comes to them from themselves But yet in a more speciall manner doth God delight to make the devices and coâ—ncels of those that proudly presume confidently use their wisedome and strength against him his to prove destructive to themselves scattering them even by the imagination of their owne hearts Luk. 1. 51. Me thinkes I heare him speaking to such as he did once to the Assyrians Yee shall conceive chaffe yee shall bring forth stuble your own breath as fire shall devoure you Isa 33. 11. Prayer not heard For these causes among many other viz. 1 Not-hearing God He that turneth away his eare from hearing the Law even his prayer shall be abomination Prov. 28. 9. See ch 1. 24. vers 28. 2 Not-hearing the Poore Who so stoppeth his eares at the cry of the poore he also shall cry himselfe and shall not be heard Prov. 21. 13. 3 Apostacy from the true worship of God to Idolatry They are turned backe to the iniquities of their forefathers which refused to heare my words and they went after other Gods to serve them c. Therefore thus saith the Lord God Behold I will bring evill upon them which they shall not be able to escape and though they shall cry unto mee I will not hearken unto them Jer. 11. 10 11. See Ezek. 20. 31. ch 8. 17. 18. 4 Contempt of the worship of God and worshipping him negligeÌ„tly Ye offer polluted bread upon mine altar and yee say wherein have we polluted thee In that yee say the table of the Lord is contemptible And if ye offer the blind for sacrifice is it not evill c. I have no pleasure in you saith the Lord of hoasts neither will I accept an offering at your hand Mal. 1. 7 8 10. 5 Blood guiltinesse and injustice in judgement When yee spread forth your hands I will hide mine eyes from you yea when ye make many prayers I will not heare your hands are full of blood Isay 1. 15. See c. 59. 2. 6 Oppression Who eat the flesh of my people c. Then shall they cry unto the Lord but he will not heare Mic 3. 3 4. 7 Hypocrisie Will hee heare his cry when trouble commeth upon him Job 27. 9. 8 Sinning with delight and without remorse They have loved to wander they have not refrained their feet therefore the Lord doth not accept them c. Jer 14. 10. It followes v 11. Then the Lord said unto me pray not for this people and vers 12. When they fast I will not heare their cry c. God heareth not sinners that sin in such a manner Joh 9 31. 9 Resolving to continue in sin when we pray If I regard iniquity in my heart the Lord will not heare me Ps 66. 18. 10 Intending to make ill use of what wee pray for Yee aske and receive not because yee aske amisse that yee may consume it upon your lusts Jam 4. 3. 11 Having sinfully occasioned those evills from which we pray to be delivered And ye shall cry out in that day because of your King which you shall have chosen you and the Lord will not heare you in that day They are the words of Samuel to the Israelites when they desired a King 1 Sam 8. 18. You may see an experience of Gods refusing to heare prayer for this reason likewise in those Israelites who fighting with the Amorites against the command of God being overthrowne in the words of Moses returned wept before the Lord but the Lord would not hearken unto them Deut 1. 45. 12 Doubting in prayer But let him aske in faith nothing wavering for hee that wavereth is like a wave of the Sea driven with the wind and tossed For let not that man thinke that hee shall receive any thing of the Lord. Jam 1. 6 7. Praying amisse punished 1 With Not-obtaining the request Ye aske and have not because yee aske amisse that yee may consume it upon your lusts James 4. 3. which is a notable argument of the greatnesse of Gods love and that which wee have experience of oftner then we take notice It is more love to deny us a Scorpion when we aske for a Scorpion then not to give us a Scorpion when wee aske for a fish as it is a greater signe of love to doe good when there is greater excuse for doing hurt then where there is lesse 2 Obtaining with Anger God tells Israel I gave thee a King in mine anger and tooke him away in my wrath Hos 13. 11. 3 Obtaining with a vengeance as we say He gave them their request but sent leannesse into their soule Psalm 106. 15. the Septuagint translate for leannesse fulnesse or saciety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether they by fulnes meant fulnesse to loathing spoken of Num 11. 20. and so made it a cause of leannesse And so whether we by leannes be to be understood of an atrophy usually occasioned by too full feeding Againe whether they read the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insteed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whether they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word that is in Numbers and whether this place and that in Numbers in ch 11. 20 be to be understood of a different punishment at a different time I cannot determine But only thus much I can determine from these words viz that the Israelites lusting sinfully after flesh when they should have been contented with what God had else provided for them had their desire in that indeed but were met with another way And perhaps all that the Prophet meant by calling it leannes was onely to allude to their fulnesse with flesh which they so eagerly desired and obtained and to shew that for a litle good they had a great deale of bad of what kinde soever the punishment were Not-Praying punished With Temptation For thus Jesus Christ told his Disciples when he found them asleep Arise or according to Marke Watch and pray lest you enter into tentation Luk. 22. 46. Lest So we translate the Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which yet may be rendered THAT yee may not enter As if because Christs enemies then were so eager in persecution he would have his Disciples to pray to God for his according as he had taught them to pray before Mat. 6. 9. that they might not be tented to forsake him through feare This is certaine for I have had experience of it to my great griefe not only if a man doe not forbear to pray now then but if he forbeare to pray often he will presently lye open to the assault of all manner of tentations Besides he will be in danger of utter falling away from goodnesse and not without abundance of difficulty bâ— brought to renew his wonted course of praying againe And here I had once concluded this Chapter but since I though good to adde two or three words in favour of the aforesaid interpretation to the end that
Augustine theirs did who when our Saviour was risen out of the grave said His disciples came by night and stole him away while we slept Matt. 28. 13. For saith he if they were asleepe how came they to know so much And in like manner the speech of those whom the same men viz the chief Priests suborned to witnesse against him to put him to death For that which is strange to observe considering what cunning men they had to teach them their tale though there were many of them and though they brought divers accusations yet were they not able to make any two testimonies agree together Mark 14. 56 59. Word of God Such as obey it not 1 They have no title to God's Covenant nor to any thing contained in the word But unto the wicked God saith what hast thou to doe to declare my statutes or that thou shouldest take my Covenant in thy mouth seeing thou hatest instruction and castest my words behind thee Ps 50. 16 17. 2 They are sure to be punished especially if it be the word of the Gospel See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turne away from him that speaketh from Heaven Heb 12. 25. 3 Their punishments have been great and without remedy Because they rebelled against the word of God and contemned the Counsell of the most high Therefore he brought downe their heart with labour◠they fell downe and there was none to help Psalm 107. 11 12. See Jer 26. 4 5. 6. Let such heare the word never somuch nay declare it and preach it never somuch yet if they build upon this only and presume thereupon that the promises contained in the word are theirs and that Christ is their Saviour they are in no better condition then he that without a foundation built his house upon the sand for that is our Saviruo's comparison Mat. 7. 26. Every one that heareth these sayings of mine and doth them not shall be likened unto a foolish man which built his house upon the sand Those that believe it not 1 They will not be profited by it nor be partakers of what it promiseth For unto us was the Gospel preached as it was unto them but the word preached did not profit them not being mixed with faith in them that heard it Heb. 4. 2. 2 They will without question be condemned For the word which they have sleighted shall judge them He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judge him in the last day John 12. 48 and all the Ministers whom they have heard and their writings which they have read shall accuse them Doe not thinke that I will accuse you to the Father there is no need of that though I have cause enough There is one that accuseth you even Moses in whom ye trust chap. 5. 45 46. Mark how angrily God threatens the Jews for not believing the Prophet Jeremy They have belied the Lord and said it is not he neither shall evill come upon us neither shall we see sword nor famine and the Prophets shall become winde and the word is not in them thus shall it be done unto them Wherefore thus saith the Lord God of hoasts because yee speake this word behold I will make my words in thy mouth fire and this people wood and it shall devoure them Jer 5. 12. 13 14. Such as will not heare it 1 God is exceeding angry with them They refused to hearken and pulled away the shoulder and stopped their eares that they should not heare yea they made their heart as an adamant stone lest they should heare the law and the words which the Lord of hoasts had sent by the former Prophets Therfore came a great wrath from the Lord of hoasts Zach 7. 12 13. So in Jeremy To whom shall I speake and give warning that they may heare Their eare is uncircumcised and they cannot harken behold the word of the Lord is unto them a reproach they have no delight in it Therefore I am full of the fury of the Lord I am weary with holding in c. Ch 6. 10 11 See also vers 19. and ch 7. 13 14 15. 2 They shall be certainly punished God told Moses concerning the Prophet whom he would raise up in his roome And it shall come to passe that whosoever will not hearken unto my words which he shall speak in my name I will require it of him Deut. 18 19. The punishments which the Scripture mentions are 1 God's not hearing their prayers in their misery as in that place of Zachary last quoted Therefore it is come to passe that as hee cried and they would not heare so they cryed and I would not heare saith the Lord of hoasts v. 13. Nay insteed of hearing them abhorring of them He that turneth away his eare from hearing the law even his prayer shall be abomination Prov 28 9. 2 Giving up to their lusts But my people would not hearken to my voice and Israel would none of me So I gave them up to their own hearts lust and they walked in their owne counsells Ps 81. 11 12 3 Greater condemnation then those have who never had the word to heare Whosoever shall not receive you nor heare your words When yee depart out of the house or city shake off the dust of your feet Verily I say unto you it shall be more tolerable for Sodome and Gomorrha in the day of judgement then for that city Mat 10 14 15. Our Saviour thus spake to the twelve Apostles when hee first sent them and he said the like to the seventy disciples Luk. 10 11 12. Such as despise it Their end shall be destruction Who so despiseth the word shall be destroyed but he that feareth the commandement shall bee rewarded Prov 13. 13. Words idly spoken Our Saviour told the Jewes I say unto you that every idle word that men shall speake they shall give an account thereof Matt. 12. 36. Idle word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that which we usually meane by idle talke viz wicked and profane only but uselesse and needlesse and of which there comes or is intended no good Workes neglected No Salvation What doth it profit my brethren if a man say he hath faith and have no workes Can faith save him Jam. 2. 14. Offer the sacrifice of righteousnesse saith David and put thy trust in the Lord Psalm 4. 5 or else thy trust is vaine That they might set their hope in God and not forget the workes of God but keepe his commandements saith the same Prophet Psalm 87. 7 otherwise they might be one day ashamed of their hope faith without the observation of the Commandements being but a dead faith and not a lively ashamed The Jewes were told that unlesse they did thorowly amend their waies and their
considering that God's booke still is and their bones also may be to use Job's expression ch 20 11. Full of the sinnes of their youth before they die In vaine doth the Adulterous woman wipe her mouth and the murtherer wash his hands and the Drunkard sweep away his vomit looking the world in the face with boldnesse as if they had done nothing and presuming of impunity because sentence is not presently executed They shall one day find that Sinne has too wide a mouth to be stopt with the narrow hand of a man and that it is of too deep a die to be gotten out only with wiping and washing Yea they shall find that not only the sinne of the Blasphemer is but even the lest of theirs let it seem never so venial without true repentance will 〈…〉 eternal sinne 〈…〉 Blesings turned into curses If ye will not heare and if ye will not lay it to heart to give glory to my name saith the Lord of hoasts I will even send a curse upon you and will curse your blessings yea I have cursed them already because ye do not lay it to heart Mal. 2. 2. these words are spoken to the Piests and so perhaps the meaning may be rather of actions then things though in that sense also it will serve for my purpose viz. that the Priests for not giving glory to God's name perhaps it is meant by Confession of sinnes which is usually expressed by giving glory to God Josh 7 19. 1 Sam. 6 5. should lose that priviledge of Benediction which good Priests and Prophets were wont to have viz that those whom they blessed should be blessed and those whom they cursed should be cursed As Balak told Balaam Num. 22 6. The prosperity of fooles shall destroy them Prov. 1 32 of fooles c. it is an ordinary thing with fooles i. e. wicked men to have that which David either prayes for or prophecies of fulfilled upon thē Let their table become a snare before them and that which should have beene for their welfare let it become a trap Ps 69 22. evē spiritual blessings shall become thus unto them for to such has Paul applyed those words in the epist to the Rom. c. 11. v. 9. as appeareth by the words before and after that verse Indeed Grotius who perhaps sometimes makes too much use of that excellent vaine which he had of finding out the literall sense as in exponding that place of Isaiah A Virgin shall conceive c. of Hezekiah's wife who was once a virgin for which Rivet hath sufficiently taxed him and likewise in expounding many other places sayes that David speaking of those familiar friends of whom he complained before Ps 41. 9. who being entertained at his table like true parasites and psycophants made his freedome of entertainment a snare to entrap him and carry tales to Saul doth in those words wish the like usage to them againe viz. that their table also might become a snare and a trap to them as his was to him and this by way of punishment or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a just reward to them for their ill rewarding him but under correction he interprets neither David's nor Paul's words nor does he set them downe for he leaves out the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and and reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let their table c. be made a stumbling blocke for a recompence and so it is easie enough for any one to interpret for it is not indifferent whether And be there or not seeing the removall thereof both changes the use of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be rewarded and also the relation of the word recompence which whereas before it was related to table only now is related to the whole prayer But Beza methinks expounds this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or recompence otherwise For interpreting Table of the Law and saying that David in those words prophecy'd rather then prayed as he does no doubt many times in such expressions where the word Lett is us'd that As the birds are allur'd unto death by that in which they seek their life so the Jewes seeking life in the Law and rejecting the Gospel should by that meanes be ensnar'd and destroy'd he may seeme to have made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie as much as a bait layd before a snare or as a baited snare layd in the way before a creature to take it But to give you in a few words my owne conceit by way of comparison That peice of flesh wherewith the Faulconer couzens his hawk and takes him off from the bird that he may not eat it me thinkes may well be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to such a hawke So may any thing which we put before a mans eyes to keep him from seeing another thing which we would not have him see If a man should give his child or his servant his choice either to take such a certaine portion or so much wages in hand or else to trust to his courtesie with an intention hereafter to give him a great deale more then such a portion or wages comes to if he refuse it but to give him no more if he take it If a friend or a servant having done such a courtesie or such a service and being given to his belly accept of a dainty dinner given perhaps of purpose to gull him for satisfaction If a child take a glittering piece of brasse to part with a piece of silver Either of these things which I have named may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a recompence or reward to the party that takes it And indeed it is a very great punishment for a man to have any thing from Gods hands now as a reward as it is the greatest punishment of all to have his reward or his portion in this life for so the wicked have Ps 17 14. Who have their portion in this life Whose belly thou fillest with thy hid treasure The wicked filled with the things of this world are like one that hath filled his bellyupon courser meat set before him first it may be for that purpose so that he has no stomach either of strength or desire to eat of finer Seeing they are for this worlds goods they shall have their belly full but it is their reward and they must looke for noe more God seemes to have spoken to the Israelites when they murmurd for want of flesh after this manner Seeing you are so much for flesh and loath my Manna you shall have enough of it even till it come out of your nostrills But you shall have it for a reward you shall have it instead of Canaan and die as soone as you have eaten it Num. 11 20. This having a mans reward now our Saviour used as a scar-crow to affright men from shewing
liberality to the rich and he used also the same word that is here used by the Apostle viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate recompence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least they also bid thee againe and a recompence be made thee Luk 14 12. he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and without relation as I conceive of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made to what was spoken before whereby the evill of having a mans reward now is more fully expressed as if he would have a man by all meanes take heed of having or desiring or being content with a reward in this present world But to give you all that I have to say of those words of the Psalmist I observe that not only the noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it is likely that the Septuagint red it signifying recompence is more especially meant of the recompence of bad works as in Isaiah ch 34. 8. and else where but also the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to reward is diverse times so used as if it were properly appliable only to rewarding by punishment as Prov. 11. 31. Psal 31 23 c. Blindnesse see Ignorance Boasters of Holinesse Boasters of holinesse have cause to feare 1 God 's not justifying them because of their justifying themselves for both can never be The Pharisee said God I thank thee that I am not as other men are extortioners unjust adulterers or even as this Publican I fast twice in the weeke I give tithes of all that I possesse Luk. 18. 11. 12. But our Saviour saies of the Publican who would not so much as lift up his eyes to heaven but smote upon his breast saying God be mercifull to me a sinner I tell you this man went downe to his house justified rather then the other vers 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rather according to Beza's potius not More either magis as Austin translates or plus as Hierom or prae as Erasmus to shew that the Pharisee was not justified at all but rather condemn'd which may be gathered also by the words immediatly following For every one that exalteth himselfe shall be abased and he that abaseth himselfe shall be exalted v. 14. The connexion of these words with the former is such as appeares by the conjunction For that as it is here said of exalting and abasing so I may boldly say of justifying and condemning For every one that justifieth himselfe shall be condemned and he that condemneth himselfe shall be justified Theophylact puts the question why the Pharisee should be thus condemned for speaking but a few words in justification of himselfe and there should be no notice any where taken of Job for speaking so many But the answer may be this First a sin of the old Testament is not the lesse for not mentioning in the New 2. The Pharisee spake to God and without any provocation whereas Job spake the most of what he spake to men to cleare himselfe of their false accusations 3. It appears that Job condemned himselfe afterward for his justifying himselfe and that God hereupon accepted him Chap. 40. 4 5. and c. 42. 3. 9. 2. God's being exceedingly displeased with them for thus he speaks of the Jewes who despised the Gentiles for their barrennesse as Hagar did Sara Gen. 16. 4. notwithstanding the prophecy that the children of the desolate should be more then the children of ehe married wife Isa 54. 1. which perhaps for that reason was the sooner fulfilled which say stand by thy selfe come not neer me for I am holier then thou these are a smoake in my nose a b fire that burneth all the day Behold it is written before me I will not keep silence but will recompence and recompence into their bosome Isa 65. 5 6. Bribery Bribery is threatned 1. With punishment unavoidable Thus saith the Lord for three transgressions and for foure I will not turne away the punishment thereof speaking of Judah because they sold the righteous for silver and the poore for a paire of shooes Amos 2 6. I take it to bee as much as if he had said There be many other sins which I meane to punish the Jewes for but I will especially make them smart for this viz because their judges have condemned him that had right on his side and him that had poverty to plead for him only for love of a little gaine 2. A Curse Cursed be he that taketh reward to slay an innocent person Deut. 27 25. 3. If not the destruction of them and their family at lest the consumption of that wealth which they have gotten by Bribery Fire shall consume the tabernacles of bribery Job 15. 34. bribe* So the Chaldee Paraphrase understanding thereby tabernacles or houses and estates purchased with mony taken for bribes which is a more plaine setting forth of the punishment of this sin being this way most severely and most usually punished then if we translated after the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacles of those that receive bribes for then they might be punisht notwithstanding for some other sin and God's anger against a sinne is never more visible then when he punishes the offender in that member or in that creature by taking it away or making it hurtful or troublesome or uselesse with which he committed it 4. The desolation of that countrey where it is practised The heads thereof judge for reward and the Priests thereof teach for hire and the Prophets thereof divine for money yet will they leane upon the Lord and say is not the Lord among us none evill can come upon us Therefore shall Zion for your sakes bee plowed as a field and Jerusalem shall become heapes c. Mic. 3. 12. See also Ezek. 22. 12. 13 14 15. It were good therefore to prevent this sin that those laws were observed which ordaine that none shall be a judge or in place of power and authoritie but such as have a competent estate or at least that none who are in places of power and authority might be without a competent estate Those words in the Proverbs The King by judgement stablisheth the land but he that receiveth gifts overthroweth it Prov. 29. 4. the Talmudists saies Buxtorf interpret thus When the judge is a King needs nothing then he establisheth a land but when he is as a Priest and beggs at every mans barne he destroyes it The Rabbins say that those six Lions placed upon each side of the six steps that went up to Solomons judgement seat 1 King 10 9. had every one of them in one of their paws a precept and the other he held open as it were ready to teare to shew that if he that sate in that seat neglected his duty the hand of God was ready to punish him and teare him in pieces Now one of those six precepts was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not receive
of the world were Company of wicked men those that keepe it threatned With their punishments Depart I pray you from the tents of these wicked men and touch nothing of theirs lest you be consumed in all their sinnes Num. 16 26. Moses thus spake to the people concerning Dathan and Abiram Elihu when he would convince Job of being justly punished by God told him of this sinne as reckoning it for a very hainous one What man is like Job Who drinketh up scorning like water who goeth in company with the workers of iniquity walketh with wicked men Job 34 7 8. Solomon thought that those who kept drunkards company had cause to feare their punishments for otherwise that were no argument which he brings to diswade a man from it Be not among wine bibbers amongst riotous eaters of flesh For the drunkard and the glutton shall come to poverty Prov. 23 20 21. The servant that shall eat and drink with the drunken is threatned that his Lord shall come in a day when he looketh not for him and in an houre that he is not aware of and shall cut him in sunder and appoint him his portion with the hypocrites Mat. 24 42 49 50 51. Hypocrites such as he himsefe was for if he had been sincere he would have loathed the very garment spotted with the flesh John sayes that he heard this voice from heaven concerning Babylon Come out of her my people that ye be not partakers of her sin that ye receive not of her plagues Rev 18 4. Partakers of her sinnes so it is render'd But so they might be if they were partakers only in the guilt viz by not reprooving them or not greiving and mourning for them though they did not commit the like themselves and therefore methinkes it may very well be render'd partakers in their sinnes viz by approving of them joyning in them The words in the originall are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will imply asmuch For so is the same verb us'd by Paul with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 workes Have no fellowship with the unfruitfull workes of darknesse but rather reprove them Ephes 5 11. where there cannot be so little meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as not reproving only as there cannot be so little meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicating with my affliction Phil. 4 14. as the Philippians their not adding affliction only to Paul's bonds I thinke that when a partakeing of that thing which an other hath is understood the thing is put rather in the genitive case with the adjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 11 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil 1 7. Besides to be partaker of mens sins in that manner spoken of before is expressed by the simple verb only as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is partaker of his evill deed's 2 ep John 11. spoken of him who doth but bid the person God speed Now this a man shall quickly do I meane beare a part also with wicked men in sinning if he once yeeld to beare them company because their disease is so catching Sinne will hang to a mans heart as bad as pitch will to his fingers I may say of most sorts of sinners as the Son of Syrach says of the proud man He that toucheth pitch shall be defiled with it and he that hath fellowship with a proud man will be like unto him Ecclesiasticus 13 1. The Rabbines have a saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one that is prophane maketh prophane which may be interpreted as well of society as otherwise as in the Law whosoever touched him that was unclean was unclean also The infectiousnesse of sinne is prettily expressed by Seneca in the word allinit besmeareth applied to the persons with whom we converse as if they were like new-whited walls which a man rubs along by and thinks not o◠it He uses this word in his Epistles and I think it not amisse to tell you part of what he hath in in those Epistles delivered against using much company for this reason because of being drawn into sinne He sayes we are drawn into sinne in company especially these two wayes First By our being pleased with other mens sinnes Nemo non aliquod nobis vitium aut commendat aut imprimit aut nescientibas allinit Epis 7. Secondly by seeing them pleased with ours especially if we are vaine glorious and desirous to be conform'd * to the world and loath to be absurd as they call it or displeasing to our company irritamentum est omnium in quae insanimus admirator conscius ubi testis ac spectator abscessit vitia subsidunt quorum monstrari conspici fructus sit In many sins our only aime is to please men and if no body saw us we would not cōmit them ep 49. Which was the reason why Pericles knowing himselfe to be addicted to vaine glory abstained altogether from feastings and merry meetings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch in his life I am not of their opinion who say aut societas aut mors either society or death Seeing therefore there is somuch danger in company either be alone without company or according to the same Pilosopher's advise as much as possibly thou canst be alone while thou art in company tunc praecipuè in teipsum secede cum esse cogeris in turba Epist 25. Be continually reflecting upon thy selfe keep thy heart with as much feare and care as thou would'st thy face if thou wert a midst a swarme of bees watch over it and gard it with as much solicitude as any Souldier does a fort when he lookes to be assaulted by his enimies every moment Company of any too much keeping it punished with hatred Withdraw thy foot from thy neighbours house lest he be weary of thee and so hate thee Prov 25. 17. Not confessing of sinnes punished If out of ignorance 1. With not preventing of judgments Thy Prophets have seen vain and foolish things for thee and they have not discovered thine iniquity to turne away the captivity 2. Not obtaining of requests Solomon when he consecrated the Temple and entreated God to heare those that should pray towards it entreated for such only as should know every man the plague of his owne heart before they spred forth their hands towards it 1 Kings 8 38. See 1 Chr 6 29. Ezek. 20 3 4. If willfully by hiding them when they know them with Not prospering He that covereth his sins shall not prosper Prov. 28 13. The way to have sinnes cover'd is not to cover them by covering sinne thou robbest God of his glorie whose glory it is to conceale a matter Prov. 25. 2. Thou shalt not prosper viz by loosing not only thy labour for thou canst not hide any thing from God but thy pardon also Job in his Justification reckon'd it among those things which If he had been gulity of he would acknowledge his punishment to
of the chief of the Egyptian witches It is said of Simon Magus Acts 8 9. that he used sorcery and bewitched the people of Samaria you may translate By using Sorcery he bewitched c. as if instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so it 〈◊〉 expressed vers 11. and so it is usuall in the Scripture both the Old and New Testament to joyne the effect to the cause with the conjunction And and in the same Syntaxis were it not so we could not render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bewitched for the word most usually signifies putting a man out of his wits or making him mad at least for a time as in an extasie so that you may render it By sorcery he sett the Samaritans beside themselves For although the word seeme to mee to be very well rendred according to Cicero's translation in admirationem trâ—ducens drawing the people into admiration of him viz. by doing miracles and signes by his witchcraft as it is v. 13. as usually those do who practise such things yet because it appeares it was no ordinary admiration to which they were drawne but an Amazement even to stupifying and therefore Beza translates it obstupefecerat and because the word for the most part is so used and because Erasmus and likewise the Vulgar in the 11 verse have so translated it not without Beza's liking such a translation cannot be much misliked Had not that people been given up to madnes it was impossible 1 That they could have been deceived so many of them To whom they all gave heed from the least to the greatest verse 10. 2 That they could have been deceived so long a time Of long time he had bewitched them v. 11. 3 That they could have been deceived in so grosse a manner as to beleive that this man was the great power of God for so he called himselfe and so they also esteemed of him saying This man is the great power of God verse 10. In their owne wordes confessing him to be a man Beza upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly mentioned sayes id est ita sibi conciliârat suis praestigiis ut coeco quodam furore amentes toti essent illi addicti that is he had so wonne them over to him by his jugling tricks that in a blind fury like so many mad men they were wholy addicted to him There hath been very often experience of the like madnesse in many countries and there is still For Seducers falseteachers although they deliver never so strange and absurd opinions yet you shal have the people who were but even now of another mind presently runne after them hang upon them even to the hazarding of their lives and fortunes in such a manner that you would thinke they were bewitched even as bad as when a man is bewitched to love a deformed woman whom formerly he loathed by the strength of a potion which she hath given him It is said of the whore of Babylon that all Nations were deceived to commit fornication with her by her sorceries Rev 18 23. And that she hath in her hand a Golden cup as if she bewitched them by such a potion chap 17. 4. The Apostle could not have had a better word for these men then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jugglers for such kind of fellowes they doe notably resemble both in couzening and cheating men of the truth as they doe of their monies in being as good at slight of tongue as jugglers are at slight of hand But they may not think to carry the matter so for they are threatned 3 With Discovery of their errours But they shall proceed no further for their folly shall bee manifest unto all men 2 Tim 3. 9. Folly in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 want or corruptnes of judgment as it is verse 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render men of corrupt minds whereby they become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the same place not so much repro bates as repro bants concerning the faith such as have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pallat or judgment out of tast that will not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 1. 28. i. e. relish and approve of the truth or savour the things of God Matt. 16. 23. Ezekiel told the false Prophets in his time that the foundatition of the wall which they had built and daubed wih untempered morter should be discovered Ezek 13. 14. And the pillows which the false Prophetesses sewed under mens armes torne of verse 20. 4 A Curse Though wee or an Angel from Heaven preach othewise unto yon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then wee have preached let him be accursed Gal 1. 8. And againe verse 9. As wee said before so say I now againe if any man preach any other Gospel unto you then that ye have received let him he accursed in the first verse it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had said whosoever tells you any thing or preaches to you any point of Doctrine different from mine let him be Anathema but especially if he teach you as an Evangelist some new Doctrine altogether different if he goe about to Gospel you or principall you clean another way 5 Shame when their vizard is taken off and every one sees their falshood And it shall come to passe in that day that the Prophets shall be ashamed every one of his visioÌ„ when he hath prophecied neither shall they wear a rough garment to deceive But he shall say I am no Prophet I am a husband-man for man taught me to keep cattell froÌ„ my youth Zach 13. 4 5. 6 Death It was the punishment appointed appointed by the Law But the Prophet which shall presume to speake a word in my name which I have not commanded him to speake or that shall speak in the name of other God's even that man shall die Deut 18 20. Shall presume to speake in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be so proud as to speake and so vers 22. where we render presumptuously in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e in pride what greater pride or arrogance then for a man either to take upon him the person of a King and to be an Embassadour when he hath no commission or if he have a commission to be an Embassadour to goe beyond his commission and speake what he pleases on his owne head It was the punishment threatned by Isaiah Therefore the Lord will cutt off from Israel head and taile branch and root in one day The ancient and honourable he is the head and the Prophet that teacheth lies he is the taile Isa 9. 14 15. It is the punishment prophecied by Zachary to be executed by their owne parents And it shall come to passe that when any shall yet prophecie then his father and mother
Daughters unto their Sons nor take their Daughters unto your Sons or for your selves chap 13. 3. 25 You see he forbids marriage with their Daughters more punctually and with larger caution adding or for your selves for feare they should take that libertie which otherwise they might think they had And if any one say Nehemiah did thus upon his owne discretion only viz. because he saw they had been by this means tempted to Idolatry before and to prevent it for the future as may be conjectured by what he saith of Solomon v. 26. That his wives had caused him to sin not that there was any such thing intended in God's prohibition at first it may be answered that the contrary is a great deale plainer from the 27 v. where it is said Shall we then hearken unto you and doe all this evill to trangresse against our God in marrying strange wives To transgresse c. In marrying not to be made to transgresse or to transgresse because of our wives but in or by the very act of marrying But to returne It was said above An Ammonite or Moabite shall not enter into the Congregation that is to marry or enjoy their priveledges as the Israelites are forbid to come among the Nations Josh 23. 7. Even to the tenth generation Wherein they were esteem'd seven times worse then Egyptians for their children might enter in the third generation v. 8. Even to the tenth generation for ever it might be interpreted This prohibition of not being admitted till the tenth generation shall be in force against them for ever But because in Nehemiah c. 13. 1 where this law is recited the words for ever only are mentioned it seems rather to be interpreted This prohibition viz. simply of entering into the Congregation shall be for ever So that these words shall be either exegeticall to expound those next before according to the opinion of those who expound that of a bastard's not entering till the tenth generation v. 2 of not entering for ever or else auxeticall as an accession to the former wherein God's anger against the Moabites for their unkindnes to his people appeares the greater in that he could not forbeare after he had named how he would punish them as I may say in the same breath to encrease the punishment As if we would say such a one shall not come againe to my house for this twelve month no never With this interpetation agrees the proverb in use among the Jewes in their ordinary commerce Beware of a Proselyte i. e. a Gentile turned Jew even to the tenth generation which puts me in mind of adding another argument of the greatnesse of God's anger for this sin of the Moabites viz That the punishment was without exception even of turning Proselyte and embracing the Jewish religion Because In the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that thing or as one would say for that same odious thing of the Ammonites and Moabites their not comming forth to helpe the Israelites with provision for that word which is put here to signifie because is often so used and yet seldome but then when the thing spoken of is a maine cause or the cause is a maine thing as Ps 79. 9. c. Because They. Though this pronoune benot in the Hebrew yet may I put an Emphasis on it in the English to denote the Ingratitude of these people in regard they were they alone whom God had given a strict charge to the Israelites not to fight with Deut 2. 19 who in obedience to that command passed by them without medling with them although they conquered Sihon who conquered the Moabites Because they met you not with bread and with water when you came forth out of Egypt one would have thought they had been sufficiently excluded by the prohibition of Bastards in the verse immediatly going before as being the children of those who were incestuously begotten viz by Lot upō his Daughters Gen 19. 36 but as if God accounted that no exception at all in cōparison of this all the reasō urged for their exclusion frō the Congregatiō of the Israelites is Because they met thē not with bread c. Shall not enter into the Congregation c. Because they mett you not as if he had said because they came not to you to help you in your necessity they shall not come among you to be holpen by you in your prosperity I have often observed in this booke how God makes the punishment to have a resemblance with the sinne Mett you not or prevented you not not because they denied it you when you asked them but because they brought it not out first of their owne accord With bread and with water when you came forth out of Egypt viz to congratulate so great a deliverance as that was when you were delivered from Egyptian bondage even as the King of Sodome came forth to meet Abraham and the King of Salem came forth to meet him with bread and wine to congratulate his successe when he had conquered the Kings Gen 14. 17 18. Deiodate thinks this complaint is only of some of the Moabites because in the second chap of this booke v. 28 29 it is said that those Moabites who dwelt in Ar which God gave to the Children of Lot did give the Israelites meate and water but I may answere it was for money v. 28. which was no preventing such as is here expressed Because they mett you not c. And because they hired against thee Balaam c. 'T is not said Because they met you not and they hired against thee as if only both faults together were counted sufficient reason of this their excommunication and not either of them singly but Because they mett you not And because they hired against thee Balaam the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because is repeated There is in this chapter besides this yet more punishment for these Ammonites and Moabites for the Israelites are forbidden not only to seek their affinity by marriage but to seeke their peace or their good any other way v. 6. Thou shalt not seeke their peace nor their prosperity all thy daies for ever 2 A Second thing wherewith we find not-Helping God's people threatened in the Scripture is a Curse Curse ye Meros said the Angel of the Lord curse ye bitterly the Inhabitants therof because they came not to the help of the Lord to the help of the Lord against the mighty Judg. 5. 23. If you will you may read the latter part of this verse thus Because they came not to help The Lord was our help even the Lord in those that fought for us for so the Septuagint render it agreeably enough with the Hebrew which we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the chapter of the Enemies of God's children in the Section concerning Angels These words are in the Song of Deborah Barak which they made after they had conquered Jabin and Sisera 3
opposition only to the evill of Sinne yet according to the use of the Hebrew word Tob it may be meant in opposition to both evills as if we said after our usuall phrase The soule without knowledge cannot doe well which will expresse both The Evills Punishmēts of ignorance more particularly expressed in the Scriptures are 1 Errour in opinion for hence proceeded the opinion of the Sadduces that there was no resurrection as our Saviour told them Ye erre not knowing the Scriptures and the power of God Mat 22. 29 see c. 12. 7. Osea 4. 1. 2. The power of God viz either to raise the bodies againe or to preserve the soules without them even as the heathen most of their errours both in judgment and practise proceeded frō their Ignorance of the nature of God if I may so speak Hinc primae scelerū causae mortalibus aegris naturam nesciredeum 2 Rejection Spirituall for not knowing God not being known of him 1 Cor 14. 38 If that which we render let him be ignorant be to be rendred shall not be known according to the vulgar and Erasmus and according to the use of the expression of God's knowing or acknowledging us Luk. 13. 27. and our being knowne of God 1 Cor. 8 3. But at lest of temporall rejection you have a threat without question in Hosea ch 4. 6. Because thou hast rejected knowledge I will also reject thee that thou shalt be no priest to me seeing thou hast forgoten the Law of thy God I also will forget thy children I might in the next place threaten them with more ignorance and produce my warrant those words of Paul in the place above quoted as we have rendered them If any man be ignorant for so I have seen them applyed as if the Ignorant were in those words threatned with the continuance of their Ignorance neither is it unusuall with God to punish sinne in this manner But I forbeare because with Beza I rather conceive it to be spoken either by way of slighting or else to exhort the ignorant person to acknowledge his ignorance and not to trouble the Church by speaking or teaching 3 Being Strangers to the life of God which they would count a very great unhapinesse did they know what a life that is Having the understanding darkened being alienated from the life of God through the ignorance that is in them Ephes 4. 18. 4 Being given up to sinne And even as they did not like to retaine God in their knowledge God gave them up to a reprobate mind to doe those things which were not convenient Rom 1. 25. 5 Captivity and misery Therefore my people are gone into captivity because they have noe knowledge * and their honourable men are famished and their multitude dried up with thirst c. Isa 5. 13. 6 No mercy It is a people of no understanding therefore he that made them whom therefore for shame they should not have been ignorant of will not have mercy on them and he that formed them in whose favour alone his life will shew them no favour Isa 27. 11. 7 Destruction My people are destroyed for lack of knowledge Hos 4. 6. Though he had mentioned many other sinnes before v. 1. 2 and this along with them yet in regard this was the worst or because it was the fountaine of all the rest he sayes they are destroyed for lack of knowledge It was told the King of Assyria when he had sent Idolaters to inhabit the Land of Israel instead of the Israelites The nations which thou hast removed and placed in the Cities of Samaria know not the manner of the God of the Land therefore he hath sent Lions among them and behold they slay them because they know not the manner of the God of the Land 2 Kings 17. 26. 8 Damnation When the Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God c. 2 Thes 1. 7 8. See severall punishments of him that knoweth not God related by Bildad Job 18. 5 to the 21. The danger of Ignorance may be gathered from many other places of Scriptures Our Saviour sayes He that knew not and did commit things worthy of stripes shall be beaten with few stripes Luk 12. 48. and therefore he shall becertainly beaten As Paul obtained mercy because he did it ignorantly 1 Tim 1. 13 So he had not escaped the punishment but because he obtained mercy If our Saviour pray for his persecutors Father forgive them for they know not what they doe Luk 23. 34 then surely woe be to them who persecute him though they know not what they doe unlesse God pardon them And it is not improbable that in those words For they know not what they doe he meant not so much to extenuate their sinne as in a pitying manner to aggravate their sad and desperate condition in sinning so as they did through ignorance as if he had said They doe they know not what It was sayd under the Law If a Soule sinne c. though he wist it not yet he is guilty and shall beare his iniquity as well as others Lev. 5. 17 and without an offering it could not be forgiven him v. 18. See what God sayd to Abimelech Gen 20. 6. It may be aswell because they expected to be chid for their ignorance as for any other reason that the Disciples of Christ were so afraid to aske him the meaning of that which they understood not when he told them of his passion and resurrection Mark 9. 32. Luk 9. 45. Job speaking of the misery of mortall men concludes with this as the complement They die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that with out wisedome or in Ignorance c. 4. 21 even like the beasts Ecclesiast 3. 19. Ignorant men the best sort of them are compared to blind men and to them that walke in the night or in darkenesse and therefore they cannot but be in danger of stumbling and falling But there is a worse sort viz. those that love darknesse rather then light Joh. 3. 9 and their condition is worse and there is a worse then this againe those who should be lights of the world and leaders of the blind the condition of these men is worst of all for other blind men will but fall into the ditch themselves but these will fall and pull others upon them Mat 15. 14. I speake of Ignorant Pastors and Teachers For if thou givest him not warnning nor speakest to warne the wicked from his wicked way to save his life the same wicked man shall die in his iniquity but his blood will I require way at thine hand Ezek 3. 18. Impatience and Murmuring In the Old Testament you shall finde it Threatned 1 With The grant of what is desired in anger which is a very sad punishment Thus the Israelites were punished for murmuring for want of flesh Therefore the Lord will give you flesh and yee
shall eat Yee shall not eat one day nor two dayes nor five dayes neither ten dayes neither twenty dayes But even a whole month till it come out at your nostrils and it be loathsome unto you because that he have despised the Lord which is among you and have wept before him saying why came we forth out of Egypt Num 11 18. 19 20. Because yee have despised the Lord which is among you c. as if he had said because yee have so undervalued me and my being among you chusing even to goe back againe into Egypt so you may eat flesh rather then goe along with me into Canaan without it Impatience under the want of temporall blessings God takes as a dâ—spising or thinking slight of him as if he were not a sufficient portion without them So distrusting of Gods providence at such a time is a polluting of his name making it common and vile as if hee were no more to be trusted then a creature and therefore those that believe him are said to sanctify him in the eyes of others Num 20 12. The Chald par at those words above cited sayes because the word of the Lord was loathsome to you or because you were weary of it to intimate the neere resemblance of their punishment to their sinne as if because they had loathed or were weary of the word of God or rather the Manna which he sent theÌ„ v. 6. they should be brought to loath even that which they so earnestly desired as it is said and as the Chaldee also renders as if he thought it to be thus meant till it be loathsome to you 2. Death and that first by fire from God as in the Israelites for complaining as 't is thought of their toylesome travelling And when the people complained it displeased the Lord and the Lord heard it and his anger was kindled and the fire of the Lord burnt among them and consumed in the uttermost parts of the Campe Num 11 1. Secondly by a fearefull judgement not specified for the murmuring formerly spoken of And while the flesh was yet in their teeth ere it was chewed the wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague vers 33. I know some * interpret this plague to be the fire spoken of vers 1. and the murmuring to have beene the same and the rather because of what is said Ps 78. 20. 21. But why then is it said The children of Israel wept againe v. 4. And why should the same place be called Taberah in the beginning of the chapter and Kibroth Hattaavah before you come to the end Mark how earnest hasty God was to punish this sinne He had promised they should eat flesh for a moneth v. 20. and therefore to be as good as his word would not doe it sooner but let them have a full moneth of daies as it is in the Hebrew v. 20. but as soone as ever the moneth was out he did it presently so that though they tooke the meat into their mouthes they had no time to chew it While the flesh was yet in their teeth the fire of the Lord was kindled c. Thirdly by fiery serpents for tempting God as the Apostle's expression is 1 Cor. 10 9. to send other bread and not being contented with but loathing the Manna which he provided for them And the people spake against God against Moses Wherefore have yee brought us up out of the land of Egypt to die in the wildernesse for there is no bread neither is there any water and our soule loatheth this light bread And the Lord sent fiery serpents and they bit the people and much people dyed Num. 21. 5 6. Lastly by Severall wayes for murmuring at the journey into Canaan upon the report of the cowardly spies who were themselves stricken with sudden death Num. 14. 37. For because of this sin their entrance into Canaan was prorogued for 40 yeares during that time they wandered up down in the wildernesse so long till all that were numbred at the time of the murmuring and were above 20. yeares old were dead according to the threat v. 29. 30 All that were numbred of you according to your whole number from 20 yeares old and upward which have murmured against mee Doubtlesse ye shall not come into the land concerning which I sware to make you dwell therein In the New Testament you shall find it threatened 1 With Not being owned by Christ Whosoever doth not beare his crosse come after mee cannot be my disciple Luk. 14. 27. 2 Not having a crowne or reward for not striving Lawfully And if a man strive for masteries he is not crowned except he strive lawfully 2 Tim. 2. 5. The Apostle had before exhorted Timothy to patience v. 3. Strive lawfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlesse he fight a good fight 1 Tim. 6. 12. unlesse he strive justum legitimum certamen doing every thing as he should You may pati suffer yet you may not be patiens patient in persecution You must be sure that you suffer justly as well as suffer unjustly as you must suffer well and take it patiently or else your suffering for doing well will not be acceptable to God 1 Pet. 2. 20. In James we have impatience threaten'd with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation though it be but Impatience of what we suffer from men though it be never so wrongfully What is there then for impatience under what we suffer from God who alwayes punisheth us lesse then we deserve Grudge not one against another lest yee be condemned Jam. 5. 9. Not only if ye wrong first but if you returne wrong for wrong you may be condemned in the opinion of all good men who would else justifie you and commend you The law gives an action against him that strikes again as well as against him that struck first And here in this place even for grudging we have a Judge ready to punish Behold the Judge standeth at the doore The word in the Originall for grudge not is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that it is meant of impatience may be gathered by the verses immediately before and after Be yee also patient stablish your hearts for the comming of the Lord draweth nigh vers 8. Take my brethren the Prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience vers 10. Impenitence is threatened in generall termes 1 With Certaine punishment for God will whet his sword so that it shall be sure to cut If he turne not he will whet his sword he hath bent his bow and made it ready Ps 7. 12. 2 With Severe punishment where there hath been extraordinary meanes used to reclaime Then began he to upbraid the Cities wherein most of his mighty workes weere done because they repented not Woe unto
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
* See Christ denyd ' c. * Not pardoning is often usâ—d in Scripture where I believe the meaning is only not leaving unpunisht according to the use of theword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for both senses Pet Galatinus l. 2. c. 18. de arcanis catholicae veritatis * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint Lev. 24. 4. a I have seen some in my owne country use the names of Paul Peter at the turning of a five for the finding of things that they have lost suppposing that they have beene stolne b The Jews since Christs time and the Egyptians too when they goe to cast out Divels o. they use the name of the God of Abraham Isaac and Jacob. Origen lib. ad Celsum And sometimes the name Adonai and the God of Tzabaoth * Soe likewise in the translation of the Septuagint it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name * The Lord or Jehovah bleâ—e thee and keep thee The Lord make his face to shine c. The Lord lift up his countenance * Naming from Superiours is a signe of honour to inferiours as not nameing from inferiours is a signe of honour to superiours * Piercing both in Hebrew and Greek is appli'd to paine and vexation Job 30. 17 1 Tim. 6. 10. especially to that which is caus'd by blasphemous and reproachfull Speehes Prov. 12. 18. which are therefore by David call'd Arrowes Ps 64 3. and the teeth of such as use them Speares and Arrowes and their tong a sharp sword Ps 57. 4. * Moses Hadarshan upon Gen. 18. but then it is the Son of Joseph and not the Son of David which they mean which are their two Messiahs one of them a mean man and the other a King * Mal 1 13. a Isa 48 11. b Zeph 3 4. c Ezek 22 8. * Ezek. 14 8. * Ps 71. 7. I am as a wonder unto many * Luk. 10 16. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T is a wonder if the Jews have not somewhat to say upon this as if hee meant in this manner only Pharosch to explaine by spreading the letters and not to expresse the name Jehovah as Sennacherib in those letters had expressed blasphemed it Which he did say the Jewes by vertue of that name which Sennacherib had blasphemed R. Bechai Sect. 1. * 1. King 20. 27. * Chald. par Thou hast opened the mouth of the enemies the Sept. Thou hast provoked the Lord in the enemies it is a sin as frequently committed as it is seldome thought of I mean this provoking God in others when by scandalous living we occasion their contempt of God and his truth * Isa 65. 7. that which we render blasphemed me in the originall is disgraced me or reproached m◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Or is never to bee forgiven as the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee that perisheth for hee that is to perish so in the gospells and epistles and so other participles of the present tense in prophane writers ane used for participles of the future tense as wee say in English such a one doth such a thin or such a one suffereth such a thing for such a one is to do or to suffer * if we render it in as we do not for whcih perhaps is better and the Hebrew preposition is used for both * Usually spoken of him that was to suffer death for his sin and therefore Christ is said to bear the sins of many Isa 53 12. because he suffered death for them * Eccles 8. 11. * In that place of the Psalme last quoted The Chaldee parap renders Schelomim Sacrifices Christ him sélfe to the Jew became a snare Isa 8 14. * In hiâ— examen AnimadversionuÌ„ Hugonis Grotii and in his Grotianae discussionis Dialysis * It seemes to be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word in the Septuagint * Beza upon Rom. 11 9. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which suits well with stumbling-block * Lest they should hear c. Mat. 13 15. * were blinded Rom 11 7. * Habeant sibi * Mat. 6 2. they have their reward or all that they are lik to have a Grotius would have it approvd because he did not like justified in our sense but pray what is Gods approving other then counting us for probos good and not reprobous for there is none that is so himselfe and a man may take what money he pleases which is that which we meane by justifying * Se 1 Cor. 11. 3â— * Chalde Par. Their vengeance shall be in Geenna which was a place without the citty of Jerusalem where the fire never went out but was kept continually burning to consume the filth of the citty c Or if you will I have recompenced and will recompence The Hebrew is Shillamti Veshillamti * See Injustice and Oppression * See Riches wrong fully gotten * Bribes and injustice shall be blotted out Ecclus 40. 12. * For that which in the translation is he that receiveth gifts in the originall is Isch Therumoth a man of offerings i. e. apriest to whom they paid such offerings or first fruits Terumoth is properly the first fruits of the dough and the threshing flore Num. 15. 20. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that are open either for hearing or seeing quick or cleere-sighted * Plut. de Isid * See ashamed apostacy and relaps * Rev. 2 4. a Buxtorf makes those wordes Love not a Hebraism for hate bitterly for so the Hebrew by a negative added to a thing uses to expresse the extremity of the contrary b Let him be so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or excoÌ„municated as to have no more to doe with him * 1 Cor. 5 5. 1 Tim. 5. 20. * Thess 3. 35. * 1 Joh. 5. 16. * This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or separation for so they called excommunication both the greater and the lesse was like the separation of an unclean person under the law who might not be touched * Joh. 2. ep 10. * I insert this as Bezadoth id est to shew that the words following are only declaratory of those before that so you may not think that if you abide in Christ you can beare fruit of your selves * See Riveâ— Apolog and Dial where he is sufficiently proved to have been of that Sect. * As thâ—â—e was a chang of apparel so it is not unlike there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change of the naturall use of the Sexe spoken of Wised 14. 26. Rom. 1 16. a Why the woman should worship or weare mens clothes in the worship of Mars I know not but the men might weare the womens clothes in the worship of Venus because she was esteemed both a man and a woman Macrob. sat l. 3. c. 8. for for such a one she was worshipped in Cyprus and perhaps the people of that Isle and the Phenicians and the Israelites had this Idolatry from
which wee render send forth Mat. 9. 38. Yet perhaps by this word is no more meant then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Sept. many times render by it as 2 Chro. 29. 16 c. * 2 Tim. 2. 26. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5. 4. * viz. that it should be rent and the Priests offered upon it by Josiah which was accordingly fulfilled 2. Kings 23. 14. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Heb. 1. 14. * As when we say tuas res tibi habito And as it is said Luk 10. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee wipe off To you not AGAINST you the dust c not in scorn but by way of renouncing * Mic 3. 11. * About twenty yeares after these words were written their city was de stroied by Titus at such â—imeas they were gathered thither to keepe the Passeover * Ishmael Phabi * Joseph l. 18 c. 3. * Rev. 1. 9 * Otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by the Sept Symm Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie any charge or message which they had received of God to carry to the people * Jer. 6. 10. The word of the Lord is unto them a reproach * See Jet 44. 12. * See the Chap of Blasphemy * Of most boasts the she is the fiercest especially when she bath young * In Zach. 7. 13. For as he cryed the Chalde saies the Prophets prophecied * 1. Cor. 9. 11. * That is he that is not of the seed of Aaron ch 16. 40. * Yet the Jews say they were consumed onely in their inner parts as they doe say of others that suffered in this manner and therefore as in imitation of God whâ—n the Law prescribes to have any one â—urnt to death they powre hot lead into his mouth and so kill him * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notitiae * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * As in Amos 1 2. Super tribus sceleribus * Neh. 13. 28. * Acceptâ— tragicae victoriae nuntio l. 7 nat hist c. 29. a Policrate for having betrayed a castle to he countrymen Plut de mul. virtut * Sen. De vit brev c 17. a Ovid Met l. 1â— fab 9. de Myrtha a Vulg. traduxit in typo laterum by which is meant cutting them and chopping them either in the place where they made brick or after the manner that they chopped that stuffe of which they made it b For some expound those blind and lame the Images of their â—tutelary gods and some otherwise c It is said v. 8. The lame and the blind that are HATED OF DAVID'S SOVLE Scorne angers the very Soule of a man Our SOVLE is exceedingly filled with the scorne of those that are at ease Ps 123. 4. The word for are at ease is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here but in Amos ch 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that for woe unto them that ARE AT EASE according to their translation it shoulâ— be woe be unto them that SCORNE * Pineda l. 7 de reb Salom. c. 4. * Tobiah jeered in that maner as Rhemus did his brother Romulus when he built the wall at Rome by leaping over it whose ieer cost him his life * Jam. 5. 16 * Vulgar Translat irriserunt aedificantes they MOCKED the builders * Validiora fiant saith Vatablus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ep. 125. ad Damasum * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Num. â—5 33. * Just lib. 13. c. 5. * Num. 35. 33 * Or His blood shall be shed that is certainly shed one way or other sooner or later So saith the Vulgar making Haadam to be the Nominative case and Baadam to look backward translating Quisquis effuderit sanguinem humanum fundetur sanguis illius * Num. 35. 33. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that take that is usurpe saith Beza In Parricidio nâ—lla satis justa causa ad sceleris patrocinia praetexi potest Justin l. 16. c. 1. * He that kill his brethren upoÌ„ a stone was almâ—st kild himselfe under a stone * Ps 44. 21 * Whom he murdered most treacherously embracing â—heÌ„ so closly that their blood came out upon his girdle and his shooes v. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * I take forsweare to be aword like for fit which is properly mean of undoing or making void a thing in force before there are divers words like it as forbid forwarne forget * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tibull There is a proverb Sero Jupiter diphtheram inspexit Aquil Theod. in Zach. 5. 2. where wee read of a rowle against false swearers translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Kings 5. 12. * Those whom they tooke in fight Theodor those that fled to them for shelter froÌ„ the Assyriinvaders Vatabl Those that come to them for wares Arias * Ezek. 29. 18. * Tam facile pronum est superos contemnere testes si mortalis idem nemo sciat Juven Sat. 13. speaking of swearing falsely * Thus to sweare with an imprecation is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Peter did Mat. 26 74 * Godwin Antiq. RoÌ„ p. 253. a Silice Liv. 1. b Because it is said Caesâ jungebant foedera porcá Virgil. c Liv. ibid. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as that spoken of Revel 14. 14. a And so in Jer. 30. 11. where we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not leave thee altogether unpunished hee translates perdendo non perdam I will not altogether destroy thee Vatabl. Succidendo succidam R. David in lib Radicum mundus eris i. e. vacuus omni bono cleane destroyed as we say b The Syriack and the Zurich translation * In the Oracle in Herodotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Prov. 3. 33. * Zeph. 2. 11. * Juvenal Satyr 13. * Liv. 26. * Psal 95. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the like manner do they translate Ps 72. 4. * Perhaps the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for a poore man signifies one made poor by such oppression or a poore man so oppressed * Nemo tam pater Nemo tam pius Tertul. de poenit c 8. * See Deut 10 18 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bounds of little children Hieron translates * So perhaps the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very well be expounded so * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word that is used vers 1. according to the usuall manner in God's threats as I have often said to expresse a retaliation or punishing with like for like much used and prescribed in the Law Exod. 21. * Wearing them till they looke thin with poverty * See of this word a little after * I