stones that they die Deut. 22 23 24. and by burning with fire If she were a Priests daughter And the daughter of a Priest if shee profane herselfe by playing the whore shee profaneth her father she shall be burnt with fire Levit. 21 19. There is one who herein a Paraâ—phrast if in nothing else expoundeth it of hot Lead powred into her mouth which indeed was practis'd in after times In imitation of Gods manner of punishing by fire which they say was by burning the parts within and not hurting the outer part of the body as in that example of Nadab and Abihu and others The punishment of Adultery by death had been executed by God before this Law was made if the sin had been committed as it seemes by what he said he would doe to Abimelech If thou restore her not knowe that thou shalt surely die thou and all that are thine Gen. 20. 7. Speaking of Sarah And by what he did to Pharaoh whose house he punisht with great plagues for detaining her in his house though as it is probable he knew her not and though he knew not that she was Abraham's wife Gen. 12. 17. It seems those people hated Adultery more then Murder For it is said that Abraham gave out that Sarah was his sister lest otherwise they should have killed him that so they might have the better liberty to enjoy her without adultery It was executed upon the Shechemites when Simeon and Levi put all their male to the sword for Shechems lying with their sister Dinah Gen. 34. And it was executed upon the Benjamites of Gibeah for abusing the Levite's Concubine when he lodged there for the Israelites slew of the Benjamites five and twenty thousand and burnt the citty Judg. cap. 8. cap. 9. Judah being told that his daughter Tamar had plaid the harlot gave sentence to have her burnt before hee knew that it was with himselfe Gen. 38. 24. See the punishment of Zedekiah aud Ahab for this and other sins Jer. 29 22. 23. It has been executed upon the child begotten in adultery as upon the child begotten by David upon the wife of Vriah Because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme the child also that is born unto thee shall surely die 2. Sam. 12. 14. Disgrace and Infamy is the least evill that befalls such children In Job cap. 31. 10. where he sayes Let my wife grind unto another man and let others bow downe upon her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint render the last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let my children be abased It hath beene observed that the posterity of Adulterers are usually short-lived see Wisd cap. 3. 16. If those that commit adultery escape death à thousand to one that they escape these ensuing punishments viz. 2. Retaliation or being done to as they have done to others thus David was punished Thus saith the Lord behold I will raise up evill against thee out of thine own house and I will take thy wives before thine eyes and give them unto thy neighbour And he shall lie with thy wives in the sight of the sun 2 Sam 12. 11. this threat was fulfilled by one that was his neighbour with a witnesse for his owne sonne Absolom lay with his concubines upon the top of the house in the sight of all Israel cap. 16. 22. Job even in the chapter of his justification acknowledges it had bin justice for him if he had been guilty of adultery to be thus dealt withall c. 31. 9 10. Let my wife grind c. 3. Continuall feare They know not the light for the morning is to them even as the shadow of death if one know them they are in the terrours of the shadow of death He is swift as the waters Their portion is cursed in the earth he beholdeth not the way of the vineyards Job 24. 17 18. He alwaies goes swiftly for fear of being overtaken and he never goes in usuall wayes for feare of being seen 4. Disgrace A wound and dishonour shall he get and his reproach shall not be wiped away Prov. 6. 33. 5. Wasting of the body It was Lemuels advise Give not thy strength to women nor thy wayes to that which destroyeth Kings Prov. 31. 3. In Job cap. 31. 12 that which we render a fire that burneth to destruction the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fire that burnes in all the members The women under the law found experience of this punishment if they had been guilty of the sinne and had drunke of the bitter water It was given for triall in case of jealousie at the drinking therof the priest pronounced this curse The Lord make thee a curse and an oath amongst thy people when the Lord doth make thy thigh to rott and thy belly to swell Num. 5. 31. Galvin sayes by the thigh in this place is meant the power of child-bearing because oâ— the contrary it is said if she were not guilty she should conceive seed vers 28. 50. Pareus upon Rev. cap. 19. 16. where it is said hee had on his thigh this name written King of Kings saies hereby is shewed that Christs name should be propagated by a long posterity Both cursing others unlawfully being cursed lawfully as by excoÌ„munication the Jews thought it had great effects upon mens bodies See the chapter of cursing the Cabbalists observe upon the word Cherem a curse that the letters therof being one way transposed make it Rachem mercy because if hee that is cursed do repent it proves a mercy to him but being plac'd another way they make the word Ramach a dart the letters of which word will stand for 248. which they say is the number of members in a mans body because say they if he doe not repent the dart or the curse pierced thorow all his members thorow all his members say they and I may adde especially thorow his Liver by consumptions c. for so the Jewes expound that place in the Proverbs c. 7. 23. he goes after her straightway till a dart strike thorow his liver saying that lust is chiefly lodged in the liver and that it is Gods usuall manner in punishing offenders to make them suffer most in those parts wherewith they have committed most sinne 6. Wasting of the estate It is a fire that consumeth to destruction and would roote out all mine encrease Job 31. 12. See Whoredome 7. Hell But he knoweth not that the dead are there and that her guests are in the depth of hell Prov. 9. 18. Be not deceived neither fornicators nor Idolaters nor adulterers c. shall enter into the kingdome of heaven â— Cor. 6. 9 10. See the threat against 〈◊〉 if it be not meant of spirituall adultery Rev. 2. 22. and Heb. 13 3. Tertullian in his booke de pudicitia sayes that those Churches which admitted into Communion those who had fallen after baptisme notwithstanding
to bee sufficient to keep any one from wondring at any punishment that should befall them in case they sinned against him And therefore in severall places where he shewes how severely he would punish them if they rebelled against him hee tells them withall how that when strangers should see how they were dealt with aud should aske the cause it should be answered that it was for forgetting the Lord their God who brought them forth out of the land of Egypt As you may see 2 Chron 7. 21 22. Deut 29. 24 25. 1 Kings 9. 8. c. 2 Captivity and by that meanes the enjoying of their labours by others which is a bitter punishment Because thou hast forgotten the God of thy salvation and hast not been mindfull of the rock of thy strength therefore shalt thou plant pleasant plants and shall set it with strange slips In the day shalt thou make the plant to grow and in the morning shalt thou make thy seed to flourish But the harvest shall be a heap in the day of greife and desperate sorrow Isa 17. 10 11. As you have given those things which you had of me to Idols whereof see Ezek. 16. 16 17 18 19. so shall your land give those things which it had of you to your enemies It is a sad thing when God makes a man very happy or setts him upon hopes and endevours to be very happy and in the meane time resolves to make him miserable 3 The totall and unavoidable destruction of a Nation For thus said Ezra in his prayer And after all this that is come upon us for our evill deeds and for our great trespasses seeing thou our God hast punished us lesse then our iniquities deserve and hast given us such deliverance as this should we againe break thy commandement and joyne in affinity with the people of these abominations Wouldest thou not be angry with us till thou hadst consumed us so that there should be no remnant nor escaping Ezr 9. 13 14. The Prophet Amos chap. 2 complaining first of the wickednesse of the Jewes afterwards to aggravate it begins to mention some of God's mercies toward them Yet I destroyed the Amorite before them c. vers 9. but having mentioned two or three not able to hold any longer he breaks forth into these words Therefore the flight shall perish from the swift c. vers 14. None of them shall escape and nothing shall stand them in steed Nay the Scripture speakes of punishing Vnthankfull sinners not only in their persons but in their posterity also For so was Jeroboam punished Forasmuch as I exalted thee c. says God to him by the Prophet Ahijah 1 Kings 14. 7 and thou hast not been as my servant David vers 8. Therefore I will bring evill upon the house of Jeroboam and will cut off him that pisseth against the wall vers 10. In the 16 chapter vers 2 and 3 you shall find him speaking after the same manner to Baasha King of Israel by the mouth of Jehu How many strict charges may you meet with in the Scriptures against this sinne of ingratitude towards God! especially in the book of Deuteronomy where to shew what danger there is in it they usually begin with a Cavete Take heed or beware viz Lest thou forget the Lord c. See Deut 6. 10 11 12. chap 8 10 11 and read at your leasure these texts of scriptures Deut. 32. 6. Isa 51. 13. Ps 78. 42. 1 Kings 14. 7. Jer 2. 5 6. chap. 5. 24. Hos 2. 8 9. ch 7 15. See likewise Samuels reproofe of Saul 1 Sam 15. 17. Voluptuousnesse punished With poverty He that loveth pleasure shall be a poore man and he that loveth wine and oyle shall not be rich Prov. 21. 17. VVarre Nation shall rise against nation and kingdome against kindome c. Mat. 24 7. VVatchfull Such who are not so 1 They are the more exposed to temptation and the sooner made a prey to the Divell Be sober be vigilant because your adversary the Divell as a roaring Lion walketh about seeking whom he may devoure 1 Pet. 5. 8. 2 Thy are most in danger of being surprized and most dangerously surprized by Judgment It was threatened the Church of Sardis If therefore thou shalt not watch I will come on thee as a thiefe and thou shalt not know what houre I will come upon thee Rev. 3. 3 and perhaps here is an Aposiopesis of some heavie judgment to be understood though it be not expressed VVearinesse in well doing It hazards the reward Let us not be weary of well doing for in due season we shall reap if we faint not Gal 6. 9. VVhoremongers threatened 1 With certaine judgment Whoremongers and Adulterers because many times men cannot or do not God will judge Heb. 13 4. 2 Exclusion out of Heaven They are the first in the Apostles blacke roule Neither fornicators nor Idolaters c. shall inherit the kingdome of God 1 Cor. 6. 9 10. See Rev. 22. 15. punished With Death For when the Israelites committed whoredome with the Moabites God by a disease or fire or some other extraordinary plague slew no lesse then foure and twenty thousand of them Num. 25. 1 9. The usuall evills wherewith they punish themselves are 1 Losse of honour long life wealth and health and gaine of nothing but repentance and griefe Remove thy way farre from her speaking of the strange woman and come not nigh the doore of her house lest thou give thine honour unto others and thy yeares unto the cruell lest strangers be filled with thy wealth and thy labours be in the house of a stranger and thou mourne at the last when thy flesh and thy body are consumed Prov 5. 8 â—o the 12. 2 Death For she hath cast down many wounded many strong men have been slaine by her Her house is the way to hell going downe to the chambers of Death Prov. 7. 26 27. Her house is the way and chap. 2. 18. Her house enclineth unto death and none that goe unto her returne againe c. v. 19 as if the wiseman intended to intimate which is often seen that such as once enter into the practise of that sinne usually continue in it till it work their destruction The danger of falling in this way must needs be great and the fall very desperate because those that go in it are usually made blind with passion so that like blind metalsome horses they wil run wheÌ„ they know not where they goe He goeth after her straight way as an oxe goeth to the slaughterâ— or a foole to the correction of the stockes Prov. 7. 22. Wicked men When I read the Bible for the collection of these particular threats and punishments sometimes I thought it not uselesse to collect those places also which concerne wickednesse in generall and accordingly such as are more notable I did set them down as I met with them But yet againe sometimes I must confesse
Remember therefore from whence thou art fallen and repent and doe thy first works or else I will come unto thee quickly will remove thy candlestick out of his place except thou repent Rev. 2. 5. 4 God forsaking of them which is but retaliation for their forsaking of him God said to Moses concerning the Israelites When thou art dead this people will forsake me break the covenant which I have made with them Then my anger shall be kindled against them in that day and I will forsake them and I will hide my face from them and they shall be devoured c. Deut. 31. 16 17. The spirit of God in Azariah thus spake to King Asa The Lord is with you while ye be with him and if ye seek him hee will be found of you but if you forsake him he will forsake you 2. Chron. 15. 2. See chap. 12. 5. 5 Conquest and Captivitie In the book of Judges in most places where there is mention made of any Conquest had over the Israelites you shall find this mentioned for a reason viz. that the people forsooke or forgat the Lord their God See chap. 3. 7. and chap. 10. 6 7. 9 10. 11. c. When Rehoboam had establishd the kingdome and had strengthned himselfe he forsook the Law of the Lord and all Israel with him it came to passe that in the fift yeare of Rehoboam Shishak King of Egypt came up against Jerusalem because they had transgressed against the Lord. 2. Chr. 12. 1. 2. See vers 5. So the spirit of God in Zachariah told King Ioash and his Princes Because ye have forsaken the Lord he hath also forsaken you 2. Chron. 24. 20. and according to his word the army of the Syrians came with a small company of men the Lord delivered a very great host into their hand because they had forsaken the Lord God of their Fathers So they executed judgement against Israel vers 24. 6 Destruction Thou hast forsaken mee saith the Lord thou art gone backward therfore will I stretch out my hand against thee and destroy thee I am weary with repenting Jeremiah 15. 6. T is spoken to the Jews so chap. 16. 11. the Prophet is bid to answer the people if they asked him the reason of Gods judgements upon them thus Because your Fathers have forsaken me saith the Lord and have walked after other Gods and have served them and have worshipped them and have forsaken me and have not kept my law Forsaken me is repeated as if it went very neere Gods heart to be forsaken by a people whom he had chosen or as if going to other Gods did not anger him so much as going from him or forsaking him Under the old Testament when God made the Law that if any one enticed another to worship Idols he should be stoned to death hee added this for a reason of the punishment or at least for an aggravation of the sin viz because he hath sought to thrust thee away from the Lord thy God which brought thee out of the land of Egypt from the house of bondage Deut. 13. 10. See the words of Hezekiah 2. Chron. 29. 6 7 8. Psal 13. 27. Particular persons as Kings and others have been punished or threatned 1 With being murdered And he forsook the Lord God of his Fathers and walked not in the way of the Lord. And the servants of Amon conspired against him and slew the King in his own house 2. King 21 22 23. Speaking of Amon King of Israel After the time that Amaziah did turne away from following the Lord they made a conspiracy against him in Jerusalem and he fled to Lachish but tbey sent to Lachisb after him and slew him there 2 Chron 25 27. 2 Being left to ruine themselves in their owne wayes The backe slider in heart shall be filled with his owne wayes Proverbs 14 14. 3 Impenitency and incurablenes It is impossible for those who were once enlightned and have tasted of the heavenly gift and and were made pertakers of the holy ghost and have tasted the good word of God and the powers of the world to come who have gon so farre and received so many good things If they shall fall to renew thē unto repentance Hebr 6 4 5 6. If they shall fall c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not fall forward viz remaining still in the right way but fall aside into another way fall off or fall away viz by a totall defection and revolting from the Faith for otherwise if it should be ment of only sinning againe as the Syriack translation renders unlesse it mean that great sin whereof we speake called in Hebrew Maal a Sin and usually renderd by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Apostacy it were a very hard saying and who could heare it 4 Rejection if thou continue in his goodnesse otherwise thou shalt bee cut of Rom. 11 22. 5 Noe pardon if they sin wilfully and against knowledge For if wee sin wilfully after wee have received the knowledge of the truth there remaineth no more sacrifice for sin Heb 10. 26. and so verse 38 If any man draw back my Soule shall have no pleasure in him David in his charge to his Sonne Solomon told him If thou seek him hee will be found of thee But if thou forsake him hee will cast thee of for ever 1 Chron. 28. 9. 6 Distruction temporall and eternall Consider this yee that forget God least I tea◠you in peices and there be none to deliver Ps 50 22. Wee are not of them that draw back to perdition Heb 10. 39. Those wandring starres to whom is reserved the blacknesse◠of darknesse for ever Jude 13. are by the glosse interpreted Apostates and it 〈◊〉 thought to be meant of the Corpocratian◠who denie the Divinity of Christ No◠only if a man doe returne back but if h◠doe but looke back it may bee as much a◠his life is worth as it was with Lots wife Remember Lot's wife Luke 17. 32. Noe man having put his hand to the Plow and looking back if fit for the Kingdome of God Luke the 9. 62. How grevious a thing Apostatizing or back sliding is in the sight of God may be gathered by his angry expressions concerning it especially such as we find in the Prophets directed to the Jewes calling them grievous revolters Jerem 6 28 Trecherous Judah four times in one chapter viz chap 3. v. 7. 8. 10. 11. verse 20. He compares them to a wife that leaves her husband And therefore his anger against this sin being exceeding great is usually called by the name of Jealousy which is the greatest anger that can be and the hardest to be appeased as you may see in an hundred places Deut. 32. 16. c. The very heathen their constancy to their Idols will rise up in judgement against them that forsake God Hath a Nation changed their Gods which
righteousnesse then after they have knowne it to turne from the holy commandement delivered unto them 2 Pet 2 21. Those who are Christ's enimies are thus threatn'd He that sitteth in the heavens shall laugh The Lord shall have them in derision Ps 2 4. Oh fearfull threat how sad is the conditon of those men at whose calamitie God rejoyceth or at whose wickednesse he laughes suffering them to run on in their sinnes because he seeth that their day of punishment is coming Ps 37 13. Give me any anger rather then a laughing anger whether of God or man See the threats Ps 59 8. Prov 1 26. Those to whom Christ is a scandal Whosoever shall fall on this stone shall be broken Mat. 21 44. In Luke you have the same words cap. 20. 18. The like threat you have in Isaiah cap. 8. 15. Many among them shall stumble and fall and be broken and be snared and be taken Blessed is he saith Christ himselfe whosoever shall not be offended in me Mat. 11 6. If a man shall be blessed only for not being offended at or not disliking him whom he is bound to like and whom it is for his owne good to like and whom he hath no cause to dislike how can his condition be better then cursed who notwithstanding all this is offended at him and disallow's him and rejects him as unsit to build upon Those who have no Vnion or Commumunion with Christ Verily verily I say unto you except ye eate the flesh of the Son of man and drink his bloud ye have no life in you Joh 5 3. Ye have according to Beza's translation and not ye shall have according to Erasmus and the Vulgar because saith Beza otherwise it may be thought that Christ did not give life to us but only keep it for us I apply not this to those who do not imitate Christ especially in his passion as Grotius does for as upon most other places he endevor'd to be as little mysticall and spirituall as he could be so I think upon this he was more Socinian then he should be for thus he speakes Hoc ergo est edere bibere Christi uti exemplo Christi perfestisimum est exemplum tum virtutum aliarum tum praecipuè dilectionis quam imitari Compendium est praeceptorum Nam sicut cibus potus in corpus admissi hominem nutriâ—nt ita bona exempla in animum admissa eum mirabiliter confirmant But whereas he sayes Christ was a most perfect example of love and makes imitation of him to be the highest thing intended in the Gospel for doubtlesse eating Christ's flesh and drinking his blood was expressed as the highest and most principle of christianity let me aske wherin this love which he ackowledges did appeare I believe I shall not be answer'd by those of his mind in his dying a Sacrifice for us for then certainely example and imitation cannot be the thing hee came for And yet that in this chiefly both his love the love of the Father did consist appears by the words of John Herein is love not that we loved him but that he loved us and sent his Son to be the propitiation for our sinnes 1 Ep 4 10. To conclude If eating Christs flesh and drinking Christs bloud be imitating his example how did our Fathers imitate him who were before him and yet did all eat the same spirituall meat and did all drinke the same spirituall drink for they drank of that spirituall rock that followed them and that rocke was Christ 1 Cor 10 3 4. Church not heard If he neglect to heare the Church let him be unto thee as a heathen man and a publican Saith our Saviour to his Disciples concerning one Christian offending another Mat 18. 17. Clothes of men and Women promiscuously worne The woman shall not weare that which pertaineth to a man neither shall a man put on a womans garment for all that do so are an abomination to the Lord thy God Deut. 22 5. Some do make this prohition to belong to the second Commandement and for these two reasons First because the word which we translate abomination is usually spoken of Idolatry but this is no reason for it is as usually spoken of other things both in the Proverbes and elsewhere Secondly Because Maimonides saith it was the custome of Idolatrous Jewes if they were men to stand with the â—mbrodered garments of women before the starre Venus and if they were women with mens armour before Mars another of the Planets in imitation of the Heathen That there was such a custome is very likely and there seemes to be somewhat spoken in â—avour of this report in Deuteronomy ch 17. because in the second verse both sexes are mention'd If there be found c. man or woman c. and in the verse immediately following there is mention made of worshiping the Sun or Moone or any of the host of heaven as if it had been said or any of the Planets such as Mars and Venus and the rest but however if they make the prohibition to relate to this custome onely because they thinke the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here that which pertaineth to a man to signifie nothing but armour I shall not take this for a reason neither for they cannot deny that this word hath of it selfe a more generall signification even as generall almost as when we say a man's or woman's things as may appear by twenty places which being so methinkes it is farre better to make the more speciall word used for the woman viz. garments to expound this rather then this which is a more generall word to exclude that at least let it be that which containes armour and clothes too viz. the Habit of a man Communicating or partaking of Christs body in the Sacrament unworthily It is threatned with being held guilty of the body and blood of Christ as if he who does not care to remember him in the best manner he can now he is dead if he had lived when he did would have been little troubled to have seen him put to death Whosoever shall eat this bread and drinke this cup of the Lord unworthily shall be guilty or shall be held guilty for he is guilty already of himselfe of the body and blood of the Lord 1 Cor. 11 27. It hath been punished with sicknesse and death For this cause many are weake and sickly among you and many sleep 1 Cor. 11 30. Chrysostome speakes of some possessed with the divell after it and Cyprian hath recorded divers examples of men thus punished one way or another for the most part they were sure to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some judgement or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be judged or punished and it was well for the Saints they were for it may be otherwise they might have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quite and cleane condemned or damned as the men
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
35. 'T is as strange to see as it is common to be seen how men take and refuse such and such courses to their owne ruine meerly to be contrary to one whom they doe not like displicet Author the Author dislikes me is all they can say But yet so it is our hatred to others is stronger then our love to our selves Justin sayes of Alexander plus loetitiae cognitis mortibus duorum aemulorum regum quam doloris amissi cum Sopyrione exercitus suscepit He tookemore joy at the death of two Kings his confederates whom he emulated then then he did sorrow at the losse of his army 4 Not-having their prayers heard or any duty that they performe accepted though it be never so good though it be as a gift or free-will offering as may be gathered by our Saviour's forbidding the Jewes to offer a gift till they were in charity with their Neighbours If thou bring thy gift to the Altar and there remembrest that thy Brother hath ought against thee Leave there thy gift before the Altar we must not as it is our common practise forbeare duties because we are not in charitie because it is our duty to be in charity that we may not forbeare and goe thy way first be rconciled to thy Brother and then come and offer thy gift Agree with thine adversary quickly c. Mat. 5. 23 24 25. Be reconciled to thy brother though his brother had somewhat against him and had therefore most need of being reconciled and Agree with thine adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be well minded towards him or beare him love and good will do but do this and then come and welcome If it be possible reconcile thy brother to thee if not be sure be reconciled to him and be friends with him For doubtlesse not for my adversasarie's not being friends with me although I have wronged him but onely for my not being friends with him my offering and prayers cannot find acceptance and this I believe was that which Christ required See 1 Pet. 3. 7. 5 If it be towards a brother The same that those who LOVE NOT GOD. If a man say I love God for this every one will say though he be the most wicked wretch that ever lived and hateth his brother he is a liar 1 Joh. 4. 20. If he that is the world's friend be God's enemy he that is his brother's enemy cannot be God's friend James 4. 4. 6 The same that MURDERERS Such as have not passed from death to life Who so Hateth his brother is a murderer and yee know that no murderer hath eternall life abiding in him 1 Joh. 3. 15. Surely his punishment must needs be damnation For he that lives this life in a death of sinne must needs live the next in a death of misery Now he that loveth not much more he that Hateth his brother abideth in death vers 14. or he hath not yet passed from the life of the old man which is but death in comparison to the life of the new man or the life of Christ which onely is life indeed Hearing the Word See Word Not-Helping the Godly Or Not-Helping men in the waies of God There is cause why we should exceedingly feare God's anger against us for it in regard that such who have been faulty this way have been punished or threatened 1 With Excommunication shall I call it or non-communication viz with those whom they thus neglected to help An Ammonite or Moabite shall not enter into the Congregation of the Lord even to the tenth generation shall they not enter into the Congregation of the Lord for ever Because they met you not with bread and with water in the way when ye came forth out of Egypt and because they hired against thee Balaam c. Deut 23. 3 4. An Ammonite or Moabite that is say some only an Ammonite or Moabite-man for a woman they say of either of these Nations might enter into the Congregation of the Lord viz by marrying with an Israelite man although a man might not by marrying with an Israelite woman Their reason is because Ruth a Moabite-woman was married to Boaz an Israelite man and that with the Consent of the Elders and all the people that were in the gate To which they might adde also this for a confirmation of their opinion viz that it was the practise of the Israelites to marry with their women as may be gathered by Nehemiah's complaint only of such marriages as if they had forborne others Neh 13. 23 and likewise by the marriages permitted with the Benjamite women when it was not suffered to be with the men Jud 21. 16 18. and that chiefly as I conceive upon these grounds 1. Because uncircumcision was the maine thing in a Gentile that offended them as you may see Gen 34. 14. which they could not except against in women 2 Because if they married only with their women there was no fear of building up strange families for according to the etymology of the Hebrew word Naschim signifying women coming from Nascha to forget the children being named after the Father the Families from whence they came would be soone forgotten But notwithstanding this instance of Ruth and the practise of the Jewes it may be answered that the prohibition was generall 1. Because Ruth had been sanctified as I may say by marriage with an Israelite before c 1. 4. or rather indeed by leaving her religion becoming a Proselyte c 3. v. 11. 2 Because there was in this marriage a Mystery * intended by the Authour of the prohibition himselfe who had power to dispense to signify that whē Christ should come who was to descend from David Ruth's great grandchild the middle wall of partition between the Gentiles the Jewes was to be broken downe and the Gentiles to be no more Srangers and Forreiners but fellow-citizens with the Saints and of the houshold of God Eph. 2. 14. 19. both by corporall by spirituall marriage cōmunion Insomuch that though the Apostle say of the Israelites in setting forth their dignity Of whom as concerning the flesh Christ came Rom 9. 5 yet he might have said the same of the Gentiles also he doth as good as say so when he saith of Christ Eph 2. 15 having abolished in his flesh the enmity v. 16. That he might reconcile both unto God in one body in one body viz. which descended both from a Jew and from a Gentile 3 Because it appeares that though the Israelites according to the objection seem to have looked upon it as a thing allowed for their men to marry with strange women yet Nehemiah was of a nother mind For assoone as he had heard those words of the text above mentioned read by the Levites at the dedication of the new wall presently he fell to separating all the mixed multitude and made them sweare by God saying Ye shall not give your
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
smiteth them neither doe they seek the Lord of hoasts Isa 9. 12 13. Vnto him that smiteth them In the Hebrew it is as much as close or quite home to him that smiteth them Perhaps to intimate that they did turne but not quite home and withall their heart and you may see their hypocrisie complain'd of within a few words after v. 17. and in the next Chap. vers 6. 2. Encreasing the punishwents for thus Moses told the Israelites God would deale with them in case they were incorrigible after he had punished them for disobedience Lev. 26. 18. And if yee will not yet for all this hearken unto me then I will punish you seaven times more for your sinnes So vers 23. 24. If yee will not be reformed by these things but will walk contrary unto me Then will I also walk contrary unto you and will punish you yet seven times for your sinnes And againe v 27. 28 you have the like threat 3. Leaving to Incorrigiblenesse or Punishing without intention to correct which is the heaviest punishment In thy filthines is lewdnesse because I have purged thee and thou wast not purged thou shalt not be purged from thy filthinesse any more till I have caused my fury to rest upon thee Ezek 24 13. In thy filthinesse is lewdnesse Thy sinne is not infirmity barely uncleannesse for surely then so much purging by affliction would have made thee cleane but there is joyned with it as the word in the originall seems to signifie studied and premeditated wickednesse a resolved frowardnesse to walk contrary to me let me doe what I will 4. Totall destruction to whole nations as to the Jewes in the place above quoted For the people turneth not unto him that smiteth them c. Therefore the Lord will cut off from Israell head and tayle branch and rush in one day Isa 9. 13. 14. That God is very much provcked by Incorrigiblenesse under judgements may be gathered yet further First out of the Scriptures where there is a mark of contempt and hatred set upon Ahaz King of Judah for this sinne And in the time of his distresse did he trespasse yet more against the Lord This is that King Ahaz 2. Chr. 28. 22. This is that King Ahaz as it is said Num 26. 9. This is that Dathan and Abiram Secondly from reason and from our selves because by this sinne God is frustrated of his end and purpose in sending the punishments and wee see how much it vexes us to misse our ends and aymes in humane affaires especially if it be by such a ones interposing who can be never the better for it Continuing in sin notwithstanding punishments is as flat walking contrary to God as can be For in that a man knows Gods end that this end is solely his good and not God's it can argue nothing but perversenesse and frowardnesse in him not to turne from his sinne as if hee did it meerely to be contrary and because God should not have his will A Physitian will be very angry when be hath given his patient physick if he shall endeavour either by using things forbidden or by neglect of that which he should use to make it worke to hinder it from working For it argues extreame frowardnesse and it is a thousand to one but the Physician if he be not very patient himselfe will resolve to meddle with him no more If this be the condition of them who are not better after they have been punished what is provided for these who are worse Doubtlesse their punishments shall be more and many For thus was Israel threatened when he said in the pride and stoutnesse of his heart The bricks are fallen downe but we will build with hewen stones and the Sycamores are cut downe but we will change them into Cedars Therefore the Lord shall set up the adversaries of Rezin against him and joyne his enimies together Isa 9. 9 10 11. Incest Incest punished 1. With Losse of Birth-right For thus Jacob as he was dying cursed Reuben for lying with his Concubine onely Bildad Vnstable as water thou shalt not excell because thou wentest up to thy fathers bed then defiledst thou it he went up to my couch Gen. 49. 4. Vnstable as * water or according to Onkelos and the Vulgar thou art powred out as water i. e. thou hast quite lost thy selfe by doing this thing thou hast cast thy selfe away without recovery and art become like water spilt upon the ground which cannot be taken up againe Thou shalt not excell c. Else thou shouldest but now thou shalt have no more then thy brethren any way either in Princehood or Priesthood or having a double portion for these three things belonged to the eldest Sonne which was accordingly fulfilled for the first went to Judah the second to Levi and the last to Joseph This last part of the first borne's priviledge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or more especially called the Birthright and therefore it is said in the 1. Chr. 5. 1. speaking of Reuben his Birthright was given to the sonnes of Joseph So the Chaldee paraphrast at those words in this Chapter v. 3. the excellency of dignity and the excellency of power saies thou shouldst have had three parts the Birthright Priesthood and Kingdome And perhaps after this fact of Reuben's the birthright reached no farther then this part for thus farre it did Deut. 21 17 Because thou wentest up to thy fathers bed then defiledst thou it I went up to my couch in which words is plainly seen how exceedingly Jacob was grieved at this fact even though it were done forty yeares before 1. By mentioning it often and using severall expressions 2. By changing the person as if he had fallen back upon his bed or turned aside and spoken it to some other body He went up to my couch Therefore in the verse next before that which we translate the beginning of my strength is in the vulgar and some Greeke translations the beginning of my greife 2 Under the old Testament Cutting off and Bearing iniquity and dying childlesse Lev 20. 17. 20. All which expressions some interpret by Death and not suffering the parties to live after the fact committed till their children were borne And although Austin and Cajetan and others I hope not out of a slight opinion of the sinne interpret as if it were meant that their issue should not be counted Children but bastards and others that they should be childlesse and have no issue as it is v. 21. and that this was their punishment as being a thing which the Jewes much bewailed Gen. 15. 2. And though I believe that Cutting off does no more of necessitie imply death then taken away from among you does in 1. Cor. 5. 2. being many times meant of the least excommunication which was a cutting off indeed but like the cutting off of a branch which is not presently dead but may be grafted in againe
applies this place to Governours See Kings and Governours Mirth i. e. worldly Mirth punished 1 With Non satisfaction I said in my heart goe to now I will prove thee with Mirth therefore enjoy pleasure and behold this is also vanity Eccles 2 1. 2 Sorrow AFTER it Woe unto you that laugh now for ye shall mourne and weepe Luk. 6. 25. Hell hath enlarged her selfe c. and he that rejoyceth shall descend into it Isa 5. 14. I believe worldly men may say almost of all their sorrow being the attendant either of sinfull Acts or of vain enjoyments wherewith they made themselves merry Gaudia Principium nostri sunt Phoce doloris that joyes were the begining of it As it is said that worldly sorrow worketh death and it proveth true many times of the death of the body so I have read of Joy too that being too violent it hath caused death Pliny saith Sophocles the Tragedian died so and Plutarch speakes of a woman that died so Nay 3 Sorrow IN it Even IN laughter the heart is sorrowfull and the end of that mirth is heavinesse Prov. 14. 13. especially when men are merry in sinfull things and in a way which onely seemes right unto them vers 12. Quid quod gaudia eorum trepidà sunt For why Their joyes are fearefull and full of feare As the Poët said of her that went to commit incest with her brother Non toto pectore sentit Loetitiam virgo praesagaque pectora moerent So their owne hearts tell them that they have no cause to be merry now and that they shall have cause to be sad hereafter I may hereunto adde that which is commonly observed of this mirth that it is many times attended with sad and unhappy accidents And the rather because of two examples which I remember related in the Sâ—ripture one is of Amnon David's sonne who in the midst of his mirth at the Sheepshearing-feast to which his brother Absolom had invited him when his heart was merry with wine was by his brother Absalom's servants at their master s command most treacherously murdered 2 Sam. 13. 28. The other is Job's children who in the midst of their jollity as they were eating and drinking wine in their eldest brothers house were all miserably killed by the fall of the house Job 1. 18 19. Mockers of the Godly punished and threatened 1 With Being conquered by them Thus the Ephraimites were conquered by the Gileadites because as the text saith they said in derision Yee Gileadites are fugitives to Ephraim among the Ephraemites and among the Manassites Jud. 12. 4. this jeere cost them the lives of two and forty thousand men vers 6. And the Ammonites by David for Hanun their King having abused his Embassadours whom he sent in a friendly way to comfort him after the death of his father by cutting their beards halfe way off and their garments up to their buttocks and so turning them along 2 Sam. 10. 4. when Abishai was sent to fight with them they fled before him vers 14. and were afterward upon the taking of their royall city Rabbah chap. 12 29 for cutting other mens beards and clothes made to suffer the cutting of their owne bodies with sawes and harrowes and axes of iron and to passe thorough the brick kilne v. 31. By Mocking their enemies then which nothing is more provoking men doe but whet their courage with anger and so make them fight more desperately not regarding their lives so they may be revenged You have an example hereof in the Jebusites For as the more received interpretation of that place will have it in contempt of David's weakenesse when he besieged them at Jerusalem they placed blind men and lame men in the fort to defend i and in a mockery told him Except thou take away the blind and the lame thou shalt not come in hither 2 Sam. 5. 6. But David herewith was so enraged and his souldiers made so desperate that they presently fell on tooke the fort the same day vers 7. 8. Another example you have in the Philistins who having gotten Sampson into the temple of Dagon to make sport of him were kill'd thousands of them by the fall of the house when Sampson had pulled away the pillers Judg. 16. 25. 30. 2. Barrennesse of womb Thus was Michal Davids wise punish'd for jeering at her husband when she saw him dancing before the Ark with a linnen Ephod about him as if he had done a thing unbeseeming the state of a King as indeeâ— most godly virtuous actions seem either absurd or ridiculous or disgracefull to ungodly men Therefore Michal the daughter of Saul had no child unto the day of her death 2 Sam. 6. 23. The daughter of Saul as if she were no longer worthy to bee called the wife of King David and accordingly some say that David never after that time us'd her as his wife Had no child For those five sons spoken of ch 21. 8. which ouâ— Hebrew saies shee brought forth she only brought up and adopted them for her own And therefore our English renders brought up And the Chaldee Paraphrase me thinks very well thus saies upon that place the five sonnes viz of Merob which Michal the daughter of Saul brought up 3 God's Hearing the prayer of the godly against them I am as one mocked of his neighbour who called upon God and hee answered him Job 12 4. 4. God 's not pardoning them at least as to this worlds punishment if not also that which is to come For when Sanballat and Tobiah jeered the Jewes as they were building the new wall at Jerusalem Sanballat thus What doe these feeble Jewes Will they fortifie themselves Will they sacrifice Will they make an end in a day Wâ—ll they revive the stones out of the heapes of rubbish which are burnt Neh. 4. 2. Tobiah thus Even that which they build if a fox goe up he shall even breake downe their stone wall vers 3 Nehemiah praied to this purpose against them If his prayer were not propheticall as most such mens prayers in Scripture are yet it was the fervent prayer of a righteous man that we know availeth much especially at such a time as he is mocked for then as 〈◊〉 said in the former punishment he calleth on God and he answereth him Nehemiâ— words were these Heare O our God forâ— are despised and turn their reproach upon thâ— own head and give them for a prey in the 〈◊〉 of captivity and cover not their iniquity 〈◊〉 let not their sin be blotted out from before 〈◊〉 for they have provoked thee to anger befâ—â— the builders Neh. 4. 4. The men of the world who so often commit this sinne and make use of it to maâ— themselves and others merry thinke bâ— slightly of it because it steales no goods 〈◊〉 makes no scarre in the flesh and does a 〈◊〉 no visible hurt But doubtlesse it is not
I believe it is chiefly meant of wrongfull condemning men to death which I make no question is a breach of that Commandement Thou shalt doe no Murder And that the greatnesse of those sinnes is set forth by this expression as the fittest for aggravation it makes much the more for the aggravating of this sinne God 's not pardoning their sinne For though there had beene three Kings in Judah since Manasseh's time yet it is said in the second booke of Kings ch 24. v. 4. speaking of the misery that befell the Jewes for Manasseh's sinnes And also for the innocent blood that he shed for he filled Jerusalem with innocent blood which the Lord would not pardon 5 Shortnesse of life If they escape a violent death Bloody and deceitfull men shall not live out halfe their dayes Ps 55. 23. 6 Violent death Before the Law threatened or prescribed Who so sheddeth mans blood by man shall his blood be shed for in the image of God made he man Gen. 9. 6. So that he destroyes not meerely a man as he that breakes in pieces the statue of a Prince doth not onely breake the wood or the stone It was either the death of Esau or little better which Rebeccah feared when she bid Jacob fly from him adding this reason Why should I be deprived of you both in one day Gen. 27. 45. Vnder the Law prescribed He that killeth any man shall surely be put to death Lev. 24 17 repeated v. 21. A Law that admitted of no coÌ„position or satisfaction The land cannot be clensed of the blood that is shed therein but by the blood of him that shed it Under the Gospel threatened For our Saviour told one of his company who had cut off the care of a servant of the High-priest's that came to apprehend him Put up thy sword againe into his place for all that take the sword shall perish with the sword Mat. 26. 52. you have almost the same words in Rev. 13. 10. They that take the sword though persecuted yea though Christ and his Gospel be persecuted they may not take such armes to themselves no more then a man could take a the Priesthood to himselfe that is unlesse they are called of God Even in Tertullian's time when the Christians had farre lesse reason there were so many of them to fear perishing with the sword if they tooke it then they had when Christ spake those words yet he saith they durst not doe it Cui bello saith he non idonei non prompti fuissemus etiam impares copiis qui tam libenter trucidamur si non apud istam disciplinam magis occidi liceret quam â—â—cidere Examples of violent death executed upon murderers either by the Magistrate or by God by the hands of themselves or others the Scripture affords many I will produce some of the more noted As 1 Zeba Zalmunna Kings of Midian Being taken by Gideon in fight they were by him afterward put to death in cold bloud for murdering his brethren Jud 8. 19. 21. 2 Abimelech with the helpe of the Shechemites had murdered seventy of his own brethren Jud. 9. 5. But according to Jothams parable v. 7 when the Shechemites rebelled a fire came first out of this bramble and devour'd them vers 45. and after that fire came out of them and devour'd the bramble vers 53. For as Abimelech was besieging the tower at Thebez a woman threw down a piece of a milstone upon his head and brake his scull whereupon lest it should be said he was slaine by a woman he caused his armour bearer to run him thorow and so died ibid. 3. Agag king of the Amalekites For having made women childlesse Samuel hewed him in pieces after he had taken him in cold bloud 1 Sam 15. 33 and Saul lost his kingdome for sparing him vers 33. 4. Rechab and Banah two of king Ishbosheths captaines They murdered their master in his bed and carried his head to king David 2 Sam 4. 7. But so farre was he from commending them for what they did that although he whom they had murdered was his competitour in the kingdome yet he caused them presently to bee put to death and cut off their hands and their feet and hung them up for a terrour 2 Sam 4. 12. 5 Zimri captaine to Elah king of Israel He murdered his master and made himselfe king but being afterward besieged in Tirzah by Omri whoÌ„ the people erected in his place he set his house on fire over him and so died 1 Kings 16. 10 18. This example Jezabel used to fright Jehu with all 2 Kings 9. 31. 6 Ahab king of Israel Hee caused Naboth upon false witnesse of blasphemy to be stoned to death that hee might get his possessions 1 Kings 21. 2 3. But hee he was afterward in a fight with the King of Syria wounded in his chariot and died of the wound c. 22. 37. Now his bloud runâ—ning out in the chariot when the chariot came home it came to passe according to that which Elijah the Prophet threatned him ch 21. 19. viz In the place where dogges licked the bloud of Naboth shall dogs licke thy bloud event hine 7 Shallum king of Israel He â—urdered Zachariah king of Israel and was murdered by Menahem who came in his place 2 kings 15. 10 14. 8 Pekah Hee made himselfe king of Israel by the murder of Pekahiah and was afterwards murdered by Hoshea who came in his place 2 Kin. 15. 25. 30 9 The servants of Amon King of Judah They murdered him in his house and were all of them afterward put to death by the people who made Josiah king in his steed 2 Kings 21. 24 10 Athaliah the mother of Ahaziah Having made her selfe Queen of Judah by the murder of all the seed royall except Joash whom Jehosheba hid 2 Kings 11. 2 shee was afterward slaine at the command of Jehoiada v. 16. 11 Joash King of Judah He caused Zachariah the son of Jehoâ—ada to be stoned to death and was afterward murdered by his own servants 2 Chr. 24. 24. 12 Those servants but now mentioned they were put to death by Joash his sonne Amaziah who reigned after him ch 5. 3. 7 The last punishment of murderers which they sâ—ffer in their persons is Hell for he whom John saw sitting upon the throne hath said it himselfe that murderers shall have their part in the Lake that burneth with fire and brimstone Rev 21. 8. They are punished in their Countries 1 With Famine There was three yeares famine in Israel for Sauls murdering the Gibeonites 2 Sam. 21. 1. 2 Conquest and destruction by enemies Such as befell the Jewes upon the rebellion of Jehoiakim Surely at the command of the Lord came this upon Judah to remove them out of his sight for the sinnes of Manasseh according to all that he did and also for the innocent bloud which he shed for he filled Jerusalem with innocent bloud which the Lord
for a prey and never so loud as then The cry of the Oppressed is a very lowdlong-lasting cry God heareth it saith Job chap. 34. 28 and forgetteth it not Saith David Ps 9. 12. and therefore they are sure to be avenged The Odiousnesse of this sinne in the sight of God and the danger of it may be further gathered out of the Scriptures thus 1 By the Odious names given to it Such as Grinding the faces of men Isa 3. 15. eating them Psal 14. 4. Devouring them Hab. 3. 14. Plucking off their skinne and their flesh from their bones Nay breaking their bones and chopping them in pieces as for the pot Mic. 3. 2 3. Blood which is the life and they that take away a man's livelyhood in effect take away his life almost every where in the Prophets Isay 3. 15. Ezek. 22. c. 2 By the odious names that are given those that practise it as of Lyons and Wolves Zeph. 3. 3. Ezek. 22. 27. Psal 10. 9 10. 3 By the greatnesse of God's anger even for not helping those that are oppressed and that speedily for thus it was said to Zedekiah King of Judah Execute judgement in the morning and deliver him that is spoyled out of the hands of the oppressour lest my fury goe out like fire and burn that none can quench it Jer. 21. 12. 4 Lastly by the greatnesse of the reward promised to those who doe not onely abstain from it for that they may out of policy onely but hate it For though it be not enough for such a reward yet it is the maine thing mentioned He that despiseth the gaine of Oppression that shaketh his hands from holding of bribes c. He shall dwell on high c. Isa 33. 15. What ever they thinke Princes can never be so safe nor so secure when they have the feare as when they have the love of their subjects I have been the longer upon this subject because I see it is a sinne so much practised in most countries even which I am ashamed to speake of Christiandome Parents their Duty Such as Correct not their children rewarded 1 With Shame and sorrow The rod and reproofe give wisedome but a child left to himselfe bringeth his mother to shame Prov. 29. 15. 2 Continuation of punishments inflicted for their childrens sinne which might else have been taken off In that day I will performe against Eli all things which I have spoken concerning his house When I begin I will also make an end For I have told him that I will judge his house for ever for the iniquity which he knoweth because his sonnes made themselves vile and he restrained them not And therefore I have sworne unto the house of Eli that the iniquity of Eli's house shall not bt purged with Sacrifice nor offering for ever 1 Sam. 3. 12 13 14. He restrained them not in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He did not bend his brow upon them He reproved them indeed because he would give content to the people and herhaps God punished him partly for his hypocrisie herein but in such a manner as any other body might doe and as if hee were loath to crosse them Marke his words ch 2. 23. Why doe yee such things c. and Nay my sonnes for it is no good report that I heare c. v. 24. There is too much of this counterfeit reproofe and correction in use both among Parents Magistrates And he restrained them not And therefore I have sworne c. I had but told him before but now I have sworne The iniquity of his house shall not be purged or thus The punishment of his house which I have threatened viz. ch 2. 21. shall not be taken off For I am not of their mind who gather from this place that Eli was damned Yet let me tell you thus much that though it may be charity in you to thinke the best of others yet I count it wisedome in you to feare the worst of your selves Parents their Due Such as Curse them threatened 1 with Death Every one that curseth his Father or his mother shall surely be put to death he hath cursed his father or his mother of whom he had his life his blood shall be upon him Lev. 10. 9. He shall be put to death he hath cursed his father c. Certainly God accounts this a hainous sinne for he seemes to have thought that he gave sufficient reason for the greatnesse of the punishment of it onely by repeating it Children might forbeare to curse their parents even out of malice for no doubt God will prosper them the better and blesse them the more The Jewes when they speake of a child's cursing his parents by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresse it by Barach a word which signifieth Blesse 2 Blacknesse of Darknesse as some compare the following expression with that in Peter 2 Epist 2. 17. Jud. 13. Who so curseth his father or his mother his lamp shall be put out in obscure darknesse Prov. 20. 20. When the godly die it is no more then if a man's candle should be put out when the day breakes I used the word cursing in the Title because it is so in our translation but yet I believe a smaller matter then wee usually understand by cursing will deserve punishment yea though it be meant onely of evill speaking for so in Leviticus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that shall speake evill To or OF So in Marke 9. 39. we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SPEAKE EVILL OF me The word is the same which we translate curseth ch 7. 10. where this statute in Leviticus is cited in these words viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evill speaking I said but I meant not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as that 1 Pet. 2. 1 i. e. obtrectation and slander but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as that Eph. 4. 31. i. e. vilifying or disgracing by reports though true So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in this statute and translated curseth shall be that thing in words which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred despiseth in Deut. 27. 16. may be in any other way viz in mind or behaviour Such as make Mocks of them or give them ill words 1 With a curse upon their posterity viz. of serving their brethren For Noah though he deserved sufficiently to be mocked for his folly because his sonne Cham finding him naked went and made sport of it or perhaps onely complained to his brethren of what his father had done whereas children should cover their parents failings in this sense thus saith of his son Canaan as some thinke because he first saw it and told his father who told it to his brethren Cursed be Canaan a servant of servants shall he be to his brethren Genes 9. 25. with 22. Cursed be or cursed is So the Hebrew rather as if he did
shall be an harlot in the city and thy sons and thy daughters shall fall by the sword and thy land shall be divided by line and thou shalt die in a polluted land c. ch 7. 16 17. Preparation before medling with God's Ordinances Such as neglect it may justly feare severe punishment For thus it was said under the Old Testament and doubtlesse there is as much need of preparation for Gospell services as there was for those of the Law Let the Priests also which come neere to the Lord sanctifie themselves lest the Lord breake footh upon them Exod 19 22. The Septuagint say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest the Lord depart away from them as being a holy God and therefore not enduring any unholy thing to come neere him which I take to be a worse punishment then the former Especially after the commission of some fowle sinne whereby we are defiled For then we had need to wash our selves first with teares of humiliation and repentance The man that shall be uncleane and shall not purifie himselfe that soule shall be cut off from among the congregation c Num 19. 20. See the practise of Job ch 1. 5. The Priests before they went into the Tabernacle were to wash their hands their feet upon paine of death Exod 30. 20. What a charge did God give of preparing the people to hear him when he intended to speak upon mount Sinai even two daies before Exod 19. 10 11. See Gen 35. 2 concerning the practise of Jacob. And Job 11. 13 I wish we were as strict in preparing for all manner of duty as the Jewes were and yet are in externall preparations for the keeping of the Sabbath or that we were as punctuall to wash our hearts before we go to sit down at the Lords table as they were to wash their feet and the Pharisees their hands before they would sit downe at their own tables Presumptuous Sins See Sins Presumption of Perseverance punished Both with Sinne and Sorrow Peter told our Saviour Though all men shall be offended because of thee yet will I never be offended Mâ—tth 26. 33. but our Saviour presently threatned him Verily I say unto thee that this night before the Cock crow thou shalt deny me thrice vers 34. Shalt not wi lt so that if it be a prophecie it is a threatning one Marke how these words of our Saviour answer to Peter's in every expression of his praefidence as were of purpose to make him see his exceeding great weaknesse Whereas he was so confident of the continuance of his fidelity that all should be offended in Christ rather then he he tells him none but him most peremptorily to the contrary VERILY I SAY unto thee c. Whereas he was confident that hee should not be so much as offended in Christ which notwithstanding Christ had said should be the lot of all of them vers 31. He tells him that he should not onely be offended in him but even quite deny him Whereas hee was confident that he should never deny Christ not once so much and not once for ever not only that night he tells him cleane contrary This night and BEFORE the Cok crow thou shalt deny me THRICE Now you may see this threat fulfilled vers 70. 72. 74. and in the next verse after Peters sin you may read his sorrow For there it is said that upon the crowing of the Cocke being put in mind of Christs words he went out and WEPT BITTERLY Professours in Hypocrisie punished 1 With Deceiving of themselves Non-acceptance of their religion Trust yee not in lying words saying The Temple of the Lord the Temple of the Lord the Temple of the Lord are these Jer 7. 4. Lying words Because they call'd it the Temple of the Lord when it was not for the Lord would no longer dwel in it nor owne it So it seems to be interpreted if we translate with the Latin v. 7 Then I will dwell with you in this place But I rather take lying words for words that would deceive them vaine and unprofitable words as it is interpreted and as the Latine it selfe also translates ver 8. thus yee trust in lying words which will not profit you You will deceive your selves exceedingly if you think you are a jot the better for going to the house of God hearing the word of God living with the people of God and having the name of God upon you if your lives be not answerable 2 Being given over to death in Sin especially if they pretend to more then others and take the name of figtrees upon them which is the greatest fruit bearing tree of any our Saviour When he saw a figtree in the way hee came to it found nothing thereon but leaves onely and said unto it Let no fruit grow on thee hence forward for ever and presently the figtree withered away Mat 21 19. 3 Being given over to death in Hell Many will say to me in that day Lord Lord have we not prophecied in thy name and in thy name have cast out Divells and in thy name done many wonderfull works And then I will professe unto them I never knew you depart from me yee that worke iniquity Matt 7. 22 23. Work iniquity What doe all these great things and yet work iniquity Yea prophecy cast out Divells preach well pray well even to admiration and yet work iniquity There is too often experience even of such hypocrisie Such as are not professours will rise up in judgement against such men and condemne them Shall not uncircumcision which is by nature if it fulfill the law judge thee who by or in the letter and circumcision doest transgresse the Law Rom 2. 27. Prosperity Such as abuse it to Sinne through wantonnesse confidence security Threatened 1 With Not-being pardoned How shall I pardon thee for this Thy children have forsaken mee and sworn by them that are no gods when I had fed them to the full they then committed adultery and assembled themselves by troopes in harlots houses Jer. 5. 7. Froward children will be most froward when their parents are most loving But nothing will anger a parent more When I fed them to the full As full-feeding on meat disposes the body to corporall adultery so doth being full fed with prosperity dispose the soule to spirituall adultery But withall it is as certaine that as diseases are the fruits of the former so punishments are the reward of the latter 2 Removall of those things which they abused and wherein they put their confidence As they were encreased so they sinned against me or according to the Chald. par As I multiplyed their fruits so they multiplyed to sinne Therefore will I change their glory into shame Hos 4. 7. So in Jeremy The complaint is I spake unto thee in thy prosperity and thou saidest I will not heare c. 22. 2. even in Adversitie we doe not heare but in
* 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
know because they are spiritualy discerned 2 They stumbled at it because of the plainnesse and simplicity of it And thus especially the Grecians who were Schollers and Philosophers and all for the words of man's wisedome To the Jewes a stumbling block to the Greeks foolishnesse 1 Cor 1. 23. viz because they could see no wit nor reason nor Philosophy it it The Apostle in expressing the stumbling of the Greeks expresseth what they stumbled at but of the Jewes he only saith that Christ was a stumbling blocke as if they had had no cause at all of stuÌ„bling at him worthy the naming but only because they would stumble at him because they were thereunto appointed 1 Pet. 2. 8. No cause Isay or that which was worse then none even a cause why they should not stuÌ„ble at him viz the Liberty preached by his Apostles Liberty from such a number of ordinances to which they were subject Coloss 2. 20. Liberty from such weake beggerly elements to which they were in bondage Gal 4. 9. Liberty from the grievous yoake of circumcision which neither their fathers nor they were able to beare Acts 15. 10. Which one would have thought should have prevailed to entice them to it and not have deterred them from it And yet so it was insomuch that even Liberty from circumcision as if it were the main thing they stumbled at is by Paul called the Scandall of the Crosse Nay it was that for which he suffered most persecution of the Jewes and Judaizing Christians If I yet preach circumcision why doe I yet suffer persecution then is the offence of the Crosse ceased Gal 5. 11. P. 90. After Gen. 34 23. In allusion to this covetousnesse of theirs the Jewes call'd him that turned Pharisee for love of gaine Pharisaeum Shechemitam a Shechemite Pharisee Pag. 123. In the margin against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See this word perhaps better expounded in the end of Intemperance P 126. After Mat 11. 13. So Mark after he had related this speech of our Saviour's immediatly addes Because they said He hath an uncleane spirit c. 3. 30. P. 133. Before Some have c. But I must confesse this Hebrew word is more usually rendered a Basilisk which makes mee take the more notice of the word used for colour in the verse before viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Eye Because they say a Basilisk hath such a venemous eye that he will poyson a man at a distance but with this condition if you doe not see him before he sees you Be sure therefore to see the wine first before it see thee I mean to see it with thy minde before thou seest it with thine eye and consider wel the danger of it if thou take too much for so it will doe thee no hurt In that place above cited viz. Prov. 23. 29. where it is said Who hath sorrow In our Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the vulgar translation renders it cujus patri to whose father is sorrow And indeed there is too many a parent who hath had many sorrowes by meanes of this sinne in their sonnes p. 166. Among the Jewes whereas the law was for the Theruma or heave offering of the floore that it should be the sixt part of the whole If a man gave the fourth part they called it Theruma Hhajin jopha the offering of a faire eye if the fifth part Benonith of a middle eye but if he gave but the sixt part just as much as was required and no more They called it Theruma Hhajin Rahha the offering of an evill eye P. 176. After slight of hand See Eph. 4. 14. P. 395. After Ezek 3. 18. See Heb 13. 17. p. 614. Over against adoption in the margin Is not he thy father that hath bought thee Deut. 32. 6. FINIS ERRATA Pag. 20. read with p. 45. read Use p. 56. No break at Sinne but at I have been p. 59. Scycophants b 10. for one are p. 116. Christs obedience as pure obedience p. 108. reconciliation p. 120. blot out against the p. 232. Jer. 8 17. d. 171. increase p. 238. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. p. 273. punished p. 315. blot out read p. 329. before the figure 7 read Gen p. 339. He went p. 405. blot out Thirdly p. 576. for In Sinne To sinne p. 568. Eph. 5. 11. p. 574. 1 John 2. 22. * Cic lih de clar orator * Beza upon Matth. 19. 9 saith that this law was not executed in Christs time because then Christ would not have spoken of putting away I see not how it does necessarily follow for doubtlesse the husband might put away his wife and the law might put her to death too hee might do it though he need not do it which is all that Christ would have in that place * It is said John 8. 5. Moses in the Law commanded us that such shold be stoned which I know no need Grotius had to take such paines to reconcile with this opinion for first t is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such and I hope 〈◊〉 betrothed woman is such And secondly for ought that appeare the woman-taken in adultery was a betrothed woman 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adultery will beare it well enough according his owne opinion upon Gal. 5. 19. a Grotius agreeing with the Jewes as he doth too often in the opinion above mentioned gives this reason why the betrothed womans punishment was greater because saith he she was not in her husbands custodie as stealing a sheep out of the field is punished worse then stealing him out of the fold but hee might as well have given such reasons as these first shee gave away her virginity which her husband most esteemed secondly she brake her promise viz in so doing see Deut. 22. 13. to 18. thirdly she wrought folly in her fathers house Deut. 22 19. where the Scripture it selfe seemes to goe about to aggravate her fault Fourthly shee was not onely dishonest to her husband in her first love but shee dishonoured also her first borne whose honour and priviledge among the Jews was very great nay and God himself to whom the first born belonged Num 8. 17. To conclude you cannot say her punishment should be lesse because she was not another mans wife for she is call'd a neighbours wife Deut. 22. 24. and therefore is it said verse 22. married to an husband as if the party were her husband before See also for this purpose Deut. 20. 7. ch 28. 30. Ezek. 23. 3 8. The later Jonathan a The Septuagint in the old Roman edition though not in the Complutensis in translating the Commandements set down Adultery befâ—re Murther and so doe Marke chap. 10. 19 Luke chap. 18. 20. aud Paul Ro. 13. 9. b The Jewes say these were the men that would have abus'd Susanna that they were put to death by the King's coÌ„mand not by the Jews The Gemara saies that they suffered for enticing the
King of Babylon's daughter this sinne * For in this sense the old Latin translation renders viz. Scortum alterius sit ux or mea but Vatablus had rather have it meant of being made a slave indeed grinding was an usuall imployment and punishment for slaves amoÌ„gst most nations See Isai 47 2. a If that he not rather meant of the strength of a mans wealth or state b Salomon knew this by his owne experience some say these are his words Lemuel being one of his eight names but he had them from his mother Abiah the daughter of Zachariah * Made of holy water and dust with the washing of the booke in which the curse was written so that herein her end was as bitter as wormewood Prov. 5. 4. a When Ishbosheth accused Abner of lying with his fathers concubine he replyed Am I a dog Sam. 3. 8. b If the meaning be not of spiritual adultery c Like horses it is a saying in one of the Jewish Writers he that lyeth with another mans wife his soule entreth into a camell Buxtorf in Floril which yet agrees not with the opinioÌ„ of the Pharisees who held transmigration onely of good mens soules Joseph de bello lib. 2. cap. 12. * Which we commoÌ„ly use when we speak in anger as when we say this same naughty fellow or the like Matth. 6. 4. 6. David prayes that God would cleanse him from secret faults Ps 19. 12. See Prov. 30. 19. 20. * Prov. 9. â—9 * Timeo Danos dona fereâ—tes * In the orig t is ye have you are as sure to have it as if you had it already or you have it allotted for you the present tense is usuall for the future we say in English what hath such a one this yeare c. * Like this Be angry and sinne not Eph. 4. 26. implied †Le Misphat in the same sence I thinke that Bemisphat with judgment c. 10. * This doubtlesse was a token of Gods anger with them as well as a punishment upon their Fathers and husbands See chap. 5. 13. 21. 17. * Lib. Cur bonis mala fiunt * Plutarc * Liv. l. 3â— * For God had commanded them to be gone from that place where they were then saith Joâ—phus * Ego captandi vocabulo uti malo ubi do studio conatu agitur * Arist Eth. l. 5 c. 4. a Or neatnesse * Or he will certainly punish for so is meant as I think by not pardoning in more places then one Jer. 5. 7. 2. Kings 24 4 c. * Some understaÌ„d this of the Fathers not punishing the child traÌ„slating the next words in the third person he will doe it againe i. e. sin againe but then it cannot be for if I think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is seldome But if * See Buxtorf floril * According to the Hebrew proverb Bekis Bekos Be Kahhas the purse the cup wrath will shew what heart he hath * Cap 21. L de Ira cap. 1. * Cap. 25. * As any other passionate man doth Sed cuÌ„subsedit cupiditas Seneca l 2. de Ben. c. 14 * Or foamâ— as angry men are no better then raging waves of the sea foaming out their own shame Jude 13. * The Hebrew uses to expresse the greatnesse of a thing by putting the word in the plurall number †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. l. 7. c. 6. * Plutarch de Frat. Am. a They were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotles word is Eth. l. 4. c. 5. * * Buxtorf Rab. Lex in voe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a l. 2. c. 2. b lib. 7. c. 6. * As Beza saies of Judas upon Matt. 17. 12. exitio destinatus devotus though I thinke it be more then perditus as Erasmus translates it making the Hebraisme to be onely in the Genitive case for then it had been no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of perdition nor yet so much * Children of transgressions Isay 57. 4. b I say fatnesse and not oyle according to the vulgar filius olei because otherwise the vineyard would have been an olive yard c For it may be understood in an active sense as well as in a passive a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 2. 12 they shall perish in their owne corruption * See also Christ denyed and Relapse * Such changes are usuall in threatning expressions * The Latine translation ignominiosa exercuere judicia executeth disgracefull judgments for because of his Apostacy he was buried only with his fathers as other ordinary men were and not in the sepulchers of the Kings 2. King 12. 21. * Laboravi rogans the Latine translation I am weary of intreating as if they were the Prophets words resolving to intreat no more for their peace See v 5. * For these words especially the Church of Rome who was more milde towards those that fell then other churches for a long time refused to admit the Epistle to the Hebrews into the number of Canonicall bookes for it was their practise to receive into Communion againe after long repentance such as had fallen after baptisme though they had committed Idolatry which occasiond the schisme of Novatus and Novatianus * By which name the sin of apostacy is usually called Esa 31 6. Jer 5 23. c. * 2 Chr 28 19 c. 33 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 29 19. * God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Groâ—ius upon this place smells of Poland and Rome too per nullas victimas alias as bonam frugem revocabuntur ut veniam consequi possint * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pull away the shoulder Zach 7. â—1 Like a backsliding heifer in the yoke Hos 4. 16. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies alsoe the things that are behind for thouâ—â— they be good we should with Paul forget them and be still pressiâ— and stretching forward toward the goale Phil 3. 14. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheifest of revolters or their Princes are revolters as Hos 9. 15. if the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 els revolting revolters * Prov. 6. 34. for Jealousy is the rage of a man therefore he will not spare in the day of vengeance * The Cald. Paraphrast But my people have forsaken my worship for which I bring glory to them It seemes in his time it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory but at first they say it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my glory the Jewes having thus alterd it lest the glory and majesty of God should be viliâ—id So Chebodam for Chebodo Ps 106 20. * See Clothes * It is not unlikely that by Malcheth ha Shamaiim which signifies Queen of Heaven Jer 7 18. was meant the moone who was called also Baaleth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Lady nor that by Molech which signifies King and Baal which signifies Lord was meant the Sun Macr. Sat l. 3. cap. 5.