of sinnes that border very close upon Idolatry is exceeding great and therefore I thought I might doe well If it were for nothing but because of them to produce the punishments concerning Idolatry that so fearing to commit this sinne you may the more be afraid likewise to commit them being so neer it for feareof committing this before you are a ware As to the other reason I shall give this satisfaction that my purpose is to produce only the more noted places of Scripture and where it is more plainly expressed that Idolatry and not any other sinne was the maine cause of such a punishment Now the threats and punishments which concerne Idolatry are expressed either in Generall termes or in particular In Generall thus Woe unto him that saith unto the wood awake c. Hab 2. 19. If thou serve their Gods it will surely be a snare unto the Exod 23. 33. The particular punishments are 1 Sorrowes Their sorrowes shall be multiplied that hasten after another God Ps 16. 4. 2 Deprivation of temporall blessings Take heed to your selves it is for your owne good and you shall hurt no body but your selves if you doe not that your heart be not deceived and ye turne aside and serve other Gods and worship them And then the Lord's wrath be kindled against you and he shut up the heaven that there be no raine and that the land yeeld not her fruit c. Deut. 11. 16 17. 3 God's refusing to speak to them in his word or to heare them speak to him in prayer Son of man these men have set up their Idols in their heart and put the stumbling blocke of their iniquity before their faces should I be enquired of at all by them Ezek 14. 3. Should I be enquired of the interrogation seems to imply that they did enquire of God as is to be seen likewise in the following verse Men may be Idolaters I speak this to the Papists even when they pray to God if they retaine their Idols In Hosea c. 4. 15 The Jews are forbid to goe up to Bethaven though they sweare the Lord liveth In Zephany c. 1. 5. there is mention made of some that sweare by the Lord and by Malcam or according to the Original to the Lord and IN Malcham as the Papists say they direct their worship to God only IN or THROUGH their Images But in the second and third verses there is almost as heavy a threat pronounced against such as against any Idolaters in any place I will utterly consume all things from off the land c. Take some examples of this Idoll-godlynesse Popish linsey woolsey-worship which perhaps is worse then pure Idolatry as adultery is worse then whoredome 1 Micah's Mother who said she had dedicated that silver to the Lord forsooth whereof as she said she intended to make a graven Image and a molten Image Jud 17. 3. 2 The Israelites in the reigne of Ahab who halted between the worship of God and the worship of Baal 1 Kings 18. 21. 3 The Jewes in the reigne of Manasseh who did sacrifice still in the high places yet unto the Lord their God only 2 Chr 33. 17. 4 The people which were sent by Shalmaneser to inhabit the country of the ten Tribes of whom it is said They feared the Lord and served their owne Gods 2 Kings 17. 33. But you may see such worship and such feare was counted as none at all by God for in the very next verse it followes Vnto this day they doe after their former manners they FEARE NOT the Lord though it were said before even in relation of those manners that they feared him 4 Excommunication and Banishment Thou shalt make no Covenant with them nor with their Gods They shall not dwell in thy land c. Exod. 23. 32 33. The Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not sit with them 5 Spirituall Blindnesse Exekiel relating the Jewes their manner of making an Idol and worshipping it after they had made it thus speaks He hath shut their eyes that they cannot see and their hearts that they connot understand Isa 44. 18. And well might he say so for had they had any sense or understanding left in them it was impossible they could have been so mad as to worship a thing that they made with their owne hands see Rom. 1. 21. 6 Delusion Every one c. Which setteth up his Idoles in his heart c and cometh to a Prophet to enquire of him concerning me If the Prophet be decived when he hath spoken a thing I the Lord have deceived that Prophet Ezek 14. 9. 7 Giving up to sinne Wherefore God also gave them up to uncleannesse c. Rom. 1. 24 mention is made of Idolatry in the next verses both before and after 8 Conquest by enemies as is to be seen especially in Judges c. 2. 13 14 15. Where it is said that when the Israelites served Baal and Ashtaroth they could not stand before their enemies but whither soever they went out the hand of the Lord was against thēfor evill as the Lord had said as the Lord hath sworne He had said it and sworne it Thus were conquered The Jewes in the reigne of Rehoboam by Shishak King of Egypt 1 King 14. 23 compared with 25. The Israelites in the reigne of Jehoahas by Hazael King of Syria 2 Kings 13 3 and in the reigne of Menahem by Pul King of Assyria 2 Kings 15. 19. The Jewes againe in the reigne of Jehoiakim by Nebucadnezar 2 King 23. 37 compared with chap 24. 1. Let Rome take heed of Idolatry That which they themselves will confesse to be Idolatry continued amongst them till Honorius his time and Austin saies it was the maine cause of the conquest of that City by the Barbarians 9 Captivity and Losse of liberty to worship the true God if they would Thus were punished Once The Ten Tribes in the reigne of Hoshea by Shalmaneser King of Assyria 2 King 17. 16. 18. 20. The Jewes twice viz. in the reigne of Jehoiachim ch 24. 9 12. and in the reigne of Zedekiah vers 19. comp with ch 25. 1. and both times by Nebuchadnezar which punishment was no more then what they were told of should be inflicted if they followed Idols before ever they went into the land of Canaan For thus spake Moses unto them in the last yeare of their journey when they were in the wildernesse on this side Jordan When thou shalt beget children and childrens children and shalt have remained long in the land and shall corrupt your selves and make a graven image or the likenesse of any thing and shall doe evill in the sight of the Lord thy God to provoke him to anger I call heaven and earth to witnesse against you this day that yee shall soone utterly perish from off the Land whereunto you goe over Jordan to possesse it ye shall not prolong your dayes upon it but shall utterly be
A VIEW OF THE THREATS AND PVNISHMENTS Recorded in the Scriptures Alphabetically composed VVith some briefe OBSERVATIONS upon severall TEXTS By ZACHARY BOGAN of C.C.C. OXON Num. 32. 23. Be sure your sinne will find you out OXFORD Printed by H. Hall for R. Davis 1653. TO MY HONOVRED FATHER Mr WILLIAM BOGAN SIR IT is too well knowne to you how for no lesse then foure or five yeares by the just hand of God upon me for my many Sins and perhaps more especially for my presumption upon my power over my passions and my phancy which I have most prefidently expressed whensoever my friends bade me beware how I yeelded to them I have been in a manner buried alive in melancholy and spent my dayes in vanity My distemper was such as did not onely render me indisposed by study to gather more knowledge then I had before being not able for whole moneths together to perswade my selfe to take a booke in hand and for severall yeares if I had read any thing to tell you what I had read But also made me to loose a very great part of that which I had already gathered And therefore I doubt not but my Acquaintance and Country men what ever they may think and say too sometimes against mee for idlenesse yet after a very few serious thoughts doe abundantly excuse me It is true It was one of those things which in my melancholy my dejected spirit dwelt longest upon that I had done God and my brethren no service having lived so long But after a yeare or two It pleased the Lord who I cannot say did ever hide himselfe in my trouble or despise my affliction but was ready to know me in all my adversity to set me in a way wherein I might spend my time better and passe thorow with more ease some of the rest of those wearisome dayes which he had appointed for me He gave me a subject to meditate upon wherein he dealt suitably with my distemper as well in the employment as the subject being fitter for meditation then reading The Mirth of a Christian Life in opposition to those who disparage it with reports of melancholy sadnes VVhich accordingly I undertooke and committed my meditations such as they were to paper VVhen some yeares were past you may remember that the last winter you told me in your letter that my mother desired much to see those meditations printed I resolved considering the sickly condition she was then in thougâ—â— they were never so unworthy the publike view to satisfie her desire But before â— had set upoÌ„ the busines it thus happened Being in a Booksellers shop and looking upon a treatise of God's Promises I asked the Bookeseller whether he knew of any Treatise of his Threats Being answered contrary to my expectation that he knew of none I was the more earnest to inquire further And so I did but could heare of none VVhereupon I told my Bookeseller that I resolved forthwith to read over the Bible and make a collection of them my selfe and if it pleased God to incourage me in it to print them Now the Lord did encourage me and that exceedingly as I shall shew you in my preface to the Reader so that I have finished my worke quickly and brought you savory meat such as I hope you love You had had it long since had it not been longer in the Printers hands then it was in mine owne But I hope it is not too late now I had another reason besides naturall and civill obligation why I chose to dedicate this booke to your selfe And that was this viz. because I conceived the contents of it more proper for your family then for any that I knew in regard we have had more mercies then other families and as I feare have abused them to security The truth is a booke of this nature is very proper for the whole Nation because there have beene so many judgements of God in the Earth and in our owne Land and yet we have not learned righteousnesse The Lord grant that as many as yet remaine may heare and feare and may henceforth commit no more such evils as they have committed But I have held you too long And therefore I will conclude with this humble request that as often as you meet with any faylings in this booke you will beare with them in that manner as you have been wont to beare with them in the authour so as never the lesse to accept of the unworthy gift of C.C.C. Jun. 29 1652. Your obedient Sonne ZACHARY BOGAN Christian READER GIve me leave to shew thee what course I tooke in Composing this Booke It was in very little more then a fortnight's time that by the help of God I read the Bible over and reduced every thing that I observed to a certaine head in Alphabeticall order After this I examined every place of Scripture by the Originall and the most noted Translations Some few Texts besides those which I observed my selfe I met with afterwards in other Bookes Those bookes I knew not of before I had done reading the Bible Which I much rejoyced for both because of other things which in reading I took in together with those that were for this purpose and because of the abundance of time and labour which I should have spent in examining quotations which are usually heaped up without choyce or judgement It cost me not a little pain to examine only those Texts which they had and I had not out of feare lest they had been apply'd to a wrong head a thing too ordinary in most Common place bookes But before I goe any further now I have spoken of paine give me leave to tell thee of that which I tooke abundance of comfort in and which I may not conceale the marvellous encouragement which it pleased God to afford me all along in this worke Whereas ever since my sicknesse I have not been able to read above a quarter of an houre at a time without a great deale of wearinesse and paine In reading the Scriptures although I read the same places ten times over I was I know not how supplyed with a constant delight in what I did and a desire to goe further If at any time I was weary as sometimes I was quite tired through infirmities of body and want of spirits as soone as I had but turned aside but a few minutes I found a sudden supply of desire to follow my businesse againe as fresh as ever Thus it was most commonly when I was thus weary and when it was not so and I had noe appetite at all to the businesse If I did but once take my bible in hand to try how it would be then and read a line or two I presently recovered my appetite againe as bodies filled with winde use to get a stomack by eating And these things I looke upon as great encouragements whereunto I adde the health which I had all the while I was doing this thing
translate it the other way there is experience enough of that too and I doubt not there will be more when those who have been seduced with false doctrines shall fret themselves curse their seducers and Look upward 2 Destruction For thus God spake to Ieremiah when he sent him to prophecy to the Jewes Be not dismaid at their faces lest I confound thee before them Ier. 1 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had said Be not confounded with feare at their faces lest I confound thee with destruction before their faces so that both thou and they shall see what a folly it is to feare men rather theÌ„ God and how unable they are to protect those that please them when God who is displeased is resolved to punish them The word for dismayd and confound in the Hebrew is the same and so likewise the word for their faces before theÌ„ which I thought good to intimate because I have observed in divers places in the prophecies especially the like manner of expressing a threat viz by the same word that was mentioned in the sin perhaps the more to make the persons reflect upon and keep in memory their sin to repent of it and be humbled for it or to acknowledge God's justice So Jer. 28. vers 17. It is said to Hananiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath not SENT thee and vers 18 he is threatened thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold I will SEND thee or I will cast thee from off the face of the earth So ch 23. 26. for abusing and mocking at those words of the Prophets which they used when they delivered their messages The Burden of the Lord the people are threatned that Every man's word shall be his burden so vers 39 it is said if we read according to the Sept. and the Vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will BEARE you quite away meaning by captivity as if he alluded to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Burden I confesse the Vulgar translation in this verse pleases mee well viz In carrying I will carry you Portabo vos portans c. agreeing with the Septuagint their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering to their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they use for burthen but not so well in the 33 verse where they translate for what burden I will forsake you vos estis onus projiciam quippe vos yee are the burden I will fling you off because I know not how to bring the Hebrew to it unlesse instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we read as it is likely the author of that translation did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the same letters differently pâ—aced The words both of the Latin and Greeke translation may be thus paraphrased If the people aske what is the burden of the Lord tell them You are my greatest burden and so you have beene a long time but now I will fling you off saith the Lord. or thus I have let you lye still for a long time but now I have taken you up as a man will take up a potters vessell and I will dash you to pieces for so the Septuagint seeme to have conceived of the meaning of this place translating for I will forsake you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. allidam vos I will dash you in pieces which is not unsuitable especially if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I thinke properly signifies breaking one thing with another whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is breaking one thing upon another with what is said vers 29. of God's word which he sends by his Prophets viz. that it is like a hammer which breaketh the Rocke in pieces This their translation suites very well with their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which they use for burden comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take which expression is usually applyed to Prophecies especially such as were bad for the Prophets were bid to take up such or such a message to such or such a people i. e. either as a burden to lay upon them or as a stone to fling at them But it is likely that they did read the Hebrew not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we read which signifies I will forsake but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies as they translate I will dash You may see the like in severall other places as Hos 4. 6. c. Those words of Micah above quoted the diviners confounded they shall all cover their lips ch 3. 7. some expound them not of confusion by shame viz. to see the prophecy of the captivity fulfilled which they had contradicted but of this confusion as we usually call it by destruction making it a proverbiall speech taken from the custome of covering the faces of such men as were condemned to die in use as I thinke both with Jewes and Gentiles See Esth 7. 9. Ezek. 12. 6. Nehemiah prayed that God would think upon those Prophets who were hir'd by Tobiah and Sanballat to discourage him from his worke chap. 6. 14. And Jude pronounces Woe to them that ranne greedily after the errour of Balaam for reward ver 11. And therefore certainly such men have cause to feare severe punishment Such as are Idle and neglect their duty 1 Woe Necessity is laid upon mee yea woe is unto mee if I preach not the Gospel 1 Cor. 9. 16. 2 God's requiring mens soules at their hands For thus God told Ezekiel whom he made the peoples watchman When I say unto the wicked thou shalt surely die and thou givest him not warning nor speakest to warne the wicked from his wicked way to save his life the same wicked man shall die in his iniquity but his bloud will I require at thine hand Eze. 3. 18. The same wicked man shall die c. Though it were not so but such a wicked man might be suffered to live yet such a watchman deserved to die because his fault is alike though the other's successe be better If a Sentinell suffer the enemy to come on give no warning though the enemy doe not prevaile the Sentinell shall lose his life His bloud will I require c. that is the spilling of his bloud or the losse of his life Idle Ministers are soule murderers He that forbids not to sinne when he may is as bad as he that bids So much more he that saves not a soule when he may and when he must too is as bad as he that destroyes it His blood And therefore Paul where he seemes to mee to rejoyce like a man that hath narrowly escaped danger of death when he was going from Miletus sent for the Elders of Ephesus and told them he was pure from the bloud of all men because he had not shunned to declare unto them all the counsell of God Act. 20. 26 27. as if otherwise he could not have been so and therefore strictly charged them to imitate him and to approve
and would have also slaine Elijah 1 Kings 19. 14 was throwne out at window by her servants and troden under foot by her enemies and eaten up by the dogs 2 King 9. 36. according to Elijahs prophecy 1 King 21. 13. 2. Herod Antipas who beheaded John the Baptist Mat. 14. 10 was banished into France and there murdered as he was a hunting You may marke the end also of Herod Agrippa who imprison'd Peter and James although his death be by Luke attributed to another cause Act 12. 33. The Angel of the Lord smote him because he gave not God the glory and he was eaten of wormes and gave up the ghost 3 Nero who caus'd Paul to be put to death he call's him the Lyon 2 Tim. 4. 17 had been drawn through the city and whipped to death according to the sentence of the Senate but that he cut his own throat before Lastly Domitian called also Nero by the people who banished John the Evangelist into the Island Patmos was conspired against and murdered by his own wife and some of his friends and after his death both his name and all his Acts were eras'd and abolished by the decree of the Senate But what doe I talke of persecuting by offering violence when as Such as Mocke at them are punished 1 With Wrath unappeaseable But they mocked the messengers of God and dispised his words and misused his Prophets untill the wrath of the Lord arose against his people till there was no remedy 2 Chron 36. 17. Against his people c. whom he was loath to be so angry with bâ—t being thus provoked he could not forbeare 2 Severe punishment both on them and theirs The Jewes because the Prophets had told them so many prophecies of God's judgements for their sinnes and of nothing else and because they saw none of those prophecies yet fulfilled at length began to mock at them when they met them and to aske them in derision because with those words usually they began their prophecie especially of Gods judgements What is the burden of the Lord and their false Prophets and Priests would doe the like But they are thus threatened by Jeremy And as for the Prophet and the Priests and the people that shall say the burden of the Lord I will even punish that man and his house Jer. 23. 34. So v. 36. Every man's word shall be his burden viz. either because God would burden them with heavie judgements for thus speaking or because it should lye as a burden upon their consciences hereafter when those prophecies should be fulfilled to have thus derided them 3 Reproach for their reproach And I will bring an everlasting reproach upon them and a perpetuall shame which shall not be forgotten Jer. 23. 40. We all know the proofe of this The very name of a Jew is to use the Scripture language a reproach a by-word and a curse to this day though I believe these words are rather meant of their unhappinesse then of their wickednesse 4 Violent death by wild beasts As Elisha was going up to Bethel There came forth little children out of the city and mocked him and said unto him Goe up thou bald head Goe up thou bald head And he turned backe and looked on them and cursed them in the name of the Lord and there came forth two shee beares out of the wood and tare forty and two children of them 2 Kings 2. 23 24. Children what must the elder sort expect then Some make this Allegory which I mention because what is said is not impertinent to the subject in hand Christ a Crucifying was Elisha the Jewes mocking him and saying If thou be that Christ the Sonne of God come down from the Crosse were the children and Titus and Vespasian who shortly after destroyed both them and their City the two bears though in the masculinâ— gender because they were so fierce that they had better have met with a beare robbed * of her whelps then them Such as Despise them or sleight them Shall be punished as despisers of Christ himselfe He that heareth you heareth me and he that despiseth you despiseth me Luke 10. 16. Just as Moses told the Israelites Exod. 17. 2. Why chide you with me wherefore doe ye tempt the Lord. And ch 16. 7. he heareth your murmurings against the Lord. For what are wee that you murmure against us Let them put it off how they will viz that they despise not God but the men their distinction will not serve For he that truly respects me will respect any one that comes from mee for my sake Further Such as Believe them not have been punished and threatned 1 With violent death That Lord that would not believe Elisha who when Samaria was besieged by the Syrians even in the extremity of the famine prophecied that the next day a measure of fine flowre should be sold for a shekle c. was by him threatned that he should see it indeed with his own eyes to his conviction but he should but see it to his griefe for he should not eat of it which fell out accordingly for the next day hee was troden to death by the hungry greedy people as they pressed out at the gate to take the spoile of their enemies camp to satisfie their hunger 2 Kings 7. 2. 17. 2 Being worse dealt with at the day of Judgement then Sodome and Gomorrah and how bad is that like to be Whosoever shall not receive you nor heare your words when yee depart out of that house or city shake off the dust of your feet Verily I say unto you it shall be more tolerable for Sodome and Gomorrah in the day of judgement then for that city Mat. 10 14 15. Further Such as will not suffer them to reap their carnall things One may conjecture their Condition is not safe by the strictnesse of the charge given to the Israelites concerning the Levites Take heed to thy selfe for thou wilt hurt thy selfe most that thou forsake not the Levite as long as thou livest upoÌ„ the earth Deu. 12. 19 as long as thou livest upon the earth Come what will poverty or any condition yet be sure to remember him and that as long aâ— thou art upon the earth though thou art led captive out of thine own countrey See the charge repeated Deut. 14. 27. after which it is added vers 29. That the Lord may blesse themin all the worke of thine hand which thou doest Which seemes to be spoken as if otherwise hee would not in this manner blesse them Nay further yet Such as doe not stand by them in persecution Have cause to to feare as may be gathered by what Paul saies of those who deserted him At my first answer no man stood with me but all men forsook me I pray God that it may not be laid to their charge 2 Tim. 4. 16 See the ch of Not-helping the godly at the end Ministery Such
slightly accounted of by God and he wâ— severely punish it In the Epistle to thâ— Hebrews ch 11. mockings are put in the Catalogue of the Saints persecutions joynâ— with scourgings vers 36. and justly aggravâ—ted by our translation for it is not in the originall with the epithete Cruell Otheâ— had triall of cruell mockings and scourges In the Epistle to the Galatians it is said that Ishmael persecuted Isaack and therefore wâ— cast out ch 4. 29. and yet in Genesis we reaâ— of nothing but mocking chap. 21. 9. I wiâ— conclude with one punishment more anâ— that no small one which though I have 〈◊〉 â—ut of the Apocrypha yet I believe for truth â—nd that is the vexation and sorrow which â—ey shall have hereafter when they shall â—e those whom they despised in honour with God And they repenting and groaning for â—â—nguish of spirit shall say within themselves This was he whom we had sometime in derision â—nd a proverb of reproach Wee fooles accounâ—ed his life madnesse and his end to be without â—onour c. Wisd 5. 3 4 5 6. Mockers at those that denounce God's Judgements threatned With the aggravating of those judgements Now therefore be yee not mockers lest your bands be made strong Isa 28. 22. Mockers at those that suffer them With Being mocked in the same manner Moab also shall wallow in his vomit and hee shall also be in derision For was not Israel a derision unto thee Jer. 48. 26 27. And not onely the Moabites but the rest of the Heathen for mocking at the Jewes in their calamity Ezek. 36. 3. were thus threatened Because yee have borne the shame of the Heathen therefore thus saith the Lord God I have lifted up mine hand surely the Heathen that are about you they shall beare their shame vers 6. 7. Beare their SHAME better so then ignominy which will signifie both actively and passively whereas shame will not Fâ— though these words may seeme to signifiâ— according to the use of the word beaâ—â— in other places as when it is said beare thâ— iniquity c. and likewise the use of the Hebrew word for shame in the verse next before that the heathen should certainly râ— it for reproaching God's people luerent coâ—tumeliam suam yet I rather thinke thaâ— which is mainly intimated in this place to be retaliation in God's punishing of them that is giving them like for like or the samâ— that they gave others For in the first sence they might beare their ignominy that is that wherewith they reproached others by another way as well as by suffering ignominâ— againe for he that is punished for a sinne may be said to beare it though his punishment have no resemblance with his sinne Anâ— this I say the rather because the word for Shame or Reproach with the pronounâ— affixed is seldome or never used actively as it is passively ch 15. 54. Psal 44. 15 Ps 69. 20 c. and especially because there is a separate pronoune also put on purpose for they as if it were thus spoken THEY who have reproached others eveâ— THEY for all their confidence and pridâ— shall be reproached THEMSELVES and shall beare THEIR shame also as the Israelites have borne THEIRS To say nothing how affixed possessive pronounes are many times superfluously added in such expressions according to the manner of other languages We say in English he shall have or he shall beare HIS punishment and that with a kind of Elegancie as in Galat. 5. 6. where it is in the Greeke onely he shall beare judgement we translate he shall beare his Judgement Murderers shall be certainly punished For thus God threatens him that should kill Cain though he had murdered his brother and was therefore cursed by God Whosoever slayeth Cain vengeance shall be taken on him sevenfold Gen. 4. 15. If you translate with Symmachus Omnis qui occiderit Cain Septimus ulsciscetur and interpret with Hierom Whosoever shall kill Cain the seventh i. e. a man of the seventh generation shall execute vengeance for his murder it will make more for our purpose for he saith it was the opinion of the ancient that Cain for an example was suffered to live till the seventh generation and then slaine by Lamech But I suppose taking vengeance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven times or sevenfold is only an expression to set forth abundance of severity in revenging as to forgive a man till he hath sinned against him seventy times seven is only to expresse endlesnesse of mercy in forgiving viz. without any curious respect to a certaine number of times The barbarous people of Malta and such they were indeed not for inhumanity but ignorance when they saw a viper leap out of the fire upon Pauls hand as if they thought no sin could have drawne such a punishment upon him sooner then murder presently said Noâ— doubt this man is a murtherer whom though he hath escaped the sea yet vengeance suffereth not to live Act. 28. 4. Suffereth not or hath not suffered so the Originall and so Beza renders as if they made it sure he would presently die for it and as it is said they did vers 6. They are punished in their Persons First with a Curse executed as it were by the Earth it selfe in revenge for defiling it with blood thus Cain was punished And now thou art cursed from the earth which hath opened her mouth to receive thy brothers blood from thy hand When thou tillest the ground it shall not henceforth yeeld unto thee her strength A fugitive and a Vagabond shalt thou be in the earth Gen. 4. 11. 12. Alexander when hee return'd from the Indians sent letters through Greece to give liberty to all banished men to returne to their homes excepting only such as had been so punished for murder 2 God's hatred The Lord will abhorre the bloudy and deceitfull man Ps 5. 6 the bloudy Chald. pa the shedder of innocent bloud according to the Heb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of blouds For when the word in Hebrew for bloud is in the plurall number it is usually meant of unlawfull putting to death And the reason may be if my judgement faile not because the bloud of any one man cannot be unlawfully shed but the bloud of another also must and will bee shed for it sooner or later so that every murderer is a shedder of blouds Whereas if a Magistrate cause a man to be put to death according to law only one mans bloud and scarce that I meane in the Scripture language for the most part is shed and wee heare no more of it 3 God 's not hearing their prayers And when yee spred forth your hands your bloudy hands I will hide mine eyes yea though yee make many prayers I will not heare your hands are full of bloud Isa 1. 15. Of bloud for though I confesse by this word are usually expressed other sinnes besides Murder yet
Which puts me in mind of a saying among the Jewes The doore that is not opened to the poore shall be opened to the Physicians Vnfruitfullnesse God punisheth men for it 1 With leaving them to the wide world What could I have done more to my vinyard that I have not done in it wherefore when I looked that it should bring forth grapes brought it forth wild grapes and now goe to I will tell you what I will doe to my vinyard I will take away the hedge thereof and it shall be eaten up and break downe the wall thereof and it shall be trodden downe Isa 5. 4 5. 2 Taking away the means of making them fruitfull It shall not be pruned nor digged but there shall come up briars and thornes I will also command the cloudes that they raine no raine upon it ib. v. 6. 3 Taking away the power and meanes of being fruitfull gifts and talents Take therefore the talent from him and give it unto him that hath ten talents Mat. 25. 28. So that for unfruitfullnesse the sinne they have unfruitfullnesse the punishment When he saw a fig-tree in the way he came to it and found nothing thereon but leaves only and said unto it let no fruit grow on thee hence forward for ever and presently the figtree withered away Mat. 21 19. 4 Cutting downe as trees that have left bearing It was John the Baptist's doctrine every tree which bringeth not forth good fruit is hewen downe and cast into the fire Mat. 3. 10. And it was our Saviours too in in the same wordes chap. 7. 19. Luk 13. 7. He that had hid his talent in the ground had his doome to be cast into outer darknesse Mat. 25. 30. Vnthankfull sinning I meane sinning against more then ordinary mercy For otherwise all sinning hath Vnthankefulnes in it It hath been threatned 1 With God's anger although the party were one that God loved exceeding well Hezekiah rendred not againe according to the benefit done unto him for his heart was lifted up therefore there was wrath upon him and upon Judah and Jerusalem 2 Chr 32. 25. 2 God 's not pardoning them or forbearing to punish them How shall I pardon thee for this Thy children have forâ—aken me sworne by them that are no Gods When I had fed them to the full they then committed adultery and assembled themselves by troupes in the harlots houses Jer 5. 7. 3 God's punishing them severely You only have I knowne of all the families of the earth therefore I will punish you for all your iniquities Am. 3. 2. How tenderly does God take it to have hatred thus returned him for his good will even as a father does to be hated by his children whom he hath not onely begotten but bred up with a great deale of love and paines and care One may plainly see it in the manner of his expressions Of the rock that begat thee thou art unmindfull and hast forgotten God that formed thee And when the Lord saw it he abhorred them because of the provoking of his sons of his daughters Deu 32. 18 19. Because of the provoking of his sons and his daughters If they had been strangers their Provoking had not been so odious nor their Sins so provoking Deu 32. 18 19. Heare O heavens and give eare O earth for the Lord hath spoken I have nourished and brought up children and they have rebelled against me The Oxe knoweth his owner and the Asse his masters crib but Israel doth not know my people doth not consider Isa 1. 2 3. Heare O Heavens As if creatures onely naturall would be sensible of such an unnaturall thing viz for children to forget him that nourished and fed them In that place of Deuteron last quoted where we translate formed the Sept. translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that nourished thee So in Hos 11. 3. in the Latine translation the words are I as Ephraim's nursing father bare them in my armes And indeed these expressions viz of nourishing and a nursing father doe aggravate ingratitude much more then making or begetting or being a father For many fathers doe hate their children and many cause them to be made away as soone as they are borne Being a father is not so much a matter of love At least there is no love in so being but only from unlesse it be by adoption so as God is a father in Jesus Christ For they to whom he is so may well say Behold what manner of love the father hath bestowed upon us that we should be called the sons of God 1 Joh 3. 1. He did not love us as fathers love their naturall children which is usually by force of nature so that they cannot help it But he bestowed his love upon us freely To have been indeed the sons of God had not been matter of love but being not the sons of God but the children if wrath yet to be called the sons of God here was love It may be seen likewise viz how tenderly God takes sinning against his love in another comparison which God often useth viz of a wife forsaking her husband Among other places I refer you especially to Ezek. 16. 32. For in that Chapt. the Prophet seems to have made it his businesse to set forth the greatnesse of the peoples ingratitude recounting first Gods mercies from vers 4. to 14. and after that their sins notwithstanding those mercies See the complaint concerning Ephraim Hos 7. 13. 15. and the threat pronounced against them vers 16 See also Ch. 11. 3. 4 Deniall of mercy under punishment which is a very sad thing When the Israelites cried ro the Lord for help being invaded by the Ammonites his answer was this Did not I deliver you from the Egyptians and from the Amorites from the children of Ammon and from the Philistines The Zidonians also and the Amalekites and the Maonites did oppresse you and yee cryed unto mee and I delivered you out of their hand Yet yee have forsaken mee and served other Gods wherefore I will deliver you no more Judg 10 11 12 13. It hath been punished and threatned 1 With many sorts of judgements Such as the Jewes at severall times met with before theiâ— captivity The Levites in their confession at the time of the fast after the peoples returne to Jerusalem relating the manner of God's dealing with their ancestors by mercies and punishments and their behaviour towards him still made the cause of their punishments to be their sinnes after the receit of mercies as you may see in Nehemiah c. 9. Not once nor twice nor twenty times in the Old Testament when there is either an exhortation to the Jewes to remember or a reproofe for forgetting the Lord their God their deliverance out of the land of Egypt is presently mentioned in these words Which brought them forth out of the land of Egypt See 2 King 17. 6 7. Deut. 13. 5 10. c. The mention of this mercy alone God knew
doings c. they did but trust in lying words which would deceive them to say The Temple of the Lord the Temple of the Lord the Temple of the Lord though they sayd it never so often Jer 7. 4 5. Not every one that saith unto me Lord Lord shall enter into the Kingdome of Heaven but he that doth the will of my father which is in Heaven Matt. 7. 21. Workes of God not regarded Because they regard not the workes of God nor the operation of his hands he shall destroy them and not build them up Psalm 28. 5. See Psalm 78. 32 33. World Those that love it punished 1 With a short enjoyment of what they love which is no punishment to them that doe not love it And they that use this world as not abusing it for the fashion of this world passeth away 1 Cor. 7. 31. 2 Vexation of mind I have seen all the worke that are done under the Sun and behold all is vanity and vexation of spirit Eccles 1. 14. 3 Not being able to be Christ's disciple Whosoever he be of you that forsaketh not all that he hath he cannot be my disciple Luk 14. 33. That forsaketh not and vers 26. That hateth not his father c. Much lesse then can they that love and cleave to the world be Christ's disciples Paul saith he counted all things but dung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so he could but that he might winne Christ as if else he could not See Phil. 3. 8. 4 Surprizall by the day of Judgment Take heed to your selves lest at any time your hearts be overcharged with surfeting and drunkenesse and cares of this life and so that day come upon you unawares Luk. 21. 34. Worship of God neglected Yee looked for much and loe it came to little and when ye brought it home I did blow upon it Why saith the Lord of hoasts Because of mine house that is wast and ye runne every man to his owne house Hag. 1. 9. APPENDIX READER I intreat thee to lend mee the reading of a few lines more which partly by the Printers fault and partly by mine own having done my work in loose papers were left out in the book P. 31. Before Destruction Read 6 Shame O Lord the hope of all Israel all that forsake thee shall be ashamed and they that depart from me shall be written in the earth because they have forsaken the Lord the fountaine of living water Jer. 17 13. Pag. 32. read The Jewes when they heard any one blaspheme God's name either out of indignation against the party for the affront as Joshua and Caleb did at the murmuring of the people Num. 14. 6 or else out of griefe for God's dishonour as it was their custome to doe in times of mourning used to rent their cloaths And this they would doe whosoever he were that had blasphemed but especially if he were one of their own nation and had professed himselfe to be in covenant with him whose name hee blasphemed oh I could teare my haire to see Professours of godlinesse dishonourers of God For this reason and because he spake in the Hebrew tongue the Iewes conjecture Rabsbacheh at whose blasphemy the people in Jerusalem did rent their cloaths 2 Kings 18. 37. to have been formerly of their religion Yea they thought the practice of this custome so warrantable upon such an occasion that even the Priests who were expresly forbidden to use either this or any other custome used in times of mourning yea though their owne daughters should be burnt to death for whoredome Lev. 21. 9. 10 yet notwithstanding as it seemes upon the hearing of blasphemy thought they might lawfully perhaps were ambitious to use it as they were to doe many other things whereby they might seem to be over righteous P. 75. before Those who have no union c. this chapter Threats and Examples of his being a Scandal He shall be for a Sanctuary but for a stone of stumbling and a rock of offence to both the houses of Israel for a gin and a snare to the inhabitants of Jerusalem Isa 8. 14. Behold this child is set for the fall and rising againe of many in Israel c. Luk 2. 34. See Pet. 2. 8. Rom. 9. 33. This stumbling at Christ was to the Jewes 1 A punishment of their disobedience And therefore Jonathan the Paraphrast in the place of the Prophet before quoted before he mentions the threat prefixes these words If ye shall not obey 2 A fruit of their blindnesse and ignorance for certainely had they seen never so little they could not possibly have stumbled in so great a stone as he was No instead of going on till they dasht th◠selves against him if they had perceived him to be a rock of refuge as indeed he was they would have got up upon him and have made him their Sanctuary Had they known what a pretious corner stone he was even chosen of God and laid in Sion of purpose as the fittest in whom the building of either sides viz of themselves and Gentiles might be fitly knitted together Eph 2. 21 for a living and a Holy Temple for God to dwell in by the Spirit insteed of their temple made with hands which must perish doubtlesse they would never have rejected him and have let him lye in the way for themselves to fall in Or if they envied so much good to the Gentiles as to make him a corner stone yet they would have made him their foundation stone and have built upon it themselves And as they stumbled at him both Jewes Gentiles because of the meannesse of his quality because of the danger of believing in him so because they liked not his do ctrine as for other reasons so especially for these 1. Because of the Spirituality of the expressions and language thereof seeming strange uncouth to them Pilate said what is truth John 13. 38. He wondered what Christ meant by truth Festus tooke Paul for a mad man Acts 26. 24. Nicodemus could not conceive how a man could be born again unlesse he could enter into his mother's wombe and so be borne Joh. 3. 4. So when he told them that unlesse they did eate his flesh and drinke his blood they had no life in them they sayd how can this man give us his flesh to eate Joh. 6. 52. Nay many that were his disciples before tooke such offence at this hard saying as they called it vers 60 that they went backe and walked no more with him And thus the Pharisees were offended when he told them that Not that which goeth into the mouth defileth a man but that which goeth out of the mouth Matt. 15. 12. They could not believe that that which went out of a man or that which proceeded from a man 's own selfe should defile himselfe Many other such like things there were in his doctrine which as Paul saith 1 Cor. 1. 24. they could not
translate a cunning hunter the Targum Baraphrases an Idle man a In Gen. 25. 27 that which wee translate a cunning hunter the Targum Baraphrases an Idle man * A Monk that labours not is like a theefe Socrates tripart hist lib. 8. * Discordiâ laboratum cuÌ„ assuetus expeditionibus miles otio laboraret Tacit in vit Agr * Cic. pro Rosc * ideoque magis spernitur quam si vetitum esset Tac de Mor Germ * Ezek 14. 4 â— * Rev 18. 23. It is said of Babylon's Idolatry by thy Sorceries were all the Nations of the earth deceived * The Chald Paraph they sweare in vaine for the Lord liveth * Jer. 50 38. * De Civit D. * Statim interficies * The Septuagint call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings 11. 33. 2 Kings 23. 13. * R. Solom in Buxtorf Rabb Dict a Sanctas gentes quibushaec nascuntur in hortis Numina c. Juvenal Sat 15. b Illic coeruleos hic piscem fluminis illic oppida tota canem venerantur c. ibid. c l. 3. de Nat D. d Aristotâ— Rhet l. 2. c. 25. t. 8. e Otherwise called Ino Matuta She was Athamas his wife and for drowning her selfe in the Sea to escape killing by her husband was made a Goddesse a De Mor Germ b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See Hardening a a These two prophets prophecyed together a a These two prophets prophecyed together * The Hebrew saies made so oâ— did so inâ— dâ—vers senses as 1 â—or said 't is so Leâ— 13. 3. where we render it pronounced him uncleane in the Hebrew it is make him uncleane So Job 9. 20. provâ— mee perverse in the Hebrew it is make mee perverse as wâ— say in English you make mee very foolish c. for you account mâ— so 2 For prophecying it shall be so Ezek. 43 3. When I can to destroy this city and ch 32. 18 Cast them downe 3 Fâ— using the meanes to have it so Jer. 51. 9. where we render it Wâ— would have healed Babylon in the Hebrew it is we heale 4 For suffering it to be so Ezek. 39. 7. where we render it I wâ— not let them pollute c. in the Hebrew it is I will not pollute * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See 2 Thes 2 1. * There are very many examples of it In the Psalmes where it is said shal no man living be justified in the Heb 't is all men living shall not be justified Ps 143. 2. severall oherinstaÌ„ces might be produced out of the Old Test you have the like phrase in the greek in the New Test for where it is said with God nothing is impossible in the Gr it is every thing shall not be impossible Luk 1. 37. * Sil. Ital l. 4. * Ambros Hierom * Having eaten too much and yet in Wis c. 16. 3. T is said they loathed those quailes for the ugly sight of other beasts sent amoÌ„g them * Unlesse the expressions be metaphoricall and becausâ— it was said before hiâ— anger waâ— kindled * See Gluttony * Perhap by an Angell or as the Apostâ—calls him 1. Cor. 1â— 10. the destroyer for by plague is not me nt sicknes onlâ— * vers 3. * vers 34. * vers 20. * Distrusting God is called tempting of him Wisd 1. 2. * In Wisdome it is said they were thus punished by beasts for worshiping beasts c. 16. 1. viz. after the manner of the Egyptians Crocodilon adorat pars haec Juv. Sat. 15. b R Solomen saith their tongues wherwith they spake the evill report swoll and that they dyed with poyson * See Hardnesse of heart * See Meanes Hierom Chrysostome c. * Methinks it is better rendered so then after the vulgar and yet they returne not from their waies for though we should render I have destroyed yet that might be understood of purpose and intention to destroy according to the use of the Scripture and as it is likely to be meant in this place the Sept render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * According to the Sept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar major est iniquitas mea quaÌ„ ut veniam merear where the Papist cannot say the word mereri signifies to deserve but only to obtain yea the Lovaine Divines translate it qu' elle ne puisse estre pardonnée that it cannot be pardoned a Buxtorf Rab. Lex in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he saith that R. Simeon Benchilpheta upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cryed mightily unto God Jon. 3. 8. as if it had been said cryed impudently thus coÌ„ments An impudent man will prevaile with a bad man How much more with God who is the goodnes it selfe of the world * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Aristot Rhet. l. 2. c. 2 * See Punishments and Not being HuÌ„bled * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the places hereafter quoted Amos 4. 6 8 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The Rabbins say the pronoun is thus used likewise concerning Esau Gen. 36. 4. 3. * This seems to be Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the kinds of contempt which are usually the cause of anger whâ—ch hee defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hindering of another not to doe one's selfe good but only to crosse him Rhet. l. 2. c. 2. 6. * The Greeke translations are various 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aq. * Reuben's tribe was likewise one of the lest tribes * I have elsewhere observed this change of the person in the threats of the Prophets * Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * They shall bee cut off in the sight of the people * See Injustice deceitfull dealing oppression * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 methinks the phrase is much like the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. beare his in iniquity * Maxima est enim factae injuriae poena fecisse The greatest punishmet of an injurie is to have done it Sen l. 3. de Irâ c. 26. * For they who doe so were cursed upon mount Ebal Deut 27. 17 yet the Chal Par interprets it of worshiping Images made of stone or wood * The Thessalonians were great Merchants * Isa 19 22. * Se Bribery and Opression * 〈…〉 * Because of unrighteous dealings injuries riches gotten by deceit the Kingdome is translated from one people to another Eccl 10. 8 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forraging or plundring eating up of people as they would eat bread see Opression * To doe any thing vehemently or with boldnesse in Latinwe call it fortiter agere to doe it strongly * See Gluttony a Who read the Hebrew Jadon froÌ„ Dun shall strive b Who read Jiddon Nadanâ— shall be sheathd VVho
destroyed And the Lord shall scatter you among the nations and ye shall be left few in number among the heathen whither the Lord shall lead you And there ye shall serve gods the worke of mens hands wood and stone which neither see nor heare nor eate nor smell But if from thence thou shalt seeke the Lord thy God thou shalt find him if thou seeke him with all thy heart and with all thy soule Deut. 4. 25 to 29. 10 Shame viz for being guilty of such desperate folly and madnesse Confounded or ashamed be or shall be all they that serve graven images Ps 97. 7. And Moab shall be ashamed of Chemosh as the house of Israel was ashamed of Bethel Jer. 48. 13. 11 Death temporall by vertue of a Law He that sacrificeth unto any god or unto god for so much onely is expressed in the originall save unto the Lord onely if he worship God yet if he worship an image too it is nothing he shall be utterly destroyed Exod. 22. 20. See Deut. 13. 13 14 15. This Law was executed by Elijah upon the Prophets of Baal 1 King 18. 40. And when the Kings neglected to execute it upon their subjects because they were addicted to Idolatry themselves it was executed upon themselves by God by the hands of their subjects and serants For so died Kings of Israel 1 Zachariah 2 King 15. 10. 2 Pekahiah v. 24 25. 3 Pekah v. 30. Kings of Judah 1 Amon 2 King 21. 21 23. 2 Amaziah 2 Chron 25 27. whose idolatry was the worse and is so taken notice of that he worshiped the Idols of those people whom he had conquered and those Idols which he had brought away by violence and which he found by his own experience could not deliver their owne people out of his hand vers 15. See a most angry threat Ezek. 14. 8. denounced in very angry expressions 12 Death eternall Be not deceived neither fornicators nor Idolaters c. shall inherit the Kingdome of God 1 Cor 6. 9 10. See Rev. 21. 8. These are the Punishments wherewith they are punished Themselves But there are punishments likewise inflicted upon their Families after them or if you will upon Them in their families according to the threat in the second Commandements Read the extirpation of the family of Jeroboam threatned by Ahijah the Prophet 1 King 14. 9 10 11 fulfilled by Baasha his successour who left not to Jeroboam any that breathed no not so much as a dog to pisse against the wall ch 15. 29. The Odiousnesse of this sinne in the sight of God and the dangerousnesse of it to those that commit it may be gathered out of the Scriptures severall other wayes viz 1 By the Severity of the punishment inflicted upon those that enticed others to it who were to be stoned to death Deut. 13 10. neither shall thine eye pity him neither shalt thou spare neither shalt thou conceale him But thou shalt surely kill him c vers 8 9. Surely In the vulgar translation it is presently And they say that whereas in the execution of punishment for ordinary crimes the malefactor had a day and a night after sentence pronounced to thinke what to speake for himselfe for this and so likewise for being a false Prophet for stealing things out of the Temple and for lying with an Idolatrous woman or if a Priest had medled with holy things being uncleane the custome was to put the malefactor to death forthwith 2 From the Curse pronounced even against such as should either make an Idol themselves Cursed be the man that maketh anygraven or moltē image an abomination unto the Lord the worke of the hands of the craftsman and putteth it in a secret place Deut. 27. 15. Or but onely keep it in their houses when it had been made by others Neither shalt thou bring an abomination into thy house lest thou be a cursed thing like it c. chap. 7. 26. 3 By the Passionate expressions if I may so speake of God in his threats against it such as those of wiping Jerusalem as one would wipe a dish 2 King 21. 13. Plucking them up by the roots 2 Chron 7. 02. and such like 4 By the passionate actions and expressions of godly men in detestation of it Such was Moses his breaking the two Tables which God himselfe gave him and wherein were the ten Commandements written with God's owne finger out of extremity of anger for the molten Calfe Exod 32. 19. And such was that prayer of Isaiah against the Jewes That God would not forgive them ch 2. 8 9. Their land is also full of Idols c. Therefore forgive them not 5 And lastly By the names that are given 1 To the sinne it selfe as Adultery Whoredome Fornication Jer 1. 16. c. 3. 17. Not that these sinnes are greater but that the Jewes accounted them greater or to shew that God was as angry with his people for committing this sinne as a man will be with his wife whom he loves for committing adultery whence his anger is usually called Jealousy and he a Jelous God being as jealous of worship as married people are of love and not giving his glory to another Isa 42. 8. 2 To the Idols Those names that are giuen to the Idols some expresse their odiousnesse such as 1 Semel Hakkinah the Image of Jealousy Ezek. 8. 3. 2 Gillulim which signifies dung Ezek 22. 3. So the God of the Ekronites otherwise called Beelzebu B i. e. the God of flies 2 Kings 1. 3 in the Gospel is called Beelzebu L i. e. The God of dung or dirt Mat. 10. 25. 3 Aven which signifies iniquity Isa 66. 3. 4 Hhetzeb which signifies griefe because God is grieved with them Jer 22. 28 or because they bring griefe to men also at last according to that in Ps 16. 4. 5 Tizrim which signifies tortures for the same reason Isa 4. 5 16. 6 Tohhebah which signifies abomination because God does and men should abominate and loath them The Jewes in the detestation of Christ call him Tahuth i. e. an Idol Other names expresse the hurtfulnesse of them such as 1 Michshol a stumbing blocke Ezek 14. 3. 2 Mokesh a Snare Exod 23. 33. 3 Bosheth Shame either because men should be willingly or because they shall be by force at last ashamed of them Hos 9. 10. 4 Miphletzeth Horrour or a Bugbeare because men should be afraid to come neere them 1 Kings 15. 3. I will conclude with an expression or two of such as were neither Jewes nor Christians against Idolatry 1 Against the Idolatry of the Egyptians worshiping herbs and beasts Cotta in Cicero Ecquem tam amentem esse putas qui illud quo vescatur deum credat esse doe you think any one so mad as to believe that which may be meat can be a God 2 Against the Idolatry of the Roman-Heathen worshiping men and women Xenophanes being asked of the people of Elea