given by divers to those words of God in Genesis Ch. 6. 3. thus translated by us My spirit shal not alwaies strive with man for that he also is flesh Which I know no reason but we may very well doe especially if insteed of following Arias and Symmachus and translating My spirit shall not alwaies strive c. we follow either Pagnin or the Septuagint Chald Par and the Vulgar and translate thus My spirit shall no longer remaine in man because they are flesh For so it will very well beare this paraphrase viz because I see they are altogether for their bodies to pleasure their flesh by gluttony and lasâ—iviousnesse and care not for their soules I am resolved to resume againe that breath which I put into them and not to suffer my spirit any longer to lodge in such filthy carcasses Our Saviour himselfe may seeme to have seconded this interpretation when he spake of this punishment and the security of the people in sinning before it was inflicted in this manner For as in the daies that were before the flood they were eating and drinking marrying and giving in marriage c. Mat. 24. 38. not as if eating and drinking were a sin but either intemperance in eating and drinking or doing that nothing else So speaking of the destruction of Sodom and the security of the people in sinning before the inflicting of it he saies in the first place they did eat they dranke c. Luk. 17. 28. And in the like security he told the Jewes that many should be surprized by the day of judgement either Generall that which shall be to all or particular that which hath beene to them take it how you will Even thus shall it be in the day when the sonne of man is revealed Luk. 17. 30. See chap. 12. 45. Mat. 24. 49. And therefore Paul speaking to the Thessalonians to prepare for the day of the Lord bids them in especiall manner to be sober and temperate Epist 1. 5. 6. The intemperate man both his danger his hurt must needs be great especially from the Divell â— for men usually spare him out of pity or scorne and therefore the Apostle saith Be sober be vigilant because your adversary the Divell as a roaring Lion walketh about seeking whom he may devoure 1. Pet. 5. 8. 1 Because even while he is well he is not carefull to prevent it only sober men will be carefull to gird up the Loynes of their mind 1. Pet. 1. 13. or put on the brestplate of faith and love 1 Thess 5. 6. or watch unto prayer * 1. Pet. 4. 7. Sober in the Epistles may be meant also of being Sober-minded as we render it in Tit. 2. 6. or Grave Humble quiet serious circumspect as it is in Rom. 12. 3. 1. Tim. 3. 11. Tit. 2. 2. 4. But yet in these places the word in the original is different viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in those which I have quoted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the place first quoted v. 12. 1. Thess 5. 6. seemes cleerly to be meant of Temperance properly so called because in the following verse there is mention made of sleeping and being drunken as of things opposed to watch and be sober For they that sleep sleep in the night they that are drunk are drunk in the night 2. Because when he hath â—urfeited he is not able to avoid it or receive it Receive it he cannot for want of strength of which he hath as litle in minde as he hath in Body avoid it he cannot because he is seldome so much as awake to foresee it Only the sober man can be watchfull and therefore the Apostle in the place above quoted viz Thes 5 6. knowing that a man caÌ„not be watchfull unlesse he be sober assoone as he had nam'd the former presently added the latter Let us watch and be sober Peter in the place above quoted puts them as neere together though not in the same order He must needs be taken napping that cannot keep himselfe waking But the greatest of these causes as being the cause of the latter I take to be the former viz Security All sinnes wherein men are secure must needs be dangerous and therefore there is no sin so dangerous as Intemperance because there is none wherein men are so secure You have had three notable examples hereof But of all the three the first is the most notable in regard that the people of the old world if they had not that time told them which God had limited for their continuance viz of a hundred and twenty yeares yet had they all that time given them after notice of the flood wherein the Arke was in preparing which could be no small time as Peter seemes to intimate When once the long suffering of God waited in the daies of Noah while the Arke was a preparing 1. Pet. 3. 20. Besides the time wherein the creatures were a gathering which were to be put into the Arke If the time allotted them had been never so short unlesse they had been worse then beasts they must needs have bethought themselves a litle and not have still continued in that manner as our Saviour saies they did eating and devouring till the very Day that Noah went into the Arke for then they believed certainly he was not in jest Nay he saies They knew not till the flood came and tooke them all away Beza observes how the word in that place used for eating is by the GraÌ„marians said to be properly used of beasts adding Vt etiam videatur magnae esse hujus verbi emphasis quo significatur homines brutorum instar fore ventri deditos There is one thing more that aggravates the security of those gluttons before the flood viz that although for those hundred and twenty yeares as it is probable they had had Noah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Peter calls him 2. Pet. 2. 5. a preacher of righteousnesse or a publisher of that righteous judgement of God intended by him in the destruction of the world so that by knew not must be meant as Beza translates acknowledged not or did not consider yet notwithstanding all this they repented not but remained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostl's word is i. e. disobedient or not perswaded to believe what Noah told them If you observe it you shall finde that the Intemperate man his pleasure is so bewitching and seemingly harmelesse is the hardest to be perswaded and the worst to be made either to believe a threat or feare a punishment or to leave his sinne of any in the world You may see more of this sin in the Chapters of Gluttony Whoredome Drunkennesse Adultery Iudging others threatned 1. With Judgement Judge not and yee shall not be judged Luk. 6. 37. For if that which is lesse likely be true that which is more likely is not likely
Thus much is implied viz that pride is commonly both a signe or a means of a man's ruine in these words Pride goeth before destruction and a haughty spirit before a fall Prov 16. 18. See c 18. 12. Jeremiah knew this very well and that was it that made him mourne so bitterly for the pride of the Israelites But if yee will not heare it my soule shall weep in secret places for your pride Jer 13. 17. Why because he was certaine now that their captivity was determined as certaine as if it were already fulfilled for so he speaks in the same verse Because the Lords flock Is carried away See his mourning for he was a man of a very pitifull spirit witnesse his Lamentations otherwise hee would never have mourned for proud men above any for Moab's destruction for the like cause c. 48 28. 31. It was said above If yee will not heare it my soule shall weep for your pride Now give me leave upon these words to take occasion to tell you that as I take it both here and in severall other places of the Prophets when complaint is made of the pride of the Israelites it is chiefly meant of stiffenesse and stoutnesse of spirit in not believing and fearing God's threats and judgements And so in the Proverbs and elsewhere I believe it is many times meant of stoutnesse of spirit in refusing to heare instruction as ch 13. 10. c. I say pride in the Scripture is many times meant of pride towards God as well as towards men 5 Being condemned to hell if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rightly rendred Not a Novice lest being lifted up with pride he fall into the condemnation of the divell 1 Tim 3. 6. Yea though you should in this place translate otherwise then we have translated yet neverthelesse will proud men have cause to feare this punishment because it was the Divels punishment and inflicted upon him for this sinne as most Divines say and as it may seeme to be proved by those wordes of Jude vere 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Angels which kept not their first estate but left their own habitation c. For though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kept may seem to imply rather regard then contentednesse in keeping aâ— in keeping the Commandements or the like for so it is oftenest used and so consequently that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not be translated otherwise then with Beza Originem or with us first estate cautiously and dubiously yet it being said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their OWNE first estate and not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their OWNE habitation though this be not so much yet it may be of some moment to make us incline to the translation of the Vulgar who translate it principatuÌ„ principality so that we may render it first STATE as well as first ESTATE making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood of honour Now hereby the ambition of the Angels in desiring to be equall with God having an honourable condition of their owne already is not onely expressed but aggravated What ever the Divel's sinne was First he could not deserve such a punishment as he had for any sinne better then for such pride ambition if being as high as heaven already he desired to be higher yet 2 No other punishment could have beene so suitable either to the sinne of pride or to that rule of Gods providence of abasing the proud c. If being as high as heaven he was abased as low as hell Thus you see what a numerous traine of Pursuyvants attend the proud man enough to frighten him in for all his stomack if he would but vouchsafe to look behind him And therefore well might David say that God PLENTIFULLY rewardeth the proud doer Ps 31. 23. and I may justly cry with Isaiah Woe to the crowne of pride c. 28. 1. But were there never a one of these places of Scripture to threaten a proud man withall yet hath he just cause of fearing many evills and punishments even from the very nature and quality of his sinne that which the Scripture also takes notice of as 1 Because it makes him contentious and he that is so can never live a quiet life Only by pride cometh contention Prov 13. 10. 2 Because it makes him hated Him that hath a high looke and a proud heart I will not suffer Ps 101. 5. I did not EATE with him some translate Others I could not BE with him 3 Because it makes him thinke he is secure and so deceives him as it did Edom The pride of thine heart hath deceived thee thou that dwellest in the clefts of the rocks Obad 3. 4 Because it makes them impudent in sinning so that they declare their iniquities and cause God to punish many times when else he would not The pride of Israel doth testifie to or in his face Hos 5. 5. Hebr. The pride of Israel doth answer in his face now whether by answer be here intended Ephraim and Israel their likenesse one to another in pride as it may seeme to be because in the verses before they are complained of together and here in this verse it is immediately added Therefore shall Israel and Ephraim fall in their iniquity or whether it be meant of a defending of sinne in not hiding it but acknowledging it and replying in the defence of it when they were reproved as it is said in Esaiah c. 3. 9. The acknowledgement of their face doth answer in them or against them or as we translate The shew of the Countenance doth witnesse against theÌ„ Either way it will be impudence enough for they should have beene ashemed of one another and layne their hands upon their mouthes No sinner can be so easily condemned for sinne as a proud man becâ—use he needs no witnesse He will confesse it shall I say or rather boast of it of himselfe A manâ—s pride will bring him low Prov. 29. 23. you need have nothing else to do it Proud men reward evill to themselves none like them And therefore woe unto them Isa 3. 9. See of this Pride towards God in the Chapter of Impudence Punishments * Such as are not bettered by them have cause to feare 1 If the punishments are other mens the same or rather worse especially if they knew they were inflicted for the same sinnes that they commit For when Judah committed the same sinnes of spirituall adultery for which God had put away Israel into captivity before having an intention thus to punish them hee made his complaint in these words But shee returned not and her treacherous sister Judah saw it And I saw when for all the causes whereby back-sliding Israel committed adultery I had put her away and given her a bill of divorce yet her treacherous sister Judah
with him that he may be ashamed 2 Thes 3 14. How tenderly God takes it to be Disobeyed may be gathered by his upbraiding the Jewes with the Obedience of the sons of Rechab who because their father commanded them not to drinke wine though he spake but once and were now dead obeyed his his command for ever whereas the Jewes though they had beene spoken to so often and that by the Lord of Hosts * and the God of Israel to leave their Idols yet would never obey See Jerem. 35 14 15 16 17. Nothing in the Scripture is spoken so often and with so much emphasis in the praise or dispraise of a man as doing and doing not as the Lord commanded or according to the commandement of the Lord. as might be shewed in an hundred places Distrust threatned When the Israelites would have stoned Joshua and Caleb for perswading them to goe into Canaan against the advise of the rest of the spies the Lord said unto Moses How long will this people provoke mee how long will it be ere they believe mee for all the signes that I have shewed amongst them I will smite them with the pestilence and disinherit them Num. 14 11 12. Provoke mee or slight or despise me so the Hebrew word also signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' No greater Slighting of a man then to thinke him not worthy to be believed The Latine Translation renders it detrahet mihi detract from mee or bring a slander upon mee and indeed nothing does more detract from the honour and reputation of God or man then not to believe him or to refuse to trust him as we say without ready payment For all the signes or In all the signes so it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if they might be ashamed in the midst as it were of so many signes of his fidâ—lity and being compassed about as it were with so great a cloud of witnesses of his truth yet notwithstanding not to trust him Disinherit them Destroy or consume them So say the vulgar Septuag and Chald par Divination Diviners are usually punished With Infatuation and madnesse and being made lyars for it is said to be one of Gods proper workes so to punish them I am the Lord that frustrateth the tokens of the lyars and maketh diviners mad and turneth wise men backward and maketh their wisdome foolish Isa 44 24 25. Their sinne appeares to be very greivous to God in that Samuel when he would aggravate the sinfulnesse of Disobedience said it was as baâ— as Divination rebellion is as the sin of Divination 1 Sam 15 23. for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well as Witchraft Such as seek to them are threatn'd or punish'd 1 With Cutting off The soule that turnetâ— after such as have familiar spirits and after wisards to goe a whoring after them I will even set my face against that soule and will cut him off from amongst his people Levit 20 6. Wisard's the Hebrew word is Jiddehonim which signifies knowing and therefore no doubt the threat is of large extent insomuch that unlesse Astrology shrink it selfe into a narrower compasse then usually it doeth I doe not see well how it can avoide it Indeed Jonathan the Later in his translation and the Jew 's in their Talmudicall fables make this word to signifie only such as inquir'd at the mouth of the creature called Jiddoah whose head they put into their mouthes and after that they say it spake But however to me the word seems in its genuine signification to import all such as are over earnest and curious to know either such as seek to know things which Divine wisedome hath reserv'd for it selfe to know which later sort perhaps are more especially called Diviners 2 Death So Saul died for his transgression c. and also for asking councell of one that had a familiar spirit to enquire of it well might rebellion be said to be as the sin of Divination for after Saul had committed that it was not long ere he committed this and he that makes no conscience of one wili make little scruple of the other and inquired not of the Lord wherefore he slew him 1 Chr 10 13 14. And also for asking 't is not said he died for his transgression and for asking as if he should not have been thus punish't if he had committed but one of these sins but he died for his transgression and also for asking or he died also for asking c. as if it had beene said Hee was justly thus punished for his Disobedience nay he had been justly thus punished without that sin or if it had bin onely for his asking councell of one that had a familiar Spirit Nay perhaps there may be thus much intimated in these words viz that he was punished with the losse of his life rather for this sinne then for the former for for that he was more peculiarly punished with the losse of the Kingly goverment which was a fit punishment for his rebellion against the King of Heaven for these reasons First because the sinne is aggravated with variety of expressions such as asking to enquire of it and inquired not of the Lord. Secondly because the punishment is repeated presently after the mention of it for it was said v. 13 he died c. and it is said againe v. 14. wherefore he slew him He that is God slew him which accords with the words of the threat before mentioned I will cut him off I my selfe not onely the people shall cut him off from among the Congregation by Excommunication but I my selfe will cutt him quite off from amongst his people by some extraordinary judgement Ahaziah King of Israel seeking to Baalzebub to know whether he should recover of his sicknesse received it both for his punishment his answer Not to recover 2 King 1 6. Not Doing what we heare Every one saith our Saviour that heareth these sayings of mine and doth them not shall be likened to a foolish man which built his house upon the sand And the raine descended and the floods came and the winds blew and beat upon that house and great was the fall of it Matth. 7. 26 27. Doubting in Prayer He that wavereth is like a wave of the sea driven with wind and tossed Let not that man thinke that he shall obtaine any thing of the Lord James 1 6 7. He that wavereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that sometimes believeth and sometimes believeth not we may not looke to have God's blessings descend right upon us unlesse we stand steady to receive them Drunkennesse Drunken men and Drunkards are punished or threatned 1 By the sinne it selfe 2 By men 3 By God hat is more immediately or more notoriously by him They are punished By the Sinne it selfe 1 With Committing of sinnes when they are drunke which at other times they abhorred Lot when his daughters had made him
whether they should Sacrifice to and mourne for Leucothea as others did made answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot be so well rendered in English If they thought she were God they should not mourne for her and if they thought she were but a woman they should not sacrifice to her 3 Against the Idolatry of the Roman-Christians painting and worshiping God in the likenesse of man Tacitus a says of the old Germans neque deos in ullam humani oris speciem assimilare ex magnitudine coelestium arbitrantur that they thought it not agreable with the nature of Gods to resemble them in any human countenance Plutarch in the Life of Numa says that following Pythagoras who said that God was invisible c he forbade the Romans to represent God in any Image whether of man or beast and that for one hundered and seventy yeares they had not any such Image amongst theÌ„ but only Temples As if it were not fitting sayes he to liken better things to worse as if it were not possible to comprehend God otherwise then by the understanding Ignorance Ignorance or Blindnesse threatened and Inflicted The Jewes are the most notable examples of this punishment that can be produced For Before the comming of Christ You may see it threatened to them in Micah even upon their Prophets themselves thus Therefore night shall be unto you that yee shall not have a vision and it shall be dark unto you that yee shall not divine and the Sun shall not goe downe over the Prophets and the day shall be darke over them ch 3. 6. You may see it inflicted in Isaiah upon all sorts For the Lord hath powred out upon you the spirit of deepe sleepe and hath closed your eyes the Prophets and your Rulers the Seers hath he covered and the vision of all is become unto you as the words of a booke that is sealed c. ch 29. 10. See ch 6. 10. After the comming of Christ You may see it threatened in Luke thus Vnto you it is given to know the mysteries of the Kingdome of God but unto others in parables that seeing they might not see and hearing they might not understand ch 8. 10. See ch 19. 42. In John thus For Judgement I am come into this world that they which see not might see and that they which see might be made blinde ch 9. 39. For though Grotius would have these last words to be an Hebraisme for Be made to appeare blinde and I acknowledge the Hebraisme yet I rather chuse to follow Beza whose words upon the place are these Illos in densissimas ignorantiae tenebras demergam Grotius himselfe upon Matt 15. 14. produces a saying of the Jews out of the Midrash Tehillim Psal 146. that when God should have his Tabernacle among them their teachers shall be blinde See ch 19. 42. ch 12. 4. Act. 28. 26. Rom. 11. 8. You may see it inflicted in Paul 1 Cor. 3. 15. Even unto this day when Moses is read the vaile is upon their heart and threatened to continue Vntill the fulnesse of the Genâ—â—es come in by the same Apostle Rom. â— 25. Now this punishment is executed both â—on Jew and Gentile 1 By not destroyingâ—e â—e vaile that is spread over them but leaâ—ng them in the darke Esay 25. 7. 2 By â—elivering the word in languages which they â—annot understand Wherefore tongues are â—or a signe not to them that believe but to â—hem that believe not 1 Cor. 14. 22. Grotiusâ—â—deed â—â—deed upon the same principle as before â—nterprets it Tongues are for the converting â—f those who as yet believe not But I rather â—gree with Beza who would have this beâ—ng a signe here to be meant of a punishment and those words of Esay ch 28. 11. cited in the verse going before this to be meant as a threat and whereas it is said And yet for all that they will not heare mee that the meaning in the Prophet is as if he had said thus Notwithstanding this grievous punishment of living dispersed captives among people whom they cannot understand yet for all that this perverse people will not be brought to hearken to my word Indeed besides that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred them that believe not is seldome applyed to any but those that never believed at all I cannot be perswaded but that delivering the Gospell to a people in no other languages then such as they cannot understand is a signe that God will leave them to themselves for by this meanes it is hid and it is hid to none but to them that are lost or those that shall perishâ— In whom the God of this world the God who is the maker and is the owner of this world and therefore may doe with any creature thereof what he will hath blinded the minds of them that believe not lest the light of the glorious Gospel of Christ who is the Image of God should shine unto them 2 Cor 4. 3 4. I will conlude with Beza's wish utinam vero istius horrendae maledictinis dei domestica exempla nobis non suppeditarent eae gentes quae solae hodiè Christi nomine gloriantur That there were no such examples of this punishment in this manner executed as are in the Popish Churches where the people are not suffered to have the use of the Bible in their mother-tongue Ignorance threatned and punished It is threatned in generall termes thus That the Soule be without knowledge it is not good Prov 19. 2 that is it is very bad as it is said c. 17. 26. To punish the just is not good that is it is very bad for such is the use of the Scripture and especially in the Proverbs viz by joyning a negative to a verbe to signifie not barely the not being of that which is expressed but the cleane contrary Solomon seemes to me as if he had spoken thus and what he said either concerning knowledge or ignorance you may beleeve him for his wisedome How bad it is for a Soule to be without knowledge I cannot presently tell you or how many and what evills will befall it but this I am sure it can never be good The evills which an ignorant man is subject to must needs be many both of Sinne and punishment even as many of both sorts as a drunken man whom every man knowes to be subject to infinite many I use this comparison because the Prophet Esay hath used it before me They are drunke but not with wine they stagger but not with strong drinke for the Lord hath powred upon them the spirit of deep sleepe and hath closed their eyes Isa 29. 9. I say of Sinne and therefore those words of Solomon translated by us in that manner as you have read are by the Septuagint and the Chald Par rendered thus Without knowledge the soule is not good and though I believe they meane in
A VIEW OF THE THREATS AND PVNISHMENTS Recorded in the Scriptures Alphabetically composed VVith some briefe OBSERVATIONS upon severall TEXTS By ZACHARY BOGAN of C.C.C. OXON Num. 32. 23. Be sure your sinne will find you out OXFORD Printed by H. Hall for R. Davis 1653. TO MY HONOVRED FATHER Mr WILLIAM BOGAN SIR IT is too well knowne to you how for no lesse then foure or five yeares by the just hand of God upon me for my many Sins and perhaps more especially for my presumption upon my power over my passions and my phancy which I have most prefidently expressed whensoever my friends bade me beware how I yeelded to them I have been in a manner buried alive in melancholy and spent my dayes in vanity My distemper was such as did not onely render me indisposed by study to gather more knowledge then I had before being not able for whole moneths together to perswade my selfe to take a booke in hand and for severall yeares if I had read any thing to tell you what I had read But also made me to loose a very great part of that which I had already gathered And therefore I doubt not but my Acquaintance and Country men what ever they may think and say too sometimes against mee for idlenesse yet after a very few serious thoughts doe abundantly excuse me It is true It was one of those things which in my melancholy my dejected spirit dwelt longest upon that I had done God and my brethren no service having lived so long But after a yeare or two It pleased the Lord who I cannot say did ever hide himselfe in my trouble or despise my affliction but was ready to know me in all my adversity to set me in a way wherein I might spend my time better and passe thorow with more ease some of the rest of those wearisome dayes which he had appointed for me He gave me a subject to meditate upon wherein he dealt suitably with my distemper as well in the employment as the subject being fitter for meditation then reading The Mirth of a Christian Life in opposition to those who disparage it with reports of melancholy sadnes VVhich accordingly I undertooke and committed my meditations such as they were to paper VVhen some yeares were past you may remember that the last winter you told me in your letter that my mother desired much to see those meditations printed I resolved considering the sickly condition she was then in thougâ—â— they were never so unworthy the publike view to satisfie her desire But before â— had set upoÌ„ the busines it thus happened Being in a Booksellers shop and looking upon a treatise of God's Promises I asked the Bookeseller whether he knew of any Treatise of his Threats Being answered contrary to my expectation that he knew of none I was the more earnest to inquire further And so I did but could heare of none VVhereupon I told my Bookeseller that I resolved forthwith to read over the Bible and make a collection of them my selfe and if it pleased God to incourage me in it to print them Now the Lord did encourage me and that exceedingly as I shall shew you in my preface to the Reader so that I have finished my worke quickly and brought you savory meat such as I hope you love You had had it long since had it not been longer in the Printers hands then it was in mine owne But I hope it is not too late now I had another reason besides naturall and civill obligation why I chose to dedicate this booke to your selfe And that was this viz. because I conceived the contents of it more proper for your family then for any that I knew in regard we have had more mercies then other families and as I feare have abused them to security The truth is a booke of this nature is very proper for the whole Nation because there have beene so many judgements of God in the Earth and in our owne Land and yet we have not learned righteousnesse The Lord grant that as many as yet remaine may heare and feare and may henceforth commit no more such evils as they have committed But I have held you too long And therefore I will conclude with this humble request that as often as you meet with any faylings in this booke you will beare with them in that manner as you have been wont to beare with them in the authour so as never the lesse to accept of the unworthy gift of C.C.C. Jun. 29 1652. Your obedient Sonne ZACHARY BOGAN Christian READER GIve me leave to shew thee what course I tooke in Composing this Booke It was in very little more then a fortnight's time that by the help of God I read the Bible over and reduced every thing that I observed to a certaine head in Alphabeticall order After this I examined every place of Scripture by the Originall and the most noted Translations Some few Texts besides those which I observed my selfe I met with afterwards in other Bookes Those bookes I knew not of before I had done reading the Bible Which I much rejoyced for both because of other things which in reading I took in together with those that were for this purpose and because of the abundance of time and labour which I should have spent in examining quotations which are usually heaped up without choyce or judgement It cost me not a little pain to examine only those Texts which they had and I had not out of feare lest they had been apply'd to a wrong head a thing too ordinary in most Common place bookes But before I goe any further now I have spoken of paine give me leave to tell thee of that which I tooke abundance of comfort in and which I may not conceale the marvellous encouragement which it pleased God to afford me all along in this worke Whereas ever since my sicknesse I have not been able to read above a quarter of an houre at a time without a great deale of wearinesse and paine In reading the Scriptures although I read the same places ten times over I was I know not how supplyed with a constant delight in what I did and a desire to goe further If at any time I was weary as sometimes I was quite tired through infirmities of body and want of spirits as soone as I had but turned aside but a few minutes I found a sudden supply of desire to follow my businesse againe as fresh as ever Thus it was most commonly when I was thus weary and when it was not so and I had noe appetite at all to the businesse If I did but once take my bible in hand to try how it would be then and read a line or two I presently recovered my appetite againe as bodies filled with winde use to get a stomack by eating And these things I looke upon as great encouragements whereunto I adde the health which I had all the while I was doing this thing
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
Lebaddo Alone spoken of the name Jehovah Ps 148. 13. his name alone is excellent will stand for that number in Arithmetick In like manner they say that Elisha made use of two and forty letters when he cursed the children 2. King 2. 24 because there were so many children kild a child for every letter and more then so they say that generally in the Scriptures where it is said that an Angel smote such or such it is not meant of the smiting of the hand or the like but of smiting by the vertue of the name Jehovah or that Schem Hamphorasch Some of the Jewes say that our Saviour Christ did his miracles by using this name which mee thinks might be retorted as an argument against them that he came from God for otherwise though hee might have used the name yet he would not have been able to doe any thing with it but rather on the contrary those in whom the evill spirits were which he endeavoured to cast out would have fallen upon him and overcome him prevail'd against him as they did against those Conjurers Act. 19. 16. At least they must confesse thus much that if hee had not Moses or Elisha's spirit yet hee was a man of no ordinary spirit because they say that only such men as were not of an ordinary spirit had the priviledge of using this name and doing miracles with it Now because they thought there was a vertue or power in the name Jehovah so used as likewise out of a superstitious conceit common to them with other nations of the vertue and power of other names also viz. of Prophets Apostles and Martyres both true and false when any one did any strange thing they imagin'd it was by the vertue and power of some name and hence perhaps was it that they asked Peter and John when they had cured the lame man Act. 4. 7 By what power or by what name have ye done this For although the Apostles when they did or said they did such a thing in the name of Christ or God had no conceipt of any vertue or power in the name it selfe and though I know that by doing a thing in the name of Christ is meant the doing of it either by the power or in the steed or in the behalfe or upon the account of Christ and for his sake yet thus much me thinks I fancy that both the Jewes for the most part did nse those words superstitiously and that the Apostles many times alluded to this superstition of theirs when they used this expression He that blasphemeth the name of the Lord c. or say the Jewes he that nameth the Tetragrammaton i. e. the name which in Hebrew consisteth of foure letters viz. Jehovah For this name of God they forbare to expres with as much superstition as the Heathen did the names of the Tutelar Gods of their Citties and Countrys for feare their enimies might by sacrifices and enchantments call them out and so conquer the place Whence it is that many times without adding any thing els unlesse it be Ithbareck blessed be it or as we say blessed be his name they expresse it by saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name by way of excllency without adding any more for so in this chapter though in the sixteenth verse where God speakes who might name his owne name the word Jehovah be expressed yet where Moses speakes viz. verse 11. that which we render the Name of the Lord in the Hebrew is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name The Jewes make the naming of this name to have beene a worse sinne then cursing And so they might if by the word Nokeb only naming were meant but the contrary appeares clearely in that when Moses gave order to have this blasphemer put to death vid. v. 23 he called him not hanakeb which they render him that nameth but hamkallel which they can render no otherwise then him that cursed And therefore methinkes for shame though the word Nakab should signifie blaspheme or curse no where else for Ekkob in Job cap. 5. 3. they say comes from the radix kabab yet however in this place they should have expounded that which is not plaine which they acknowledge by their owne different translations to have more senses then one by the sense of that which is plaine and which they cannot render otherwise then they doe However so it hath been with them insomuch that by their superstitious tradition or traditionary superstition touching this name according to their practise in other things and according to the complaint of our Saviour Matt. 15. 6. they came at length to make the Commandment of God of none effect for they held it that if a man cursed his father or mother unlesse he named this name he was not to suffer Death as the Law prescribed Levit. 20. 9. but only to be whipt To say a little more yet now that I have gone thus farre and because that I have said that allready which necessarily requires I should say a little more They called the name Jehovah Shem hamphorash from its being separated apart from common use as well as for being to be separated in parts in any use as if it came from paros to separate or lay apart as well as from parosh to explaine or lay abroad Hence is it that they never speake of it without some Epithete of reverence such as Hannibdal the separated Hamiiuchad the proper Hannickbod the glorious and the like Nekob to peirce this name thorow as I might say or to pronounce it downe right was permitted to none but the high Priest and that but once in a yeare viz. at the feast of expiation when he pronounced the solemne Benediction in every member whereof the name Jehovah was plainly exprest as you may see Num 6 24 25 26. and therefore they say it is added v 27 they shall put my name upon the childeren of Israel my name that is my proper name or that which may not be applyed to others besides my selfe as the rest of my names are that which is my name for ever and which denotes my everlasting Essence Exod 2 15. And as it was pronounced only by one man and but once a yeare so likewise but in one place viz in the Temple at Jerusalem and therefore ever since the destruction of the Temple and City by Vespatian the Jewes have not knowne the pronunciation of this Name Simeon Justus being the last that was High Priest was the last Jew that pronounced it But to returne to the Son of the Israelite woman for that is all the name he has here Some think the Spirit of God purposedly because he had dishonour'd God so much by expressing his name refused to honour him so farre as to name his And you may observe how the Scripture in severall places make it an expression of Gods exceeding great anger against a man to threaten to blott out his name
to a deceitfull Bow and so they are by David Ps 78. 57. and the reason is because they bind them selves to God by Covenants and promises to do much for him but their Spirits are not stedfast with God and when they come to use triall they deale unfaithfully like those Ephraimites turning back in the day of battell In the New-Testament thus Woe unto you Scribes and Pharisees Hypocrites for ye are like unto whited Sepulchers which indeed appeare beautifull outward but within are full of dead men's bones and of all uncleannesse Mat. 23. 27. You have Woe pronounced to the Scribes and Pharisees no lesse then eight times in this one chapter and every time save one they are called by the name of Hypocrites as if their Hypocrisie were the sinne that most of all offended God and deserved such a threat And indeed in our Saviour's time especially the Hypocrisie of the Scribes and Pharisees was growne to a very great height so that there was little else but a white out-side of religion consisting in wearing broad Phylacteries washing of hands and cups superstitious fasting and separating from the rest of the people and such like shels to be found amongst them Insomuch that there is not any sinne so often repeated as Hypocrisie or any name named so often and with so much indignation as the name of Hypocrites in any one of the Evangelists The Particular evills wherewith the Hypocrite may be Threatned out of the Scripure or is therein said to be punished are First Fearfulnesse The sinners in Sion are afraid fearfulnesse hath surprised the Hypocrites Who among us shall dwell with the devouring fire c. Isa 33. 14. The hypocriticall Jewes out of feare of the Assyrian would have left their religion and revolted to him There is nothing whereby a hypocrite is better discovered then by fearfulnesse and distrust in times of danger for a man that is conscious to himselfe and remembers that he hath beene false to God cannot with any confidence hope that God will stand by him whereas he that hath a good Conscience hath alwayes a Good courage 2 Want of comfort when he thinkes of God as likewise want of Boldnesse to goe to God in Prayer upon all occasions both which a sincere Christian hath Will he delight himselfe in the Almighty will he alwayes call upon God Job 27. 10. Will he delight himselfe in the Almighty The Sept. say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath he any Boldnesse before him for so we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3. 12. c. but more properly Confidence Heb. 10. 35. They use this word in severall places somtimes joyning it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 1. 20. in the same sense as it is used in the Epistles viz. either for a boldnesse and freedome OF speaking a man's mind at all times so in Ephes 3. 12. it seemes to be interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accesse with confidence or for a boldnesse and freedome IN speaking to speake what one will as to ones friend whom he loves and with whom he may be bold such as Paul sayes he had towards the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have much Boldnesse of speech to you-ward 2 Cor 7. 4. Now such Boldnes of either sort a Hypocrite can never have For if a Hypocrite towards his Brother although he know he knowes not of the malice which he conceales in his heart yet out of conscience thereof be not able to looke directly in his face how much lesse shall a Hypocrite towards God be able to seeke his face look up to him with boldnes when he knowes him to be a trier of hearts a searcher of reins 3 God 's not hearing his prayer when he doth pray and when he standes in need Will God heare his prayer when trouble cometh upon him Job 27. 9. 4 Gods not cōmunicating of his Spirit to him when Simon Magus would have given Peter money for the power of Conferring the Holy Ghost he told him Thou hast neither part nor lot in this matter for thy heart is not right in the sight of God Acts 8. 21. For as A Hypocrite serves God only with outward actions so God will serve him only with outward blessings Thy heart is not right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David Ps 78. 37. speaking of the Hypocrisy of the Israelites sayth Their heart was not RIGHT with him the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is fastened or standing upright without leaning on any side as a thing that is deeply fastened in the ground or as a man that halts not on either legge for such is the expression 1 King 18. 21. or as the Sun at noone Prov 8. 18 where that which we render perfect day is in the Hebrew Nechon haiiom upright day i.e. not inclining or at an equall distance from the morning and evening neither of all which expressions will suit with a Hypocrite The truly godly are called Josherim leb upright in heart Ps 7. 10. where they are they are every whit of them whereas the Hypocrite stands in one place and leanes towards another seldome asking the way to Sion with his face thitherward Jer 50. 5. 5 God 's not accepting of any of their services This people draweth nigh unto me with their mouth and honoureth me with their lips but their heart is farre from me But in vaine doe they worship me c. Mat. 15. 8 9 they are words cited by our Saviour out of the Prophet Esay c. 29. 13. A little of this leaven will sowre a whole lump of good duties if a man did performe never so many and if they were made of never so fine flower in the account of men In the Evangelist there is mention made of a leaven in Doctrine such as the Leaven of Herod Mark 8. 15 and the Leaven of the Sadduces Mat 16. 6 there was likewise such a Leaven of the Pharisees vers 12 each of which our Saviour bade his Disciples to beware of But there is mention also made of a Leaven in practise or the Leaven of the Pharisees which is hypocrisie and of this leaven he bids them beware in the first place Luk. 12. 1. He began to say to his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the first place beware of the leaven of the Pharisees which is hypocrisie for so we should translate according to Beza placing the point at Disciples Be sure therefore thorowly to purge out this leaven of hypocrisie or those sinnes which through hypocrisie thou dost conceale for if there be never so little left in any corner of thy heart if it be with allowance and approbation it is enough to marre a whole seven dayes feast of a long and specious series of godly performances Be as carefull to purge it out of thy heart as the Jewes were to purge their leaven out of their houses before they kept the feast of unleavened
bread for they went about it two or three dayes before the feast began and searched every little hole with a candle and when they had done all fearing there might be any yet left they pronounced a solemne curse against All Leaven in generall Where hypocrisie is not never so little will be counted much and where it is never so much will be nothing regarded Nay I may boldly threaten the Hypocrites 6 With God's abhorring both those performances and their persons too our Saviour told the Pharisees Yee are they which justifie your selves before men but God knoweth your hearts for that which is highly esteemed amongst men is abomination in the sight of God Luk. 18. 15. 7 Frustrating of their Hope The Hypocrites hope shall perish Whose hope shall be cut off and whose trust shall be as a spiders web Job 8. 13 14. the reason is because neither they nor their hopes were ever rooted in a sincere love Ephes 3. 17. or built upon Christ by an unfained faith Coloss 1. 23. 1 Tim. 1. 5. for such a hope is like a rush without myre now as Job said in the forementioned ch v. 11. Can the flag grow without water See c 27. 8. 8 Discovery of their wickednesse which by their Hypocrisie they have concealed For there is nothing covered that shall not be revealed neither hid that shall not be knowne Luk 12. 2. our Saviour told his Disciples this after he had bid them Beware of Hypocrisie though elsewhere this saying be applyed to another sense as Mark 4. 22 and in this same Evangelist c. 8. 17. The two following punishments which I shall mention are fruits of this viz. 9 Shortnesse of their Joy The triumphing of the wicked is short and the joy of the Hypocrite but for a moment Job 20. 5. The wicked and the Hypocrite As in this so in other chapters Job no sooner names Wicked but presently he falls upon the Hypocrite as if there were no wicked man like him ch 27. 7 8. ch 8. 13. the Hypocrite is with him as the froward man and the foole were with Solomon viz. all one with a wicked man The Septuagint almost alwayes translate the word Haneph which we translate Hypocrite either by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungodly as c. 8. 13. c. 27. 8. Isa 33. 14. or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgressour as in this place it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark speaking of the Pharisees who dissembled with our Saviour saying Master we know thou art true c. saith But he knowing their hypocrisie c 12. 15. But Matthew saith Jesus perceiving their wickednesse c. c. 22. 18. An Hypocrite may be honest but he cannot be religious The Chaldee Paraphrast upon Job alwayes expresses the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Latine word in Chaldee letters used also by other Chaldee writers which signifies as it is pronounced delator a promoter or false accuser one that Hypocrite like takes upon him the person of a lover of justice out of love to bribes to wrong an innocent person and for this translation there is some ground in the 15 chapter vers 34. because mention is made of bribery in the same verse the Sept. seem to accord with him herin translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which we translate congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witnesse R David comes somewhat neere him but that he would have the word to be meant rather of a wrongfull Judge then a wrongfull Accuser for he paraphrases it a Respecter of Persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies he est improbus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. hypocrita that is Haneph the word which we render Hypocrite is a wicked man and Respecter of Persons that is a Hypocrite for so in Mat. c. 6. 2 the Syriak Interpreter renders that which we render Hypocrites Accepters or Respecters of Persons Now all Hypocrites are respecters of persons because they have an eye only to men in what they doe viz. how they may please them and get repute of them but Accepters of Persons I know not how to call them unlesse you meane by Accepters Takers because they doe not so much accipere personas accept the persons of any men as capere personas take upon them the persons or vizards of good men after the manner of Stage Plaiers and therefore I wonder the lesse at what is said viz. The joy of a Hypocrite is but for a moment Job 20. 5. It is like the pleasure that a Stage Plaier takes who beares the person of a King for when the vizard is off iniquity found to be hatefull Ps 36. 2 all the vaine joy that either of these can take will bee presently at an end For a moment Aquila and Theodotion translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as who would say their joy makes a great flame but 't is only a flash and away like the flame of a squib or the crackling of thornes Ecles 7. 6. The Septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destruction for that commonly is the end of his joy by reason of security and presumption 10 Shame And therfore David praied Let my heart be sound in thy Statutes that I be not ashamed Ps 119. 80. Sound or entire in Hebrew Tamim in the Chald. Par. unspotted or rather as we also render the word Ps 119. 1. undefiled or not contaminated for this construction is directly opposite to the signification of Haneph which signifies not only Hypocrite but defiled or contaminated that is defiled with a mixture of a cōtrary corrupted Now as a mans heart may be sound that is entire not wanting any of it's own parts so it may be pure that is sincere or without the mixture of a contrary and yet have many faults or spots for to be sound that is without distemper or pure that is not having any blemish this we must not expect And I believe it was no other soundnesse or purity which Paul meant when he praied for the Thessalonians that they might be preserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blamlesse 1 Epist 5. 23 or Luke when he commended Zachariah and Elizabeth that they walked in the commandements of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blamelesse Luk 1. 6. A weake body may have all it's members and bad dough may be notwithstanding pure dough that is without leaven and mixture A man may so give his heart to God as not to purpose to keepe back any part from him and a man may so love God as not to purpose to mixe the Love of the world with it And this I conceive Paul to meane by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctify you wholly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your whole spirit and soule and body be preserved blamelesse c. 1 Thes 5. 23 but I shall have occasion to speak more to this anon 11 Opposition from those that are sincere The innocent shall stirre up himselfe against the Hypocrite Job 17. 8. The
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