoke mee, how long will it be ere they believe mee, for all the signes that I have shewed amongst them? I will smite them with the pestilence, and dis­inherit them, Num. 14, 11, 12.

Provoke mee] or slight (or despise) me; so the Hebrew word also signifies [...]'. No greater Slighting of a man, then to thinke [Page 125] him not worthy to be believed. The Latine Translation renders it detrahet mihi, detract from mee, or, bring a slander upon mee. and indeed nothing does more detract from the honour and reputation of God or man, then not to believe him, or to refuse to trust him (as we say) without ready payment.

For all the signes] or In all the signes: so it is in the Hebrew [...]: as if they might be ashamed, in the midst (as it were) of so many signes of his fid [...]lity, and being compassed about (as it were) with so great a cloud of witnesses of his truth, yet notwithstanding not to trust him.

Disinherit them] Destroy, or consume them: So say the vulgar, Septuag: and Chald par.

Divination.

NotSee Word Doing what we heare.

Every one (saith our Saviour) that hea­reth these sayings of mine, and doth them not, shall be likened to a foolish man, which built his house upon the sand. And the raine descen­ded, and the floods came and the winds blew, and beat upon that house, and great was the fall of it, Matth. 7. 26, 27.

Doubting in Prayer.

—He that wavereth is like a wave of the sea, driven with wind, and tossed. Let not that man thinke, that he shall obtaine any thing of the Lord, James 1, 6, 7.

He that wavereth] [...] Mar. 11, 23. Rom. 4, 20. he that sometimes believeth, and sometimes belie­veth not. we may not looke to have God's blessings descend right upon us, unlesse we stand steady to receive them.

Drunkennesse.

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 As we say when we have other work in hand, to find a time, or steale a time for our owne busine [...]e: or as we say, find a man, that is maintaine him. find plea­sure, and exact all your labours. Isa: 58, 3. 2. In Prayer or seeking to God Y [...] 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 tis [...] 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 [Page 139] 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 toSee also vers. 4. 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.

[Page 140] 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.

CURSED be] in the Originall it is only [...] cursed: neither Be, nor Let, nor Shall; whereas it was before, LET people serve thee, or, people SHALL serve thee, and Nations bow downe to thee: BE Lord over thy Bre­thren &c. to shew, that those who hate and [Page 141] curse God's Children, are cursed with God presently (ipso facto) though they may not appeare so to them; & though as yet, for mat­ter of their temporall prosperity against them, it be in the future tense. They SHALL SERVE thee, and they SHALL bow downe to thee: but they ARE CVRSED, or, they are cursed already.

Thirdly, The Increase of those whom they endeavour to diminish. It is said of the Israe­lites in Egypt, But the more they afflicted them, the more they multiplied. Ex: 1, 12. the o­riginal (word for word) speaks thus: As they afflicted them, SO they multiplied: as if God were so punctuall, and so ready in this way of avenging the godly, that presently assoon as ever men have done them Hurt one way, he does them good another. Many things grow the thicker for cutting short: and there is no readier way to make the godly grow, then to sow their blood upon the ground (though for the present it may seeme to be but spilt) Sanguis Martyrii est semen Ecclesiae.

Fourthly, Vexation and Griefe thereupon: as it is afterward said in the forementioned verse, and they were GRIEVED be­cause of the Children of Israel. The Psal­mist, having spoken before of the good mans exaltation, addeth in abundance of passion [Page 142] The wicked shall see it, and be GRIEVED, he shall gnash with his teeth, and melt away, the desire of the wicked shall perish, Psalm: 112, 10.

Fiftly, Non-successe. Balaam (upon Balak's earnest importunity) having tried hisNum: 24, 1. en­chantments severall wayes, at severall times, and in severall places, to curse the Israelites; and being still told by God, that it was to no purpose to endevour it, because he was resolv'd to blesse them; at length sitts downe, and concludes, Surely, there is no en­chantment The Sept. render it [...] IN Jacob, but the o­ther passa­ges of the story, and what is said chap. 24. 1. seeme to speake the contrary [...] against Jacob; neither is there any divination against Israel Num: 23, 23.

Sixthly, Conquest (at least, at the last) These shall make war with the Lamb, and the Lamb shall overcome them: For he is Lord of Lords, and King of Kings, and they that are with him, are called, and faithfull, and chosen, Rev: 17, 14.

Seventhly, Shame. Isaiah in his Song-They shall see, and be ashamed for their envie at the people; yea the fireSee Isai­ah 50, 11. of thine enimies shall de­vour them chap: 26, 11.

Eightly, Punishments, many, and sure, and notoriously by the hand of God. That they are many, this whole chapter shall de­clare. and, that they are sure, is as sure, as God is just, in Paul's opininion. his words are these: Seeing it is a righteous [Page 143] thing with God to recompence tribulation to them that trouble you 2 Thes: 1, 6. insomuch that as he makes the persecution of the god­ly to be [...] a manifest token of the righteous judgment of God, who must in justice render tribulation to them that trouble; & rest to them that are troubled 2 Thes: 1, 5, 6, 7. So in like manner in an o­ther place, he makes the malice of wicked men in persecuting of them, to be [...] an evident token not only of their punishment, but perdition, or destruction Phil: 1, 28.

Sure: and also speedy, especially if God's children be earnest with him in prayer. for our Saviour, having told his Disciples a pa­rable of a Judge, who neither feared God, nor regarded man, and yet resolved to avenge a widdow of her adversary, because of her importunity: asked them, whether they thought that God could be more hard-hearted then a wicked man? and shall not God avenge his owne elect, which cry day and night unto him, though he beare long with them? I tell you, that he will avenge them speedily; Luk. 18, 7, 8. Beare long, and yet speedily, fo [...] he counteth not slacknesse, and speedinesse; long, and short, as we doe; because with him one day is as a thousand yeares, and a thou­sand yeares as one day, 2 Pet. 3, 8, 9.

[Page 144] Because the Amalekites withstood the Israelites in their journey into Canaan: the Lord said unto Moses, Write this for a me­moriall in a booke, and rehearse it The O­riginall put it into his eares: How care­full God is not to suffer the E­nemies of his Church to go un­punished in the eares of Joshua: for I will utterly put out the re­membrance of Amalek from under heaven. Ex. 17, 14. So carefull was he, lest it might be forgotten. and therefore in Deut. 25, 17. he charges the Israelites, to Blot out the remembrance of the Amalekites themselves, rather then the remembrance of their inju­ry. REMEMBER (saies he,) what Ama­leck did unto thee by the way, when ye were come forth out of Egypt: and verse 19. Thou shalt blot out the remembrance of Amalek from under heaven: thou shalt not forget it.

Rejoyce O ye Nations with his people, for he will avenge the blood of his Servants, said Moses in his Song, Deut: 32, 43. [...], So the Septuagint, and after them Paul Rom: 15, 10. (though some translate, Rejoyce ye Nations, which are his people) It seemeth to me as if he had said: Ye Nations, which have not yet shewd your selves ENEMIES TO THE PEOPLE OF GOD, come in, and take part with them, and congratulate their delivery from those that persecute them: for, if you take their course, you are like to fare as they have done, and God will surely punish you.

[Page 145] Smite thorow the loines of them that rise against him, said the same Moses in his prayer for Levi, before his death Deut: 33, 11. Now (in the Scriptures) the Prayers of men inspir'd with a Prophetick Spirit, whe­ther for the godly, or against the wicked, have most of them, the nature of prophesies, and (without doubt) were so spoken, or intended; so that many of them are not to be imitated by us. Many such there are of David's, in the Psalmes, to be render'd (or interpreted at least) rather by shall, then let: as Ps: 69, 27, 28. &c. See Deborah's prayer Jud: 5, 31.

Joshua prophesied to the Israelites perem­ptorily, when they had put their feet upon the necks of the five kings at Makkedah, Feare not, nor be dismayed: for thus shall the Lord doe to all your Enemies against whom ye fight, Josh. 10, 25. So much for the cer­tainty of God's punishing the Enemies of his Church: I proceed to the manner; such as wherein it may be more clearly seene, it is Hee.

THE hand of God notoriously appeares in the punishing of the Enemies of the Church, severallwayes:

First, When he produces unnaturall, and unu­suall effects, upon their Minds: such as first, a strange Hatred, & Anger against one another [Page 146] from whence many times proceeds

• Either Killing of one another. Thus Sennacherib, king of Assy­ria, was murthered by his owne sonnes 2 Kings 19, 37. The Assy­rian Officers helped the Jewes in the slaughter of their owne Nation. Esth. 9, 3. Haman was hanged by his own kings com­mand, whom he had advised to slaughter the Jewes, Esth. 7. 10. but see more to this purpose in the chapter of Discord.
• Or (at least) Suspending their ma­lice against those, whom they perse­cute. When the Scribes and Pharisees fell out, upon occasion of Paul's mentioning the Resur­rection: the Scribes who (held the resurrection, which the Pha­risees deny) spake to have him acquitted Acts 23, 7.

Secondly, A strange Pertinacie in prose­cuting their malice: and with this they are punished, that they may be punished the more. So the Canaanites were punished. There was not a city that made peace with the children of Israel, save the Hivites, the inhabitants of Gibeon; all other they tooke in battle. For it was of the Lord to harden their hearts, that they should come against Israell in battle; that [Page 147] he might destroy them utterly, and that they might have no favour (for, favour they were to shew them, if they had made them an­swers of peace, when they were summoned, Deut. 20, 11.) but that he might destroy them, as the Lord commanded Moses Josh. 11, 19, 20. In like manner was the King of Egypt punished that he might be punished the more (as God professed, it was his intention before hand Exod. 10, 1.) a­gaine, and againe, but especially at the red Sea, when he resolved to pursue the Israe­lites. For certainly, he could not thinke that he, who was for them, was for him too: and if he were not, it was strange he would not thinke, that having made the water to stand on a heap against nature, to preserve his friends, he could, and would make them returne to their naturall course, to destroy his Enemies.

Thirdly, A strange Feare, when they come to act their designes, even of those whom be­fore they esteemed contemptible; where­of they can give no reason.

It was Moses hisviz. in his Song presently after the passage thorow the red Sea. Prophecy (concerning the Canaanites) FEARE and DREAD shall fall upon them, by the greatnesse of thine arme (for the greatnesse of Gods arme (or power) appeares most in his working upon the heart, (as by sudden passions, or otherwise) [Page 148] They shall be as still, as a stone, till thy people passe over, O Lord: till the people passe over, which thou hast purchased Exod. 15, 16. FEARE and DREAD] so Deut 2, 25. The FEARE of thee, and the DREAD of Thee: and chap. 11, 25. The FEARE of you, and the DREAD of you: to shew, it should be a meere feare, whereof they could give no cause, being greater in number, & strength. Therefore it is said, it should fall upon them: that is, come upon them, they knew not from whence, nor wherefore. See Josh. 2, 9. and Esth. 9, 3.

It was God's Promise: I will send my Feare before thee Ex. 23,Austin and others interpret the hornet [...] spoken of v. 28. of the sting of Feare. 27. repeated Deut. 2, Where it is said, [...] they shall be afraid like women in travell (we render it, shall be in anguish because of thee) accor­ding to that Ps 48, 6. Feare took hold of thē there, and paine, as of a woman in travell. 25. and chap. 11, 25.

This Prophesie, and Promise, were fulfilled and performed: according to Rahab's con­fession to the spies, I know that the Lord hath given you the Land, and that your ter­rour is fallen upon us, and that all the Inhabi­tants of the Land faint, because of you Josh. 2, 9. The like had God done for their Fa­thers before them: viz Jacob and his sonnes, when they journeyed from Shechem to Be­thel. For, although they had lately killed the Shechemites, (and so had more cause to be afraid themselves of revenge) and although they were flying from Esau; yet it is said, that the Terrour of God was upon the cities [Page 149] that were round about them, and they did not pursue after the sonnes of Jacob Gen. 35, 5. The terrour of God] the Feare of the Israe­lites, but the terrour of God, or a terrour from God [...] i. e. A Conster­nation sent from him. Indeed it might be ren­dred, a Great Consternation (or terrour) Such as could come from no lesse power then God's (it was so great:) or such as could come frō none but God (there being no cause of feare from man) such as this was, because the power of man was so small. It is usuall (you know) in Scripture, when the inten­tion is to expresse the greatnesse or strength of a thing, to adde the word [...] In which name of his is chiefly implyed his strength or power, as who would say, all the strongs are in him alone; or, he is All-Mightie. (or [...]) i. e. of God: as you may see Gen: 30, 8. 1 Sam: 14, 15. Psalm: 36, 7. Jon: 3. 3. &c.

There are other very notable examples of this terrour; as, 1 The Philistins: for though they knew that (unlesse it were with Saul and Jonathan) there was neither sword nor speare found in the hand of the people 1 Sam: 13, 22. (which was, because they would not suffer them to have any Smiths, that might make them) yet it is said of them chap. 14, 15 that (assoone as Jonathan & his Armour-bearer had made an assault upon the garison) there was trembling in the Host, and in the field, and among all the peo­ple: [Page 150] the garrison & the spoylers they also trem­bled, and the earth quaked, so it was a very great trembling. And the watchmen of Saul in Gibeah looked, and behold they melted away, and they went on beating downe one another (perhaps not knowing what they did, out of extreme feare) 2 Saul, who was afraid of David, before ever he went from the court, or had any with him to helpe him. For, it is said 1 Samuel. 18, 12. Saul was AFRAID of David, because the Lord was with him, and was departed from Saul. This is also an example of the like feare without cause: for I take the reason which is added, viz. Because the Lord, &c. to be given by him that wrote this booke, and not as Saul's reason; for had it beene so, it is likely, it would have beene said, Was de­parted from HIM, (sibi reciprocally) and not FROM SAUL. 3 The Assyri­ans. For it is said of the Jewes, (when A­hasuerus had given them leave to kill those who would have murdered thē, in compari­son of whom, doubtles, they were of a very contemptible number) And no man could withstand them, for the FEARE of them fell upon all (Perhaps better so then if you render it, all people. the) people Esth. 9. 2. But (that which is more strange yet) it is said, verse 3. of the same chapter, that the FEARE of Mordecai (of one single Jew, whom even [Page 151] now they had appointed to be hang'd) fell upon all the Rulers of the Provinces, and the Lievtenants, and the Deputies, and Officers of the King. Lastly, Judas, and his com­pany of souldiers: who, when they came to apprehend our Saviour, Assoone as he said unto them, I am Hee, went backward, and fell to the ground John 18, 6. I may say of all these, in the words of David, There were they in great feare, where no feare was Psal. 53, 5. no feare] that is, no cause of feare. A cause of feare there was indeed, (for, as he sayes, Psal. 14, 5. God is in the generation of the righteous) but none in their account.

I might produce many places out of the Prophets, and elsewhere, which speake largely of God's way of punishing his Ene­mies with fearfulnesse: but I will onely re­ferre you to these three, which you may read at your leasure: viz. Isa 19, 17. Mic. 17, 17. Zach. 12, 2. 2 Chr. 14, 14.

Fourthly, Strange Sottishnesse, and want of understanding, (so that they have not the wit to doe hurt) In this manner (at least) was Nebuchadnezar punished Dan. 4, 33.

Fifthly, Strange Madnesse. In this man­ner the Enemies of Jerusalem are threatned to be punished: In that day, saith the Lord, I will smite every horse with astonishment, and his rider with MADNESSE Zach. 12, 4.

[Page 152] Sixthly, Strange Delusion: as 1 By Sights. Thus the Moabites, that fought a­gainst Jehoram, and Jehoshaphat, were pu­nished; For, the water (wherewith the val­ley, in which the Israelites lay, was fiilled without wind or raine 2 Kings 3, 17.) by reason of the Sun shining upon it in that morning, seemed to them to be bloudy; (vers. 22, 23.) which made them to thinke they had slaine one another, and so runne thither with confidence to take the spoyle. But the Israelites rose up, and smote the Moabites, and they fled before them v. 24. And thus the Midianites were deceived by the pitchers with Lamps in them which Gi­deon and his three hundred men brake in pieces, when they fell upon them at Mo­reh. For at the sight of them it is said, that, all the host r [...]nne, and cryed, and fled Jud. 7, 21. 2 By Reports; thus the Syrians were deceived, at the siege of Samaria (when Joram was King of Israel) For, the Lord made the host of the Syrians to heare a noyse of Chariots, and a noise of horses, even the noise of a great host: and they said one to another, Lo, the King of Israel hath hired a­gainst us the Kings of the Hittites, and the Kings of the Egyptians, to come upon us. Wherefore they arose, and fled in the twilight, and left their tents, and their horses, and their [Page 153] asses, and the camp as it was, and fled for their life 2 Kings 7, 6, 7. And likewise the Assyrians, at the siege of Jerusalem, (when Hezekiah was King of Judah) for God sayes of Sennacherib their King: I will send a blast [...] the Septuagint render it [...] a Spirit. upon him, and he shall heare a ru­mour, and shall returne to his owne Land; and I will cause him to fall in his owne Land. 2 Kings 19, 7.

A Second way, wherein the hand of God is notoriously seen in the punishing of the ene­mies of the Church, is, When he produces un­usuall effects upon their Bodies: such as 1 Blindnesse: So the Sodomites were pu­nish'd, when they came to demand the Angels that lodged in Lots house; inso­much that they could not find the doore Gen: 19, 11. And so the Syrians, upon the prayer of Elisha, at Dothan; (whither they were sent by the King of Syria, to appre­hend him) insomuch that, promising to di­rect them to the man whom they sought, he led them quite home into Samaria 2 King 6, 19: 2 Diseases: So the Egyptians were punished with Boyles, Ex 9. The Philistins with Emrods 1 Sam: 5. Gog, & his men, have been, or shall be, with the Pestilence, Ezek: 38. 22. 3 Strange, and violent, and un­timely Death's, inflicted Sometimes more im­mediately by the hand of God; as when all [Page 154] the first borne in the land of Egypt were slaine in one night Exod: 12, 29, And, when Jehoram King Judah (who had slaine his brethren of his Father's house that were better then him selfe 2 Chr: 21, 13.) died of such a disease in his bowels, that his bowells fell out verse 15. Hitherto may be reduc'd that Deep Sleep from the Lord, which fell upon those that were with Saul 1 Sam: 26, 12. (insomuch that David took away his Speare, and his Cruse of water, close by his bolster where he lay; and no body knew of it) Sometimes by the hand of men; but in such a manner, as that the hand of God may be never the lesse notoriously seen.

Either, when it is done by those whom they most trusted: as, when Jezebel was thrown out at window by her owne Eu­nuches 2 Kings 9, 33.

Or, when it is done by those, to whom they intended the same death themselves; as, when those, who gott a Commission of King Ahasuerus, to kill the Jewes, were slaine themselves by the same Jewes, and by the same autority Esth: 8, 11. c. 9, 5.

Or, when it is done in the same man­ner; as when Haman was hanged on the gallows, which he made for Mordecai Esth: 7, 10. and those that accused Da­niel, and caused him to be cast into the [Page 155] den of Lyons, were by the Kings com­mand, throwne in themselves, and de­vour [...]d Dan: 6, 24.

Insomuch that I think, for the most part, what Abigail1 Sam. 25, 29. said to David, of his enemies, may be as truly said to any of the Children of God: of theirs, The soules of thine enemies, them shall he sling out, as out of the midle of a sling: or, he shall violently, and hastily snatch them away, as in a passion:

A THIRD way, wherein the hand of God, more notoriously appeares in punishing the Enemies of his children, is, when he makes use of noysome creatures for instruments; or, renders them noysome, by changing their na­ture, or increasing their number, or prolon­ging their continuance, or making them act after a strange, and unusuall manner. Thus it was seene upon the Egyptians, in Turning their water into bloud, Ex. 7. 19. In causing an excessive number of Frogges chap. 8, 6. Of Lice, v. 17. Of Flies v. 24. Of Locusts c. 10, 13: Upon the Assyri­ans (sent to inhabit Canaan, after they had carried the Israelites captive) by destroying them with Lyons 2 Kings 17, 25. Upon the Egyptians, in causing an exceeding great darknesse to continue three dayes together vers. 22. Upon the Canaanites, by de­stroying [Page 156] them with Hornets Exod. 23, 28. Josh. 24, 12. Upon the five Cananite Kings (when they fought with Joshua at Gibeon) by destroying them with hailestones, wherewith there were more slaine, then with the sword, Josh. 10, 11. as likewise upon the Egyptians Exod. 9, 23. See Ezek. 38, 22. Upon the two Captaines, and their companies of fiftie (sent by King Ahaziah, to apprehend Elijah) by destroying them with fire from heaven, 2 King. 1, 10. so upon the Egyptians Exod. 9, 23. and so it hath, or shall be upon Gog and Magog Ezek. 38, 22. Revel. 20. 9. Upon the Philistines that fought with Samuel at Mizpeh, by Thunder 1 Sam. 7, 10. according to Hannah's words in her song, Out of Heaven shall he thunder upon them &c. cap. 2, 10. and so upon the Egyptians, Exod. 9, 23. Upon those Five Kings formerly mentioned, by causing the Sunne, and Moon to stand still, at the prayer of Joshua; that so it might not be darke, till the people had avenged themselves of their adversaries, who might have escaped in the nightPs. 21, 21 Ecclus 46, 5. Josh. 10, 12. At that time, the Sun and Moone may be said to have fought for God's people, though not in their courses (for their courses were stopt) as Deborah said in her Song, the stars in their courses fought against Sisera, Jud. 5, 20. The Jewes some [Page 157] of them say, that the Starres had so over­heated the ground, that, with the heat the horses hoofes fell off. Some, that they had so heated the men, that going into Kidron to coole themselves, they tooke cold and died. Others, that the Starres caused Cui mi­litataether, Claudian (speaking of Theo­dosius fighting with Euge­nius.) 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 For in his time there was not a Shield not speare seen among fortty hou­sand in Israel. Judg. 5, [...]., 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 [Page 158] 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,See Ex. 12. 29. 2 Chr. 14, 12. 1 Sam. 14, 23. &c. when the number of men was so [Page 159] 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:* Id. est, coelestes. Vatablus. 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 [Page 160] 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, * Id est, (sayes Be-za) Ange-los ipsis peculiari-ter adhibi-tos custo-des, &c. 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) [Page 161] 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 ('tis 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 [Page 162] 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 is made fat with fatnesse, and with the blood of Lambes, and Goats, and with fat of the kidneys of rams, for the L [...]nd hath a Sacrifice in B [...]zrah, & a great slaugh­ter in the land of Idumea: chap: 34, 6. To conclude, It is God's word, and I may speak it with confidence, let the wicked plot a­gainst the just, as much as he will, and gnash upon him with his teeth▪ (Ps: 37, 12) till his teeth break; all the wicked, first or last, shall perish; and the enemies of the Lord shall be as the fat of lambs: they shall cōsume, into smoake shall they consume away: Psal: 37. 20. It will not be done in an instant, neither are they burnt away suddenly in a flame: you must tarry God's leisure; and if you believe, you will not make hast. The enemies of the Jewish Church in Canaan were not destroyed at once: no more will the enemies of the Church in Generall. Be sure, they shall by [Page 193] degrees wast away, as in a smoake; and drop a­way like fat, by the fire of God's anger. At the Feast of Tabernacles, in seven dayes the Israelites were to offer seventy bullocks: for the first, thirteen; for the second, twelve; for the third, eleven; and so forward: every day diminishing the number by one. and the reason thereof, some Jewes conceive to be this, viz: To shew, how the Seventy Nations (for whom they say those Sacri­fices were offered) should still grow lesse and lesse, till all were subdued to the go­vermēt of the M [...]ssias Jesus Christ. Doubt­lesse the time shall come, when that pro­phecy, which is twice related in the Booke o [...] Isaiah, shall be fulfilled: They shall not hurt, nor destroy, in all my holy Mountaine: Isa: 11, 9. chap: 65, 25.

I have been the longer in this chapter of the punishments of the enemies of God's chil­dren, because I see that God's children have so many enemies, and because I see how light a matter men make it, to wrong them, and persecute them.

Envy.

Enviers are punished, 1 With Not having their desire: although (I must con­fesse) it be proper rather to emulation, then Envy, to desire (for envy is properly sor­rowing [Page 164] at that which an other man hath, not because I have it not, but only because hee hath it: whereas Emulation is, because I have it not, or because I have it not as well, as hee) and therefore in the text which I am about to cite, after [...] The greek copies read [...] kill; and so the vulgar and Syri­ack tran­slate, but E­rasmus and Beza read it [...] envy, be­cause else the Apostle fell too much in his expression, viz. from kill, which is greater, to, desire to have which is lesse. yee envy, before the words [...] and can­not obtaine, you have, [...] (yee emulate) and we translate it, desire to have: Ye lust and have not: ye envy, and desire to have, and cannot obtaine James 4, 2.

Adde hereunto, that their envy is sel­dome to any purpose. many times those whom they envy, have the more for it; and from Esek and Sitnah, they come to Re­hoboth. This name Isaac gave to that well, in the digging whereof, the Philistins, who envied at him for his prosperity, and there­fore strove against him in digging of his wells before, (called therefore Esek and Sit­nah, both which names signifie, contention) when they saw it was to no purpose, forbare to st [...]ive any longer: Because (said he) now the Lord hath made [...]ome For so the word signi­fies from whence that name comes. for us, and we shall be fruitfull in the Land Gen: 26, 19, 20, 21, 22. I remember a saying of Alexander's to Meleager (who was an­gry with him, for bestowing a thousand Talents of Silver upon a Barbarian prince) Invidos homines nihil aliud quàm ipsorum esse [Page 165] tormenta, Envious men are meerely their owne tormenters, and nothing else. Q. Curt: l. 8.

Nay, perhaps, (for having an evill eye, be­cause God's eye is good) they may not only be forced to be contented with that which is their owne, but be bid to be gone too; as the servāt was in the parable (because he en­vied at those who wrought but one houre, & received a penny, as well as he:) Take that thine is, and goe thy way, I will give unto this last even as nuto thee. Matt: 20, 14.

2 Not having Content of mind, though they have never so much: which I take to be a very great punishment. And Haman told them (viz: his friends, and his wife) of the glory of his riches, and the multitude of his Children, and all the things wherein the King had promoted him, and how he had advanced him above the Princes and Servants of the King. Haman said moreover; Yea, Esther the Queene did let no man come in with the King unto the banquet, that she had prepared, but my selfe, and to morrow am I invited unto her al­so with the King: Yet all this availeth me no­thing, so long as I see Mordecai the Jew sit­ting at the Kings gate. Esth: 5. 11, 12, 13. Though Elkanah were kinder to Hannah, then he was to Peninnah; yet because Penin­nah had children, and she had none, she re­mained in bitternesse of Soule, and refused to [Page 166] eate her meate. 1 Sam 1. 7, 10.

3 Consumption of their Bodies (which punish­ment they owe to themselves, and their own sin; as there are scarce any sinners, but are filled with their owne devices Pro: 1. 31.) Solo­mon saith, Envy is the rottenes Which is worse then what the Poet saith, Intactis vorat ossi­bus me­dullas: See Ovids de­scription of Envy. Me­tam. l. 2. Fab. 12. of the bones. So David, (speaking of mē envying the prospe­rity of the righteous) They shall g [...]ash with their teeth and melt away. Ps: 112. 12. Elipha [...] told Job, Envy slayeth the silly one Job 5. 2.

When Rachel saw that she bare Jacob no Children, Rachel envied her Sister, and said unto Jacob, give me Children or else I die Gen: 30. 1. (or, I am a dead woman, for so is the Hebrew [...])

If Envy be so much in the eye, (as I believe it is,Horace uses oculo irretorto, Of him that doth not envy; and Ar [...]sto phane saies of an [...]n vious man [...].) it must needs cause a g [...]eat deale of paine, because it is in a very tender part It is expressed in Scripture, (as we usually ex­pound it) by the name of an evill eye: al­though that expression may be meant also of being niggardly, or hard-hearted, or not Good, and righte­ous is often so to be meant in Scripture translation. good (that is mercifull, liberall, or charita­ble) see Matt: 20. 15. Prov. 23. 6. and the Appendix.

4 Destruction both of Body and Soule. En­vyings, Murders &c. Of the which I tell you before, as I have also told you in time past, that they which do such things, shall not inherit the Kingdome of God. Gal: 5. 21. I might give [Page 167] you many instances of severe punishments, inflicted perhaps for other sinnes; but upon such sinners, who were primarily, if not chiefly incited by envy to doe what they did. I will mention only two or three. 1 The King of the Egyptians, who tooke up his re­solution to persecute the Israelites (for which he suffered all those fearefull plagues) upon this motive, Behold the peo­ple of the Children of Israel are more and mightier then we Exod: 1. 9. 2 Dathan and Abiram, and their company. They en­vied Moses also in the Camp and Aaron the Saint of the Lord, sayes the Psalmist Ps: 106. 16. (viz: for being above the rest of the congregation Num. 16. 3.) and it follows immediatly in the next verse: The earth ope­ned and swallowed up Dathan, and covered the company of Abiram.

3 The Ephraimites: who envying Jephtha, for conquering the Ammonites without cal­ing them, made warre against him, and were overcome by him and the Gileadi [...]es, with the losse of no lesse then two and for­ty thousand men Jud: 12. 6.

Paul threatens the Corinthians well, if he found them guilty of this sinne, 2 Cor. 12, 20. but what he meant to do to them I know not.

Escape of malefactors suffered.

King Ahab, for making a covenant with Benhadad King of Syria after he had con­quered him, was thus threatned. Because thou hast let go out of thine hand, a man whom I appointed to utter destruction, therefore thy life shall goe for his life, and thy people, for his people, 1 King. 20, 42.

Evill.

Extortion.

False Prophets.

FEARE Threatned and inflicted upon the wicked.

1 Of God. It is said, that, when Jehosaphat fell to teaching the people the Law of God, The feare of the Lord fell upon all the King­domes of the lands that were round about Ju­dah, so that they made no more war against Je­hosaphat 2 Chron. 17. 10. Because, though they did not acknowledge him themselves; yet this they knew, that whoever he was, if he were able, he would protect those that did acknowledge him, when they were obedi­ent to him, see Chron. 20. 29.

2 Of The Godly: Egypt was glad when they departed, for the feare of them fell upon them Ps 105. 38. So that the favour, which [Page 192] they had in the sight of the Egyptians, to borrow their Jewels (Exod: 11. 3.) seemes to have had more feare in it then love; which made them to lend, not so much to furnish them for their journey, as that they might be the sooner rid of them. For what love is so great, as to make a man lend another a great deale of money, just as he is running away. Observe therefore God's wonder­full manner, of making the enemies of his Children serviceable to them.

3 Of Such as themselves are. Behold I will bring a feare upon thee, saith the Lord of Hoasts, from all those that be about thee. Jerem: 49. 5. to the Ammonites. and so of the Elamites verse 37. For I will cause Elam to be dismayed before their enemies. I will] in­deed this worke is very proper to God, and very much to be observed; especially when we see it in such men as were otherwise bold and fearlesse.

4 Of Any thing, and for nothing. With this fear God threatned the Israelites them­selves, if they persisted to walke contrary to him: And upon them that are left alive of you, I will send a faintnesse into their hearts in the lands of their enemies, and the sound of a shaken leafe shall chase them, and they shall fly as flying from a sword, and they shall fall when none persueth Levit: 26. 36. So Deut: [Page 193] 28. 65, 66, 67. The Lord shall give thee there a trembling heart, & fayling of eyes, and sorrow of mind &c. Certainly this fearefulnes was a greater punishment to them, then their cap­tivity: and is as great a punishment almost, as can be inflicted; as may be guessed by the Emphasis, and estimate, which seemes to be set upon the blessing that is contrary to it, viz: when none shall make us afraid. For this blessing was promised to the Israelites, if they would be obedient, in the Chapter of Leviticus above quoted verse 6. It was pro­mised by Job to the godly man chap. 11. 19. And it was promised and prophecyed by the Prophets to believers, in the time of the Gospel, Ezek: 34. 28. Jer: 30. 10. &c. Neither hath the punishment of fearefulnesse been only threatned, to the wicked; or the blessing of boldnesse only promised to the god­ly; but constant experience hath made it good, that the wicked are seldome free of their punishment; or the godly to seek of their blessing. Bona conscientia prodire vult, & conspici; ipsas nequitia tenebras timet Sen: E­pist: 97. which I cannot render in better english, then this: The wicked fly, when noe man pur­fueth, but the righteous is bold as a Lion. Prov. 28. 1.

Feare of men, and Fearefulnesse, out of distrust of God's goodnesse.

The feare of man bringeth a snare, Prov: 29. 25. A snare] to make men fall into mischife, and misery, (for it follows, Who so putteth his trust in the Lord shall be safe) as well as, or because, it is a snare to make them fall in­to mischeife and sinne; even as it was to Saul, when he was commanded to destroy all the Amalekites, according to his owne words▪ I have sinned, for I have trangressed the com­mandment of the Lord, and thy words, because I feared the people, and obeyed their voyce 1 Sam: 15. 24. I say, according to his words▪ because by these words, it may be gathered that this feare, was the cause of his sin: but otherwise, that which is immediatly intend­ed in them, seemes to be a Confession of that feare, as a sin it selfe: for the same word is prefixed to transgressed, and to feared [...] because I transgressed, and [...] because I feared. And indeed, they that are fearefull of men, if they be so out of distrust of God's providence, and doubting of his faith fullnesse Such feare, as is forbid­den Isa: 8, 12, 13 Matt: 10. 28. 1 Pet: 3. 14. (no question) doe sinne very grie­vously. In the Revelation, you have this threat: But the fearefull and unbelieving &c. Shall have their part in the lake which bur­neth with fire and brimstone, Chap: 21. 8.

Flattery.