A view of the threats and punishments recorded in the Scriptures, alphabetically composed with some briefe observations upon severall texts / by Zachary Bogan ...

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 re∣gard that such who have been faulty this way, have been punished, or threatened.

1 With Excommunication* 1.1 shall I call it? or, non-communication, viz: with those whom they thus neglected to help. An Ammonite, or Moabite shall not enter in∣to 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 Na∣tions 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* 1.2, and that with the Consent of the Elders, and all the people that were in the gate* 1.3, 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 ga∣thered by Nehemiah's complaint only of such marriages, as if they had forborne o∣thers Neh: 13. 23, and likewise by the mar∣riages permitted with the Benjamite women, when it was not suffered to be with the men Jud: 21. 16, 18.) and that chiefly (as I con∣ceive) upon these grounds: 1. Because un∣circumcision was the maine thing in a Gen∣tile, that offended them, (as you may see Gen: 34. 14.) which they could not except a∣gainst 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 na∣med

after the Father, the Families from whence they came, would be soone forgot∣ten. But, notwithstanding this instance of Ruth, and the practise of the Jewes, it may be answered that the prohibition was gene∣rall: 1. Because Ruth had been sanctified,* 1.4a 1.5 as I may say, by marriage with an Israelite be∣fore, 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 fel∣low-citizens with the Saints, and of the houshold of God (Eph. 2. 14. 19.) both by cor∣porall, & by spirituall marriage, & cōmunion. Insomuch that, though the Apostle say of the Israelites, (in setting forth their dig∣nity) 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 Le∣vites,) at the dedication of the new wall, presently he fell to separating all the mix∣ed multitude, and made them sweare by God, saying: Ye shall not give your Daughters un∣to their Sons nor take their Daughters unto your Sons, or for your selves; chap: 13. 3. 25, You see, he forbids marriage with their Daughters more punctually, and with larger caution; adding, or for your selves, for feare they should take that libertie, which other∣wise they might think they had. And if any one say. Nehemiah did thus upon his owne discretion only, viz. because he saw they had been by this means tempted to Idolatry be∣fore; and to prevent it for the future: (as may be conjectured by what he saith of So∣lomon, v. 26. That his wives had caused him to sin) & not that there was any such thing intended in God's prohibition at first, it may be answered, that the contrary is a great deale plainer from the 27, v. where it is said, Shall we then hearken unto you, and doe all this evill to trangresse against our God,

in marrying strange wives. To transgresse &c. In marrying] not, to be made to transgresse, or to transgresse because of our wives; but in or, by the very act of marrying.

But to returne. It was said above, An Ammonite or Moabite shall not enter into the Congregation] that is, to marry or enjoy their priveledges; as the Israelites are forbid to come among the Nations, Josh: 23. 7. Even to the tenth generation.] Wherein they were esteem'd seven times worse, then Egyp∣tians; for their children might enter in the third generation v. 8. Even to the tenth ge∣neration for ever,] it might be interpreted, This prohibition (of not being admitted till the tenth generation) shall be in force against them for ever. But because in Nehemiah (c. 13. 1, where this law is recited) the words, for ever, only are mentioned, it seems rather to be interpreted, This prohibition, (viz. sim∣ply, of entering into the Congregation) shall be for ever. So that these words shall be ei∣ther exegeticall, to expound those next be∣fore (according to the opinion of those, who expound that of a bastard's not enter∣ing till the tenth generation, (v. 2,) of not en∣tering for ever) or else auxeticall, as an ac∣cession to the former. wherein God's anger against the Moabites, for their unkindnes to his people, appeares the greater; in that

he could not forbeare, after he had named how he would punish them, (as I may say) in the same breath, to encrease the punishment. As if we would say, such a one shall not come againe to my house for this twelve month; no, never. With this interpetation agrees the proverb (in use among the Jewes, in their ordinary commerce) Beware of a Proselyte, (i. e. a Gentile turned Jew) even to the tenth generation. which puts me in mind of ad∣ding another argument, of the greatnesse of God's anger for this sin of the Moabites, viz: That the punishment was without ex∣ception, even of turning Proselyte, and em∣bracing the Jewish religion.

Because] In the originall it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for that thing; or (as one would say) for that same odious thing, of the Ammo∣nites and Moabites, their not comming forth to helpe the Israelites with provision, for that word, which is put here to signifie because, is often so used; and yet seldome, but then, when the thing spoken of, is a maine cause, or the cause is a maine thing, as Ps. 79. 9. &c.

Because They.] Though this pronoune benot in the Hebrew, yet may I put an Emphasis on it in the English, to denote the Ingratitude of these people; in regard they were they alone, whom God had given

a strict charge to the Israelites, not to fight with, Deut: 2. 19, who in obedience to that command, passed by them without medling with them, although they conquered Sihon (who conquered the Moabites* 1.6.)

Because they met you not with bread and with water, when you came forth out of E∣gypt] one would have thought they had been sufficiently excluded, by the prohibiti∣on of Bastards, in the verse immediatly go∣ing before; as being the children of those who were incestuously begotten, viz: by Lot upō his Daughters, Gen: 19. 36: but as if God accounted that no exception at all, in cōpa∣rison of this, all the reasō urged for their ex∣clusion frō the Congregatiō of the Israelites is, Because they met thē not with bread &c.

Shall not enter into the Congregation &c. Because they mett you not] as if he had said, because they came not to you, to help you in your necessity, they shall not come among you to be holpen by you, in your prosperity. I have often observed in this booke, how God makes the punishment to have a re∣semblance with the sinne.

Mett you not] or, prevented you not. not, because they denied it you, when you ask∣ed them, but because they brought it not out first of their owne accord.

With bread and with water when you came

forth out of Egypt] viz: to congratulate so great a deliverance, as that was, when you were delivered from Egyptian bondage: e∣ven as the King of Sodome came forth to meet Abraham; and the King of Salem came forth to meet him, with bread and wine; to congratulate his successe, when he had con∣quered the Kings, Gen: 14. 17, 18. Deio∣date thinks this complaint is only of some of the Moabites, because in the second chap: of this booke v. 28, 29, it is said that those Moabites who dwelt in Ar (which God gave to the Children of Lot) did give the Israelites meate and water: but, I may an∣swere, it was for money (v. 28.) which was no preventing, such as is here expressed.

Because they mett you not &c. And be∣cause they hired against thee Balaam &c.] 'Tis not said, Because they met you not, and they hired against thee; (as if only both faults together were counted sufficient rea∣son of this their excommunication, and not either of them singly) but Because they mett you not, And because they hired against thee Balaam. the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Because, is re∣peated.

There is in this chapter besides this, yet more punishment for these Ammonites and Moabites: for the Israelites are forbidden, not only to seek their affinity by marriage;

but to seeke their peace, or their good, any o∣ther way, v. 6. Thou shalt not seeke their peace, nor their prosperity all thy daies for ever.

2 A Second thing, wherewith we find not-Helping God's people threatened in the Scripture, is a Curse. Curse ye Meros, (said the Angel of the Lord) curse ye bitterly the Inhabi∣tants therof, because they came not to the help of the Lord, to the help of the Lord against the mighty, Judg. 5. 23. If you will, you may read the latter part of this verse, thus, Be∣cause they came not to help:* 1.7 The Lord was our help; even the Lord in those that fought for us: for so the Septuagint render it (agree∣ably enough with the Hebrew which we read) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (See the chap∣ter of the Enemies of God's children. in the Section concerning Angels) These words are in the Song of Deborah & Barak, which they made after they had conquered Jabin, and Sisera.

3 A third punishment, that the Scrip∣ture reports to have befallen men for this sinne, is Death. The Israelites (after their fight with the Benjamites) according to the oath* 1.8, which they had made, that whosoe∣ver came not up to Mispeh to joyne with them in revenging the abuse of the Levite's Concubine, Judg. 19. should be put to

death, Judg. 21. 5. when they found none of the city of Jabesh-Gilead there, they presently sent thither twelve thousand men and put them all to the sword, men, wo∣men and children, vers. 10. onely foure∣hundred virgins were suffered to live, whom they gave for wives to the Benjamites (u∣pon their comming in to them; v. 14.) be∣cause they themselves had every one sworn before, not to give his daughter to a Benja∣mite, v. 18. Nabal (that churle) denying to help David's army with provision, was threatened with the slaughter, both of him∣selfe, and all his familie, 1 Sam. 25, 10, 22. And although David were restrained by the entreaty, and liberality of Abigail (his wife) from avenging him with his owne hand, v. 33. yet in a very little while after, the hand of God found him out, and stroke him to death. And it came to passe about ten dayes after, that the Lord smote Nabal that he died, v. 38.

Certainly Not-joyning with the Godly (in their godly designes, and especially those which they undertake upon God's command) God cannot take it well, and it is a thou∣sand to one, but hee punisheth it, in whom∣soever it be. Methinkes, I heare Moses, an∣grily expostulating with the Reubenites, and Gadites, for desiring leave to take up their

abode on this side Jordan, and not goe o∣ver the river with the rest of their bre∣thren. Shall your brethren goe to warre, and shall yee sit here? And wherefore discourage yee the heart of the children of Israel from going over into the land? Num. 32, 6, 7. How angrily doth God, by the Prophet Ezekiel, threaten, and in his threat aggra∣vate by expressions, the Egyptians their not helping Israel, according to their promise? And all the inhabitants shall know (shall know, viz. by sad experience) That I am the Lord, (and therefore have power, and authority to revenge) because they have beene a staffe of reed to the house of Israel: when they tooke hold of thee by the hand, thou didst break, (he changes the person for anger) and rend all their shoulders: and when they leaned upon thee thou brakest, and madest all their loynes to be at a stand, cap. 29. 6, 7. Though he punished the Israelites for trusting in the Egyptians, Isa. 30. 3. yet will he punish the Egyptians for not being trustie to the Israelites. Another man's wicked∣nesse is no excuse for mine. Paul prayed for those that forsooke him, when he came to his answer before Nero, that it might not be laid to their charge, 2 Tim. 4. 16. and therefore surely he feared that it would.

The words in the Originall (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) seeme to import as much: as if it had been said I would (or Oh if) it might not: or, I should be glad it might not, be laid to their charge; but I feare it will.

I have beene the longer upon this sub∣ject, because I perceived what an odious sin the Scripture made it in the Ammonites and Moabites: and because I see how the best of us, make it a very little, or no sinne at all, not to help God's people, so long as we doe not hurt them.

Notes

• * 1.1

  Which 〈◊〉〈◊〉 properly of those onely, who have Commu∣nicated.
• * 1.2

  Ruth 4.
• * 1.3

  Vers. 11.
• * 1.4

  1 Cor. 7. 14.
• a 1.5

  There are many instā∣ces of actiōs otherwise unlawfull, but extra∣ordinarily commanded or tolerated by God, where a my∣stery was intended; as if he meant not to bring to passe ex∣traordinary things, but by extraor∣dinary ways, and meanes: or as if in so doing, he would have had men to take the more notice and so to looke fur∣ther into the matter.
• * 1.6

  Nū 21•• 26, to 30.
• * 1.7

  If it had beene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it had been of the Lord without question: but it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a great oath.