The daughter of a strange god that is a woman that worships a strange god for what a man counts his God that he loves honours as a father so he may be called the son or daughter of it Se Je 2. 27. Is 43. 6. Ex. 4. 22. The odiousnesse and hurtfulnesse of marrying with Idolaters may be further gathered out of the Scriptures thus 1 By the passionate actions and expressions of godly men against it Of Ezra chap. 9. 3. And when I heard this thing I rent my garment and my mantle and pluckt of the haire of my head and of my beard and sate downe astonied And of Nehemiah chap 13 25. I contended with them and cursed them and smote certaine of them Nay vers 29. you have him praying against some Remember them O my God because they have defiled the priesthood c. 2 By what Ezra speakes of God's fierce anger by reason of it Vntill the fierce wrath of our God for this matter be turned from us ch 10 14. which he thought could not be till they had every one turned away their strange wives and made their peace with an offering vers 19. In the end of his prayer ch 9. his words are We cannot stand before thee because of this 3 By what Paul speakes as it is thought chiefly concerning it 2 Cor. 6. vers 14. to the end Where First he cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be unequally yoaked as if say some he alluded to plowing with an oxe and an asse together a cleane beast and an uncleane which was forbidden in the Law Deut. 22. 10. Now from this similitude or expression onely may be gathered how hurtfull it is viz. because of the many inconveniences of trouble and strife and discontent which must necessarily follow For in that word but now mentioned if there be not there may be signified not onely a being yoaked with a beast as I may say of another kind which may be so sorted as they may draw together without trouble but after another way as if one's face stood East and the other's West whereby the paine and difficulty in drawing each one his way must needs be the more For when one drawes forward the other must either draw backward with a great deale of paine or yeeld to be drawne the same way with a great deale of danger if the way be naught Now how much a man must needs be hindred from good duties that is yoked in this manner by marrying a wicked person especially an Idolater every one may guesse and it hath beene partly shewn in this chapter And so likewise what strife and contention he is like to meet with an example whereof you may see in Zipporah and Moses about the Circumcision of their child Exod. 4. 26. See the consequents of Sampson's marriage with a Philistin Jud. 15. Secondly from those words vers 16. of this chapter For yee are the temple of the living God as God hath said I will dwell in them c. may be gathered what danger there is of God's departure from us For he will not dwell in a Temple that is polluted and it is a thousand to one but it be polluted this way You may remember in that place of Malachi formerly quoted it was said that Judah profaned the holinesse of the Lord which he loved c. and it is not unlikely to be meant of the holinesse often mentioned in the Old Testament of being a consecrated or peculiar people to God by reason whereof the Jewes are forbid to profane or defile or make themselves common viz with the Nations either by entertaining communion with them especially by marriage or imitating them in their practises especially those of Idolatry See Deut 7 3. 4 5 6 7. ch 14 2. and Ezek. 20. 18. and Dan. 1. 8. Lastly by those words vers 17. Wherefore come out from among them and be ye separate saith the Lord and touch not the uncleane thing and I will receive you may be gathered what danger there is even of God's Rejecting of us if we thus defile our selves in regard that being separated seems to be required as a condition of his receiving of us Meanes of Grace continued in Anger 1 Though men have rejected them Since the day that your fathers came forth out of the land of Egypt unto this day I have even sent unto you all my servants the Prophets daily rising up early and sending them yet they hearkened not unto mee nor inclined their eare but hardened their neck they did worse then their fathers Therefore thou shalt speake all these words unto them but they will not hearken unto thee thou shalt also call unto them but they will not answer thee Jerem. 7. 25 26 27. 2 Though they have mocked at them The Jewes though they slighted the importunity of the Prophets in speaking to them so often and laying Line upon line and precept upon precept here a little and there a little Isa 28. 10 insomuch that at length they tooke up these words for a Proverb to sport with even as they did The burden of the Lord. Jer. 23. 38. yet notwithstanding this importunity it was continued to them to the ensnaring of them and for an occasion of falling But the word of the Lord was unto them precept upon precept Line upon line line upon line here a little and there a little that they might goe and fall backward and be broken and snared and taken vers 13. 3 Though it be certaine they will not hearken to them You shall say unto him saith God to Moses when he sent him to Pharaoh Let us goe we beseech thee three daies journey c. Exod 3. 18. yet he addes v. 19. I am sure that the King of Egypt will not let you goe c. See Ezek. 3. 11. But that they will kill the messenger Behold I send unto you Prophets and wise men and Scribes and some of them ye shall kill and crucifie c. That upon you may come all the righteous blood shed upon the earth Mat. 23 34 Luk 11. 49. 50. 4 Though it be certaine they cannot be the better for them Vnto them that are without all these things are done in parables that seeing they may see and not perceive c. Mark 4. 11 12. 5 Though God himselfe harden their hearts against them And the Lord said unto Moses when thou goest to returne into Egypt see that thou doe all those wonders before Pharaoh which I have put in thine hand but I will harden his heart that he shall not let the people goe Exod 4. 21. See Ch. 7 4. Ch. 9. 12. See Isa 6. 9 10. Continuing the meanes of grace to such as profit not by them heaps up wrath coales and aggravates condemnation more then any thing and therefore their case is exceeding miserable to whom they are thus continued Meanes of grace if extraordinary such as profit not by
stones that they die Deut. 22 23 24. and by burning with fire If she were a Priests daughter And the daughter of a Priest if shee profane herselfe by playing the whore shee profaneth her father she shall be burnt with fire Levit. 21 19. There is one who herein a Paraâ—phrast if in nothing else expoundeth it of hot Lead powred into her mouth which indeed was practis'd in after times In imitation of Gods manner of punishing by fire which they say was by burning the parts within and not hurting the outer part of the body as in that example of Nadab and Abihu and others The punishment of Adultery by death had been executed by God before this Law was made if the sin had been committed as it seemes by what he said he would doe to Abimelech If thou restore her not knowe that thou shalt surely die thou and all that are thine Gen. 20. 7. Speaking of Sarah And by what he did to Pharaoh whose house he punisht with great plagues for detaining her in his house though as it is probable he knew her not and though he knew not that she was Abraham's wife Gen. 12. 17. It seems those people hated Adultery more then Murder For it is said that Abraham gave out that Sarah was his sister lest otherwise they should have killed him that so they might have the better liberty to enjoy her without adultery It was executed upon the Shechemites when Simeon and Levi put all their male to the sword for Shechems lying with their sister Dinah Gen. 34. And it was executed upon the Benjamites of Gibeah for abusing the Levite's Concubine when he lodged there for the Israelites slew of the Benjamites five and twenty thousand and burnt the citty Judg. cap. 8. cap. 9. Judah being told that his daughter Tamar had plaid the harlot gave sentence to have her burnt before hee knew that it was with himselfe Gen. 38. 24. See the punishment of Zedekiah aud Ahab for this and other sins Jer. 29 22. 23. It has been executed upon the child begotten in adultery as upon the child begotten by David upon the wife of Vriah Because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme the child also that is born unto thee shall surely die 2. Sam. 12. 14. Disgrace and Infamy is the least evill that befalls such children In Job cap. 31. 10. where he sayes Let my wife grind unto another man and let others bow downe upon her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint render the last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let my children be abased It hath beene observed that the posterity of Adulterers are usually short-lived see Wisd cap. 3. 16. If those that commit adultery escape death à thousand to one that they escape these ensuing punishments viz. 2. Retaliation or being done to as they have done to others thus David was punished Thus saith the Lord behold I will raise up evill against thee out of thine own house and I will take thy wives before thine eyes and give them unto thy neighbour And he shall lie with thy wives in the sight of the sun 2 Sam 12. 11. this threat was fulfilled by one that was his neighbour with a witnesse for his owne sonne Absolom lay with his concubines upon the top of the house in the sight of all Israel cap. 16. 22. Job even in the chapter of his justification acknowledges it had bin justice for him if he had been guilty of adultery to be thus dealt withall c. 31. 9 10. Let my wife grind c. 3. Continuall feare They know not the light for the morning is to them even as the shadow of death if one know them they are in the terrours of the shadow of death He is swift as the waters Their portion is cursed in the earth he beholdeth not the way of the vineyards Job 24. 17 18. He alwaies goes swiftly for fear of being overtaken and he never goes in usuall wayes for feare of being seen 4. Disgrace A wound and dishonour shall he get and his reproach shall not be wiped away Prov. 6. 33. 5. Wasting of the body It was Lemuels advise Give not thy strength to women nor thy wayes to that which destroyeth Kings Prov. 31. 3. In Job cap. 31. 12 that which we render a fire that burneth to destruction the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fire that burnes in all the members The women under the law found experience of this punishment if they had been guilty of the sinne and had drunke of the bitter water It was given for triall in case of jealousie at the drinking therof the priest pronounced this curse The Lord make thee a curse and an oath amongst thy people when the Lord doth make thy thigh to rott and thy belly to swell Num. 5. 31. Galvin sayes by the thigh in this place is meant the power of child-bearing because oâ— the contrary it is said if she were not guilty she should conceive seed vers 28. 50. Pareus upon Rev. cap. 19. 16. where it is said hee had on his thigh this name written King of Kings saies hereby is shewed that Christs name should be propagated by a long posterity Both cursing others unlawfully being cursed lawfully as by excoÌ„munication the Jews thought it had great effects upon mens bodies See the chapter of cursing the Cabbalists observe upon the word Cherem a curse that the letters therof being one way transposed make it Rachem mercy because if hee that is cursed do repent it proves a mercy to him but being plac'd another way they make the word Ramach a dart the letters of which word will stand for 248. which they say is the number of members in a mans body because say they if he doe not repent the dart or the curse pierced thorow all his members thorow all his members say they and I may adde especially thorow his Liver by consumptions c. for so the Jewes expound that place in the Proverbs c. 7. 23. he goes after her straightway till a dart strike thorow his liver saying that lust is chiefly lodged in the liver and that it is Gods usuall manner in punishing offenders to make them suffer most in those parts wherewith they have committed most sinne 6. Wasting of the estate It is a fire that consumeth to destruction and would roote out all mine encrease Job 31. 12. See Whoredome 7. Hell But he knoweth not that the dead are there and that her guests are in the depth of hell Prov. 9. 18. Be not deceived neither fornicators nor Idolaters nor adulterers c. shall enter into the kingdome of heaven â— Cor. 6. 9 10. See the threat against 〈◊〉 if it be not meant of spirituall adultery Rev. 2. 22. and Heb. 13 3. Tertullian in his booke de pudicitia sayes that those Churches which admitted into Communion those who had fallen after baptisme notwithstanding
possibly thou canst for thou canst never live a merry life with it 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 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 and somewhat in commendation of it in his Ethicks 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 of his destruction 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 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 1 King 21. 13. Ben Schemen a Son of 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 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 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 threatned Now the spirit speaketh expresly that in the later times some shall depart from the faith 1 Tim. 4. 1. See Epist 2. c. 3. and 2 Pet. 2. 1. Even while our Saviour was yet upon the Earth many of his Disciples went back and went no more with him Joh. 6. 66. Depart from the faith we translate and not from faith because as Beza also saith it is meant of the faith or beliefe of the Gospell and not of faith or beliefe of election and salvation They that have this faith cannot lose it though sometimes it may be to◠seeking because they cannot be lost and they cannot be lost because by it they are tyed fast unto God as by a chaine that cannot be broken and kept as safe as in a garrison that cannot be taken for such a kind of comparison Peter's word in the greeke seems to intimate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1 4. Apostacy punisht Apostates even whole nations may justly feare 1. Gods heavy wrath Ezra told the King of Babylon the hand of our God is upon all them for good that seek him that is that seek him constantly for it follows but his power and his wrath is against all them that forsake him Ezra 8. 22. his power his wrath c. If Gods wrath edge his power and his power back his wrath then wo to that man or nation with whom he is angry See also Psalm 78. 57. 58. where they are compared to a broken bow 2 Vnavoidable punishment though their apostacy be never so secret If we have forgotten the name of our God or stretched out our hands to a strange God shall not God search this out For he knoweth the secrets of the heart Ps 44. 20 21. And yet sometimes Gods anger against this sin is so great that as if punishment were too good for it he resolves to throw away the rod and not to punish which is the worst punishment of all They have forsaken the Lord they have provoked the holy one of Israel unto anger they are gone away backward why should yee be stricken any more ye will revolt more and more Isa 1. 4. 5. 3 Being depriv'd of Gods ordinances publike worship God appeared to Solomon in a vision by night and told him But if ye turne away and forsake my statutes and commandements which I have set before you and shall goe and serve other Gods and worship thē then will I pluck them up by the roots them insteed of you Mark how he changes the Pronoune as if he were so angry at the very mention of this sin as to turne away from them out of my land which I have given thē and this house which I have sanctified for my name will I cast out of my sight and will make it to be a Proverb and a by-word to all nations 2. Chron. 7. 19. 20. It was said to the Angel of Ephesus Neverthelesse I have somewhat against thee because thou hast left thy first love
righteousnesse then after they have knowne it to turne from the holy commandement delivered unto them 2 Pet 2 21. Those who are Christ's enimies are thus threatn'd He that sitteth in the heavens shall laugh The Lord shall have them in derision Ps 2 4. Oh fearfull threat how sad is the conditon of those men at whose calamitie God rejoyceth or at whose wickednesse he laughes suffering them to run on in their sinnes because he seeth that their day of punishment is coming Ps 37 13. Give me any anger rather then a laughing anger whether of God or man See the threats Ps 59 8. Prov 1 26. Those to whom Christ is a scandal Whosoever shall fall on this stone shall be broken Mat. 21 44. In Luke you have the same words cap. 20. 18. The like threat you have in Isaiah cap. 8. 15. Many among them shall stumble and fall and be broken and be snared and be taken Blessed is he saith Christ himselfe whosoever shall not be offended in me Mat. 11 6. If a man shall be blessed only for not being offended at or not disliking him whom he is bound to like and whom it is for his owne good to like and whom he hath no cause to dislike how can his condition be better then cursed who notwithstanding all this is offended at him and disallow's him and rejects him as unsit to build upon Those who have no Vnion or Commumunion with Christ Verily verily I say unto you except ye eate the flesh of the Son of man and drink his bloud ye have no life in you Joh 5 3. Ye have according to Beza's translation and not ye shall have according to Erasmus and the Vulgar because saith Beza otherwise it may be thought that Christ did not give life to us but only keep it for us I apply not this to those who do not imitate Christ especially in his passion as Grotius does for as upon most other places he endevor'd to be as little mysticall and spirituall as he could be so I think upon this he was more Socinian then he should be for thus he speakes Hoc ergo est edere bibere Christi uti exemplo Christi perfestisimum est exemplum tum virtutum aliarum tum praecipuè dilectionis quam imitari Compendium est praeceptorum Nam sicut cibus potus in corpus admissi hominem nutriâ—nt ita bona exempla in animum admissa eum mirabiliter confirmant But whereas he sayes Christ was a most perfect example of love and makes imitation of him to be the highest thing intended in the Gospel for doubtlesse eating Christ's flesh and drinking his blood was expressed as the highest and most principle of christianity let me aske wherin this love which he ackowledges did appeare I believe I shall not be answer'd by those of his mind in his dying a Sacrifice for us for then certainely example and imitation cannot be the thing hee came for And yet that in this chiefly both his love the love of the Father did consist appears by the words of John Herein is love not that we loved him but that he loved us and sent his Son to be the propitiation for our sinnes 1 Ep 4 10. To conclude If eating Christs flesh and drinking Christs bloud be imitating his example how did our Fathers imitate him who were before him and yet did all eat the same spirituall meat and did all drinke the same spirituall drink for they drank of that spirituall rock that followed them and that rocke was Christ 1 Cor 10 3 4. Church not heard If he neglect to heare the Church let him be unto thee as a heathen man and a publican Saith our Saviour to his Disciples concerning one Christian offending another Mat 18. 17. Clothes of men and Women promiscuously worne The woman shall not weare that which pertaineth to a man neither shall a man put on a womans garment for all that do so are an abomination to the Lord thy God Deut. 22 5. Some do make this prohition to belong to the second Commandement and for these two reasons First because the word which we translate abomination is usually spoken of Idolatry but this is no reason for it is as usually spoken of other things both in the Proverbes and elsewhere Secondly Because Maimonides saith it was the custome of Idolatrous Jewes if they were men to stand with the â—mbrodered garments of women before the starre Venus and if they were women with mens armour before Mars another of the Planets in imitation of the Heathen That there was such a custome is very likely and there seemes to be somewhat spoken in â—avour of this report in Deuteronomy ch 17. because in the second verse both sexes are mention'd If there be found c. man or woman c. and in the verse immediately following there is mention made of worshiping the Sun or Moone or any of the host of heaven as if it had been said or any of the Planets such as Mars and Venus and the rest but however if they make the prohibition to relate to this custome onely because they thinke the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here that which pertaineth to a man to signifie nothing but armour I shall not take this for a reason neither for they cannot deny that this word hath of it selfe a more generall signification even as generall almost as when we say a man's or woman's things as may appear by twenty places which being so methinkes it is farre better to make the more speciall word used for the woman viz. garments to expound this rather then this which is a more generall word to exclude that at least let it be that which containes armour and clothes too viz. the Habit of a man Communicating or partaking of Christs body in the Sacrament unworthily It is threatned with being held guilty of the body and blood of Christ as if he who does not care to remember him in the best manner he can now he is dead if he had lived when he did would have been little troubled to have seen him put to death Whosoever shall eat this bread and drinke this cup of the Lord unworthily shall be guilty or shall be held guilty for he is guilty already of himselfe of the body and blood of the Lord 1 Cor. 11 27. It hath been punished with sicknesse and death For this cause many are weake and sickly among you and many sleep 1 Cor. 11 30. Chrysostome speakes of some possessed with the divell after it and Cyprian hath recorded divers examples of men thus punished one way or another for the most part they were sure to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some judgement or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be judged or punished and it was well for the Saints they were for it may be otherwise they might have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quite and cleane condemned or damned as the men
at the siege of Samaria when he was told that some of the Israelites were coming forth of the city in a carelesse scornfull manner gave order whether they came for peace or warre to take them alive now those that came forth were in number but 232 and they were young men of the Princes of the Provinces chosen out of purpose by the advice of a Prophet but as few as they were and though the King of Syria made so little reckoning of them they fell upon the Syrian army and slew every man his man and put the King and his whole army to flight 1 King 20 14 15 18 20. Discord Threats OF Discord among all sorts By the prophet Jeremy I will dash them one against another even the Fathers and the Sonnes together Jer 13 14. concerning the Jews By our Saviour Suppose ye that I am come to give peace on earth no my busines is to give peace in heaven and reconciliation with God I tell you nay but rather division Luk. 12 51. You may see those words in part fulfilled at Iconium upon Pauls preaching there Act 14 4. of Discord among the wicked as a punishment and for the good of the godly Every mans sword shall be against his brother concerning Gog Ezek 38 21. A great tumult from the Lord shall be among them and they shall lay hold every one on the hand of his neighbour and his hand shall rise up against the hand of his neighbour Zac 14 13. Concerning those that had fought against Jerusalem With this punishment God punished the Midianites when they fought with Gideon Judg. 7 22 where it is said THE LORD set every mans sword against his brother as it was above a great tumult from THE LORD and indeed the Lord's hand is especially seene in this punishment because there is a worke to be wrought upon the heart which the power of man cannot so well reach In this manner the Philistins likewise were panished when they fought with Saul 1 Sam. 14 20. and the Ammonites and the Moabites when they fought with Jehoshaphat 2 Chr. 20 24. See more in the chapter of The Enemies of the Church THREATS TO Discord or to those that Cause and maintaine it 1 Of Confusion and every evill worke So S. James sayes Where envying and strife is there is confusion or an unquiet life and every evill worke Jam. 3 16. The Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I thinke it may not be meant so much every evill or sinfull worke or action which is best exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as every evill or hurtfull thing not so much the evill Sinne as the evill of it neither is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here a sinne as it is in 2 Corinth 12 20. for then there might have seemed to have beene a Tautologie but a punishment as it is in 2 Cor. 6 5. The evill actions which are the fruits of strife are many but I believe the evill things which are the punishments and ill consequents of it are a great many more for commonly when men agree worst they live best enemies being as they are called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observers do make men forbeare many sinnes either for fear or shame or even for spite it selfe and the want of an enemy makes them loose and carelesse The fruits of strife both miseries and sinnes must needs be many for these two reasons 1 Because men at variance will not onel y not help one another but will do all that they can to hurt one another 2 Because men at variance are for the most part in passion now passion usually considers not what is profitable and cares not what is lawfull which way soever you interpret the words of the Apostle they may very well be attended with those words of Solomon The beginning of strife is as when one letteth out water therefore leave off contention before it be modled with Prov. 17 14. This many seem to be better translated thus Leave off contention before thou hast intangled thy selfe for before it be medl'd with it cannot be left off In like manner chap 20 3 I should render it every foole will entangle himself instead of will be medling because what ever it be that is there meant it seems to be opposed to ceasing froÌ„ strife expressed in the former part of the verse which a man cannot so well be said to do unlesse he hath already medl'd or begun Strife is like a snare which at first when a man falls into if he goe gently to worke he may draw his foot out againe or iâ— it be tyed if he be not too hasty but go wisely to worke he may untye it againe but if once he fall to striving the more he strives the faster he is tyed So one word drawes another and the next is still worse then the former and each party more angry then before when men are farre in they resolve to goe on either because they thinke they cannot come off with credâ—t or because they will not come off without it 3 Destroying one another But if yee bite and devoure one another take heed that yee be not consumed one of another Gal 5 15. These evills are the naturall effects of the sinne it selfe but can it be threatend with nothing from without viz. from God or from men Yes it may be threatend 1 With Gods hatred for him that soweth discord among brethren Solomon hath put for one of his seven things which he sayes are an abomination to God Prov 6 16 19. 2 Excommunication or a worse matter I would they were cut off that trouble you Gal 5 12. Spoken of them that caused division among the Galatians by urging circuÌ„cision I would he does but wish it for his authority among the Galatians was not so great as it was among the Corinthians for if he were not an Apostle to others yet doubtlesse he was to them as he sayes 1 Cor. 9 2. but among the Corinthians I believe he meant to see it done indeed when he told them I feare lest when I come I shall not find you such as I would and that I shall be found unto you such as I would not lest there be debates envyings wraths strifes backbitings whispering swellings tumults behold discord's numerous and viperous brood 1 Cor. 12 20. 3 Ruine of families cities and kingdomes our Saviour used it as an argument against he Pharisees to prove that he did not cast out one divell by an other as they said he did because sayes he Every kingdome divided against it selfe is brought to desolation and every city or house divided against it selfe shall not stand and if Satan cast out Satan he is divided against himselfe how shall then his kingdome stand Mat 12 25 26. Where Discord is sown for the seed the harvest must needs be destruction Pallas whom the Poets fain the goddesse of
viz with making it loathsome to them Num 11 20. I believe this is a usuall punishment with Drunkards before they die 2 Want of those creatures Isaiah having spoken those wordes above mention'd c. 5 11 afterward addes Their honourable men are famished and their multitude dried up with thirst verse 13. 3 Poverty and want of other creatures also For the Drunkard and the Glutton shall come to poverty Prov 23 21. come to poverty in the originall t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies also to be dispossessed or disinherited but with this punishmeÌ„t wine it self will punish them disposessing them of themselves disinheriting them of their naturall estate of reason and causing their Parents to disinherit them of their civill estate Sometime they are and it were good if they were oftner punished thus by their Parents The word in the Hebrew viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies wine seems to be compounded of two other Hebrew words viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie thou shalt be Poor of these two words for that which signifies poore some put another like it viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Cheife the word will admit of both etymologies in like manner as wine produces both effects acording as it is well or ill used The richest wine is most dangerous in this regard because it hath most power to tempt thee to tarry long at it and therefore as I would have thee to come to all pleasant meates and drinkes with Feare so especially would I have thee be afraid to Looke upon the wine when it is red when it giveth his colour in the cup when it moveth it selfe aright Prov 23 31. 5 Sudden Death if Priests and when they went about their office Doe not drinke wine nor strong drinke thou nor thy Sons with thee when ye goe into the Tabernacle of the congregation least ye die It shall be a statute for ever throughout thy generations Lev 10 9. Some thinke that Nadab and Abihu were Drunk when they took common fire instead of consecrated as you may see verse 1. of that chapter and that this Law was made upon that occasion because it is mentioned presently after now their punishmeÌ„t was also death viz by fire from the Lord as you may see verse 2. Either Sudden death or Surprizall by the day of judgment But and if that evill seravnt shall say in his heart my Lord delaieth his comming such speeches of security are common with Drunkards and shall begin to smite his fellow servants and to eate and drink with the Drunken the Lord of that servant shall come in a day that he looketh not for him c. Mat 24 48 49 50. shall begin If â—e be thus threatned for but beginning to drink c. what must he expect if he have practis'd this wickednesse for many yeares 6 Exclusion out of heaven Nor theeves nor coveteous nor DRUNKARDS shall inherit the Kindome of God 1 Cor 6. 10. See Mat 24 49 51. Such as make others Drunken are thus threatned Woe unto him that giveth his neighbour drink that puttest thy bottle to him the Prophet could not forbeare to come from the third person to the second for anger which is best expressed in that person and MAKEST HIM DRVNKEN also that thou mayest look on their nakednesse Thou art filled with shame for glory drink thou also and let thy foreskin be uncovered the cup of the Lords right hand shall be turned unto thee and shamefull spuing shall be on thy glory Hab. 2 15 16. Duties of Religion c. Duties of religion such as performe them with resolution to retaine their sinnes THEY are threatned First with non-acceptance as 1. in Fasting and humiliation When the Jews demanded of God Wherefore have we fasted and thou seest not wherefore have we aflicted our soule and thou takest no knowledge He made them this answer Behold in the day of your fast you find pleasure and exact all your labours Isa 58 3. 2. In Prayer or seeking to God Yâ— pollute your selves with all your Idols even unto this day and shall I be inquired of by you O house of Israel as I live saith the Lord God I will not be enquired of by you Ezek 20 31. By you in the originall t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for you which will expres both senses more anger I will neither heare you nor any body else for you See Zach 7 5 6 7. Mic 6 6 7 1. So Amos 5 22 23. Though ye offer me burnt offerings I will not accept them c. But let judgment run downe as water c. verse 24. As if he had said though you offer me never so many offerings c. I will not accept them as long as you doe not execute judgment See Jer 7 9 10. 3. In Believing God's word or believing in God or in preaching or reading But unto the wicked God saith what hast thou to doe to declare my statutes or that thou shouldest take my Covenant in thy mouth Seeing thou hatest instruction and castest my words behind thee Ps 50 16 17. God's house is not a Den for theeves c. Jer 7 11. and as long as we reject his ordinances to obey them we have nothing to doe with his ordinances to enjoy them 2. Severe punishment For every one of the house of Israel or of the stranger that sojourneth in Israel which separateth himselfe from mee c. And cometh to a Prophet to enquire of him concerning me I the Lord will answere him by my selfe And I will sett my face against that man and will make him a signe and a proverb c. Ezek 14 7 8. Samuel told Saul for all his sacrificing to the Lord because he disobeyed his command in not tarrying at Gilgal till he came Thou hast done foolishly thou hast not kept the commandement of the Lord thy God which he commanded thee For now would the Lord have establish'd thy Kingdome upon Israel for ever But now thy Kingdome shall not continue 1 Sam 13 13 14. God's Altar was not allowed for a refuge for him that slew his Brother with guile Exod. 21 14. An earthly Father though his Son behave himself never so respectfully and shew him never so much reverence in his language and deportment yet if he be Disobedient is so farre from accepting of it that he likes him the worse Enemies of God's Children Enemies of God's children threatned and punished First with God's enmity against them especially when his children are dutifull for thus he speaks to rhe Israelites concerning the Angel whom he would send before them If thou shalt indeed obey his voyce and doe all that I speake then I will be an Enemy unto thine Enemies and an adversary unto thine adversaries Exod. 23 22. Secondly a Curse Isaac when he blessed Jacob thus spake Cursed be every one that curseth thee and blessed be hee that blesseth thee Gen. 27 29.
but see more to this purpose in the chapter of Discord Or at least Suspending their malice against those whom they persecute When the Scribes and Pharisees fell out upon occasion of Paul's mentioning the Resurrection the Scribes who held the resurrection which the Pharisees deny spake to have him acquitted Acts 23 7. Secondly A strange Pertinacie in prosecuting their malice and with this they are punished that they may be punished the more So the Canaanites were punished There was not a city that made peace with the children of Israel save the Hivites the inhabitants of Gibeon all other they tooke in battle For it was of the Lord to harden their hearts that they should come against Israell in battle that he might destroy them utterly and that they might have no favour for favour they were to shew them if they had made them answers of peace when they were summoned Deut. 20 11. but that he might destroy them as the Lord commanded Moses Josh 11 19 20. In like manner was the King of Egypt punished that he might be punished the more as God professed it was his intention before hand Exod. 10 1. againe and againe but especially at the red Sea when he resolved to pursue the Israelites For certainly he could not thinke that he who was for them was for him too and if he were not it was strange he would not thinke that having made the water to stand on a heap against nature to preserve his friends he could and would make them returne to their naturall course to destroy his Enemies Thirdly A strange Feare when they come to act their designes even of those whom before they esteemed contemptible whereof they can give no reason It was Moses his Prophecy concerning the Canaanites FEARE and DREAD shall fall upon them by the greatnesse of thine arme for the greatnesse of Gods arme or power appeares most in his working upon the heart as by sudden passions or otherwise They shall be as still as a stone till thy people passe over O Lord till the people passe over which thou hast purchased Exod. 15 16. FEARE and DREAD so Deut 2 25. The FEARE of thee and the DREAD of Thee and chap. 11 25. The FEARE of you and the DREAD of you to shew it should be a meere feare whereof they could give no cause being greater in number strength Therefore it is said it should fall upon them that is come upon them they knew not from whence nor wherefore See Josh 2 9. and Esth 9 3. It was God's Promise I will send my Feare before thee Ex. 23 27. repeated Deut. 2 25. and chap. 11 25. This Prophesie and Promise were fulfilled and performed according to Rahab's confession to the spies I know that the Lord hath given you the Land and that your terrour is fallen upon us and that all the Inhabitants of the Land faint because of you Josh 2 9. The like had God done for their Fathers before them viz Jacob and his sonnes when they journeyed from Shechem to Bethel For although they had lately killed the Shechemites and so had more cause to be afraid themselves of revenge and although they were flying from Esau yet it is said that the Terrour of God was upon the cities that were round about them and they did not pursue after the sonnes of Jacob Gen. 35 5. The terrour of God the Feare of the Israelites but the terrour of God or a terrour from God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. A Consternation sent from him Indeed it might be rendred a Great Consternation or terrour Such as could come from no lesse power then God's it was so great or such as could come frō none but God there being no cause of feare from man such as this was because the power of man was so small It is usuall you know in Scripture when the intention is to expresse the greatnesse or strength of a thing to adde the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. of God as you may see Gen 30 8. 1 Sam 14 15. Psalm 36 7. Jon 3. 3. c. There are other very notable examples of this terrour as 1 The Philistins for though they knew that unlesse it were with Saul and Jonathan there was neither sword nor speare found in the hand of the people 1 Sam 13 22. which was because they would not suffer them to have any Smiths that might make them yet it is said of them chap. 14 15 that assoone as Jonathan his Armour-bearer had made an assault upon the garison there was trembling in the Host and in the field and among all the people the garrison the spoylers they also trembled and the earth quaked so it was a very great trembling And the watchmen of Saul in Gibeah looked and behold they melted away and they went on beating downe one another perhaps not knowing what they did out of extreme feare 2 Saul who was afraid of David before ever he went from the court or had any with him to helpe him For it is said 1 Samuel 18 12. Saul was AFRAID of David because the Lord was with him and was departed from Saul This is also an example of the like feare without cause for I take the reason which is added viz. Because the Lord c. to be given by him that wrote this booke and not as Saul's reason for had it beene so it is likely it would have beene said Was departed from HIM sibi reciprocally and not FROM SAUL 3 The Assyrians For it is said of the Jewes when Ahasuerus had given them leave to kill those who would have murdered thē in comparison of whom doubtles they were of a very contemptible number And no man could withstand them for the FEARE of them fell upon all the people Esth 9. 2. But that which is more strange yet it is said verse 3. of the same chapter that the FEARE of Mordecai of one single Jew whom even now they had appointed to be hang'd fell upon all the Rulers of the Provinces and the Lievtenants and the Deputies and Officers of the King Lastly Judas and his company of souldiers who when they came to apprehend our Saviour Assoone as he said unto them I am Hee went backward and fell to the ground John 18 6. I may say of all these in the words of David There were they in great feare where no feare was Psal 53 5. no feare that is no cause of feare A cause of feare there was indeed for as he sayes Psal 14 5. God is in the generation of the righteous but none in their account I might produce many places out of the Prophets and elsewhere which speake largely of God's way of punishing his Enemies with fearfulnesse but I will onely referre you to these three which you may read at your leasure viz. Isa 19 17. Mic. 17 17. Zach. 12 2. 2 Chr. 14 14. Fourthly Strange Sottishnesse and
when he shook his lap in the same manner in indignation against the Jewish Usurers that detained the morgaged lands Neh 5. 13. 'T is likely shaking off the dust of the feet had the like signification It was used by Paul and Barnabas at Antioch where they were persecuted by the Jewes Act 13. 51 and prescribed or at least permitted to the Apostls by our Saivour not only in case of resisting but in case of not receiving them Mat. 10. 14. 4. Indignation and wrath But unto them that are contentious and doe not obey the truth but obey unrighteousnesse indignation and wrath Rom 2. 8. Governours Such as resist them They will certainly rue it one way or other for that is the least that can be meant by the words of the Apostle They that resist shall receive to themselves damnation Rom 13 2. The word which we translate damnation is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies judgment See 1 Cor 11. 29. 1 Tim 5. 12. They have been punished 1. With Conquest Thus the five Kings were punished that rebelled against Chedorlaomer Gen 14. The Moabites who paid tribute to King Ahab but rebelled against Jehoram 2 King 3. 5 and 25. Yea though the Governers were heathen and the Subjects the people of God for so was Hosea King of Israel punished and the Israelites carried away captive viz. because he made himselfe servant and triburary to Shalmaneser the King of Assyria and yet afterward denyed him tribute and sent to the King of Egypt to joyne with him against him 2 Kings 17. In like manner Zedekiah King of Judah was punished as yon may see 2 Kings 25. 1 c It is said of him Through the anger of the Lord it came to passe in Jerusalem Judah untill he had cast them out from his presence that Zedekiah rebelled against the King of Babylon 2 Kings 24. 20. Nabuchadnezzar against home he rebelled tooke his Citty and led him away captive and put out his eyes chap 25. 2 Vntimely death Sheba who rebelled against David and drew all the ten tribes after him was besieged by him in Abel and had his head cut off by the advice of a woman and throwne out to him 2 Sam. 20 22. Amasa who was Generall to Absalom in his rebellion against his father was treacherously slaine by Joab pretending to kisse him vers 10. The Amalekite that said he had slaine Saul though he had not slaine him and though he said that Saul bid him and though Saul were no righteous person as David saith of Ishbosheth in opposition to Saul 2 Sam 4. 11. and though he were David's mortall enemy was notwithstanding presently put to death at the command of David saying thus unto him How wast thou not afraid to stretch forth thine hand to destroy the Lord 's Anointed 2 Sam. 1 14. And here I cannot but adde also David's words in his Epicedium upon Saul's death because Ambrose and others thinke it to be a curse and that those hils of Gilboe where Saul was slaine were accordingly barren ever after Yee mountaines of Gilboa Let there be no dew neither let there be raine upon you nor fields of offerings For there the shield of the mighty is vilely cast away the shield of Saul as though he had not beene anointed with oyle chap. 1. 21. See in the Title of Murder examples of such as seeke their places by murdering them murdered themselves for it cannot be safe when our spirit riseth against them to take their places if when their spirit riseth up against us we may not forsake our owne places but of this by and by Eccles 10 4. If the spirit of a Ruler rise up against thee leave not thy place c. Jeroboam indeed prospered against Rehoboam and got away ten of the Tribes to be subject to him 1 Kings 12. but God had revealed thus much to him before by the Prophet Ahijah 1 King 11 31. otherwise perhaps he would hardly have ventured for notwithstanding this his successe against the son we have these words of the father still upon record which we owne for Scripture viz. My sonne feare thou the Lord and the King and medle not with them that are given to change For their calamity shall rise suddenly and who knoweth the ruine of them both Prov. 24 21 22 Such as resist Powers and the Ordinances of God though in appearance they resist but men yet indeed they resist God and shall be accordingly punished The murmurings of the Israelites against Moses are both spoken of and punished as murmurings against God and Moses tels them they were accounted no other Ex. 16. 8. So Num. 20 13 it is said The people chode with Moses for water and yet v. 13 it is said that the water was called the water of Meribah because the children of Israel strove with the LORD Hananiah perswaded the Jewes to revolt from the King of Babylon onely and yet it is said that he taught rebellion against the LORD Jer. 28. 16. You may not speake wickedly though it be for God Job 13 7. and I would wish you beware of striking rulers especially or although it be for equity Prov. 17 26. Such as speake against them Have cause to feare severe punishment for Miriam was punished with Leprosie for speaking against Moses Num. 12. 10. At first indeed she spake against him for that which might seeme to be justly blamed as usually in such things the first pretences are the best viz. his marriage with an Ethiopian woman vers 1. But afterward for appropriating that to himselfe which she said was common also to her and Aaron viz to be the mouth of God vers 2. But marke how quickly God was moved herewith And the Lord spake suddenly unto Moses c. vers 4. Suddenly as it was said before their calamity shall rise suddenly Prov. 24. And marke how much he detested it so that he could not endure to tarry in the place with them The anger of the Lord was kindled against them and he departed and the cloud departed from off the Tabernacle vers 10. This Leprosie as it was no ordinary disease so it is conceived it was no ordinary Leprosie such as others now have but peculiarly inflicted by God upon the Jewes when they had committed some notorious crime and especially disobedience to the Priests and Levites as it seemes by what is said in Deut. ch 24 8. Take heed of the plague of Leprosie that thou observe diligently doe according to all that the Priests and Levites shall teach thee OF Leprosie not In as we translate so the vulgar and the Chaldee Paraphrase and perhaps better for these two reasons First because the charge is to the people viz. to doe as the Priests shall teach them in other things whereas for those things that are to be done in the businesse of the Leprosie the charge is directed altogether to the Priests Lev. 13. 2 Because it follows in the next verse
these ensuing instances 1 When Daniel told Belshazzar the King of Babylon of the taking away of his Kingdome the first sinne that he mentioned after he had related the heavy judgements of God upon his father Nebuchadnezzar was this And thou his Sonne O Belshazzar hast not humbled thy selfe though thou knewest all this Dan. 5. 22. The Septuagint render it Didst thou not know all these things as if it were such a strange thing or such a shame or such a crime to know of so many fearfull judgements of God inflicted by reason of sinne upon his owne father and yet not to lay it to heart or be any whit moved for it Knewest If a man doe but know or be but told of God's judgements upon another God expects hee should Humble himselfe thereupon 2 Had not Jeroboam and the Princes of Judah Humbled themselves when Shishak King of Egypt had taken their fenced cities and was come to Jerusalem instead of being onely plundered by him and made his servants doubtlesse they had been destroyed altogether for God himselfe mentioneth it as a reason why he did not permit their destruction and there is no other reason mentioned 2 Chron 12. 6 7 12. 3 It is likely Manasseh had he not Humbled himselfe and that greatly having greatly sinned during his imprisonment in Babylon though he had prayed never so much had never beene brought againe to Jerusalem 2 Chr. 33 12 13. It is that which the Spirit of God commendeth in him afterward when he speakes of his son Amon whom he discommends for the contrary saying that he Humbled not himselfe before the Lord as Manasse his father had Humbled himselfe v. 23. which perhaps is added to shew that the punishment intended by God against him and mentioned presently after in these words And his servants conspired against him and slew him in his owne house v. 24 was therefore executed because he used not those meanes to prevent it which his father had used to remove his 2 It is not unlikely that Josiah himselfe though he did that which was rigâ—ht in the sight of the Lord had not his heaâ—t beene tender and had he not Humbled himselfe before the Lord when he heard what he spake against Jerusalem and the Inhabitants thereof he had suffered those miseries himselfe which his successours afterward suffered by the King of Egypt and the King of Assyria For this reason God himselfe mentions and none else why he deferred his punishments 2 King 22. 19 20. Doubtlesse Not-being Humbled by Judgements either our owne or of others is a sin wherewith God is exceedingly provoked And it may be gathered by this that he is so well pleased with being Humbled though in an Hypocrite as you may see in the example of Ahab 1 King 21 29. See complaints of not being Humbled concerning Zedekiah 2 Chron. 36 12. and concerning the Jewes Jer. 44. 10. But especially if the Judgements be our owne and whilst they are yet upon us or for a while after before God be gone out of sight as it were if we are not Humbled this is a most confronting sinne and therefore in other places in the Scriptures where mention is made of not Humbling ones selfe it is aggravated with these words Before the Lord 2 Chron. 33. 23. c. as if he must needs be a most desperately and maliciously hardhearted impudent wretch who is not Humbled Before the Lord or while he is under such a mighty hand as God's 1 Pet. 5. 6. but is ready to laugh in his face Our Humiliation is one of Gods maine ends in punishing and it angers him to misse of it as much as it will a master to misse his blow by a boyes running away from him when he is going to strike him Humiliation and Afflicting of our soules by our selves and the Humiliation and Affliction of our bodies by God must goe together The same word in Hebrew viz. Hanah is used for both and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke Jam. 4. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be afflicted or behave your selves like men afflicted like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be subject 1 Pet. 2. 13. that is behave your selves like those that are subject Being afflicted in prosperity pleases God as much as any thing and Not being afflicted in adversity displeases him as much as any thing for it is possible to be not afflicted in the midst of affliction not to receive correction though a man have it Likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thus used Jam. 4. 10. 1 Pet. 5. 6. Luk. 1. 48. I will conclude with a Promise and a Threat together And the afflicted people thou wilt save but thine eyes are upon the haughty that thou mayest bring them downe 2 Sam. 22. 28. Hypocrisie Hypocrisie is in generall threatned with Woe In the Old Testament thus Woe unto them for they have fled from me destruction unto them because they have transgressed against me though I have redeemed them yet they have spoken lyes against me And they have not cried unto me with their hearts when they howled upon their beds Hos 7. 13. 14. They have spoken lyes against me or to me for the Hebrew preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will beare it being many times thus used but so as that withall it signifie against Now I conceive the Prophet as in other places of this chapter so likewise in those wordes now mentioned to have especially reproved the Israelites of Hypocrisy which may very well be thus described by speaking lyes or lying to God and I believe is usually so described in the Scriptures as likewise by flattering as you may see Ps 78. 36 see Rev 2. 2 ch 3. 9. The reason is because Hypocrites speak to God or promise him one thing and not only doe afterward but meane another all the while They draw neere unto him with their mouth and honour him with their lips but remove their heart farre from him this is God's complaint concerning the Jewes by Isaiah chap 29. 1 and therefore you may see in the next chapter v. 9 he cals them Lying Children In like manner Hypocrisy towards men is thus expressed by lying as Ps 62. 4. They delight in Lies For I suppose David in that place complaines not so much of his enemies telling Saul what he never did as of their telling him what they never meant and the words immediatly following are a good ground for my supposition viz. They blesse with their mouth but they curse inwardly Now the proper worke of Lying is to deceive and therefore Idols which deceive those that trust in them are called Lyes Isa 44. 20 and as I think Lying vanities Ps 31. 6. Jon 2. 8. And so likewise any child of man in whom we put confidence Ps 62. 9. The Hypocrite towards God also does what he can to deceive him and therefore in the sixteenth verse of this chapter of Hosea the Ephraimites are compared
yet in this place viz. v. 17. I chuse to agree with the first Interpreters at least in the interpretation of the first expressions and the rather because cutting off is not attended with the usuall expression viz from among their people but with such an expression as to my remembrance it is no where else viz. in the sight of their people which cannot be so properly spoken of excommunication or any other punishment as of death 3 Under the New Testament Excommunication according to the practise of Paul upon him that committed Incest with his Fathers Wife 1 Cor 5. 15. 4 Being murdered As in Amnon the Son of David who lay with his Sister Tamar 2 Sam 13. 14 was murdered by his Brother Absalom verse 29. Vnnaturall lust was punished with unnaturall cruelty 5 Monstrous Births For the Twins which Tamar had by her Father in law Judah at the delivery one of them put forth his hand and drew it back againe so that the other was first borne Injurious dealing Injurious dealing is threatened In generall with punishment though he that doth the wrong be never so great and he that suffers be never so mean nay in what relation soever he be towards them for it is spoken especially of Masters in relation to their Servants But he that doth wrong shall receive for the wrong which he hath done and there is no respect of persons Col 3. 25. Punishment I say and that certaine and speedy even while it is acting by one meanes or other one way or other as by remorse of conscience and hurtfullnesse of the creatures wherein the injuries are done c. Whoso breaketh a hedge a Serpent shall bite him Whoso removeth stones or landmarkes whereby to couzen thē of their lands shall be endangered thereby Eccles 10. 8 9. Whosoever shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goe beyond or defraud his Brother 1 Thess 4. 6. whether by adultery and coveting his wife for so the words are limited by some or by cheating and coveting any other thing that is his especially in trading as some expound those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any matter though the Law of man do not take hold of him as many times it doth not yet the Apostle sayes The LORD is the avenger of all such as we have also forewarned you and testified 1 Thess 4. 6. If God had not certainly determined the punishment of injurious dealing we should not be so strictly forbidden to resist evill as we are Mat 5. 39. For sinne will never leave crying till it be heard and justice must be executed The punishments more particularly mentioned may be these 1 If it be much used Having many enemies God said of Ishmael His hand will be against every man and every man 's against him Gen 16 12 which we may see sufficiently fulfilled in his posterity the Turkes and Arabians 2 Men's beeing Hurt by that themselves whereby they intend the hurt of others He made a pit and digged it and is fallen into the ditch which he made His mischiefe shall returne upon his owne head and his violent dealing shall come downe upon his owne pate Ps 7. 15. come downe for from God this punishment comes more notoriously then others and whatsoever goes up to him is sure to come downe againe in reward whether good or bad see Eccles 10 8. 3 Desolation of whole Countries For the rich men thereof are full of violence and the Inhabitants thereof have sopken Lies and their tongue is deceitfull in their mouth Therefore also will I make thee sick in smiting thee for some times God makes men well by smiting thē in making thee desolate because of thy sinnes Mic. 6 12 13. it is spoken to the Jews 4 Destruction of the whole world which otherwise perhaps had not come before God so soone as it did The earth is filled with violence through them and behold I will destroy them with the earth Gen 6. 13. with violence In the fourth verse where we render Gyants Symmachus translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. violent men The Poet Ovid speaking of the age next before the floud which he calls the iron age for the heard-heartednesse and crueltie which then reigned complaines most of violence fugêre pudor verumque fidesque In quorum subiere locum fraudesque dolique Insidiaeque vis amor sceleratus habendi and a litle after vivitur ex rapto non hospes ab hospite tutus l. 1. Met. Fab. 4. They that doe wrong must needs be very unhappy because they that suffer wrong are so happy Mat 5. 11 12. The Rabbines have a saying Be not of those that doe but of those that suffer wrong and the Apostle wondered why the Corinthians would not chuse to be of the number of these latter rather then the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why are you not rather wronged why are you not rather defrauded 1 Cor 6. 7. Injustice Injustice especially distributive that which is practised by Judges threatned and punished 1 With The hatred of men He that saith unto the wicked thou art righteous him shall the people curse Nations shall abhorre him Prov 24. 24. 2 The Hatred of God Both Injustice distributive He that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord Prov 17. 15. And Injustice communicative i. e. in dealing For all that doe such things and all that doe unrighteously are abomination to the Lord thy God Deut 25 16 mention was made before of having divers measures and weights v. 13 14. 3 Woe Both in Making laws that are unjust Woe unto them that decree unrighteous decrees and that write grievousnesse which they have prescribed Isa 10 1 And not executing those that are just Woe unto them c. Which justify the wicked for a reward take away the righteousnesse of the righteous from him cap 5. 22 23. 4 Feares and Terrours proceeding from a guilty conscience and the execution of God's judgments which none but the upright are able to behold or endure with comfort or without feare Thus saith the Lord behold I will make thee a terrour to thy selfe and to all thy freinds c. Jeremiah thus spake to Pashur who had smitten him put him in the stocks c. 20. 4 and 2. 5 Translatiō of power thus abused to others that is the least For Ananias having commanded Paul to be smitten contrary to Law according to Paul's threat to him God shall smite thee thou whited wall Acts 23. 3. either died shortly after or was removed from his place for there was another put in his roome The Injustice of Samuel's two Sons who were Judges of Israel occasioned the Israelites to desire a King 1 Sam 8. 3 5 and accordingly they had him chap. 10. 1. 6 Shortning of life For that Pashur formerly spoken of whereby we may gather that in those dayes men lived longer then
of the clean contrary viz that it would be both unprofitable and exceeding hurtfull Secondly By Gods aggravating the wickednesse of such as commit other sinnes by complaining of this They have taken of the accursed thing and have also stollen and dissembled also speaking of Achan Josh 7. 11. Dissembledâ— or lyed So the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alsoâ— Marke the gradation And therefore ch 22. 20 where we render commit a trespasse in the accursed thing he Chaldee paraphrast saies lyed a lye So likewise in Ezekiel Chap. 17. 20. where complaint is made of Pharoah's breaking his promise to help the Jewes that which we render for his trespasse which he hath trespassed against me the paraphrase renders for his lye which he hath lyed and the word in the Hebrew is the same in both these places 3 By God's aggravating so much as he does the punishment of other sinnes when this is joyned with them If a man had taken or detain'd ought of his neighbours he was to restore it againe but if he had lyâ—d and denied it with an oath he was to adde a fifth part more to it Lev 6. 5 And they say that whereas at the offering of oâ—her offerings only a generall confessioÌ„ of sins sufficed at the offering of the oblation for this sin a particular confession of the sinne and a particular acknowledgement of deserving death which the creature offered suffered for theÌ„ was required If you say the punishment was not aggravated for lying but for lying with an oath or swearing falsly I have only this to answer that I believe the contrary because in Num 5. 6. you have the same punishment without mentioning any oath for it is said only If a man or woman shall commit any sin which the Chaldes Paraphrase renders shall lye a lye as in the places before quoted which I doe not alleage to prove that speaking falsely is as bad as swearing falsely but only to shew how much a sinne is aggravavated by denying it though it be not with an oath in regard of the hurt deceit thereby wrought which may be all as much And therefore Cicero a heathen could say that the Gods were as angry for lying as for perjurie and had provided the same punishments I could wish we were as carefull against lying as the Jewes would seeme to be who have a saying in their Talmud that none must say to a child I will give thee such a thing if â—e mean not to give it him for feare of teaching him to LYE But I may say of them also notwithstanding this that they are not so carefull against Lying as they should be if they forbid it only to a Jew allow it to a heathen as they say they doe just as the Papists doe to any whom they please to call Hereticks They may seem to have encouragement from those words in Ecclus 7. 12. devise not a lye against thy brother c. But I am confident to use the expression there used whâ—soever thus ploweth upon what ground soever it be his harvest will be nothing but his own cutting down to be burnt in everlasting fire Marriage with Idolaters c. Was punished with the Drowning of the world if the most common conjecture be true For in Genesis c. 6. 2. immediatly before mention made of God's resolution to doe it it is said That the sonnes of God saw the daughters of men that they were faire and they tooke them wives of all which they chose i. e. according as their lust led them without any regard had to religion or goodnesse By the sonnes of God saies Chrysostome others is meant the sonnes or Seth so called either from their godlinesse and goodnesse of nature or from their goodâ—inesse and greatnesse of stature according to the use of the Hebrews adding the word God when they meane to expresse the greatnesse of any thing But they conceit that the posteritie of Cain through their intemperance and for their wickednesse had both their growth hindered and their strength impaired so that their children which they begat were for the most part daughters and that therefore it is said the daughters of men and of men or Adam for that is the word in the originall because they were altogether earthly and carnall in their affections Since that it hath been threatened or punished In the persons themselves 1 With being seduced from the true worship of God For it was said to the Israelites concerning the seven nations Neither shalt thou make marriages with them c. For they will turn away thy son from following me that they may serve other Gods Deut. 7. 3 4. Examples hereof you may see in Solomon 1 Kings 11 3. 4 5 in Ahab Ch 21. 25 and in Joram 2 Kings 8. 18. of which three the Scripture speaks expressly that they were seduced by their wives 2 Oppression Losse of their estates They have dealt trecherously against the Lord for they have begotten strange children Now shall a month devoure them with their portions Hos 5. 7. There can be no lesse herein threatned then what I mentioned whether you interpret with the Paraphrast I will bring people every month that shall devoure the fruit of the ground or with others would have it to be meant of a morthly tax put upon the Israelites by Menahem King of Israel to recruite his treasure 2 Kings 15. 20. for Hosea prophecied in his time long after which came to a thousand talents of silver I might adde hereunto 3. Destruction being an ordinary consequent if not a punishment It is said in the place above quoted For they will turne away thy sons from following me that they may serve other Gods so will the anger of the Lord be kindled against you and destroy thee suddainly Suddenly or in hast lest they should beget children and teach them Idolatry too In their children it is threatned and punished with Wickednesse and Misery to the trouble and greife of the parents As you may see in Absalom and Tamar David's children which he had by Maacha daughter to the King of Geshur an Idolater 1 Chr. 3. 2. Tamar was forced by Amnon 2. Sam. 13. 14. Absalom caused Amnon to be murdered vers 29 rebelled against his father ch 15. and in that rebellion miserably died chap. 18. In the Prophet Malachi in whose time viz after and about the building of the second temple this sin very much reigned among the Jewes you have this threat Judah hath prophaned the holinesse of the Lord which hee loved and hath married the daughter of a strange god The Lord will cut off the man that doth this the master and the scholler out of the tabernacles of Jacob ch 2. 11 12. where instead of the master and the scholler he Paraphrast translates the son and the nephew which suits better with that which goes before it being in the Hebrew cut off To the man
for a prey and never so loud as then The cry of the Oppressed is a very lowdlong-lasting cry God heareth it saith Job chap. 34. 28 and forgetteth it not Saith David Ps 9. 12. and therefore they are sure to be avenged The Odiousnesse of this sinne in the sight of God and the danger of it may be further gathered out of the Scriptures thus 1 By the Odious names given to it Such as Grinding the faces of men Isa 3. 15. eating them Psal 14. 4. Devouring them Hab. 3. 14. Plucking off their skinne and their flesh from their bones Nay breaking their bones and chopping them in pieces as for the pot Mic. 3. 2 3. Blood which is the life and they that take away a man's livelyhood in effect take away his life almost every where in the Prophets Isay 3. 15. Ezek. 22. c. 2 By the odious names that are given those that practise it as of Lyons and Wolves Zeph. 3. 3. Ezek. 22. 27. Psal 10. 9 10. 3 By the greatnesse of God's anger even for not helping those that are oppressed and that speedily for thus it was said to Zedekiah King of Judah Execute judgement in the morning and deliver him that is spoyled out of the hands of the oppressour lest my fury goe out like fire and burn that none can quench it Jer. 21. 12. 4 Lastly by the greatnesse of the reward promised to those who doe not onely abstain from it for that they may out of policy onely but hate it For though it be not enough for such a reward yet it is the maine thing mentioned He that despiseth the gaine of Oppression that shaketh his hands from holding of bribes c. He shall dwell on high c. Isa 33. 15. What ever they thinke Princes can never be so safe nor so secure when they have the feare as when they have the love of their subjects I have been the longer upon this subject because I see it is a sinne so much practised in most countries even which I am ashamed to speake of Christiandome Parents their Duty Such as Correct not their children rewarded 1 With Shame and sorrow The rod and reproofe give wisedome but a child left to himselfe bringeth his mother to shame Prov. 29. 15. 2 Continuation of punishments inflicted for their childrens sinne which might else have been taken off In that day I will performe against Eli all things which I have spoken concerning his house When I begin I will also make an end For I have told him that I will judge his house for ever for the iniquity which he knoweth because his sonnes made themselves vile and he restrained them not And therefore I have sworne unto the house of Eli that the iniquity of Eli's house shall not bt purged with Sacrifice nor offering for ever 1 Sam. 3. 12 13 14. He restrained them not in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He did not bend his brow upon them He reproved them indeed because he would give content to the people and herhaps God punished him partly for his hypocrisie herein but in such a manner as any other body might doe and as if hee were loath to crosse them Marke his words ch 2. 23. Why doe yee such things c. and Nay my sonnes for it is no good report that I heare c. v. 24. There is too much of this counterfeit reproofe and correction in use both among Parents Magistrates And he restrained them not And therefore I have sworne c. I had but told him before but now I have sworne The iniquity of his house shall not be purged or thus The punishment of his house which I have threatened viz. ch 2. 21. shall not be taken off For I am not of their mind who gather from this place that Eli was damned Yet let me tell you thus much that though it may be charity in you to thinke the best of others yet I count it wisedome in you to feare the worst of your selves Parents their Due Such as Curse them threatened 1 with Death Every one that curseth his Father or his mother shall surely be put to death he hath cursed his father or his mother of whom he had his life his blood shall be upon him Lev. 10. 9. He shall be put to death he hath cursed his father c. Certainly God accounts this a hainous sinne for he seemes to have thought that he gave sufficient reason for the greatnesse of the punishment of it onely by repeating it Children might forbeare to curse their parents even out of malice for no doubt God will prosper them the better and blesse them the more The Jewes when they speake of a child's cursing his parents by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresse it by Barach a word which signifieth Blesse 2 Blacknesse of Darknesse as some compare the following expression with that in Peter 2 Epist 2. 17. Jud. 13. Who so curseth his father or his mother his lamp shall be put out in obscure darknesse Prov. 20. 20. When the godly die it is no more then if a man's candle should be put out when the day breakes I used the word cursing in the Title because it is so in our translation but yet I believe a smaller matter then wee usually understand by cursing will deserve punishment yea though it be meant onely of evill speaking for so in Leviticus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that shall speake evill To or OF So in Marke 9. 39. we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SPEAKE EVILL OF me The word is the same which we translate curseth ch 7. 10. where this statute in Leviticus is cited in these words viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evill speaking I said but I meant not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as that 1 Pet. 2. 1 i. e. obtrectation and slander but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as that Eph. 4. 31. i. e. vilifying or disgracing by reports though true So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in this statute and translated curseth shall be that thing in words which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred despiseth in Deut. 27. 16. may be in any other way viz in mind or behaviour Such as make Mocks of them or give them ill words 1 With a curse upon their posterity viz. of serving their brethren For Noah though he deserved sufficiently to be mocked for his folly because his sonne Cham finding him naked went and made sport of it or perhaps onely complained to his brethren of what his father had done whereas children should cover their parents failings in this sense thus saith of his son Canaan as some thinke because he first saw it and told his father who told it to his brethren Cursed be Canaan a servant of servants shall he be to his brethren Genes 9. 25. with 22. Cursed be or cursed is So the Hebrew rather as if he did
not pray but prophecie And his prophecie was fullfilled for the Canaanites being the posterity of Cham which came of Canaan who alone is mentioned of Cham's sonnes and the ejection of whose posterity by the Israelites Moses his maine designe was to relate so that there is some ground to thinke that Canaan the grandchild had a hand in the sinne as I have said before those that were used best I meane the Gibeonites were used as servants the rest as servants of servants and worse too by the Israelites who were of the posterity of Seth and their brethren or kinred for so the word is used in Scripture by whom they were utterly destroyed Whether Noah prayed or prophecied this is certaine The prayers of Parents both for and against their children are very powerfull and many times come to passe like prophecies Augustine speakes of ten children that being cursed by their mother went about quaking and trembling from one place to another like vagabonds In that manner as some conceive Cain did because the Septuagint in Gen 4. 12. for fugitive and vagabond translate groaning and trembling And there might be many other instances given Insomuch that as Ambrose saith Children should honour their parents if it were for nothing but for feare honoretpius patrem propter gratiam ingratus propter timorem 2 With a most fearefull Judgement what ever it be The eye that mocketh at his father and despiseth to obey his mother the Ravens of the valley shall pick it out the young Eagles shall eat it Prov 30. 17. The eye the same thing I believe that is meant by Lamp in c. 20 and so it is expounded alike viz of the Soule And accordingly it is thought that by the Ravens of the valley and the young Eagles are meant the black Divels of the lowest Hell and the Spirits subject to that Prince of the ayre who shall make a prey of such a mans Soule as soone as 't is got out of the Cage If these words be meant onely of blindnesse as the Sept. seeme to have taken the other ch 20 yet is the Punishment sad fearefull The EIE that mocketh though he say nothing but doe it so closely that his father shall not know it And despiseth to obey or despiseth the wrinkles for so one saith the Hebrew word * also signifies and the Septuagint render it Old age that is the markes of her old age hastened with paines and care in bearing and bringing him up so that herein he is both unreasonable in despising that which himselfe occasioned and unnaturall also and worse then the beasts for some of them will pay their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great deale better then many Christians in feeding their old ones So that understand you by Ravens and Eagles what you will such a wretch as will mock his parents may well feare that the birds and beasts will rise up against him to punish him in this world and their naturall affection come against him in judgement co condemne him in the world to come Such as Set light by them threatned With a Curse Cursed be hee that setteth light by his father or mother Deut. 27. 16. Seteth light Doth not honour saith the Paraph. and the vulgar translation This sinne is ranked with very hainous sinnes in that Catalogue Ezek. 22. 7. after which follows a fearfull threat v. 13 14 15. Such as are Disobedient to them and Incorrigible With Stoning to death If a man have a stubborne and rebellious sonne which will not obey the voice of his father or the voice of his mother and that when they have chastned him will not harken unto them Then shall his father and his mother lay hold on him and bring him out unto the Elders of his city and unto the gate of his place And they shall say unto the Elders of this city This our sonne is stubborne and rebellious he will not obey our voice he is a glutton and a drunkard Being rebellious is the maine crime and being a glutton and a drunkard are brought in as evidences though crimes too And all the men of his City shall stone him with stones that he die So shalt thou put â—ill away froÌ„ among you all Israel shall hear and feare Deut. 21. 18 19. 20 21. Certainly rebellious children are grievous sinners in God's account and he will accordingly punish them because he aggravates the disobedience of the Israelites to his own self by it Isa 1. 2. I have nourished brought up childreÌ„ they have rebelled against mee And accordingly threatens them with grievous threats c 30. 1. c. Woe to the rebellious children Such as doe not Honour them Have cause to feare Shortnesse of life Because it is said Honour thy father and thy mother that thy daies may be long in the land which the Lord thy God giveth thee Ex 20. 12. I say shortnesse of life simply because it is usually so expounded otherwise I should say short injoyment of their inheritances which is no reason they should enjoy who will not honour those from whom they have them Indeed I rather thinke that in these words is promised that which is promised also in other places to other things upon the keeping of the command not so much living long as living long in the land which the Lord thy God giveth thee In that good good Land for so the Septuagint translate and so it is otherwise called out of which on the contrary they are every where threatned to be cast out and carried away by captivity if they kept not the coÌ„mandments As for living long only a promise of that is annexed only to Letting the damme goe when they rob'd a bird's nest ch 22. 7. And Dying in a polluted land though they lived never so long was a punishment Amos 7. 17. I placed Not-Honouring after not-Obeying because I take it to be lesse as I take Honouring to be more then Obeying So farre am I from taking it for no more then it is commonly made to be viz honouring with Cap and Knee forsooth which they think to be enough without doing any thing when they are bid viz yeelding them help and support and indeavoring to reward them with acts of piety Reward them I say for so the word in the Hebrew for honour will signifie as well as to honour according to the use of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tim. 5. 3. and v. 17. Act 28. 10. The Jewes have a saying What honour is to bee given to parents To give them meat and drinke to cloath them and cover them Peace breaking see Discord Persecution Threats of it and for it All that will live godly in Christ Jesus shall suffer persecution 2 Tim 3. 12. All from the Divell and most from men even for so living All that will but live honestly suffer by so living but not for
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
know because they are spiritualy discerned 2 They stumbled at it because of the plainnesse and simplicity of it And thus especially the Grecians who were Schollers and Philosophers and all for the words of man's wisedome To the Jewes a stumbling block to the Greeks foolishnesse 1 Cor 1. 23. viz because they could see no wit nor reason nor Philosophy it it The Apostle in expressing the stumbling of the Greeks expresseth what they stumbled at but of the Jewes he only saith that Christ was a stumbling blocke as if they had had no cause at all of stuÌ„bling at him worthy the naming but only because they would stumble at him because they were thereunto appointed 1 Pet. 2. 8. No cause Isay or that which was worse then none even a cause why they should not stuÌ„ble at him viz the Liberty preached by his Apostles Liberty from such a number of ordinances to which they were subject Coloss 2. 20. Liberty from such weake beggerly elements to which they were in bondage Gal 4. 9. Liberty from the grievous yoake of circumcision which neither their fathers nor they were able to beare Acts 15. 10. Which one would have thought should have prevailed to entice them to it and not have deterred them from it And yet so it was insomuch that even Liberty from circumcision as if it were the main thing they stumbled at is by Paul called the Scandall of the Crosse Nay it was that for which he suffered most persecution of the Jewes and Judaizing Christians If I yet preach circumcision why doe I yet suffer persecution then is the offence of the Crosse ceased Gal 5. 11. P. 90. After Gen. 34 23. In allusion to this covetousnesse of theirs the Jewes call'd him that turned Pharisee for love of gaine Pharisaeum Shechemitam a Shechemite Pharisee Pag. 123. In the margin against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See this word perhaps better expounded in the end of Intemperance P 126. After Mat 11. 13. So Mark after he had related this speech of our Saviour's immediatly addes Because they said He hath an uncleane spirit c. 3. 30. P. 133. Before Some have c. But I must confesse this Hebrew word is more usually rendered a Basilisk which makes mee take the more notice of the word used for colour in the verse before viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Eye Because they say a Basilisk hath such a venemous eye that he will poyson a man at a distance but with this condition if you doe not see him before he sees you Be sure therefore to see the wine first before it see thee I mean to see it with thy minde before thou seest it with thine eye and consider wel the danger of it if thou take too much for so it will doe thee no hurt In that place above cited viz. Prov. 23. 29. where it is said Who hath sorrow In our Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the vulgar translation renders it cujus patri to whose father is sorrow And indeed there is too many a parent who hath had many sorrowes by meanes of this sinne in their sonnes p. 166. Among the Jewes whereas the law was for the Theruma or heave offering of the floore that it should be the sixt part of the whole If a man gave the fourth part they called it Theruma Hhajin jopha the offering of a faire eye if the fifth part Benonith of a middle eye but if he gave but the sixt part just as much as was required and no more They called it Theruma Hhajin Rahha the offering of an evill eye P. 176. After slight of hand See Eph. 4. 14. P. 395. After Ezek 3. 18. See Heb 13. 17. p. 614. Over against adoption in the margin Is not he thy father that hath bought thee Deut. 32. 6. FINIS ERRATA Pag. 20. read with p. 45. read Use p. 56. No break at Sinne but at I have been p. 59. Scycophants b 10. for one are p. 116. Christs obedience as pure obedience p. 108. reconciliation p. 120. blot out against the p. 232. Jer. 8 17. d. 171. increase p. 238. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. p. 273. punished p. 315. blot out read p. 329. before the figure 7 read Gen p. 339. He went p. 405. blot out Thirdly p. 576. for In Sinne To sinne p. 568. Eph. 5. 11. p. 574. 1 John 2. 22. * Cic lih de clar orator * 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 * It 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 t is 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. a 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. The later Jonathan a The Septuagint in the old Roman edition though not in the Complutensis in translating the Commandements set down Adultery befâ—re Murther and so doe Marke chap. 10. 19 Luke chap. 18. 20. aud Paul Ro. 13. 9. b The Jewes say these were the men that would have abus'd Susanna that they were put to death by the King's coÌ„mand not by the Jews The Gemara saies that they suffered for enticing the
King of Babylon's daughter this sinne * For in this sense the old Latin translation renders viz. Scortum alterius sit ux or mea but Vatablus had rather have it meant of being made a slave indeed grinding was an usuall imployment and punishment for slaves amoÌ„gst most nations See Isai 47 2. a If that he not rather meant of the strength of a mans wealth or state b Salomon knew this by his owne experience some say these are his words Lemuel being one of his eight names but he had them from his mother Abiah the daughter of Zachariah * Made of holy water and dust with the washing of the booke in which the curse was written so that herein her end was as bitter as wormewood Prov. 5. 4. a When Ishbosheth accused Abner of lying with his fathers concubine he replyed Am I a dog Sam. 3. 8. b If the meaning be not of spiritual adultery c Like horses it is a saying in one of the Jewish Writers he that lyeth with another mans wife his soule entreth into a camell Buxtorf in Floril which yet agrees not with the opinioÌ„ of the Pharisees who held transmigration onely of good mens soules Joseph de bello lib. 2. cap. 12. * Which we commoÌ„ly use when we speak in anger as when we say this same naughty fellow or the like Matth. 6. 4. 6. David prayes that God would cleanse him from secret faults Ps 19. 12. See Prov. 30. 19. 20. * Prov. 9. â—9 * Timeo Danos dona fereâ—tes * In the orig t is ye have you are as sure to have it as if you had it already or you have it allotted for you the present tense is usuall for the future we say in English what hath such a one this yeare c. * Like this Be angry and sinne not Eph. 4. 26. implied †Le Misphat in the same sence I thinke that Bemisphat with judgment c. 10. * This doubtlesse was a token of Gods anger with them as well as a punishment upon their Fathers and husbands See chap. 5. 13. 21. 17. * Lib. Cur bonis mala fiunt * Plutarc * Liv. l. 3â— * For God had commanded them to be gone from that place where they were then saith Joâ—phus * Ego captandi vocabulo uti malo ubi do studio conatu agitur * Arist Eth. l. 5 c. 4. a Or neatnesse * Or he will certainly punish for so is meant as I think by not pardoning in more places then one Jer. 5. 7. 2. Kings 24 4 c. * Some understaÌ„d this of the Fathers not punishing the child traÌ„slating the next words in the third person he will doe it againe i. e. sin againe but then it cannot be for if I think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is seldome But if * See Buxtorf floril * According to the Hebrew proverb Bekis Bekos Be Kahhas the purse the cup wrath will shew what heart he hath * Cap 21. L de Ira cap. 1. * Cap. 25. * As any other passionate man doth Sed cuÌ„subsedit cupiditas Seneca l 2. de Ben. c. 14 * Or foamâ— as angry men are no better then raging waves of the sea foaming out their own shame Jude 13. * The Hebrew uses to expresse the greatnesse of a thing by putting the word in the plurall number †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. l. 7. c. 6. * Plutarch de Frat. Am. a They were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotles word is Eth. l. 4. c. 5. * * Buxtorf Rab. Lex in voe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a l. 2. c. 2. b lib. 7. c. 6. * As Beza saies of Judas upon Matt. 17. 12. exitio destinatus devotus though I thinke it be more then perditus as Erasmus translates it making the Hebraisme to be onely in the Genitive case for then it had been no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of perdition nor yet so much * Children of transgressions Isay 57. 4. b I say fatnesse and not oyle according to the vulgar filius olei because otherwise the vineyard would have been an olive yard c For it may be understood in an active sense as well as in a passive a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 2. 12 they shall perish in their owne corruption * See also Christ denyed and Relapse * Such changes are usuall in threatning expressions * The Latine translation ignominiosa exercuere judicia executeth disgracefull judgments for because of his Apostacy he was buried only with his fathers as other ordinary men were and not in the sepulchers of the Kings 2. King 12. 21. * Laboravi rogans the Latine translation I am weary of intreating as if they were the Prophets words resolving to intreat no more for their peace See v 5. * For these words especially the Church of Rome who was more milde towards those that fell then other churches for a long time refused to admit the Epistle to the Hebrews into the number of Canonicall bookes for it was their practise to receive into Communion againe after long repentance such as had fallen after baptisme though they had committed Idolatry which occasiond the schisme of Novatus and Novatianus * By which name the sin of apostacy is usually called Esa 31 6. Jer 5 23. c. * 2 Chr 28 19 c. 33 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 29 19. * God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Groâ—ius upon this place smells of Poland and Rome too per nullas victimas alias as bonam frugem revocabuntur ut veniam consequi possint * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pull away the shoulder Zach 7. â—1 Like a backsliding heifer in the yoke Hos 4. 16. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies alsoe the things that are behind for thouâ—â— they be good we should with Paul forget them and be still pressiâ— and stretching forward toward the goale Phil 3. 14. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheifest of revolters or their Princes are revolters as Hos 9. 15. if the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 els revolting revolters * Prov. 6. 34. for Jealousy is the rage of a man therefore he will not spare in the day of vengeance * The Cald. Paraphrast But my people have forsaken my worship for which I bring glory to them It seemes in his time it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory but at first they say it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my glory the Jewes having thus alterd it lest the glory and majesty of God should be viliâ—id So Chebodam for Chebodo Ps 106 20. * See Clothes * It is not unlikely that by Malcheth ha Shamaiim which signifies Queen of Heaven Jer 7 18. was meant the moone who was called also Baaleth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Lady nor that by Molech which signifies King and Baal which signifies Lord was meant the Sun Macr. Sat l. 3. cap. 5.