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

SEVERALL THREATS AND PUNISMENTS for severall Sinnes.

Adultery.

WHen the Punishments, and Threats for this sinne, are mentioned, the Scriptures speake either in generall, and then the punishment is aggravated, first with cer∣tainty; Whosoever toucheth her shall not be innocent, Prov. 6. 29. (or rather, unpunished, according to the use of the Hebrew word, Jer. 25. 29. and elsewhere, for he is not in∣nocent already:) secondly with severity; for God telling the Jewes how severely he would deale with them, sayes, I will judge thee, as women that breake wedlocke, and shed blood are judged, Ezek. 38. 16. Or else speaks in particular, and then the punishments mentioned are first death* 1.1 both of the a∣dulterer

and of the adulteresse, by the law of God: This Law was expressed in gene∣rall termes, against married women. If a man be found lying by a woman married to an husband, then they shall both of them die, Deu. 22. 22. the Rabbines indeed say it is to be interpreted of* 1.2 strangling, and so they say of every other law for putting the offender to death where no mention is made by what kind of death, that it is to be meant of strangling (which was the easiest kind of death in use among them) because (say they) where the law for punishments doth not determine, we ought to give the most favourable exposition. which however is not so, if the verse of Ezekiel but now quoted be to be interpreted by the next save one; for then it might be as well sto∣ning, and running through with swords o•• javelins, which manner of punishment i•• there expressed (viz. vers. 40.) and with the latter whereof Zimri and Cozhi wer•• punished by Phineas, Num. 25. 6. But agains•• women who were but betrothd, it was spe∣cified by stoning. If a Damosell that is

virgin bea 1.3 betrothed unto an husband and a man find her in the city, and lie with her. Then yee shall bring them both out unto the gate of the city, and yee shall stone them with stones that they die. Deut. 22, 23, 24. and by burning with fire, If she were a Priests daugh∣ter. And the daughter of a Priest, if shee profane herselfe by playing the whore, shee pro∣faneth her fa∣ther, she shall be burnt with fire, Levit. 21: 19. There is one,* 1.4 who (herein a Para••phrast if in nothing else) expound∣eth it of hot Lead powred into her mouth, which indeed was practis'd in after times In imitation of Gods manner of punish∣ing

by fire, which (they say) was by bur∣ning 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 thena 1.5 Murder: For it is said that Abra∣ham 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 execu∣ted 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 Benja∣mites 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 A∣hab for this, and other sins, Jer. 29, 22. 23. It has been executed upon the child be∣gotten in adultery, as upon the child begot∣ten by David upon the wife of Ʋriah.b 1.6 Be∣cause by this deed thou hast given great occa∣sion to the enemies of the Lord to blaspheme, the child also that is born unto thee shall sure∣ly 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Septua∣gint render the last words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let my children be abased. It hath beene observed, that the posterity of Adul∣terers 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 puni∣shed, 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 ful∣filled by one that was his neighbour with a wit∣nesse; 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, ac∣knowledges it had bin justice for him, if he had been guilty of adultery, to be thus dealt withall, c. 31. 9, 10.* 1.7 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 vine∣yards, Job. 24. 17, 18. He alwaies goes swift∣ly 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 a∣way, Prov. 6. 33.

5. Wasting of the body. It was Lemuels advise, Give not thya 1.8 strength to women, nor thy wayes tob 1.9 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a fire that burnes in all the mem∣bers. The women under the law found ex∣perience of this punishment, if they had been guilty of the sinne and had drunke of the bitter* 1.10 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. Gal∣vin sayes, by the thigh in this place is meant the power of child-bearing, because o•• 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 cur∣sed lawfully (as by excōmunication) the Jews thought it had great effects upon mens bo∣dies; See the chapter of cursing the Cabba∣lists observe upon the word Cherem a curse, that the letters therof being one way tran∣sposed 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 tho∣row all his members: thorow all his mem∣bers, 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 straight∣way till a dart strike thorow his liver, say∣ing, that lust is chiefly lodged in the liver, and that it is Gods usuall manner in puni∣shing offenders, to make them suffer most in those parts wherewith they have com∣mitted 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 Whore∣dome.

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, •• 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, not∣withstanding excepted adultery, murder,

and Idolatry, and therefore complaines of Zepherinus the Bishop of Rome for admit∣ting adulterers. But yet the Romish Church, excluded them till after long penance, and likewise if they fell the second time.

The greatnesse of this sinne, and the odi∣ousnesse of it in the sight of God, may be further gathered out of the Scriptures, first by the names that are given, either to the sinner as of a dog (as they usually expound it Deut. 23. 18. not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and of ana 1.11 oven heated by the bakerb 1.12 Hos. 7. 4. or to the sinn•• it selfe, as uncleannesse, Numb. 5. 19. Abomination Ezek. 22. 11. Neighingc 1.13 Jerem. 5. 8. and cap. 13. 27. Secondly, by the use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies onely sinfull, to expresse a∣dulterous or whorish, as if such a one were more sinfull then others. So Luk. 7. 37. (ac∣cording to Beza.) by that place it appears that the Jewes accounted an idolatrous per∣son (any sinner, it cannot be, for then they must touch no body) such an uncleane thing, that they made it religion so much as to be touched by him: for the Pharisees concluded Christ to be no Prophet, because then he would have knowne that she was

an adulteresse that washed his feete and not have sufferd her to have touched him. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, adulterous and sinfull stand like words of the same sence in Mark. cap. 8. 38.

3. Thirdly, by the use that is made of the name of adultery viz: for aggravation, to expresse the greatnesse of other abomi∣nable sins, as if it were greater then they, thus it is applied to forsaking God (who vouchsafeth to be a husband to his Church) especially in the commission of Idolatry, Ezek. 16, 32, 36. and elsewhere. And to lo∣ving the world, Jam. 4. 4. Yee adulterers and & adulteresses, know ye not that the friendship, (or love of the world) is enmity with (or ha∣ting of) God: Certainly the Apostle being to reprove such a base and unworthy sin as that, if he could have thought of worse names then adulterers & adulteresses hee would have been sure to have used them, So our Saviour calling the Jews an adul∣terous generation seemeth to have taken it for the worst terme that he could have gi∣ven them Mat. 19. 39. & cap. 16. 4; but especially Mark. 8, 38. for there he seems to speak more angrily using the demonstrative, This: This* 1.14 adulterous aud sinfull generati∣on. There is no sinner so likely to be pu∣nished as an adulterer (with another mans

wife, especially because he seldome hath repentance to prevent it, and none so like∣ly to be severely punished, because he hath no excuse to mitigate it; and therefore Chrysostome compares the adulterer to a Pilot that casts away a ship in the haven, and the unmarried fornicator to him that casts her away abroad in the brunt of the weather, where it is hard to avoid it.

First, this sinne is the most secret sinne to men (committed by the body) and such as they who commit it not onely never thinke they shall suffer, but thinke they shall never suffer for (because the hand of man can seldome reach them) & therefore is it the more likely to be discovered by God,* 1.15 and more sure to be openly punished. The most secret goodnesse, and the most se∣cret wickednesse, have usually the most pub∣like, and the greatest reward.

Secondly, it is a sinne that is soonest for∣gotten by men,* 1.16 because it leaves no foot∣steps behind it, and therefore it is the surer to be remembred by God. Under the Law the Sacrifice which was offered for the woman suspected of adultery was called mincha ziccaro••, an offering of memoriall, because it was not offered to put away the sinne, but to find it out, and to bring it to mind, if it were committed, Num. 5. 15.

Lastly, this sinne is a most pleasing sinne to men, and therefore also the more likely to be punished; because usually such sins as are most pleasing to us, are most dis∣pleasing to God: as on the other side, such things as are most displeasing to God, a•• through the cunning of the Divell, mad•• most pleasing to us. I say the sins that a•••• most pleasing are most dangerous, and th•• sins that are most dangerous the Divel•• makes most pleasing. he is like a cunning fi∣sher: he will put the best bait upon the be•••• hook Sweetest things, turne soonest to bitter∣nesse, and yet stoln waters none* 1.17 so sweet Beware therefore of believing thine enemy the Divell: his good news is still too goo•• to be true. Mistrust him alwaies, but especi∣ally then when he comes with* 1.18 gifts. Thi•• thou knowest, that he would have thee do nothing but what shall doe thee hurt, an•• consequently, that what he is most earne•• to have thee doe, that will doe thee mo•• hurt. Therefore as he encreases his tenta∣tions, so doe thou thy suspicion; and b•• Gods assistance thou shalt be able to wors•• him. I have been the longer upon this si•• because I see it is thought upon so slightly committed so greedily, and lamented so sparingly.

Affliction Threatned

In the world ye shall* 1.19 have tribulation, Joh, 16, 33. Seneca himsrlfe could say of God, bonum virum in deliciis non babet, expe∣ritur, indurat, sibi illum praeparat: he does not pamper a good man, but tries him, and hardens him, and fits him for himself••. Sen. lib. Cur bo∣nis mala fiant.

Threats of non-affliction, and to non-afflicted.

Why should ye be stricken any more? Isa 1. 5. it seems to be a threat, as if he had said, yee shall not be stricken any more: but the Chaldee paraphrase makes as if God did blame the Jews for not saying, why are we stricken? or not considering the cause why God did pu∣nish them. I will correct thee in measure* 1.20, and will not leave thee altogether unpunisht,implied 1.21 saith God to Jacob, Jerem. 30. 11. as if this were a great mercie, and as if it were a great punishment to be left unpunisht. so c. 46. 28. and therefore c 10. 24 the Prophet if hee prayes not for correction, does not pray a∣gainst it, when he saies O Lord correct me but with judgement, &c. I will be quiet, and be no more angry, saith God to Jerusalem, Ezek 16. 42. For some think it to be spoken in anger, as well as that in Hosea 4. 14. I will

not punish your* 1.22 daughters when they com∣mit whordome, nor your spouses, &c. It seems the Septuagint doubted not but God was angry when he spake these words, for they translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not I will not be angry but I will trouble my selfe no more: which is as much as if he had said, I am very angry with thē. adde hereunto that the words before these which we translate make my furie towards thee to rest, are the same in Hebrew with those chapt. 24. 13. which we translate,* 1.23 cause my fury to rest up∣on thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the Sep∣tuagint render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will fully execute mine anger upon thee. Woe to them that are at ease in Zion, Amos 6 1. Wo to you that are rich for you have received your consolation, saith our Saviour, Luk. 6. 24. Some of the Heathen themselves accounted freedome from all manner of miserie the greatest miserie and slaverie, for Seneca * 1.24saith it was the saying of Démetrius, nihil videtur infelicius eo cui nihil unquam eve∣nit adversi, nothing more unhappy then hee who was never unhappy.* 1.25 Philip King of the Macedonians hearing of a race wonne by his Coach horses at the Olympicks, of the birth of a sonne, and of the overthrow of the Dardanians by his Leiutenant Generall Parmenio, all at one time, presently cried

out with his hands lifted up to heaven 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Oh give me a little bad news in the other scale, or else I shall sink to the ground. And therefore I think Annibal* 1.26 gave his enemy Scipio very friendly advice, telling him, Maximae cui{que} fortunae minimè credendum est, take heed of trusting fortune when shee is over kind. Tacitus saies it was a saying of Tibe∣rius, Quanto plus adeptus foret tanto se ma∣gis in lubrico, the lesse rubs he met with the more slippery was his condition, and consequently the greater danger of fal∣ling, & the greater fall if he fell. Tis with fortune as it is with men: if she speakes me over kind, I have cause to feare she flatters me; and if she flatter me, I have as much cause to feare she meanes to doe me hurt: and therefore I am of Attalus his mind, malo me fortuna in castris suis, quàm in deliciis habeat; I had rather my Father would give me but a little now and then, and retaine me in his love then give me a great deale at once and bid me be gone and come no more neere him. I am not so hastie; I had rather have my portion paid me in the world to come; for then I am sure to have most, and I am sure that none but reprobates have their portion in this life, Ps. 17. 14.

Ambition.

1. The ill effects, and punishments of it mentioned in Scripture are 1. Ejection out of heaven. The Angels which kept not their first estate, but left their own habitation, her hath reserved in everlasting chaines under darknesse unto the Judgement of the great day, Jude. 6.

2 Ejection out of Paradise, as in Adam and Eue: for doubtlesse; ambition had a great stroke in making them hearken to those words of the Serpent, (wherewith their hearts were presently tickled being left to themselves) God doth know that in the day ye eat thereof, then your eyes shall bee opened, and you shall be as Gods, Gen. 3. 5.

3 Miscarriage in designes; as in the buil∣ders of Babel, whose ambition may be seen in their words, Let us build us a Citty and a Tower whose top may reach unto heaven, and let us make us a name lest we be scattered* 1.27 abroad upon the face of the whole earth, Gen. 11. 4. and likewise in Adoniah who exalted himselfe to be King against his brother So∣lomon, 1. King. 1. 5. see his successe verse. 50. and his end, c. 2. 25. for Solomon caused him to be put to death,

4 Abasement. He that exalteth him∣selfe shall be abased, and he that humbleth

himselfe shall be exalted, Luk. 14. 11. To be ambitious, and to exalt one's selfe, when God doth not exalt him, is as if a man being in∣vited to a feast, should take up his place himselfe at the higher end of the table; and you know what our Saviour saies of such a one, that he may with shame begin to take the lowest roome, Luk. 14. 9. Let ambitious men take notice of what the Prophet Habakuk saies, Woe to him that co∣veteth an evill covetousnesse to his house, that he may set his nest on high, that he may be de∣livered from the power of evill, Hab. 2. 9.

Adde hereunto, if not the punishments, the sad effects of ambition 1. Ʋnbeliefe, in those that have not believed. How can ye be∣lieve which receive honour one of another, and seek not the honour that cometh from God alone Joh. 5. 44 which receive honour &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beza renders, cum cap∣tetis, which catch after honour.* 1.28 To shew their ambition; for else it had been no fault in them, only to receive honour, as it had been no dishonour to Christ, onely to re∣ceive his restimonie from men, vers. 34. and therefore Beza in that place also renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, testimonium non capto, not, I receive not, but, I doe not catch after, or affect the testimony of men. Doubtlesse Christ did not so much forbid the Jews to

be called Rabbi, as to be ambitious to bee called so, Mat, 23. 8. as sitting uppermost at feasts was not the thing which he disliked, but their desire, or ambition to sit upper∣most, V. 6.

2 Being ashamed of Christ in those that have beleived. Among the chiefe Rulers also many believed on him, but because of the Pha∣risees they did not confesse him, lest they should be put out of the Synagogue: for they loved the praise of men, more then the praise of God▪ Joh. 12. 42. 43. or at least, Being disobedient to his doctrine. I wrote unto the Church, but Di∣otrephes, who loveth to have the preeminence among them, receiveth us not. John ep. 3. 9. Be the more carefull to avoid this sin, by how much there seems the lesse reason: for as it had no name among some of the Hea∣then, so among many Christians, it has not the name of a sin: but on the contrary is oftentimes commended under the name of * 1.29〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gallantrya 1.30; and the vertue oppo∣sed to it, usually disparag'd by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 basenesse of spirit.

Angel.

Such as should provoke the Angel whom God would send before the Israelites in their journey to Canaan, are thus threat∣ned. Beware of him, and obey his voice, pro∣voke

him not, for hee will not pardon* 1.31 your transgressions, for my name is in him, Exod. 23. 21.

Anger.

Angry men are threatned.

1 With punishment, sure enough, & of∣ten enough. A man of great wrath shall suf∣fer punishments, for if thou deliver him* 1.32, yet thou must doe it againe. Prov. 19. 19. He will bring himselfe into danger a hundred waies, and the same way a hundred times; for he is so blinded with passion, that hee cannot see the stone on which he formerly stumbled. Indeed anger being brevis furor a madnesse for the time, makes such a change in a man, that he is not himselfe; ha∣ving neither his understanding, nor his sen∣ses, no not so much as his naturall faculties exercised: for saies one out of the Talmud, * 1.33An angry man tasts not what he eats, and understands not what he does. I remember the Poet saies of Latona, that when shee was deni'd a little water to quench her thirst, distulit ira sitim, out of anger she for∣got her thirst.

2 Committing of follies, not only against God (for be angry & forbeare sinning if you

can, Eph. 4. 26.) but against themselves, he that is soon angry dealeth foolishly, Prov. 14. 17. tis a saying among the Jewes, whosoever is angry, if he be a wise man, his wisdome is taken from him; if a Prophet, his prophecy. Be∣like it was for feare hereof that Cotis the King of Thrace, was so carefull to keep himselfe from anger: for when a neigh∣bour prince had sent him a present of most curious glasses, he presently brake them all to pieces himselfe, lest if any of his Servants should happen to doe it, he might be moved to anger▪ a man when he is drunk which passion, is as apt to betray him∣selfe,* 1.34 as when he is drunk with drink.

3 Hurting himselfe, either by vexing and fretting: as Bildad said of Job c. 18, 4, he tea∣reth himselfe in his anger: or else by some o∣ther way, as by laying hands on himselfe, or provoking others to doe it. one way or o∣ther (as we have often seen by experience) wrath killeth the foolish man, Job 5. 2. if he had no other executioner but his owne wrath, Ile warrant you he would be suffi∣ciently tormented. Cicero in his Consolation * 1.35to Polybius upon the death of his friend, going to prove that his friend was happier now, then before, begins with non ira eum torquebit. Anger shall not torment him, Seneca * compares anger ruinis to ruines,* 1.36 or rui∣nous

walls, quae super id, quod oppressere, fran∣guntur, which perhaps may bruise the ground a little upon which they fall, but breake themselves into peeces: and therefore among other reasons which he brings, why a man should not be angry for an injury, this is one, plus* 1.37mihi nocitura est ira quam injuria, my anger will doe me more hurt then my injury. Indeed how can it choose but hurt a man exceedingly, putting him so much out of order: for he boyles* 1.38 within till he be ready to be skimmed, and yet he is so cold without that hee cannot forbeare shaking.* 1.39 In Hebrew as there is one word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies to boyle, and to be an∣gry; so there is one word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which sig∣nifies to shake and to be angry. An angry man is all in a flame, but it is within, and he burnes no body but himselfe: he sets his owne house on fire about his eares to rost his egges, or to get a little revenge. M. Leigh in his Critica Sacra observes, that the Heron be∣ing a hot and angry creature, has his name in Latine Ardea, from ardeo to burne, and in Hebrew Anaphah, from anaph to be angry. For the names I know not, but for the na∣ture, I dare believe him; for I have known the keeping of those Birds tame, and have often seen them when they have been an∣gerd, to throw up all the meat which they

had eaten a little before. The Jewes have a saying. There is nothing comes into an angry mans hands, but anger▪ no passion so unpro∣fitable to a man, as this passion. there is no∣thing but anger: neither pleasure nor gaine: anger, and only anger, while it lasteth & only anger for his anger when it is over.

4 Being exposed to, and taken by their enemies; like a city that is broken down and without walls. He that hath no rule over his own spirit is like a city that is broken down, & without walls. Prov. 25. 28. 'Tis worse with a man when he is angry, then 'tis with a beast in this respect: for the proverb is, Let him not anger a Bird that meanes to take it.

5 Judgement from God, certainly to be executed. Whosoever is angry with his bro∣ther without a cause, judgement shall take hold of him Mat. 5. 22. For perhaps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be rendred better so, then if you render it, shall be in danger of judgement: damnas judicii, according to Beza; rather then reus judicio, according to the Ʋulgar; or obnoxius, according to Erasmus: for if there were no more meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then being liable to, or in danger of it, would not have been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the future tense, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the present tense; for he is as liable to bee condemned before judgement come, as he is sure to be condemned when it comes,

without repentance. Let me exhort you therefore, as Job did his friends, Be ye afraid of the sword, or take heed of being angry, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for wrath bringeth the punishments of the sword, that ye may know there is a judgment Job. 19. 29. (punishments) so it is to be rendred if the word hanoth come from hanah: but if it come from ha∣vah, thus, wrath is the iniquities of the sword. either way, it will be bad enough for angry men: for if anger be a compound of sins, or a * 1.40 very great sin; it will have a compound of punishments, or a very great punishment. Be∣za in his annotations upon Mat. 5. 22. ren∣ders those words, scelus gladii, that is, a ca∣pitall crime, (at least, at Gods tribunall) or a crime to be punished with the sword. Whate∣ver you doe therefore, be slow to anger, & imitate God who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉† 1.41 Ex. 34. 6. Long ere he be angry in both his no∣strils, or (as the Rabbins observe, because it is in the duall number) in both his angers, viz. both in his anger with the godly, and in his anger with the wicked: or if it be not long ere you be angry, if your passion be like a hasty servant to run away before he has all his master's (viz. reason's) directions, be sure it be not long that you are angry;* 1.42 if you be naturally 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 easily provoked; let your nature yeeld to grace, and be not

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bitter, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hard to be reconciled. For shame be not out-stript by heathen men: for of some of them* 1.43 (viz. the Py∣thagoreans) it is reported, that if they hap∣pened at any time to be angry, at what time of the day soever it were, they were not so stiffe in their bow,a 1.44 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 † they were suppl'd or slacken'd before the Sun went downe If they were now living among us, we must needs blush to looke upon them; because we live no better after the Apostl's rule, viz. Let not the Sun go down upon your wrath Eph. 4. 26. There is no keeping like the keeping of an∣ger: in so much that in Hebrew, in the Scri∣ptures, the word, (viz. Natar) which signi∣fies to keep, is us'd for keeping of anger, without any other word, Jer. 3. 5. Ps. 103. 9. Lev. 19, 18. If it be but for thine owne sake (because perhaps thou dost not care for displeasing God) have as little anger as possibly thou canst: for thou canst ne∣ver live a merry life with it.* 1.45 The saying of the Jews is very true for the most part, There are three whose life is no life, the over∣pittifull man, the angry man, and the sad man, especially the angry man that will be a long time angry: for such are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their owne greatest tormenters. Ari∣stotle, though he would not say of anger,

as he said of the rest of the passions, that it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sorrow (for he speakes little in discommendation of this passion in his Rhe∣toricksa 1.46, and somewhat in commendation of it in his Ethicksb 1.47,) yet he could not say but it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with sorrow: and more then so, he addes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that it is usually for a seeming slight, or neg∣lect: now if the cause may be a small mat∣ter, (but a slight) and that which is onely seeming so; and if small matters be many, and that which is seeming be subject to be mul∣tiplyed and encreased; how can it otherwise be, but the angry mans sorrow must needs be much, and his punishments, many?

Antichrist.

Then shall that wicked one be revealed, whō the Lord shall consume with the spirit of his mouth, and shall destroy with the brightnesse of his comming, 2 Thess. 2. 8. Destroyed he will be, sure enough, and to the purpose; and therefore he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the son of destruction, or perdition, vers. 3. yet perhaps not so much because of a decree* 1.48 of his de∣struction,

as if he were a child, to whom his father had allotted destruction for his portion; for as to that (I thinke) though the word be Son, the sense may as well be Father; because his destruction came at first from himselfe, according to that of Peter 2. ep. 2, 1. (spoken of such as he is) Shall bring upon themselves swift destruction. He may be so called for other reasons, as

1. Because of the certainty of his de∣struction: as David said, The man that hath done this thing, shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a son of death, or (as we render it) shall surely di•• 2 Sam. 12. 5. The end may be as certaine, where there is no intention, as where there is, upon supposition that such meanes are us'd: as I may say, when I see a Father let his child alone to his owne will; that such a child is a son of destruction, because he is sure to be spoyled; though his father should intend never so well to him. And no doubt, many places of Scripture are meant only of the end, or the issue, which we take to be meant of the intention.

2. Because of the greatnesse of his de∣struction: as if we might say (after the He∣brew fashion) in the plurall number, he shall come to destructions, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, miserè periturus est he shall be miserably destroyed Matth. 21, 41. thus the Hebrew

useth the words Ben, sonne, and Sera, seed, with the Genitive case of that thing, the greatnesse, or abundance whereof is intended to be expressed: as Beni Belial, Sonnes of wickednesse* 1.49. 1 King. 21. 13. Ben Schemen, a Son ofb 1.50 fatnesse, or as we render it, a very fruitfull field Isa 5. 1. and Sera Shaked, a seed of falshood. Isa 57. 4.

3. Because of the destructive things that are in him, and committed by him, and the destructivec 1.51 courses which he takes: which Saint Peter calls destructions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Pet. 2. 2. Speaking of false teachers, whose de∣struction is begun already, and slumbreth not; for they shall never leave destroyinga 1.52, and being destroyed, till they be destroy'd for all eternity. What some deliver con∣cerning the place where Antichrist shall be destroyed, viz. on the mount of Olives; I know no firme ground they have for it in Scripture; no more then they have for as∣signing the time when Christ shall come to judgement, viz. five and forty dayes af∣ter Antichrist's destruction.

Apostacie

threatned.

Now the spirit speaketh expresly, that in the later times some shall depart from the faith, 1 Tim. 4. 1. See Epist. 2. c. 3. and 2 Pet. 2. 1. Even while our Saviour was yet upon the Earth, many of his Disciples went back, and went no more with him, Joh. 6. 66. Depart from the faith—, we translate, and not from faith, because (as Beza also saith) it is meant of the faith or beliefe of the Gospell: and not of faith, or beliefe of election, and salvation. They that have this faith can∣not lose it (though sometimes it may be to•• seeking) because they cannot be lost: and they cannot be lost, because by it they are tyed fast unto God, as by a chaine that cannot be broken; and kept as safe as in a garrison that cannot be taken; for such a kind of comparison Peter's word in the greeke seems to intimate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Pet. 1, 4.

Apostacy* 1.53 punisht.

Apostates, even whole nations may just∣ly feare, 1. Gods heavy wrath. Ezra told the King of Babylon, the hand of our God is upon all them for good that seek him, that is, that seek him constantly, for it fol∣lows, but his power and his wrath is against

all them that forsake him, Ezra 8. 22. his power & his wrath &c. If Gods wrath edge his power, and his power back his wrath; then wo to that man, or nation with whom he is angry. See also Psalm 78. 57. 58. where they are compared to a broken bow.

2 Ʋnavoidable punishment, though their apostacy be never so secret. If we have forgotten the name of our God, or stretched out our hands to a strange God, shall not God search this out? For he knoweth the secrets of the heart Ps. 44. 20, 21. And yet sometimes Gods anger against this sin is so great, that as if punishment were too good for it, he re∣solves to throw away the rod, and not to punish, which is the worst punishment of all; They have forsaken the Lord, they have provoked the holy one of Israel unto anger, they are gone away backward, why should yee be stricken any more? ye will revolt more and more, Isa. 1. 4. 5.

3 Being depriv'd of Gods ordinances, & publike worship. God appeared to Solomon in a vision by night, and told him, But if ye turne away and forsake my statutes and com∣mandements which I have set before you, and shall goe and serve other Gods, and worship thē then will I pluck them up by the roots (them insteed of you; Mark how he* 1.54 changes the Pronoune, as if he were so angry at the very

mention of this sin, as to turne away from them) out of my land which I have given thē; and this house which I have sanctified for my name, will I cast out of my sight, and will make it to be a Proverb, and a by-word to all nations, 2. Chron. 7. 19. 20. It was said to the Angel of Ephesus. Neverthelesse I have some∣what against thee, because thou hast left thy first love. 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 a∣gainst 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 for¦sake 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 Reho∣boam 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, Shi∣shak King of Egypt came up against Jerusa∣lem, 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* 1.55 judge∣ment against Israel, vers. 24.

6 Destruction. Thou hast forsaken mee saith the Lord, thou art gone backward; ther∣fore will I stretch out my hand against thee, and destroy thee; I am weary* 1.56 with repen∣ting. Jeremiah. 15. 6. Tis spoken to the Jews. so chap. 16. 11. the Prophet is bid to an∣swer the people, if they asked him the rea∣son

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 wor∣ship 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 a∣way 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 a∣gainst

him in Jerusalem, and he fled to La∣chish: 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* 1.57 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 pow∣ers 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 de∣fection, and revolting* 1.58 from the Faith. for otherwise, if it should be ment of only sin∣ning againe as the Syriack translation ren∣ders, (unlesse it mean that great sin where∣of we speake called in Hebrew Maal, a Sin, and usually renderd by the Septuagint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.59 * Apostacy) it were a very hard saying, and who could heare it?

4 Rejection.—if thou continue in his good∣nesse: otherwise thou shalt bee cut* 1.60 of. Rom. 11, 22.

5 Noe pardon (if they sin wilfully and a∣gainst knowledge) For if wee sin wilfully af∣ter wee have received the knowledge of the truth, there remaineth no more sacrifice* 1.61 for sin. Heb: 10. 26. and so verse. 38 If any man draw* 1.62 back my Soule shall have no plea∣sure 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. Con∣sider 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▪* 1.63 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 A∣postatizing, or back sliding, is in the sight of God, may be gathered by his angry expres∣sions concerning it; especially such as we find in the Prophets directed to the Jewes calling them grievous revolters* 1.64 Jerem: 6, 28 &, Trecherous Judah, four times in one chap∣ter, 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 cal∣led by the name of Jealousy (which is the greatest anger that can be,* 1.65 and the hardest to be appeased) as you may see in an hun∣dred places Deut. 32. 16. &c. The very heathen their constancy to their Idols, will rise up in judgement against them that for∣sake God, Hath a Nation changed their Gods which are no Gods? But my People have changed their glory* 1.66 for that which doth doth not profit. Jer. 2. 11.

I will punish all such as are clothed in strange apparell: Zeph. 1. 8. Se Isa 3. 18, to the end. Jonathan the Chaldee Paraphrast makes these words to have been spoken of Idola∣try: sayes he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 translated, qui perstrepunt ad cultum Idolo∣rum that make a noyse at the worsbip of I∣dols. I believe hee meanes shouting and clapping of hands and such like expressions of exultation and joy, in use, not only a∣mongst the Gentiles, but among the Jewes themselves, when they went about Di∣vineworship. Psalme 55. verse, 14, where wee translate, wee walked into the house of God in Company; the Septuagint, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with consent; the Vulgar, in terrore, infeare; the anonymous Paraphrast, in hast; the word in the Original is of the same roote with the word which this Paraphrast here useth: viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies also noise & it is not un∣likely that the Prophet meant it of no other noise then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shouting & clapping of hands, that which he so often speakes of (make a joyfull noise unto the Lord &c. Ps. 66. 1. Ps. 95, 1, 2. Ps. 98, 4, 6. Ps. 100, 1. Ps. 47, 15.) I beleive we may doe well if we joine the exposition of this Paraphrast (for such his Paraphrase is many times, being no∣thing neer so bare a translation as that of

Onkelos) with our translation, and thence gather a reproofe both of Idolatry, and and wearing strange apparell together: In regard it is not unlike that the* 1.67 Jewes had learnt of the Gentiles to worship the Moone (whom they both called the Queene of* 1.68 Heaven;) the men in womens, and the Woman in Men's apparell: the reason whereof was, because they tooke the Moone, whom they made the same with Venus, to have been both a man and a wo∣man (for she is as well one as the other,) and you shall finde in old Authors Lunus as well as Luna.

Ashamed of Christ and religion* 1.69

Whosoever therefore shall be ashamed of me, and of my words, in this adulterous and sinfull generation (then we ought to be lest asham'd, when we are apt to think we have most cause) of him also shall the Sonne of man be ashamed when he cometh in the Glory of his Father with the Holy Angels. Mark 8, 38. Luke hath almost the same words cap: 9, 26. This sinne is in part very often commit∣ted

by many godly men in conversing with the men of the world. they are asham•• to set them upon praying or hearing o•• reading; fearing or thinking it absurd (〈◊〉〈◊〉 word that occasions many a sinne, and hin∣ders many a good duty) to interrupt thei•• filthy cōmunication with godly discourse▪ They are as much ashamed to talke o•• God and Christ, as they would be to go•• into company that have gaudy clothes with a torn suit. But take heed of doin•• worse then he who said, he knew not t•• man, by thus disowning Christ, as if he we•••• a contemptible man, now he has made it ap¦peare that he is a powerfull God. nay th•••• can'st not sinne lesse, to be ashamed of Chri•••• notwithstanding his greatnesse, and after 〈◊〉〈◊〉 exaltation, then the Jewes did to scor•• him for his meannesse in the time of his ••••∣miliation. Thou never loved'st thy fre•••• truly, if thou art ashamd to owne him•••• any company whatsoever.

Beloved Sins

see Sins.

Blasphemers against God not pardon∣ed * 1.70 in this world, but punisht with

Death: for God made it a law that they should be ston'd to death, upon occasio•• of the blasphemy spoken by the sonne of the Israelitesse woman, Lev. 24. He that blasphe∣meth the name of the Lord, he shall surely bee put to death and all the congregation shall cer∣tainly stone him, vers. 16. He that blasphemeth, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he that doth expresly name, say some; according to the use of the word, Num. 1. 17. and Gen. 30. 28; and the tran∣slation of the Septuagint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that nameth the name of the Lord▪ the Chalde•• Paraphrast goes further and saies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he that shall any way ex∣presse▪ which yet me thinks does not so wel agree with what the Jewes commonly speak of the Schem Hamphorash (whereby they meane the name Jehovah) as if it were a thing allowable, Pherosch, to imparle, or expresse the name Jehovah in other words, but not, Neko••, to pierce it thorow and thorow (as I may say) or speak it downe right. As for them, perhaps they gather something (though I have not read so much) for this distinction of Pherosch, and Nekob, from those words of this chapter, vers. 12. where

the word, Pherosch, is used for the text saies they put him in ward 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which they may render (according to their Rabbi∣nisme) that it might be expounded to them ac∣cording to the word of God, &c. expounded, I say; for even the witnesses against such 〈◊〉〈◊〉 Blasphemer, when they testified what hee said, were not to speak the name as he spake it, but only to explaine it or expound it some other way. Now they explain'd it or para∣phras'd it, Sometimes by his other names, as Adonai or Elohim (which are names deriv'd from his power and strength, and not from his very essence, and therefore allow'd to be used, and applied likewise to Angells & Men.)* 1.71 Sometimes by a certaine number of Letters, made into one or more names•• and sometimes by severall words, wherein the letters of the name were contain'd: which were used only by some certain men of the wiser sort, and by them privately convey'd by mouth to their own posterity. Such re∣ceipts of words and letters, the moderne Jewes say their Fathers made use of as charmes and spells for the defence of them∣selves, and annoyance of their enemies. you may call their practise, the* 1.72 naming over a man the name of Jehovah (or the schem Ham∣phorash) as it is said, the Jewish exorcists na∣med the name of the Lord Jesus over these

that had evill spirits, Act. 19. 13. With such a charme they say Moses slew the E∣gyptian Exod. 2. 11. (whose son they report this blasphemer above mentioned to have been) and they ground their opinion up-these words in the 14 vers. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we render intendest thou: but the words signifie speakest thou to kill me as thou killedst the Egyptian? and whereas it is said vers. 12. that Moses looked this way, and that way, and when he saw there was no man hee slew the Egyptian, they say he feared, if there had been some body present, hearing what he said, he might speake the same to him & kill him in the like manner. Now as I told you before, how that sometimes they used a certaine number of Letters; so they say Moses at that time made use of two and fortie; which they have no other ground for, but because the letters of the word Le∣baddo Alone (spoken of the name Jeho∣vah, Ps. 148. 13. his name alone is excellent) will stand for that number in Arithmetick. In like manner, they say, that Elisha made use of two and forty letters when he cur∣sed the children, 2. King. 2. 24, because there were so many children kild, a child for eve∣ry letter▪ and more then so, they say that ge∣nerally in the Scriptures where it is said, that an Angel smote such or such, it is not

meant of the smiting of the hand or the like; but of smiting by the vertue of the name Jehovah, or that Schem Hamphorasch. Some of the Jewes say that our Saviour Christ did his miracles by using this name; which mee thinks might be retorted, as an argument against them, that he came from God. for o∣therwise, though hee might have used the name, yet he would not have been able to doe any thing with it; but rather on the con¦trary, those, in whom the evill spirits were which he endeavoured to cast out, would have fallen upon him, and overcome him, & prevail'd against him, as they did against those Conjurers, Act. 19. 16. At least they must confesse thus much, that if hee had not Moses or Elisha's spirit, yet hee was a man of no ordinary spirit; because they say, that only such men as were not of an ordi∣nary spirit, had the priviledge of using this name, and doing miracles with it.

Now because they thought there was a vertue or power in the name Jehovah, so used: as likewise out of a superstitious conceit common to them with other nations, of thea 1.73 vertue and power of other names also, (viz. of Prophets, Apostles, and Martyres, both true and false) when any one did any strange thing, they imagin'd it was by the vertue, and power of some name; and hence

perhaps was it, that they asked Peter and John,b 1.74 when they had cured the lame man, Act. 4. 7, By what power or by what name, have ye done this? For although the Apostles when they did, or said, they did, such a thing in the name of Christ, or God, had no conceipt of any vertue, or power in the name it selfe; and though I know that by doing a thing in the name of Christ, is meant the doing of it either by the power, or in the steed, or in the behalfe, or upon the account of Christ, and for his sake; yet thus much me thinks I fancy, that both the Jewes for the most part did nse those words superstitiously and that the Apostles many times alluded to this superstition of theirs, when they used this expression.

He that blasphemeth the name of the Lord &c. or (say the Jewes) he that nameth the Tetragrammaton, i. e. the name, which in He∣brew consisteth of foure letters, viz. Jehovah. For this name of God they forbare to expres with as much superstition as the Heathen did the names of the Tutelar Gods of their Citties and Countrys (for feare their eni∣mies might by sacrifices and enchantments call them out, and so conquer the place.) Whence it is that many times without ad∣ding any thing els, unlesse it be, Ithbareck (blessed be it, or as we say, blessed be his name)

they expresse it by saying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the name, by way of excllency, without adding any more: for so in this chapter, though in the sixteenth verse where God speakes, (who might name his owne name) the word Je∣hovah be expressed; yet where Moses speakes, viz. verse 11. that which we render, the Name of the Lord, in the Hebrew is only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the* 1.75 name. The Jewes make the naming of this name to have beene a worse sinne, then cursing: And so they might, if by the word, Nokeb, only naming, were meant; but the contra∣ry appeares clearely, in that when Moses gave order to have this blasphemer put to death, vid. v. 23 he called him not, hanakeb, which they render, him that nameth; but, hamkallel, which they can render no other∣wise then, him that cursed; And therefore methinkes, for shame, though the word, Na∣kab, should signifie, blaspheme, or curse, no where else (for, Ekkob, in Job. cap. 5. 3. they say comes from the radix, kabab,) yet however in this place, they should have ex∣pounded that which is not plaine, which they acknowledge by their owne different translations to have more senses then one, by the sense of that which is plaine, and which they cannot render otherwise then they doe. However, so it hath been

with them; insomuch that by their super∣stitious tradition, or traditionary superstiti∣on touching this name, (according to their practise in other things, and according to the complaint of our Saviour Matt. 15. 6.) they came at length to make the Com∣mandment of God of none effect; for they held it that if a man cursed his father or mother, unlesse he named this name, he was not to suffer Death, (as the Law prescri∣bed, Levit. 20. 9.) but only to be whipt. To say a little more yet, (now that I have gone thus farre; and because that I have said that allready which necessarily re∣quires, I should say a little more) They called the name Jehovah, Shem hamphorash, from its being separated apart from common use, as well as for being to be separated in parts in any use: as if it came from paros to separate, or lay apart; as well as from parosh to explaine or lay abroad. Hence is it that they never speake of it without some Epi∣thete of reverence: such as Hannibdal the se∣parated, Hamiiuchad the proper, Hannick∣bod the glorious and the like. Nekob to peirce this name thorow (as I might say) or to pronounce it downe right, was permit∣ted to none but the high Priest; and that but once in a yeare, viz. at the feast of ex∣piation; when he pronounced the solemne

Benediction, in every member whereof the name Jehovah was plainly exprest; as you may see, Num: 6, 24,* 1.76 25, 26. and there∣fore (they say) it is added, v: 27, they shall put my name upon the childeren of Is∣rael: my name, that is, my proper name, or that which may not be applyed to others besides my selfe (as the rest of my names are) that which is my name for ever, and which denotes my everlasting Essence, Exod: 2, 15. And as it was pronounced only by one man, and but once a yeare: so likewise but in one place viz: in the Temple at Jerusalem: and there∣fore, ever since the destruction of the Tem∣ple, and City, by Vespatian; the Jewes have not knowne the pronunciation of this Name. Simeon Justus, being the last that was High Priest, was the last Jew that pronounced it. But to returne to the Son of the Israelite woman (for that is all the name he has here) Some think the Spirit of God purposedly, because he had disho∣nour'd God so much by expressing his name, refused to honour him so farre as to* 1.77 name, his. And you may observe how the Scrip∣ture in severall places make it an expres∣sion of Gods exceeding great anger against a man, to threaten to blott out his name from under heaven Deut. 29. 20. &c. I have been so long in relating the Jew's excesse of reve∣reverence

to the name Jehovah, for these rea∣sons First that I might reproove the Chri∣stian's defect of reverence to the names of God, the Lord, Jesus, Christ, and the Spirit, which we too often use, either when we should not, or as we should not; either not thinking of them at a••l, or not think∣ing of them as we should. The verb Nekob which the Jews translate to name, Signi∣fieth also to pierce: and though I would not be guilty either of their Kabalisme or Ju∣daisme, yet this I believe, that those who pollute, and prophane those names, and make them contemptible, either by false, and frequent swearing, or by irreverent and carelesse mentioning,* 1.78 pierce the heart of Christ with such practises, as bad as the Souldier pierced his side with the speare John. 19. 34. In Zachary chap. 12. 10. it is said They shall looke upon mee, whom they have pierced. They have pierced) &c, John in the chapter but now named speaks but of one Souldier that pierc'd him with a speare; and therefore, (besides that it is translated, Me, and not Him,) it may be appli'd to, and it is not improbable, that it was meant of piercing, by the reproach and blasphemy of others, as well as by the speare of that Souldier. Adde hereunto that though some Greek translators read the originall,

Dakern, and translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pierced; which translation of it John useth, apply∣ing the place to Christ, (as some* 1.79 of the Jewes doe also to the Messiah) yet the Septuagint read it Rakedu, and transla∣ted, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is a word that comes from, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to leap, or to dance: I may render it Insulted. There is nothing more piercing to any man, then Insulting over him. Suidas paraphrases this word by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies, naso suspendere, to jeere and snuffe at a man; and by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when a man hath seen Divine Misteries and rites celebrated in se∣cret, to goe out and divulge them, and make a sport of them. What can be more pierc∣ing and cutting, either to God or to man, (especially if he be in power and authority) then to be snuffed* 1.80 at, and scorn'd? to God, to have hisa 1.81 name polluted; and hisb 1.82 Sanctu∣ary, and his most holyc 1.83 things evulg'd and prophaned: to man, to have his name (which he stands more upon then his life) reproch∣ed; and those things which he would have kept with secrecy, and respect, divulged with derision. The like difference of trans∣lation is there Ps. 22, 16: For where we translate pierced (my hands and my feet) A∣quila translates 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shamed, and might as well translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 insulted over: for

(Charu frō Charar to leap) is as like to have been the original word, if ours be not, as a∣ny Aquila could have, of that signification. That place, Psalm. 105. 18, where it is said of Joseph, that iron entred into his soule, is in∣terpreted of the griefe which Joseph tooke at the reproach of adultery cast upon him by Pharaohs wife, which doubtlesse pierced his very soule. And so likewise those words of Simeon to Mary, Luk. 2. 35. A sword shall pierce thorow thy own soule also, are in∣terpreted of the griefe, she also should take at the scornes, and reproaches which should be offered to her Sonne; which should cut, and pierce her to the heart. And it may very well be so, because of the very last words of the verse immediatly going before, which say of Christ that hee should be For a signe which shall bee spoken against. It is as grievous to a mans spirit, to be made a signe, and a proverb* 1.84, and a wonder* 1.85, for misery; as it is to suffer the mi∣sery it selfe. For a man to come from far, to his own paine and cost, to reveal a most cer∣tain and necessary truth, meerly out of love, and yet to be, not only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.86 made to come to no purpose; but contradicted, almost by every body, (as our Saviour was) what can be more grievous? The Author of the Epistle to the Hebrews, endeavouring to

stir them up to patience by Christs example, bids them Consider him who indured such contradictions of sinners, c. 12. 3. such contra∣dictions. there is as much grievousnesse in evill speches as in any thing; nay more, to the mind of a man, then in evill actions: though I doe not say, that by contradictions, there is no more meant then evill speeches. I am con∣fident that the Jewes their mocking at our Saviour, and crying to him, Haile King of the Jews, when they crowned him with thorns, pierced a great deale deeper into his heart, then the thornes did into bis head. How many complaints has David in the Psalms, (whom we take to speak very often in the person of Christ) of scoffing, and reproachfull speeches! And how many such speeches, and actions, have we related by the Evangelists of the Jewes against our Saviour Christ! Blaspheming, and vilifying, and reviling of him, was that which the Jewes were more guilty of then any thing else. See the com∣plaint of David Ps. 123, 3, 4. and the Prophe∣cy of Isaiah, c. 53. 3. It was the sin which they oftnest committed, and that which they never left committing, till they had killed him out of the way. Contempt of Christ for the meanesse of his condition (that whereby chiefly he became a scandall to them, and for which they rejected him) was indeed The

sinne of the Jewes, and that which occasion∣ed all the rest. The second end which I had in thus lengthning my discourse of the Jewes religion towardes the name of God, was (as Paul said, he would do to them by the conversion of the Gentiles, Rom. 11. 14.) that I might 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 provoke the Gen∣tiles to a due reverence to it, even for in∣dignation) by their superstitious reverence The third and last end was to make us take heed that their superstitious reverence to the very name of God doe not rise up in judgement against us for our contempt of God himselfe. I will now proceed (according to my main intention, when I began this chapter, and according to my sole designe when I began this worke) to produce the punishments and threats which I finde in the Scriptures concerning the sin of blasphe∣my. Sennacherib King of Assyria sent letters full of blasphemy to Hezekiah King of Ju∣dah. 2 Chr. 32. 17. Hezekiah praying a∣gainst him, to make God the more angry with him,* 1.87 spred the letters before him, Isa. 37. 14. an answer was presently returned, that God had taken notice of his blasphe∣my to punish it: which accordingly came to passe; for an Angel came that very night, and slew of his army a hundred fourescore and five thousand, 2 Kings, 19. 35, and he

himself afterwards was miserably murder'd in the Temple of Nisroch (whō he had Ido∣latrously worship't insteed of the true God, whom he had blasphemed) by his owne sons, Isa. 37. 38. a fit recompence; that the sons should murther their father that begat them, seeing the father had blasphemed▪ the God that made him. Benhadad the King of Syria, though he had such an exceeding great army, yet because he blasphemed the Lord in saying that he was God of the Hills and not of the Vallies (wherein he was best able to fight, his strength consisting chief∣ly in Horse) was overthrown by Ahab's lit∣tle army (which being parted in two, was but like two little flocks of Kids* 1.88) and an hundred thousand of his men slaine; besides seven and twenty thousand more, after∣wards kill'd by the fall of a wall, 1 Kings 20. 28, 29, 30. At your leasure you may see di∣vers other examples of God's judgement upon blasphemy, in the Apocryphall books, as 1. Nicanor, who being slaine in battle by Judas, had his blasphemous tongue cut in pieces, and given to the fowles, 2 Mac. 15 5. 33. 2. Olophernes, beheaded by Judith, (a woman, and a Jew) as hee lay in his bed, Jud. 6, 3. & cap. 13. 8. 3. Antiochus, dying of a most Loathsome disease, 2 Mac. 9. 9. 38. 4. Some that were burnt alive at the ta∣king

of the citty Gazara, 2. Mac. 10. 34, 35. 5. Others that were miserably slaugh∣tered at the taking of Caspis. c. 12. 14. They that commit this sin must not look to escape unpunished; if they who doe but give occa∣sion to others to commit it, may not; as it is certaine they may not; for the Prophet Nathan thus threatned David▪ Because by this deed, (speaking of his adultery with Bathsheba) Thou hast given occasion* 1.89 to the e∣nemies of the Lord to blaspheme, the child also that is borne unto thee shall surely dye, 2. Sam. 12. 14. It is thought that Hezekiah forbad the people to answer Rabshakeh, when hee was speaking blasphemy, 2 Kings 18. 36▪ for feare they might occasion him to speak the more. though others say he did it up∣on the same ground that we would forbid ignorant men to dispute with such as main∣taine Erroneous opinions. viz. for feare of betraying and disgracing the truth, as if it could not be better defended: which will come almost to the same with the former; for disgracing Gods truth, is disgracing God, and disgracing* 1.90 God, is blaspheming him.

The Jewes when they heard any one blaspheme &c. See the APPENDIX.

Blasphemie against the Holy Ghost never pardon'd.

But hee that shall blaspheme against the Holy Ghost, hath never forgivenesse (or shall * 1.91 never have forgivenesse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 usuall in the Evangelists) but is in danger of eternall damnation, Mark. 3, 29. is in danger of eternall damnation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: so we: but the vulgar translation (abused by the A∣dorers thereof, the Papists, for the mainte∣nance of their veniall sinnes and Purgatory) renders, is guilty of an eternall sin. And indeed (I speake it without any good will to the Popish opinion) methinkes, it were better to read as the ancient greeke copies read viz: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sinne, rather then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 damnation. for first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is no where else (that I remember) applied to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; only once it is applied to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that in the Epistle to the Hebrews, which is que∣stioned, whether it were originally written in Greek or no. Neither (if we consider it) is the English more proper: viz: Eternall damnation: then, Eternall sinne; though at the first view, it seeme so: noe more then if we said, eternall Condemnation, or sentence. Secondly, In other places where we ren∣der the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in danger, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put in the Dative case, and not in the Genitive, as Mat: 5. 21. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the

Accusative case with the praeposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verse 22. If wee will render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in danger, why may not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sinne, be taken for the punishment of sinne, in imita∣tion of the Hebrew? Gen. 4. 13. &c. lastly it seemes proper enough in any Language, to affirme that Sin to be eternall, the guilt whereof shall never be taken away. The Language of the Scripture concernnig sinne (as a thing that abides, till it be taken a∣way) accords very well with this expressi∣on, not only in the Greek in the New Te∣stament; as when it sayes Your sin remaineth John 9, 41. He that delivered me vnto thee hath the greater sinne John 19, 11. Ye shall die in your sinnes ch. 8, 21, speaking conern∣ing Sin not pardon'd: and so when it sayes Taketh away the sinnes of the world John 1, 29▪ Your sinnes may be blotted out Acts 3, 19. To putt away sinne Heb. 9, 26; spea∣king of the pardon of sinne: But also, in the Hebrew, in the Old Testament; as when it sayes Sin lyeth at the doore Gen: 4. 7. died in* 1.92 his owne sinne Num: 27, 3. My sinne is sealed up in a bagge Job 14, 17.* 1.93 shall beare his sinne Num. 9, 13. speaking concering sin not left unpunished; and so on the other side, when it sayes, Whose sinne is covered Ps. 32. 1. Removed our transgressions Ps. 103, 12. Blot∣teth out thy trangressions Isa 43, 25. Speak∣ing

of the pardon of sinne.

Sin is not a thing that is only so long as it is in acting; like the actions of naturall creatures, or like the indifferent actions of rationall creatures. good and bad actions even towards men (as courtesies and inju∣ries) will be such an hundred yeares hence, if you let them alone. So will good and bad actions towards God, be good and bad actions for ever: for both he that tur∣neth not away from his righteousnesse, and he that turneth not away from his wic∣kednesse, their righteousnesse and their wic∣kednesse endureth for ever. There is a Booke of remembrance for them that feare God Mal. 3. 16: and they that feare him not, their Iniquity is marked before him Jer: 2, 22. They shall in no way lose their reward, for they shall have it for certaine, and en∣joy it for ever. Sin is a debt (though it is not to be understood as when we say, pay your debts; for then sinne should be a duty, for which the word debt is many times us'd, as that to which we are engaged, not▪ which we have incurred) and a debt both is as much, and is as much a debt for ever af∣ter, till the due be paid or the debt forgiven, as it was at the first minute of default of payment.

Sinne is visible for ever, if it be not co∣vered;

legible for ever, if it be not blotted out; and durable for ever, if it be not taken a∣way. I have been the longer in this point because I heare so often those expressions of wicked men when they are told of such and such sinnes which they have commit∣ted, O, That is past and gone now! That was in my younger yeares, and the like; not con∣sidering that God's booke still is, and their bones also may be (to use Job's ex∣pression, ch: 20, 11.) Full of the sinnes of their youth, before they die. In vaine doth the Adulterous woman wipe her mouth; and the murtherer wash his hands; and the Drunkard sweep away his vomit; looking the world in the face with boldnesse, as if they had done nothing; and presuming of impunity, because sentence is not presently * 1.94 executed. They shall one day find, that Sinne has too wide a mouth, to be stopt with the narrow hand of a man: and that it is of too deep a die, to be gotten out only with wiping and washing. Yea they shall find, that not only the sinne of the Blasphemer is; but even the lest of theirs, let it seem never so venial, without true repentance will 〈…〉〈…〉 eternal sinne, 〈…〉〈…〉

Blesings turned into curses.

If ye will not heare, and if ye will not lay it to heart to give glory to my name, saith the Lord of hoasts, I will even send a curse upon you, and will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart, Mal. 2. 2. these words are spoken to the Piests; and so perhaps the meaning may be rather of actions then things (though in that sense also, it will serve for my pur∣pose) viz. that the Priests for not giving glory to God's name (perhaps it is meant by Confession of sinnes, which is usually expres∣sed by giving glory to God, Josh. 7, 19. 1 Sam. 6, 5.) should lose that priviledge of Benediction which good Priests and Pro∣phets were wont to have, viz: that those whom they blessed should be blessed, and those whom they cursed should be cursed As Balak told Balaam Num. 22, 6.

The prosperity of fooles shall destroy them, Prov. 1, 32, of fooles, &c. it is an ordinary thing with fooles (i. e. wicked men) to have that which David either prayes for, or pro∣phecies of, fulfilled upon thē: Let their table become a snare before them, and that which should have beene for their welfare, let it be∣come a trap, Ps. 69, 22. evē spiritual blessings* 1.95 shall become thus unto them; for to such

has Paul applyed those words in the epist. to the Rom. c. 11. v. 9. as appeareth by the words before and after that verse. Indeed Grotius, who perhaps sometimes makes too much use of that excellent vaine which he had of finding out the literall sense (as in exponding that place of Isaiah, A Virgin shall conceive &c. of Hezekiah's wife, who was once a virgin: for which Rivet* 1.96 hath sufficiently taxed him: and likewise in expounding many other places) sayes, that David speaking of those familiar friends (of whom he complained before, Ps. 41. 9.) who being entertained at his table, like true parasites, and psycophants, made his freedome of entertainment a snare to en∣trap him, and carry tales to Saul; doth in those words wish the like usage to them a∣gaine, viz. that their table also might be∣come a snare and a trap to them, as his was to him; and this by way of punishment, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for a just* 1.97 reward to them for their ill rewarding him. but under correcti∣on, he interprets neither David's, nor Paul's words; nor does he set them downe; for he leaves out the conjunction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and, and reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let their table &c. be made a stumbling blocke, for a recompence: and so it is easie e∣nough for any one to interpret. for it is not

indifferent whether, And, be there or not; seeing the removall thereof, both changes the use of the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for, (as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they may be rewarded) and▪ also the relation of the word recom∣pence; * 1.98 which, whereas before it was related to table only, now is related to the whole prayer. But Beza, methinks, expounds this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or recompence, otherwise For inter∣preting, Table, of the Law; and saying that David in those words prophecy'd, rather then prayed (as he does no doubt many times in such expressions, where the word Lett is us'd) that As* 1.99 the birds are allur'd unto death by that in which they seek their life; so the Jewes, seeking life in the Law, and reje∣cting the Gospel, should by that meanes be ensnar'd and destroy'd; he may seeme to have made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to signifie as much as a bait layd before a snare; or as a baited snare layd in the way* 1.100 before a creature to take it. But to give you in a few words my owne conceit, by way of comparison. That peice of flesh wherewith the Faulco∣ner couzens his hawk, and takes him off from the bird, that he may* 1.101 not eat it, me thinkes, may well be said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to such a hawke. So may any thing which we put before a mans eyes, to keep him from seeing another thing which we

would not have him* 1.102 see. If a man should give his child, or his servant his choice, ei∣ther to take such a certaine portion, or so much wages in hand; or else to trust to his courtesie; with an intention hereafter to give him a great deale more then such a portion or wages comes to, if he refuse it, but to give him no more if he take it. If a friend, or a servant having done such a courtesie, or such a service, and being gi∣ven to his belly, accept of a dainty dinner (given perhaps of purpose to gull him) for satisfaction. If a child take a glittering piece of brasse, to part with a piece of sil∣ver; Either of these things, which I have named, may be said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a recompence, or reward to the party that takes it. And indeed it is a very great pu∣nishment, for a man to have any thing from Gods hands now, as a reward: as it is the greatest punishment of all, to have his reward, or his portion, in this life: for so the wicked have, Ps. 17, 14. Who have their portion in this life; Whose belly thou fillest with thy hid trea∣sure. The wicked, filled with the things of this world, are like one that hath filled his bellyupon courser meat (set before him first, it may be, for that purpose) so that he has no stomach (either of strength or desire) to eat of finer. Seeing they are for this

worlds goods, they shall have their belly full, but it is their reward, and they must looke for noe* 1.103 more. God seemes to have spo∣ken to the Israelites (when they murmurd for want of flesh) after this manner. See∣ing you are so much for flesh, and loath my Manna, you shall have enough of it, even till it come out of your nostrills: But you shall have it for a reward; you shall have it instead of Canaan, and die as soone as you have eaten it. Num. 11, 20.

This having a mans reward now, our Sa∣viour used as a scar-crow, to affright men from shewing liberality to the rich: and he u∣sed also the same word that is here used by the Apostle viz: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we translate recompence. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 least they also bid thee againe, and a recompence be made thee Luk: 14, 12. he sayes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and without relation (as I conceive) of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (made) to what was spoken before: whereby the evill of having a mans reward now, is more fully ex∣pressed; as if he would have* 1.104 a man by all meanes take heed of having, or desiring, or being content with a reward in this present world. But to give you all that I have to say of those words of the Psalmist; I ob∣serve that not only the noune 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (for

so it is likely that the Septuagint red it) signifying recompence, is more especially meant of the recompence of bad works, as in Isaiah ch. 34. 8. and else where; but also the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying to reward, is diverse times so used as if it were properly appli∣able only to rewarding by punishment, as Prov. 11. 31. Psal. 31, 23, &c.

Blindnesse see Ignorance.

Boasters of Holinesse.

Boasters of holinesse have cause to feare, 1 God's not justifying them because of their justifying themselves (for both can ne∣ver be.) The Pharisee said; God I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. I fast twice in the weeke, I give tithes of all that I possesse, Luk. 18. 11. 12. But our Savi∣our saies of the Publican (who would not so much as lift up his eyes to heaven, but smote upon his breast, saying, God be mercifull to me a sinner) I tell you this man went downe to his housea 1.105 justified rather then the other, vers. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rather (according to Beza's potius) not More, either magis, (as Austin translates) or plus (as Hierom) or

prae (as Erasmus) to shew that the Pharisee was not justified at all, but rather con∣demn'd: which may be gathered also by the words immediatly following. For every one that exalteth himselfe shall be abased, and he that abaseth himselfe shall be exalted, v. 14. The connexion of these words with the former is such (as appeares by the conjun∣ction, For,) that as it is here said of exalting and abasing, so I may boldly say of justify∣ing, and condemning; For every one that justi∣fieth himselfe shall be condemned, and he that condemneth* 1.106 himselfe shall be justified. Theo∣phylact puts the question, why the Pharisee should be thus condemned for speaking but a few words in justification of himselfe, and there should be no notice any where taken of Job for speaking so many. But the answer may be this. First, a sin of the old Testament is not the lesse for not mentio∣ning in the New. 2. The Pharisee spake to God, and without any provocation: where∣as Job spake the most of what he spake to men, to cleare himselfe of their false accu∣sations. 3. It appears that Job condemned himselfe afterward for his justifying him∣selfe; and that God hereupon accepted him Chap. 40. 4, 5. and c. 42. 3. 9.

2. God's being exceedingly displeased with them: for thus he speaks of the Jewes,

(who despised the Gentiles for their bar∣rennesse, as Hagar did Sara, Gen. 16. 4. not∣withstanding the prophecy, that the chil∣dren of the desolate should be more then the children of ehe married wife, Isa, 54. 1. which perhaps for that reason was the sooner ful∣filled) which say, stand by thy selfe, come not neer me for I am holier then thou; these are a smoake in my nose, a^b fire that burneth all the day Behold, it is written before me;* 1.107 I will not keep silence, but will recompencec 1.108 and recom∣pence into their bosome, Isa. 65. 5, 6.

Bribery.

Bribery is threatned* 1.109,

1. With punishment unavoidable. Thus saith the Lord, for three transgressions, and for foure, I will not turne away the punishment thereof (speaking of Judah) because they sold the righteous for silver, and the poore for a paire of shooes, Amos 2, 6. I take it to bee as much, as if he had said, There be many other sins which I meane to punish the Jewes for, but

I will especially make them smart for this. viz because their judges have condemned him that had right on his side, and him that had poverty to plead for him; only for love of a lit∣tle gaine.

2. A Curse. Cursed be he that taketh re∣ward to slay an innocent person. Deut. 27, 25.

3. If not the destruction of them and their family, at lest, the consumption of that wealth which they have gotten by* 1.110 Bribery. Fire shall consume the tabernacles of* 1.111 bribe∣ry, Job. 15. 34. Tabernacles of bribery, or of a bribe*, So the Chaldee Paraphrase: under∣standing thereby tabernacles, or houses and estates purchased with mony taken for bribes; which is a more plaine setting forth of the punishment of this sin (being this way most severely, and most usually punished) then if we translated (after the 70) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the tabernacles of those that receive bribes. for then they might be punisht notwith∣standing for some other sin: and God's an∣ger against a sinne is never more visible, then when he punishes the offender in that member, or in that creature, (by ta∣king it away, or making it hurtful, or trou∣blesome or uselesse) with which he com∣mitted it.

4. The desolation of that countrey where it is practised. The heads thereof judge for re∣ward,

and the Priests thereof teach for hire, and the Prophets thereof divine for money: yet will they leane upon the Lord and say, is not the Lord among us? none evill can come upon us Therefore shall Zion for your sakes bee plowed as a field, and Jerusalem shall become heapes, &c. Mic. 3. 12. See also Ezek. 22. 12. 13, 14, 15. It were good therefore, to pre∣vent this sin, that those laws were observed which ordaine that none shall be a judge, or in place of power and authoritie, but such as have a competent estate; or at least that none who are in places of power and authority might be without a competent estate. Those words in the Proverbs, The King by judgement stablisheth the land, but he that receiveth gifts overthroweth it, Prov. 29. 4. the Talmudists (saies Buxtorf) interpret thus, When the judge is a King & needs nothing, then he establisheth a land; but when he is as a Priest* 1.112 and beggs at every mans barne, he destroyes it. The Rabbins say that those six Lions placed upon each side of the six steps that went up to Solomons judgement seat, 1 King. 10, 9. had every one of them in one of their paws, a precept, and the other he held open as it were ready to teare: to shew that if he that sate in that seat neglected his duty, the hand of God was ready to punish him and teare him in

pieces. Now one of those six precepts was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thou shalt not receive a gift; which they say the crier was to proclaime as the Judge was going up, when he came to the second step: and so the rest, when he came to the rest.

The very taking of a gift (though it be not a reward, & though thou dost not promise or resolve to give him the cause, who gave thee the gift) is as likely to hurt thee after∣ward by punishment from God, as it is hurt∣full to thee at the present by punishing thee it selfe; I meane with blindnesse of judge∣ment; which it will doe, though thou hadst never so good a sight. Thou shalt take no gift, for a gift blindeth the wise (or the see∣ing * 1.113) and perverteth the words of the righte∣ous, Exo. 23. 8.

The Thebans* 1.114 painted Justice with∣out hands or eyes: 1 To shew that a Judge should accept neither gifts nor per∣sons. 2. To shew how hardly justice can consist with receiving gifts. 3. To shew the danger of taking gifts; for if shee had been painted with hands, though they had painted her with an hundred eyes, she would have put them all out with her hands.

Carnall men punished.

1 With not pleasing God. They that are in the flesh cannot please God Rom: 8, 8.

2 Corruption, and death. He that soweth to his flesh, shall of the flesh reap corruption Gal: 6, 8. If ye live after the flesh, ye shall dye Rom: 8, 13. See verse 6.

Ceremonies and command∣ments of men:

He that observes them more then the Commandements of God, that mans religion is vaine. In vaine doe they worship me, teach∣ing for doctrines the command'ments of men. For laying aside the Commandements of God, ye hold the tradition of men, as the washing of pots & cups: and many other such like things ye doe Mark 7, 7, 8.

Christ

Such as reject Christ.

When the Lord of the Vineyard cometh, what will he doe unto those husbandmen? our Sa∣viour asked this question of the Priests and

Elders concerning those husbandmen in his Parable that killed the Heire when he was sent to receive the fruit Mat: 21, 40. And they answered him v. 41. He will mise∣rably destroy those wicked men and will let out his vineyard unto other husbandmen.

Those mine enimies which would not I should raign over them, bring hither & slay thē before me: our Saviour thus spake of the people (in the Parable) who rejected the noble man that came to reign over thē Luk: 19, 14, 27.

Such as forsake Christ punished* 1.115.

1 With excommunication in the highest degree. If any one love not the Lord Jesus Christ let him be Anathema Maranatha 1 Cor. 16, 22. It is spoken (I suppose) of such who once loved Christ, but now had left their first* 1.116 love: for what had Paul to doe to judge those who were without c. 5, 12? and some conceive it meant of such, who had not only left the love of Christ themselves, but would teach men so.a 1.117 It seems to be as much as if he had said, Let him be accur∣sed to the utmost, till the Lord himself comeb 1.118, For we have done with him. For other things, so long as a man kept the faith, the Church did but deliver him to Satan,* 1.119 ^c or exclude him from the publique enjoyment of God's ordinances, trying and hoping by humilia∣tion

and prayer to restore him: and they ought to do no other; neither ought they to count him* 1.120 an enemie. But if once he de∣nied the Faith, they even delivered him to Maran; not to Satan but to the Lord (for so the word Maran signifies) and were at libertie to pray, or not to pray for him, * 1.121 as one whom they had discharged their hands of; giving him over for desperate. The practise of the Christians toward him who apostatiz'd from the Gospel Was like to the practice of the Jewes to∣ward him who apostatiz'd from the Law (if the Jewes were not more severe) for where∣as, if a heathen man desired to be sacrificed for, they would do it; if he were an apostate, (which is the reason why they hate a Sa∣maritane worse then a Gentile) they e∣steem'd them selves not only not bound to do it, but bound not to do it. The Christians excluded such a one from their society, not only in the Church, but in any other* 1.122 place; refusing not only in publique meetings to pray for him, (which they used to do for him who was excommunicated for lesser sins) but when they met him in private, to salute him, or to bid him* 1.123 God speed. Much more might have been spoken upon occa∣sion of these words Anathema Maranatha; but perhaps I have diverted too long alrea∣dy▪

see a little in the chapter of Covetousnes.

2 Not bearing of fruit. As the branch can∣not beare fruit of it selfe, I meane* 1.124 except it abide in the vine: no more can ye, except ye a∣bide in me John 15, 4. Without me ye can do nothing John 15, 5.

3 Withering away, and being fit for nothing but the fire. If a man abide not in me, he is cast forth as a branch, and is withred, and men gather them and cast them into the fire and they are burn'd John 15, 6.

Those that deny Christ are threatned

With being denyed by him againe. Whosoever shall deny me before men, him will I also deny before my Father which is in Heaven Matt. 10, 33. I will deny him, not only when I come in Judgment, but now; while I am before my Father and while I am an Ad∣vocate with him. when he prayes, I will not owne him, nor mediate for him; but leave him to my Father, and let my Father alone to doe what he will with him. See 2 Tim: 2, 12 Pe∣ter aggravates this sinne shall I call it (me∣thinks the name is too little) or rather abo∣minable and capitall crime (as having that in it, then which nothing aggravates any fault more viz: Ingratitude) by calling it denying the Lord that bought them 2 Pet: 2, 1. for what a base detestable act should we our

selves account it for one whom we have a∣ny way free'd out of captivity or prison, (though he were to continue in it but a few yeares) and taken into our service; to run a way from us. But especially if we bought him; if we were at cost to free him: at great cost: at the cost of a great deale of gold or silver only▪ But Christ hath redeem'd us from an everlasting captivitie and was at an unspeakable greater cost. For we were not redeemed with corruptible things, as silver and Gold, but with the precious blood of Christ, says the same Apostle 1 Ep: c. 1, 18, which words he uses as an argument to perswade Christians to be holy, as he that hath called them, having also dearely bought them, is holy; verse 15. And therefore in the place first cited, as he aggravated the sinne; so he aggravated the punishment, in these words: and shall bring upon them selves swift destruction. They are in a worse condition then those that never knew Christ: For, it had been better for them not to have knowne the way of righteousnesse, then after they have knowne it to turne from the holy commande∣ment 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 condi∣ton 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) who∣soever 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 Ʋnion or Commu∣munion 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 passi∣on) 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* 1.125 for thus he speakes: Hoc ergo est edere & bibere, Christi uti exemplo Christi perfestisimum est exemplum tum virtutum aliarum, tum praecipuè dilectionis, quam imi∣tari Compendium est praeceptorum. Nam si∣cut cibus & potus in corpus admissi, hominem nutri••nt; ita bona exempla in animum admis∣sa 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 imi∣tation 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 concer∣ning one Christian offending another Mat: 18. 17.

Clothes of men and Women promiscuous∣ly 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 be∣long 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 ••mbrodered garments* 1.126 of womena 1.127 be∣fore the starre Venus; and if they were wo∣men, with mens armour before Mars (an∣other of the Planets) in imitation of the Heathen. That there was such a custome, is very likely: and there seemes to be some∣what spoken in ••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 men∣tion 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 translated here that which per∣taineth to a man, to signifie nothing but armour; I shall not take this for a reason nei∣ther: 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 al∣ready of himselfe) of the body and blood of the Lord, 1 Cor. 11, 27.

It hath been punished with sicknesse* 1.128, and death: For this cause many are weake, and sickly among you; and many sleep, 1 Cor. 11, 30. Chrysostomea 1.129 speakes of some possessed with the divell after it; and Cyprian hath recorded divers examples of men thus pu∣nished. one way or another (for the most part) they were sure to have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉b 1.130 some judgement, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉c 1.131 to be judged or pu∣nished. and it was well for the Saints they were: for it may be otherwise they might have been† 1.132 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quite and cleane condemned, or damned, as the men of the world were.

Company of wicked men, those that keepe it threatned

With their punishments. Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest you be consumed in all their sinnes, Num. 16, 26. Moses thus spake to the people concerning Dathan and Abiram. Elihu when he would convince Job of being justly punished by God, told him of this sinne; as reckoning it for a very

hainous one: What man is like Job, Who drinketh up scorning like water; who goeth in company with the workers of iniquity, & wal∣keth with wicked men Job 34, 7, 8. Solomon thought that those who kept drunkards company, had cause to feare their punish∣ments: for otherwise, that were no argument, which he brings to diswade a man from it: Be not among wine bibbers, amongst riotous eaters of flesh: For the drunkard and the glut∣ton shall come to poverty Prov. 23, 20, 21. The servant, that shall eat and drink with the drunken, is threatned, that his Lord shall come in a day when he looketh not for him, and in an houre that he is not aware of, and shall cut him in sunder and appoint him his portion with the hypocrites Mat. 24, 42, 49, 50, 51. Hypocrites; such as he himsefe was: for if he had been sincere, he would have loathed the very garment* 1.133 spotted with the flesh.

John sayes that he heard this voice from heaven concerning Babylon: Come out of her my people, that ye be not partakers of her sin, & that ye receive not of her plagues Rev: 18, 4. Partakers of her sinnes; so it is render'd: But so they might be, if they were partakers on∣ly in the guilt, viz: by not reprooving them, or not greiving, and mourning for them; though they did not commit the like them∣selves. and therefore methinkes it may very

well be render'd, partakers in their sinnes viz: by approving of them, & joyning in them. The words in the originall are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , which will imply asmuch. For so is the same verb us'd by Paul with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 workes. Have no fellowship with the un∣fruitfull* 1.134 workes of darknesse, but rather re∣prove them Ephes. 5, 11. where there can∣not be so little meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as not reproving only; as there cannot be so little meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 com∣municating with my affliction Phil. 4, 14. as the Philippians their not adding affliction only to Paul's bonds. I thinke, that when a partakeing of that thing which an other hath, is understood, the thing is put rather in the genitive case with the adjective 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom: 11, 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Phil: 1, 7. Besides, to be partaker of mens sins in that manner spo∣ken of before, is expressed by the simple verb only, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Is partaker of his evill deed's 2 ep. John: 11. spoken of him who doth but bid the person God speed. Now this a man shall quickly do, I meane beare a part also with wicked men in sinning; if he once yeeld to beare them company: because their disease is so catching. Sinne will hang to a mans heart, as bad as pitch will to his fingers. I may say of most

sorts of sinners, as the Son of Syrach says of the proud man. He that toucheth pitch, shall be defiled with it; and he that hath fel∣lowship with a proud man will be like unto him Ecclesiasticus 13 1. The Rabbines have a saying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Every one that is pro∣phane maketh prophane: which may be inter∣preted as well of society, as otherwise: as in the Law, whosoever touched him that was unclean was unclean also. The infectiousnesse of sinne is prettily expressed by Seneca in the word allinit besmeareth, applied to the persons with whom we converse: as if they were like new-whited walls, which a man rubs along by and thinks not o•• it. He uses this word in his Epistles; and I think it not amisse to tell you part of what he hath in in those Epistles delivered against using much company & for this reason, because of being drawn into sinne. He sayes we are drawn into sinne in company especially these two wayes: First, By our being plea∣sed with other mens sinnes, Nemo non ali∣quod nobis vitium, aut commendat, aut im∣primit, aut nescientibas allinit Epis. 7. Se∣condly by seeing them pleased with ours; especially if we are vaine glorious,* 1.135 and de∣sirous to be conform'd * to the world, and loath to be absurd (as they call it) or dis∣pleasing to our company: irritamentum est

omnium in quae insanimus admirator & con∣scius: ubi testis ac spectator abscessit, vitia subsidunt, quorum monstrari & conspici fru∣ctus sit▪ In many sins our only aime is to please men; and if no body saw us we would not cōmit them, ep: 49. Which was the reason, why Pericles knowing himselfe to be addicted to vaine glory, abstained altogether from feastings, and merry meetings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plu∣tarch, in his life. I am not of their opinion who say* 1.136 aut societas, aut mors: either soci∣ety, or death. Seeing therefore there is so∣much danger in company, either be alone without company, or (according to the same Pilosopher's advise) as much as possibly thou canst, be alone while thou art in com∣pany: tunc praecipuè in teipsum secede, cum es∣se cogeris in turba Epist: 25. Be continu∣ally reflecting upon thy selfe; keep thy heart, with as much feare and care as thou would'st thy face, if thou wert a midst a swarme of bees: watch over it and gard it with as much solicitude, as any Souldier does a fort, when he lookes to be assaulted by his enimies every moment.

Company of any too much keeping it

punished with hatred: Withdraw thy foot from thy neighbours house lest he be weary* 1.137 of thee, and so hate thee Prov: 25. 17.

Not confessing of sinnes punished.

If out of ignorance, 1. With not prevent∣ing of judgments. Thy Prophets have seen vain and foolish things for thee, and they have not discovered thine iniquity, to turne away the captivity: 2. Not obtaining of requests. Solomon when he consecrated the Tem∣ple, and entreated God to heare those that should pray towards it, entreated for such only as should know every man the plague of his owne heart, before they spred forth their hands towards it. 1 Kings 8, 38. See, 1 Chr: 6, 29. Ezek. 20, 3, 4.

If willfully, (by hiding them when they know them) with Not prospering. He that covereth his sins shall not prosper* 1.138 Prov. 28, 13. The way to have sinnes cover'd, is, not to cover them. by covering sinne, thou robbest God of his glorie, whose glory it is to con∣ceale a matter Prov. 25. 2. Thou shalt not prosper viz: by loosing not only thy labour (for thou canst not hide any thing from God) but thy pardon also. Job in his Justi∣fication, reckon'd it among those things, which If he had been gulity of; he would acknowledge his punishment to have been just. If I cover'd my transgressions as Adam (or as a man; for a meere naturall man can make no true confession) by hiding mine

iniquitie in my bosome Job 31. 33. Especially if we do not only not confesse our sinnes, but love them too, and hide them in our bosome.

If thou canst not discover all, be sure to hide none. deale so with those thou canst not finde, as the Jewes were wont to doe with their leaven. for their custome was two or three dayes before the feast of unlea∣ven'd bread, to search every corner of the house for leaven; and when thy had done; for feare there might be any yet left, to pronounce a generall execration against it. Even so do thou: when thou can'st not find every sinne, acknowlede all: for that is the way to be charged with none.

Copulation with beasts, as likewise with men or women too neerly related.

Yee shall not commit any of these abomina∣tions Levit. 18, 28. (viz: Those mention'd from verse 6, to 23.) that the land spue not you out) like a stomach that is overbur∣den'd or hath eaten some unwholsome meat) as it spued out the nations that were before you. See more chap: 20. from v. 9, 10, to 22. where the punishment of some is to be put to death, of some to beare their iniqui∣ty, of some to be childlesse.

That Soule shall be cutt off* 1.139 from his peo∣ple;* 1.140 he hath broken my covenant, (speaking of one nota 1.141 circumcis'd) Gen: 17, 14. Because cir∣cumcision was a condition or act of obedi∣ence on the Jews part, before which indeed God had made his covenant with them, but without which he would not bind him∣sele to keep it. If yee shall despise my statutes, or if your soul shall abhorre my judgments; so so that yee will not doe my command'ments; But that yee BREAKE MY COVE∣NANT: Lev. 26, 15. I will also doe this unto you; I will appoint over you terrour &c. v. 16. So vers. 17. I will set my face against you &c.

These have altogether broken the yoake, and burst the bonds; wherefore a Lyon out of the forrest shall destroy them &c. Jer: 5, 5, 6. concerning the Jewes.

Covetousnesse.

Covetous men are threatn'd and punished

First with not being satisfied. He that lo∣veth silver, shall not be satisfied with silver, nor he that loveth abundance▪ with increase Eccles. 5. 10. The Hebrew in Scripture ex∣presseth

a covetous man by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉a 1.142 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉b 1.143 he that coveteth a covetousnesse, as Jer. 6, 13. and chap. 8, 10. Hab. 2, 9. because there is no more end of his coveting, when he hath what he coveted, then before; but he covets, and covets without end. when he hath got∣ten, what he coveted, he hath not enlarged his estate, so much as his desire; and that he enlargeth like hell, and the grave, Hab. 2. 5. The Apostle Paul 1 Tim. 6, 10. (as one might think though there be no necessity for it) had allusion either to this Hebrew expressi∣on, or to this quality of covetuousnesse; when having said that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the love of money is the root of all evill, he added 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which while some coveted af∣ter; that is, not wich mony, but wich love of money; as if he ment to shew the cove∣tousnesse of covetousnesse.

The love* 1.144 of mony growes as the mo∣ny growes; and I believe if mony did leave growing; the love would also in little time, There is no slavery so endlesse and impor∣tunate as the service of Mammon Mat. 6, 26. There is no sinne which after a man hath once begun, is so hard to leave, as co∣vetousnesse: because of the unsatisfying na∣ture of the things which are coveted; or ra∣ther indeed, because of the unsatisfiablenesse of the soule which covets. For according as that is well or ill disposed, never so little is much enough, and never so much is too little. This, Not being satisfied, I looke upon as a heavy punishment from God for the sinne of coveting: and such it is reckoned for, in the Scriptures: See the chapter of gluttony Sect: 2.

2 Many sorrowes. For the love of money is the root of all evill, which while some cove∣ted after, they have erred from the faith, and pierced themselves thorow with many sor∣rows. 1 Tim: 6, 10. Have pierced themselves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have peirc'd themselves all round, or on every side; on that side on which they loose; on that side on which they spend; on that side on which they do not gaine; nay lastly on that side on which they do•• gaine; because they have not their desire, though they have what they desired. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

themselves have pierced them∣selves; which aggravates the misery: For a man is never more vex'd, then when he is vex'd by himself; & never more hurted, then when he hurts himselfe. 'Tis an usuall way with God of punishing the wicked, to fill him with his own wayes* 1.145: and I think a cove∣tous man is as much punished this way, as any other. Nulla enim avaritia sine poena est quamvis satis sit ipsa poenarum, there is no co∣vetousnesse without punishment, although it be punishment enough it selfe Sen: epist: 1. 15. He that desires to be still loading himselfe with wealth, is like a bird that loades himself with dirt, till he cannot fly upward for the weight: and therefore, sayes the Prophet Habakuk, Woe to him that ladeth himselfe with thick clay chap: 2, 6. The Septuagint translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 against himselfe; because thereby he hurts himselfe most.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, have thrust themselves thorow with many sorrowes: there must needs be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 many sor∣rowes▪ where there are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 many lusts, (as there are wherever there is cove∣tousnesse) verse 9.

3 Many foolish and ungodly actions to their owne hurt. the Apostle in the afore quoted chapter v: 9. They that will be rich fall into temptation and a snare, and many foolish and

hurtfull lusts which draw men into destru∣ction & perdition (destruction, and perdition.)

So are the wayes of every one that is greedy of gaine, which taketh away the life of the ow∣ners thereof Prov: 1, 19,

What made the men of Shechem so foo∣lishly to yeeld to be circumcis'd, whereby they became so weak, that two men (Sime∣on and Levi) put them all to the sword; but only covetousnesse? For it is said they hearkened to Hamor and Shechems perswa∣sion thereunto, assoone as they heard this argument Shall not their cattel and their substance and every beast of theirs be ours? Gen: 34, 23.

Thus they would be punished, if God took no notice of them: But are they threatned with nothing from him? yes they are threatned.

1 With his Hatred.—and blesseth the cove∣tous whom the Lord abhorreth Ps: 10, 3.

2. His anger, and also punishment; very great both, as may be gathered by his ex∣pressions. For the iniquity of his covetousnesse, I was wroth, and smote him; I hid me and was wroth. Isa: 57, 17. For the iniquity of his covetousnesse: the iniquity of covetousnesse is much; and commonly there is much ini∣quity also goes with it: especially in men that exercize trades; or are in places of power and trust.

I will stretch out mine hand upon the Inhabi∣tants of the land, saith the Lord; for from the least of them even to the greatest of them every one is given to covetousnesse Jerem: 6, 13. In the eighth chapter vers: 10. he shewes how he would punish their coveting to have more, with the losse of what they had; and their wronging others, with being wronged themselves (which is an usuall pu∣nishment of covetous men) I will give their wives unto others & their fields to them that shall inherit thē: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that shall dis∣inherit them, may seem a better translation; (for so the Hebrew word is used sometimes with the accusative case of the person as Zach•• 9,a 1.146 4. and elsewhere) so that them shall relate to the men, & not to the fields. unlesse you had rather say to their heires; that is, to the heires of those that marry their wives: so the vulgar and the Chald: Paraphrast.

3. Exclusion out of the company of the Saints in this world (or excommunication) for so Paul would have them punished. I have written unto you not to keep company, If any man that is cal'd a brother be a forni∣cator or covetous &c. With such a one no not to eat.* 1.147 1 Cor. 5, 11.

4. Exclusion from their company in the world to come; Nor theeves nor covetous men

nor drunkards &c. shall inherit the kingdome of God 1 Cor: 6, 10. The very rust of their mony which they have greedily gathered, and niggardly kept, if their owne consciences would not confesse their covetousnesse, will come in judgment against them and testify it to their faces: Your gold and silver is can∣ker'd, and the rust of them shall be a witnesse against you, and shall eate your flesh as it were fire; ye have heaped treasures together for the last dayes Jam: 5, 3.

Covetousnesse must needes be severely punished if it be Idolatry, as the Apostle sayes it is, Col: 3, 5. Indeed it may well be counted so, rather then other sins; yet not so much because covetous men love their wealth more then God; (for so the gluttons love their belly, and voluptuous men their pleasures, and other sinners other things) as because usually they put their hope and confidence* 1.148 in it, (which are acts to be ex∣ercised upon nothing but God) and because they think their life consists in the abun∣dance of things which they possesse; for so∣much our Saviour intimated in affirming the contrary, when he charged the people so earnestly to beware of covetousnesse, doub∣ling the caveat: Take heede and beware of co∣vetousnesse; for a mans life consisteth not in the abundance of things which he possesseth:

Luk. 12, 15. doubtlesse those who are guil∣ty of this sinne have cause to feare God's severe punishment: for else our Saviour had never spoken in this manner. I might pro∣duce many instances of severe punishments of other sinnes, of which this sinne was the occasion: as Samuel's sons, 1 Sam. 8. Saul chap. 15. Nabal chap. 25. and Ananias and Sapphira Acts 5. But of these in their places.

Cruell men are threatned and punished* 1.149.

1 With hurting themselves. The mercifull man doth good to his owne soule, but he that is cruell troubleth his owne* 1.150 flesh Prov. 11, 17.

2 A Curse (or the prayers of godly men against them.) Jacob, a little before he died, thus cursed Simeon and Levi (for being bre∣thren, not only in bloud, but in blouds, or bloudy-mindednesse and cruelty towards the Shechemites) Cursed be their anger for it was fierce, and their wrath for it was cruell. I will divide them in Jacob, and scatter them in Is∣rael, Gen. 49, 7. for thus joyning in sinne, division and scattering shall be their punish∣menta 1.151.

3 Like Cruelty from others. Threescore and ten Kings having their thumbs and their great toes cut off, gathered their meat under my table: as I have done, so God hath requited mee. Thus Adonibezek himselfe (a heathen) confessed, when the Israelites of the tribes of Judah and Simeon tooke him prisoner, and cut off his thumbs & toes Judg. 1, 6, 7.

4 Gods anger. Heare me therefore and de∣liver the captives againe which yee have taken captive of your brethren; for the fierce wrath* 1.152 of God is upon you. thus spake Oded the Prophet to the Israelites for keeping the Jewes (whom they had* 1.153 taken in warre) in slavery. 2 Chron. 28, 11. and so vers. 9. he tels them, that in the battell also they had exercised such cruelty as called to heaven for vengeance. Ye have slaine them in a rage that reacheth up to heavena 1.154.

5 Certaine punishment without reme∣dy, though the cruelty be exercised upon wicked men. Thus saith the Lord, for three transgressions of Edom, and for foure, I will not turne away the punishment thereof, because he did pursue his brother with the sword, and did cast offb 1.155 all pity, and his anger did teare perpetually,† 1.156 and he kept his wrath for ever.

Amos 1, 11. and thus the Moabites ch. 2, 1. Thus saith the Lord, for three transgr••ssions of Moab, and for foure, I will not turne away the punishment thereof, because they burnt the bones of the King of Edom in Lime. Some say that that Son whom the King of Moab kill'd and offered for an offering upon the wall 2 Kings 3, 27. was the King of Edoms Son (whom he had taken prisoner when he endevourd to break thorough his army) and apply this threat to him; adding to this act of his cruelty here express'd (that he burnt his bones into lime) one more* 1.157 viz: that he made use of this lime to plaister his palace withall.

6 Severe punishment without mercy; to cry him quits: He shall have judgment without mercy that hath shewed no mercy James 2, 13. Where it is added, For mercy rejoyceth over judgment. as mercy rejoyceth over judgment••, and love covereth a multi∣tude of sinnes; so judgment shall rejoyce o∣ver cruelty; and where hatred is, not one sin of a multitude but shall be discovered.

Cruelty, even towards malefactors, how o∣dious it was among the Jews, appears both by what they required in those that were to be Judges, and by what they allowed to them. it was required among other conditi∣••ions that those who were Judges, should

neither be Eunuchs, nor such as had never any children; because such were more likely to be cruel: and it was allowed the malefa∣ctor, even after he was sent to execution, if he had any thing more to say then what he had said already, to come back againe foure or five times.

Curiosity (especially in Divine things)

Threatned.

The Lord said unto Moses, Goe down, charge the people lest they break thorow unto the Lord to gaze, & many of them perish Exod: 19, 21. Charge the people—in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 testify to them, or command them before witnesses; for there being no law to forbid this act, they will say they were too severely dealt with, unlesse there be some to witnesse that it was forbidden by God: Then again, charge them before witnesses, to shew that I am re∣solved to do what I say; as Joseph did his brethren Gen: 43, 3. Lest they breake tho∣row unto the Lord: it may be render'd lest they destroy themselves for God, viz: Out of desire to look and pry, or out of curiosity to see him.

Punished.

And he smote the men of Bethshemesh, be∣cause they looked into the Ark of the Lord: e∣ven he smote of the people fifty thousand, and

threescore & ten men 1 Samuel 6, 19. wicked men commonly are more desirous toknow the things of God in a way of curiosity * 1.158 then godly men; and it is one great vanity of the eye (both of the body and the mind) to delight in seeing strang sights: which ma∣ny times make them turne aside from God: Moses, when the Angel appeared to him in a flame o fire in a bush, seeing the bush burnt and not consumed, left the Angel to turne aside, and see this great sight, why the bush was not burnt. Exod: 3, 3. But God lo∣ved him well, and therefore restraind him. You know how Jacob was reproved by the Angel for asking his name Gen: 32, 29. and Manoah in the like manner Jud: 13. 17. Tacitus, speaking of Hercules his pillars, of which it is questioned whether Hercules went thither or not, sayes, Sanctius & reverentius visum de actis deorum credere, quam scire. For things said to be done by the gods, I think it more religion, and reverence to believe them, then (as we say) to go seeke the proofe of* 1.159 them. Yet some are as hard to beleeve, that God is God, without too dili∣gent inquiry, as Thomas was to believe, that Jesus was Jesus John 20, 25. But we may not be too busie: there are some secret things, which belong only to God, Deut. 29. 29. It was a saying of Heraclitus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

nature loves to be hid, and the god of nature more then her. Ignorance in such things, though it be not a mother, is a very great helper of devoti∣on: & curiosity on the contrary, a very great hinderer. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. saies Themistius, speaking of God, whom we reverence, & admire the more, because the knowledge of him is not easie and triviall, & ready to every mans hand.

Curiosity in humane things, hath been an oc∣casiō of many sad accidents. Lot's wife. Gen: 19. out of curiosity to observe & gaze up∣on the destruction of Sodom (contrary to the) Angel's cōmand v: 17) stealing a time when her husband did not see her, looked back from behind him, and was presently turned into a pillar of salt v. 26. 2 Dinah (Jacobs daughter) gadding abroad (forsooth) to * 1.160 see the daughters of the land▪ Gen: 34, 1. was deflowred by Shechem, and became the occasion of all the sin, and misery, all the cruelty, acted and sufferd, by Simeon and Levi, and the people of Shechem. verse 25. 3 Davids curiosity* 1.161 and desire only to know the number of his people, cost the Israelites the death of no lesse then seventy thousand men by the pestilence. 2 Sam: 24, 15. For when he commanded Joab to number

them, all the reason he gave why he would have it done, was, That I may know the number of the people verse 1.

Cursing of blessings.

See Blessings.

Cursing of Rulers.

It hath been punished with death, a long time after: Behold (says David to Solomon in his charge before he died) thou hast with thee Shimei the Son of Gera, who cursed me with a grievous curse &c. Now therefore hold him not gniltlesse: for thou art a wise man, and knowest what thou oughtest to do unto him: but his hoary head bring thou downe to the grave with blood 1 Kings 2, 8, 9.

Cursing of any It is usually punished,,

First, with Gods blessing those, who are cursed, the more for it. David sayes of Shi∣mei, It may be, the Lord will look upon mine affliction, and that the Lord will requite me good for his cursing this day 2 Sam: 16, 12. And so he sayes of others, Let them curse, but blesse thou: or, they will curse,* 1.162 and thou wilt blesse (meaning God) Psal. 109, 28. Thus the Israelites were blessed the more for it, when Balak sent for Balaam

to curse them; as Balak himselfe complain∣ed. I look thee to curse mine enemies and be∣hold thou hast blessed them altogether: or, thou hast blessed* 1.163 a blessing Num: 23, 11. At the consecration of the new wall of Jerusa∣lem, when it was read in the Law, how the Ammonites and Moabites hired Balaam a∣gainst the Israelites to curse them (where∣upon at that time they ordered the separa∣tion of the mixed multitude) this passage of Gods providence was observed by those that read it: Howbeit (said they) our God turned the curse into a blessing Neh: 13, 2. No punishment will vex such dispositions as are given to cursing, worse then this: and therfore ought the more notice to be taken of it.

2 With returning the curse upon the au∣thors: He cloathed himselfe with cursing, like as with a garment: so let it come into his bow∣els like water* 1.164 and like oile into his bones Ps. 109, 18. Nothing so usuall, as for such ar∣rowes to fly back in the face of him that shot them.

Cursing of Parents

see Parents.

Deceitfullnesse.

Deceitfull men are threatned 1 With God hatred. Thou shalt not have in thine house di∣vers

measures (some to sell with and o∣thers to buy with) but thou shalt have a per∣fect and just weight; a perfecta 1.165 and just b 1.166 measure shalt thou have, that thy dayes may be lengthened in the land which thy Lord thy God giveth thee. (as if otherwise they should be shortned) for all that doe such things, and all that do unrighteously, are an a∣bomination to the Lord Deut: 25, 14, 15, 16.

2 Excommunication (out of mens houses at least.) He that worketh deceit shall not dwell in my house Ps: 101, 7.

3 Griefe, and vexation, after they have done their worke: Bread of deceit is sweet unto a man, but afterward his mouth shall be filled with gravell Prov. 20, 17.

4 Being deceived themselves, by other men or by God: and taken in their owne snare. He that diggeth a pit shall fall into it, and who so breaketh a hedge a serpent shall bite him. Who so removeth stones shall be hurt therewith, and he that cleaveth wood shall be endangered thereby Eclles: 10, 8, 9. Some ex∣pound that place in the Prov: cap. 20, 26. A wise King bringeth a wheele over the wic∣ked, thus: As a wheele turneth round; so, by the wisedome of a King, the mischiefe in∣tended by wicked men to others, is brought about upon their owne heads.

5 Being deceived by themselves, i. e. by

their owne deceit, which makes them believe they shall prosper, but tels them a lie: Thou hast troden downe all them that erre from thy Statutes; for their deceit is a lie (or falshood) Ps. 119, 118.

6 Shortnesse of life: Bloody and deceitfull men shall not live out halfe their dayes Ps. 5, 6. By bloudy men is usually ment (in Scripture) not somuch downright murderers, who take away the life of another; as any other wrongfull, or unconscionable and unjust dea∣lers; who take away that which is many times called their life viz: their livelihood. in Deut: 24, 6. he that taketh a milstone, is said to take a mans life, to pledge. Thus oppressours, & unjust judges, are said to have their hands full of blood Isa: 1, 15 with v. 17. See what butcherly actions are ascribed to them Mic: 3, 2, 3, 4. There are very ma∣ny places to this purpose in the Prophets.

7 Punishment by the hand of God, not to be prevented: in most dreadfull expressions. for the Prophet Amos having complained of some that asked, When will the new moon be gone, that we may sell corn, & the Sabbath, that we may set forth wheat, making the Ephah a 1.167 small and the Shekelb 1.168 great, and falsifying the ballances with deceit? Ch: 8, verse 5. in the seventh verse he adds: The Lord hath sworn by the excellency of Jacob surely I will

never forget any of these workes. So in Micah chap: 6, 11, 12, 13. Shall I count them pure with the wicked ballances and with the bag of deceitfull weights? For the rich men there∣of are full of violence and the inhabitants thereof have spoken lies, and their tongue is deceitfull in their mouth: therefore also will I make thee sick in smiting thee, in making thee desolate because of this sin. Notwith∣standing all these threats, (and which it grieves my heart to see) this sin of deceit∣full dealling is swallowed with ease, and lookt upon as a small sinne by those that straine at violence, and abhore to commit it. contrary to the judgment even of an hea∣then man; who sayes he lookt upon it as the wo••se crime of the two; fraus quasi vulpe∣culae, vis leonis, utrumque alienissimum, sed fraus odio digna majore: Couzening is for a fox, and violence for a Lion; both are very in∣human things; but of the two, couzening is the more odious. Cicero lib. 1. de Off.

Delight in Sinne,

see Sinne.

Desertion.

1 Spirituall desertion. I goe my way and yee shall seeke mee, and shall die in your sins, saith our Saviour to the Pharisees Joh, 8, 21.

2 Either spirituall, or temporall, or both (for the expressions are very dreadfull) I have

forsaken my house, I have left mine heritage, I have given the dearly beloved of my soule into the hands of her enimies Jer. 12, 7. the Prophet had a little before spoken of their Hypocrisie towards God, viz. vers. 2. (as well as towards himselfe vers. 6.) and therefore that sin* 1.169 is to be thought the main cause at least, why this punishment was threatned.

I have taken away my peace from this peo∣ple, saith the Lord, even loving kindnesse, and mercies, Jer. 16, 5. my peace. so that I will be their enemy. if it had beene but their peace, that is, peace among themselves, or with men: or, their prosperity: it had not, deserv'd the name of a threat in compari∣son of this. loving kindnesse and mercyes: or goodnesse, and bowels (or pity) so the o∣riginall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. as proper ex∣pression of desertion and anger, as may be: if God had remov'd onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his good∣nesse, * 1.170 or beneficence, by not doing them good; yea if he had afflicted them with never so great judgments: yet if he had retain'd his bowels,* 1.171 to pity them in their misery, (and such mercy is properly meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bowels) their conditiō had been hopefull. Oh tis a sad thing when God strikes a man, and goes away and leaves him; when he shews his back and not his face, in his calamity! And yet thus are the same people threatned, a∣gainst

whom the former threat was de∣nounced c. 18, 17. And both these threats were for the same sinne viz: Idolatry; as you may see verse the 15 of this chapter and chap. 16, 11.

In Hosea also, you have the like threat of Desertion, and for the same sinne: For the wickednesse of their doings I will drive them out of my house▪ I will love them no more. ch. 9, 15. now this wickednesse was Idolatry; as is to be seen by those wordes in the same verse, All their wickednesse is in Gilgal (as if their other wickednesse were no wic∣kednesse compared with Idolatry which they committed in Gilgal c. 12, 11.)

I will forsake them, I will▪ hide my face from them Deut: 31, 17; for the same sinne, verse 16.

Despising. Despisers punished.

Hagar (Abraham's maid) despising her mistresse Sarah, because she had conceived by her master, when her mistresse had not: was by her master delivered up to the will of her mistresse; who used her so hardly, that shee was faine to runne away. Gen, 16. 5, 6.

Gaal, despising Abimelech, & saying to the

Schechemites (whom he had caused to rebell against Abimelech and to be in subjection to himselfe) Who is Abimelech that we should serve him? (Judg: 9, 28.) when Abimelech came against the towne, his army was over∣throwne; and himselfe by Zebul (Abime∣lech's deputy governour of the place) ex∣pelled the city, vers. 39, 41.

Nabal despising David, when he sent to him for provision; saying, Who is David? and, Who is the son of Jesse? (this question, it seemes, was usuall in way of Contempt; for otherwise, you may see, he knew well e∣nough who he was) had not his wife ap∣peased this son of Jesse (as contemptible as he made him) with a present; both him∣selfe and all his family had been put to the sword, 1 Sam. 25, 10, 34.

Sheba (who drew away the ten tribes in∣to rebellion against David) in the same manner despised him, calling him, in con∣tempt, The sonne of Jesse. but marke his end: for God used a farre more contemptible in∣strument to destroy him, then the sonne of Jesse: and it was done in a very contemptu∣ous manner. for being besieged in Abel; by the advise of a woman, his head was cut off, and throwne over the wall to Joab. now, whereas this fellow, when hee stirred up the people to revolt, cryed to them Every

man to his tents, jeering, as if they might goe every one to his home, and take no more notice of the sonne of Jesse: when this was done, it is said (as if the Scripture meant to shew how it pleased God to fulfill those words one way, which he intended in an∣other) that they retired every man to his tent, 2 Sam. 20, 1, compared with v. 22.

Goliah (the Champion of the Philistins) despising David, and threatning him (as we say) to make hawkes meat of him, 1 Sam. 17, 42, 44. was slaine by him in a very con∣temptuous manner, viz: onely with a little stone flung out of a sling; and afterward beheaded by him with his owne sword, vers. 49, 50.

Benhadad the King of Syria, at the siege of Samaria, when he was told that some of the Israelites were coming forth of the ci∣ty; in a carelesse scornfull manner gave or∣der, whether they came for peace, or warre, to take them alive. now those that came forth were in number but 232, and they were young men of the Princes of the Provinces chosen out of purpose by the advice of a Prophet: but as few as they were, and though the King of Syria made so little reckoning of them, they fell upon the Sy∣rian army, and slew every man his man, and put the King and his whole army to flight, 1 King 20, 14, 15, 18, 20.

Discord.

Threats OF Discord among all sorts.

By the prophet Jeremy: I will dash them * 1.172 one against another, even the Fathers and the Sonnes together Jer: 13, 14. (concerning the Jews.)

By our Saviour: Suppose ye that I am come to give peace on* 1.173 earth, (no, my busines is to give peace in heaven, and reconcilia∣tion with God:) I tell you, nay, but rather di∣vision Luk. 12, 51. You may see those words in part fulfilled at Iconium, upon Pauls preaching there Act: 14, 4.

of Discord among the wicked, as a punishment, and for the good of the godly.

Every mans sword shall be against his bro∣ther (concerning Gog) Ezek: 38: 21.

A great* 1.174 tumult from the Lord shall be among them, and they shall lay hold every one on the hand of his neighbour and his hand shall

rise up against the hand of his neighbour Zac: 14, 13. Concerning those that had fought against Jerusalem.

With this punishment God punished the Midianites when they fought with Gideon, Judg. 7, 22, where it is said, THE LORD set every mans sword against his brother, as it was above, a great tumult from THE LORD: and indeed the Lord's hand is especially seene in this punishment; be∣cause there is a worke to be wrought upon the heart; which the power of man cannot so well reach.

In this manner the Philistins likewise were panished, when they fought with Saul 1 Sam. 14, 20. and the Ammonites, and the Moabites when they fought with Jehoshaphat 2 Chr. 20, 24. See more in the chapter of The Enemies of the Church.

THREATS TO Discord (or to those that Cause and maintaine it.)

1 Of Confusion, and every evill worke, So S. James sayes, Where envying and strife is, there is confusion (or an unquiet* 1.175 life) and every evill worke, Jam. 3, 16. The Greeke is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:† 1.176 but (I thinke) it may not be meant so much, every evill, or sinfull worke, or action (which is best exprest by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) as every evill or hurtfull thing: not so much the evill Sinne, as the evill of it. neither is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here a sinne; as it is in 2 Corinth. 12, 20. (for then there might have seemed to have beene a Tautologie) but a punishment; as it is in 2 Cor. 6, 5.* 1.177 The evill actions, which are the fruits of strife are many; but, I believe the evill things, which are the punishments, and ill consequents of it, are a great many more: for commonly, when men agree worst, they live best. enemies being (as they are called in Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) observers, do make men for∣beare many sinnes, either for fear, or shame, or even for spite it selfe: and the want of an enemy makes them* 1.178 loose and carelesse.

The fruits of strife, both miseries, and sinnes, must needs be many, for these two reasons: 1 Because men at variance will not onel y not help one another; but will do all that they can to hurt one another: 2 Be∣cause men at variance, are for the most part in passion: now passion (usually) considers not what is profitable, and cares not what is lawfull. which way soever you interpret the words of the Apostle, they may very well be attended with those words of Solo∣mon, The beginning of strife is as when one let∣teth out water: therefore leave off contention before it be modled with, Prov. 17, 14. This

many seem to be better translated, thus: Leave off contention before thou hast * 1.179 intangled thy selfe: for before it be medl'd with, it cannot be left off. In like manner chap: 20, 3, I should render it, every foole will entangle himself: instead of, will be med∣ling; because, what ever it be that is there meant, it seems to be opposed to ceasing frō strife, expressed in the former part of the verse: which a man cannot so well be said to do, unlesse he hath already medl'd, or begun.

Strife is like a snare; which at first, when a man falls into, if he goe gently to worke, he may draw his foot out againe: or, i•• it be tyed, if he be not too hasty, but go wise∣ly to worke, he may untye it againe: but if once he fall to striving; the more he strives, the faster he is tyed. So one word drawes another, and the next is still worse then the former; and each party more an∣gry then before▪ when men are farre in, they resolve to goe on; either because they thinke they cannot come off with cred••t; or because they will not come off without it.

3 Destroying one another. But if yee bite, and devoure one another, take heed that yee be not consumed one of another Gal: 5, 15.

These evills are the naturall effects of the sinne it selfe: but can it be threatend with nothing from without viz. from God, or

from men? Yes it may be threatend:

1 With Gods hatred. for, him that soweth discord among brethren, Solomon hath put for one of his seven things, which, he sayes are an abomination to God Prov: 6, 16, 19.

2 Excommunication, (or a worse matter) I would they were cut off that trouble* 1.180 you Gal: 5, 12. (Spoken of them that caused division among the Galatians by urging circūcision) I would. he does but wish it; for his authority among the Galatians, was not so great as it was among the Corinthians (for if he were not an Apostle to others yet doubtlesse he was to them: as he sayes 1 Cor. 9, 2.) but among the Corinthians, I believe, he meant to see it done indeed, when he told them I feare lest when I come I shall not find you such as I would, and that I shall be found unto you such as I would not; lest there be de∣bates, envyings, wraths, strifes, backbitings, whispering, swellings, tumults. (behold dis∣cord's numerous and viperous brood) 1 Cor. 12, 20.

3 Ruine of families, cities, and kingdomes our Saviour used it as an argument against he Pharisees to prove, that he did not cast out one divell by an other (as they said he did) because, sayes he, Every kingdome di∣vided against it selfe is brought to desolation: and every city, or house divided against it selfe

shall not stand: and if Satan cast out Satan he is divided against himselfe; how shall then his kingdome stand. Mat: 12, 25, 26. Where Dis∣cord is sown for the seed, the harvest must needs be destruction. Pallas (whom the Poets fain the goddesse of wisedome) thought that Cadmus intending to make himselfe King of Boeotia, could not take a wiser course to destroy his enimies* 1.181, then to sow this seed among them (which the Poet Ovid b 1.182 describes by the sowing of vipers teeth in the ground) which accordingly had its effect.

A viperous and poysonous seed indeed it is; as destructive in the body of a cōmon-wealth; as any poyson can bee in the body of a man. * 1.183 Id unum venenum, eam labem civitatibus o∣pulentis repertam, ut magna imperia mor∣talia essent; tis the only mortall dissease that a Kingdome can be sick of.

4 Exclusion out of the kingdome of God Hatred, variance, emulation, wrath, strife, seditions, heresies, envyings &c. (what a company of names* 1.184 this sin hath, or what a compound of sinnes it is!) of the which I told you before, as I have also told you in times past, (he could never tell them too much of it) that they which doe such things shall not in∣herit the kingdome of God Gal: 5, 20, 21.

Follow peace therefore with all men, if

not the peace of freindship, the peace of good will. Even the most wicked men, although thou doest not seek peace with them; yet if they seek it with thee, let them be sure to find it. Though the Israelites might not seek the peace of the Ammonites Deut: 23, 6. yet might they not distresse thē c.* 1.185 2, 9. Though they might not seek the peace of the Am∣monites with themselves, (that is, make a mutuall league of amity and association) yet they must seek their owne peace with the Ammonites (that is, not begin to contend with them in battell) Follow your own peace (love and good will) with all men, though not their peace with your selves: because it must not be gotten with enmity with God; and it cannot be had without it.

Discouraging* 1.186 of men in Godly enterprises.

It is like to be Severely punished; For, The men which Moses sent to search the land, who returned, and made all the congregation to murmur against him by bringing up a slander upon the land; Even those men, that did bring up the evill report upon the land (the sin is re∣peated, to shew how great it was esteemed) died by the plague before the Lord, Num: 14, 36. -Before the Lord.] as if the Lord was so

earnest to have this sinne punished, that he would stand by and see it done himselfe.

Disobedience to God (either meerly Dis∣obedience without any other sinne; or, as being the maine pro∣voking part of other sinnes) threatned and punished.

1 With God's Anger: The anger of the Lord was kindled against Moses Exod: 4, 14. (and it is likely it had burnt him, if he had still stood it out, & not obeyed at last) for denying to goe to Pharoah, three severall times, when God bid him ver: 1, 10, 13. Even Artaxerxes himselfe was sensi∣ble how it provoked God, to be Disobeyed: and therefore, when he gave commission to Ezra to build the Temple, he gave this charge: Whatsoever is commanded by the God of Heaven, let it be diligently done: for why should there be wrath against the realme of the King and his Sons? Ezra 7, 23. and his Sons] he feared it would not be forgotten; but that God would visit such an iniquity of the Fa∣thers, even upon their Children after them.

2 God's Curse: I sett before you this day a blessing and a curse; a blessing, if ye obey &c.

and a curse if ye will not obey the commande∣ments of the Lord your God, saith Moses, Deu. 11, 27, 28. See Jer: 11, 8. Thus were A∣dam and Eve punished cheifely, if not meer∣ly for Disobedience; at least in the act it selfe was nothing sinfull but Disobedience. for what sinne could there be in in eating of a little fruit, unlesse God had commanded them to the contrary? And therefore when God pronounced judgment against them, all that he laid to their charge, was that they had eaten of the Tree of which he commanded them, that they should not eate Gen: 3, See what he sayes to the woman v. 11. and likewi••e to the man vers. 17. (al∣most the same words) When Paul would shew how we were made sinners in Adam, he sayes not, by the Ʋnholynesse, or by the Intemperance, or by the pride, or the like; but by the Disobedience of one man many were made sinners Rom: 5, 19. so on the other side, he sayes not, we were made righteous, by Christs holinesse; or by his patience, or by his meeknesse, nay nor by his sufferings, (for he might have suffered* 1.187 without com∣mand, and then he had merited nothing at his Fathers hand) but by the Obedience of one shall many be made righteous (in the same place) Adam's Disobedience was as pure disobedience as could be; and Christ's Obedi∣ence.

What Christ did, or suffered, was neither duty (in it selfe) nor desert; but meerely (as he said) to doe the will* 1.188 of God, or to per∣form what the father had imposed upō him.

3 God's Setting himselfe against them. If ye will not OBEY the voice of the Lord, but rebell against the commandement of the Lord; then shall the hand of the Lord be against you, saith Samuel to the Israelites 1 Sam: 12, 15. voyce: and commandement] or, as it is in the originall, mouth; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rebell against (or provoke) the Mouth of the Lord; the aggravation is in the word, mouth. for if they should doe things not accor∣ding to his mind, it were not so much; but when they shall do them against his mouth, when he hath given them a charge with his owne mouth* 1.189 to the contrary; this is unan∣swerable. as our Saviour sayes, If I had not come, and spoken unto them they had not * had sinne, but now have they no cloake for their sinne John 15, 22. In Jeremy yon may see the sinne of Disobedience often aggravated by these expressions: I spake unto you rising early and speaking but ye heard not c: 7. 13. and I have spoken unto you rising early and speaking; but ye have not hark••ned chap: 25, 3. and so chap: 35, 14. you have the same words, Oh lit must needs anger God excee∣dingly (as it would any earthly Father)

to speak, and speak, and speak, and no body regard to hearken to him.

Then shall the hand of the Lord be against you:] His power shall be employed only a∣gainst you, to hurt you; and not at all for you, to protect you. O heavy Judgment!

4 In Kings, (in their Heiresa 1.190) with the Losse of their Kingdomes. Samuel told Saul, Thy Kingdome shall not continue &c. Because thou hast not kept that which the Lord com∣manded thee. 1 Sam: 13, 14. Yee read of no other fault reproov'd, but meere Disobedi∣ence to one command onely of the Pro∣phet's. viz: To tarry seven dayes for him at Gilgal chap: 10, 8. This (perhaps) he thought was a matter indifferent; or he thought that he would not come: or that he had obeyed his command, having tarried till seven dayes were fully come,* 1.191 (which is e∣nough in Scripture-account to make it so many dayes.) but yet because he did not that which doubtles he knew was the Pro∣phet's meaning viz: tarry out the full seven dayes; it argues, he cared little to obey his command, or follow his councell; and there∣fore he must suffer accordinly. So againe chap: 15, 23, he tels him thus, Rebellion is as the sinne of witchcraft, and stubbornesse is as iniquity * and Idolatry: Because thou hast rejected the word of the Lord, he hath also reje∣cted thee frō being King. Rejected] or, Slight∣ed,

(〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) as if he had said thus: Thou woul∣dest be thought to hate Witchraft, and Idola∣try, as most abominable crimes: But I tell thee, in Disobeying God's expresse command, thou doest Slight and Reject God, as much as he that doth worship an Idol, or goe to a witch:* 1.192 and therfore God hath also Slighted thee & thought thee unworthy to be King any longer. Here we read of no other fault but Disobedience nei∣ther, viz: in sparing Agag the King of the Amalekites, and the best of the spoile vers: 9, whereas he was cōmanded to destroy every thing without exception v. 3. Yet (perhaps) he thought to do God better service in reser∣ving some for sacrifice; therefore some ob∣serveupon the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (englished Ido∣latry verse 23. but signifying Images which they used to divine, and know things by) and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (englished stubbornesse, but, as they say, signifying to sinne by adding * 1.193 to God's command, and serving him another way then he commands) that in the verse be∣fore mentioned, Saul was told thus much, viz: That by serving God one way, wben he commanded another, (as if he knew better himselfe what way was best to serve him) he was as bad as they that neglecting to seek to God, sought to their Images or Teraphim But his serving of God in his owne way when God commanded another, was but will-worship; and

I may say of obedience, as God himselfe saies of mercy Hos: 6. 6* 1.194 God desireth obedience and not sacrifice. even knowledge only (as it is in the same place) he desireth MORE then burnt offerings; but, he desireth obedience and mercy, and NOT sacrifice. If you have no knowledge, I shall accept your offerings the worse; but, if you doe not performe o∣bedience to me, I will not accept of your sa∣crifices or your prayers at all. And there∣fore (as Solomon sayes Eccles: 5, 1,) Be more ready* 1.195 to heare, then to offer the sacrifice of fooles. you will but play the foole and loose your labour in offering sacrifices, so long as you refuse to heare and obey:

5 In whole nations, Conquest and Capti∣vity. The King of Assyria did carry away Is∣rael unto Assyria 2 Kings 18, 11 and it followes v. the 12. Because they OBEYED not the voice of the Lord their God.

They were DISOBEDIENT, and rebelled against thee &c. Therefore thou deliveredst thē into the hand of their enimies &c. thus said the Levites in their praier at the time of the fast, after the returne to Jerusalem Neh: 9. 26, (speaking concerning the old Israe∣lites.)

6 Cutting off from the congregation, (by the Leviticall Law) Whosoever eateth that which is leavened, even that soul shall be cut

off from the congregation of the Israel Ex: 12, 19. surely it must be only for Disobedience to a strict command; for otherwise, doubtlesse, such an action was in it selfe indifferent.

7 Destruction and death. God told the Israelites by Moses, before they went into Canaan As the nations which the Lord de∣stroyeth before your face, so shall yee perish be∣cause, you would not be obedient to voyce of the Lord your God. Deut: 8, 20. and he told the same people by Jeremy, after their returne from captivity, If they will not OBEY, I will utterly pluck up and destroy that nation Jer: 12, 17. Saul's one Disobedience, in sparing Agag, and the spoile, is mentioned for the chiefe cause of his death: So Saul died for his trangression (as if it were said, that his grand transgression of Disobedience) which he com∣mitted against the Lord, even against the word of Lord which he kept not 1 Chr: 10, 13. against the Lord even against the word of the Lord.] for if it had not been against the word of the Lord (that is, if the Lord had not com∣manded him to doe, what he did not) it had not been against the Lord.

What fault was there but Disobedience, in the Prophet of Judah, in eating and drin∣king with the old prophet of Bethel? 1 Kin: 13, 21. and yet it is there said, that while they sate at table the word of the Lord came to

the man of God that came from Judah say¦ing, For as much as thou hast DISOBEYED the mouth of the Lord &c. thy carcasse shall not come unto the Sepulchres of thy Fathers verse 20, 21, 22. and accordingly, a Lion met him, and killed him (v: 24.) but he was not suffered to eate him (v. 28.) belike, lest such an example of Gods anger against Dis∣obedience, might be too soone forgotten.

What other fault could there be in him who refused to smite the Prophet, when the Prophet himselfe bad him? 1 King: 20, 35 and yet, that Prophet, because he bad him in the name of the Lord, told him, Because thou hast not OBEYED the voyce of the Lord: behold, as soon as thou art departed from me, a Lion shall teare thee. which accordingly came to passe, vers. 36.

Even of the righteous, when God hath made use of affliction to open their eares to discipline, Job saies, If they OBEY NOT, they shall perish by the sword, and they shall dye without knowledge Job 36, 12. without know∣ledge 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Septuagint renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.196 because being in∣structed, they would not learne, or, were Diso∣bedient.

Lot's wife was to blame indeed, for her cu∣riosity; but there is no fault of hers menti∣oned, besides Disobedience to the Angel's com∣mand

of not looking backe Gen. 19, 17. and yet shee was turned into a pillar of salt, verse, 26.

Jonah, for refusing to goe to Nineveh, when God commanded him, was made to lie for it no lesse then three daies in the belly of hell Jon. 2, 2.

Lastly, Those who were destroyed by the Flood, it seemes Disobedience had a great part of the cause of their punishment; for the terme that S. Peter gives them is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which sometimes were Disobedient, 1 Epist. 3, 20.

Disobedience to God's command, in some cases, is threatned worse, then in others: ac∣cording to the quality of the person, by whom it was delivered &c. If the command were delivered by the mouth of a Priest, it is threatned with Death. The man that will do presumptuously, and will not hearken to the Priest, &c. evē that man shall die Deut. 17, 12.

If it were delivered but by the letter of an Apostle, with Excommunioation. If any man OBEY NOT our word by this Epistle, note that man, and have no fellowship with him, that he may be ashamed, 2 Thes. 3, 14.

How tenderly God takes it to be Disobey∣ed, may be gathered by his upbraiding the Jewes with the Obedience of the sons of Re∣chab. who, because their father command∣ed

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* 1.197, 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, ac∣cording to the commandement of the Lord. as might be shewed in an hundred places.

Distrust threatned* 1.198.

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 dis∣inherit them, Num. 14, 11, 12.

Provoke mee] or slight (or despise) me; so the Hebrew word also signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉'. 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: as if they might be ashamed, in the midst (as it were) of so many signes of his fid••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 be∣ing 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 ly∣ars, and maketh diviners mad, and turneth wise men backward, and maketh their wis∣dome foolish Isa: 44, 24, 25. Their sinne ap∣peares to be very greivous to God, in that Samuel, when he would aggravate the sin∣fulnesse

of Disobedience, said it was as ba•• as Divination: rebellion is as the sin of Divi∣nation 1 Sam: 15, 23. (for so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, as well as* 1.199 Witchraft.)

Such as seek to them are threatn'd or punish'd▪

1 With Cutting off: The soule that turnet•• after such as have familiar spirits, and after wisards* 1.200 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: inso∣much, 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 trans∣lation, and the Jew's in their Talmudicall fa∣bles, make this word to signifie only such as inquir'd at the mouth of the creature cal∣led 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 Di∣vine 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 Di∣vination; 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 inqui∣red not of the Lord; wherefore he slew him. 1 Chr: 10, 13, 14.

And also for asking] 'tis not said, he di∣ed 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 for∣mer (for, for that he was more peculiarly punished with the losse of the Kingly gover∣ment; which was a fit punishment for his re∣bellion against the King of Heaven,) for

these reasons. First, because the sinne is ag∣gravated 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 men∣tioned, I will cut him off, I, my selfe: not onely the people shall cut him off from a∣mong the Congregation (by Excommunica∣tion) but I my selfe will cutt him quite off from amongst his people, by some extraor∣dinary 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* 1.201 Doing what we heare.

Every one (saith our Saviour) that hea∣reth 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 descen∣ded, 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] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.202* 1.203 he that sometimes believeth, and sometimes belie∣veth 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 pu∣nished or threatned.

1 By the sinne it selfe. 2 By men. 3 By God. (hat is, more imme∣diately, 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 drinke wine, lay with them both, and at two severall nights, and at two nights immedi∣ately following one the other Gen. 19, 33, 34. one would have thought, he would have remembred how he had beene deceived in his drunkennesse so little while before;

but that drunken men are likewise punished 2 With Senselesnesse, even of things present, much more of things past: so that they can neither abstaine, nor repent. He porcei∣ved not when she lay downe, nor when she arose, Gen: 19, 33, 35. (it is spoken of Lot and his Daughter.)

3 Shame, and yet Shamelesnesse. He drunk of the wine, and was drunken, and was un∣covered within his Tent (Concerning Noah) Gen: 9, 21. was uncovered] in the originall, tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was uncovered by himselfe. When he had most shame, he had none at all. The La∣tine verse holds true of all Secrets, both of nature, and councell, viz: That they are disco∣vered by Drunkenesse.

Quid non ebrietas designat? operta recludit.

4 Folly, & yet a Conceit, that they are wise. Wine is a mocker, and strong drink is raging, and he that is deceived thereby is not (or shall not be) wise. Prov: 20, 1. In Hosea, it is said, Whordome, and wine, take away the heart that is, the understanding Hos: 4, 11. some in∣t••••pret it in this sense: but the meaning may rather seeme to be, that those things had stollen their hearts (as we use to say) that is, their affections, from God: so that they loved them, more then him.

5 Danger, and yet Security (for this is the misery of his misery, viz. to be senselesse

of it: and there cannot be greater misery) Thou shalt be as he that lyeth downe in the midst of the Sea, or as he that lyeth upon the top of a mast Prov: 23, 34.

6 Ignorance, and Errour; whereof mention is made five times in one verse. They have erred through wine, and through strong drinke are out of the way, the Priest and the Prophet have erred* 1.204 through strong drinke; they are swallowed up of wine: they are out of the way through strong drinke; they erre in vision, they stumble in judgment. Isa: 28, 7.

In the Leviticall Law God forbad the Priests to drinke any wine, or strong drinke when they went into the Tabernacle; and he added this for a reason, viz. That ye may put difference between holy, and unholy, and between uncleane and cleane. Lev: 10, 10. as if otherwise they could not.

The eyes, both of the body, and the mind in Drunken men, are so distorted* 1.205 (like the eyes of mad men) that usually they seeme to see those things which otherwise they never saw, and which never were pre∣sented to thema 1.206: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strange things: So the Chalde•• Paraphrast, and Vatablus translate that word in the proverbes, which we tran∣slate strange women: Thine eye shall behold strange women, (or strange things) and thine heart shall utter perverse things Prov: 23, 33.

Solomon brings it as an effect of too much drinking: and it may very well be apply'd to what I sayd but now, of the perversion and corruption both of the understanding, & the outward sences; seeing he speakes of the eye, and the heart.

7 Sicknesse, Vexation, and Sadnesse, and an hundred other ill consequents afterward; be∣sides the hurt which they usually take by fightings, foolish speeches, & mischances, while their Drunkenesse lasts. Who hath woe? who hath sorrow? who hath contētion? who hath bab∣ling? who hath wounds without cause? They that tarry long at the wine &c. Prov, 23, 29, 30. The wise man seems by his manner of enumeration, to have made it difficult to tell, how many punishments they have of this sort; and by his manner of interrogation, to have thought, that no other sinners were pu∣nished with so many: or so much with this sort of punishments, as Drunkards: and therfore well might he add that exhortati∣on which he addes, backing it with that rea∣son: Looke not on the wine when it is red, when it giveth its colour in the cup, when it moveth it selfe aright. At the last it biteth like a Serpent, and stingeth like an Adder Prov: 23, 31, 32 like an Adder 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is a kind of Serpent that will not be charmed Jer: 8, 7. to shew the inevitably hurtfull and

poysonous quality of Drunkenesse. Some have a conceit, that there is an affinity betwixt the two Hebrew words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wine & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 how∣ling (because the letters of both words sig∣nify the nmmber of 70) and thence observe the affinity betwixt Drunkenesse, and Sorrow. See (at your leasure) Ecclus 31, 29, 30.

THEY are punished or threatned by men: First, with Excommuication (at least as to the use of temporall blessings) by Saint Paul's sentence: I have written to you not to keep company, if any man that is called a brother (for he that is not only called a bro∣ther, but is one indeed, will never be a Drun∣kard) be a fornicator &c. or Drunkard &c. with such a one, no not to eat. 1 Cor: 5, 11.

2 Conquest. Benhadad King of Syria, as he was drinking himselfe drunke at the siege of Samaria, was assaulted and over∣throwne, even by those whom he besieged 1 Kings 20. 16.

3 Murder. Elah King of Israel was murder'd by his servant Zimri, as he was drinking hlmselfe drunk in his Stewards house 1 Kings 16, 9, 10. So Ammon was murder'd by Absalom's servants, at the command of their Master, when his heart, was merry with wine (for those are the words) 2 Sam: 13, 28. in the originall it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when his

heart was good* 1.207: when he was so over-good, as to suspect no hurt, if a man offer'd to kill him. All good, with men in that condition; so that they feare no evill, to avoide it; and hate no evill, to abstaine from it.

In like manner, it is said, in the story of the Maccabees, that Simon and his Sons, when they had drunke largly, were murdered by the Captaine of Jericho (who invi∣ted them into his Castle for that very pur∣pose.) 1 Mac: 16, 16. It is likely enough, had not Ʋriah been Drunk when he was with David (who therefore made him Drunk that he might do his businesse the better) he might have smelt out somewhat of his designe against him. 2 Sam: 11, 13.

THEY are threatned and punished BY GOD, in generall, with Woe. Woe to the crown of pride, to the DRUNKARDS of Ephraim Isa: 28, 1. So chap. 5, 11. Woe unto them that rise up early in the morning that they may follow strong drink &c. See verse 22.

In particular 1. Either with Loathing of those creatures which they have abused, or Ʋ∣sing them without delight, or Not being able to use them at all (either of these punishmēts is notable, and the hand of God especially ob∣servable in them) They shall not drink wine with a song; strong drinke shall be bitter to

them that drink it Isa: 24, 9. So as he puni∣shed their gluttonous desire of flesh viz: with making it loathsome to them Num: 11, 20. I believe this is a usuall punishment with Drunkards, before they die.

2 Want of those creatures. Isaiah having spoken those wordes above mention'd (c. 5, 11) afterward addes, Their honourable men are famished, and their multitude dried up with thirst verse 13.

3 Poverty, and want of other creatures also For the Drunkard and the Glutton shall come to poverty Prov: 23, 21. come to po∣verty] in the originall tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies also to be dispossessed or dis∣inherited. but with this punishmēt wine it self will punish them, disposessing them of them∣selves, disinheriting them of their naturall estate of reason, and causing their Parents to disinherit them of their civill estate. Some∣time they are, and it were good if they were oftner punished thus, by their Parents.

The word in the Hebrew (viz: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) which signifies wine, seems to be compoun∣ded of two other Hebrew words (viz: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) which signifie, thou shalt be Poor. of these two words, for that which signifies poore, some put another like it viz: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies Cheife. the word will admit of both etymologies; in like manner, as wine

produces both effects, acording as it is well or ill used. The richest wine is most dange∣rous in this regard, because it hath most power to tempt thee to tarry long at it. and therefore, as I would have thee to come to all pleasant meates, and drinkes, with Feare: so especially would I have thee be afraid, to Looke upon the wine when it is red, when it giveth his colour in the cup, when it moveth it selfe aright Prov: 23, 31.

5 Sudden Death (if Priests, and when they went about their office) Doe not drinke wine nor strong drinke, thou nor thy Sons with thee, when ye goe into the Tabernacle of the con∣gregation, least ye die: It shall be a statute for ever throughout thy generations Lev: 10, 9. Some thinke that Nadab, and Abihu were Drunk, when they took common fire in∣stead of consecrated, (as you may see verse 1. of that chapter) and that this Law was made upon that occasion, because it is men∣tioned presently after. now their punishmēt was also death, viz: by fire from the Lord: as you may see verse 2.

Either Sudden death, or Surprizall by the day of judgment. But and if that evill seravnt shall say in his heart, my Lord delaieth his comming (such speeches of security are com∣mon with Drunkards) and shall begin to smite his fellow servants, and to eate and drink with

the Drunken; the Lord of that servant shall come in a day that he looketh not for him &c. Mat: 24, 48, 49, 50. shall begin] If ••e be thus threatned, for but beginning to drink &c. what must he expect, if he have pra∣ctis'd this wickednesse for many yeares?

6 Exclusion out of heaven. Nor theeves, nor coveteous, nor DRUNKARDS, shall in∣herit the Kindome of God 1 Cor: 6. 10. See Mat: 24, 49, 51.

Such as make others Drunken are thus threatned.

Woe unto him that giveth his neighbour drink: that puttest thy bottle to him, (the Prophet could not forbeare to come from the third person to the second, for anger; which is best expressed in that person) and MAKEST HIM DRVNKEN also, that thou mayest look on their nakednesse. Thou art filled with shame for glory; drink thou also, and let thy foreskin be uncovered: the cup of the Lords right hand shall be turned unto thee, and shamefull spuing shall be on thy glory. Hab. 2, 15, 16.

Duties of Religion &c.

Duties of religion, such as performe them with resolution to retaine their sinnes.

THEY are threatned: First with non-acceptance as 1. in Fasting and humiliation. When the Jews demanded of God, Where∣fore have we fasted, and thou seest not? where∣fore have we aflicted our soule, and thou takest no knowledge? He made them this answer, Behold in the day of your fast you* 1.208 find plea∣sure, and exact all your labours. Isa: 58, 3. 2. In Prayer or seeking to God Y•• pollute your selves with all your Idols, even un∣to this day: and shall I be inquired of by you, O house of Israel? as I live, saith the Lord God, I will not be enquired of by you Ezek: 20, 31. By you] in the originall tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for you; which will expres both senses, & more anger▪ I will neither heare you, nor any body else for you. See Zach: 7, 5, 6, 7. Mic: 6, 6, 7, 1. So Amos 5, 22, 23. Though ye offer me burnt offerings, I will not accept them &c. But let judgment run downe as water &c. verse 24. As if he had said, though you offer me ne∣ver so many offerings &c. I will not ac∣cept them, as long as you doe not execute judgment. See Jer: 7, 9, 10. 3. In Believing

God's word, or believing in God (or in preach∣ing or reading) But unto the wicked God saith, what hast thou to doe to declare my statutes, or that thou shouldest take my Cove∣nant in thy mouth? Seeing thou hatest instru∣ction, and castest my words behind thee Ps: 50, 16, 17. God's house is not a Den for theeves &c. Jer: 7, 11. and as long as we reject his ordinances to obey them, we have nothing to doe with his ordinances to enjoy them.

2. Severe punishment. For every one of the house of Israel, or of the stranger that so∣journeth in Israel, which separateth himselfe from mee &c. And cometh to* 1.209 a Prophet to enquire of him concerning me: I the Lord will answere him by my selfe; And I will sett my face against that man, and will make him a signe and a proverb &c. Ezek: 14, 7, 8. Sa∣muel told Saul, (for all his sacrificing to the Lord) because he disobeyed his command, in not tarrying at Gilgal till he came: Thou hast done foolishly, thou hast not kept the com∣mandement of the Lord thy God which he com∣manded thee: For now would the Lord have establish'd thy Kingdome upon Israel for ever: But now thy Kingdome shall not continue. 1 Sam: 13, 13, 14.

God's Altar was not allowed for a re∣fuge for him that slew his Brother with guile Exod. 21, 14.

An earthly Father, though his Son behave himself never so respectfully, and shew him never so much reverence in his language and deportment; yet if he be Disobedient, is so farre from accepting of it, that he likes him the worse.

Enemies of God's Children.

Enemies of God's children threat∣ned and punished:

First with God's enmity against them (e∣specially when his children are dutifull) for thus he speaks to rhe Israelites, concerning the Angel whom he would send before them, If thou shalt indeed obey his voyce, and doe all that I speake, then I will be an Enemy unto thine Enemies, and an adversary unto thine adversaries, Exod. 23, 22.

Secondly, a Curse. Isaac, when he blessed Jacob, thus spake, Cursed be every one that curseth thee, and blessed be hee that blesseth thee, Gen. 27, 29.

CURSED be] in the Originall it is only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cursed: neither Be, nor Let, nor Shall; whereas it was before, LET people serve thee, or, people SHALL serve thee, and Nations bow downe to thee: BE Lord over thy Bre∣thren &c. to shew, that those who hate and

curse God's Children, are cursed with God presently (ipso facto) though they may not appeare so to them; & though as yet, for mat∣ter of their temporall prosperity against them, it be in the future tense. They SHALL SERVE thee, and they SHALL bow downe to thee: but they ARE CVRSED, or, they are cursed already.

Thirdly, The Increase of those whom they endeavour to diminish. It is said of the Israe∣lites in Egypt, But the more they afflicted them, the more they multiplied. Ex: 1, 12. the o∣riginal (word for word) speaks thus: As they afflicted them, SO they multiplied: as if God were so punctuall, and so ready in this way of avenging the godly, that presently assoon as ever men have done them Hurt one way, he does them good another. Many things grow the thicker for cutting short: and there is no readier way to make the godly grow, then to sow their blood upon the ground (though for the present it may seeme to be but spilt) Sanguis Martyrii est semen Ecclesiae.

Fourthly, Vexation and Griefe thereupon: as it is afterward said in the forementioned verse, and they were GRIEVED be∣cause of the Children of Israel. The Psal∣mist, having spoken before of the good mans exaltation, addeth in abundance of passion

The wicked shall see it, and be GRIEVED, he shall gnash with his teeth, and melt away, the desire of the wicked shall perish, Psalm: 112, 10.

Fiftly, Non-successe. Balaam (upon Balak's earnest importunity) having tried his* 1.210 en∣chantments severall wayes, at severall times, and in severall places, to curse the Israelites; and being still told by God, that it was to no purpose to endevour it, because he was resolv'd to blesse them; at length sitts downe, and concludes, Surely, there is no en∣chantment * 1.211 against Jacob; neither is there any divination against Israel Num: 23, 23.

Sixthly, Conquest (at least, at the last) These shall make war with the Lamb, and the Lamb shall overcome them: For he is Lord of Lords, and King of Kings, and they that are with him, are called, and faithfull, and chosen, Rev: 17, 14.

Seventhly, Shame. Isaiah in his Song-They shall see, and be ashamed for their envie at the people; yea the fire* 1.212 of thine enimies shall de∣vour them chap: 26, 11.

Eightly, Punishments, many, and sure, and notoriously by the hand of God. That they are many, this whole chapter shall de∣clare. and, that they are sure, is as sure, as God is just, in Paul's opininion. his words are these: Seeing it is a righteous

thing with God to recompence tribulation to them that trouble you 2 Thes: 1, 6. insomuch that as he makes the persecution of the god∣ly to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a manifest token of the righteous judgment of God, who must in justice render tribulation to them that trouble; & rest to them that are troubled 2 Thes: 1, 5, 6, 7. So in like manner in an o∣ther place, he makes the malice of wicked men in persecuting of them, to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an evident token not only of their punishment, but perdition, or destruction Phil: 1, 28.

Sure: and also speedy, especially if God's children be earnest with him in prayer. for our Saviour, having told his Disciples a pa∣rable of a Judge, who neither feared God, nor regarded man, and yet resolved to avenge a widdow of her adversary, because of her importunity: asked them, whether they thought that God could be more hard-hearted then a wicked man? and shall not God avenge his owne elect, which cry day and night unto him, though he beare long with them? I tell you, that he will avenge them speedily; Luk. 18, 7, 8. Beare long, and yet speedily, fo•• he counteth not slacknesse, and speedinesse; long, and short, as we doe; because with him one day is as a thousand yeares, and a thou∣sand yeares as one day, 2 Pet. 3, 8, 9.

Because the Amalekites withstood the Israelites in their journey into Canaan: the Lord said unto Moses, Write this for a me∣moriall in a booke, and rehearse it* 1.213 in the eares of Joshua: for I will utterly put out the re∣membrance of Amalek from under heaven. Ex. 17, 14. So carefull was he, lest it might be forgotten. and therefore in Deut. 25, 17. he charges the Israelites, to Blot out the remembrance of the Amalekites themselves, rather then the remembrance of their inju∣ry. REMEMBER (saies he,) what Ama∣leck did unto thee by the way, when ye were come forth out of Egypt: and verse 19. Thou shalt blot out the remembrance of Amalek from under heaven: thou shalt not forget it.

Rejoyce O ye Nations with his people, for he will avenge the blood of his Servants, said Moses in his Song, Deut: 32, 43. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, So the Septuagint, and after them Paul Rom: 15, 10. (though some translate, Rejoyce ye Nations, which are his people) It seemeth to me as if he had said: Ye Nations, which have not yet shewd your selves ENEMIES TO THE PEOPLE OF GOD, come in, and take part with them, and congratulate their delivery from those that persecute them: for, if you take their course, you are like to fare as they have done, and God will surely punish you.

Smite thorow the loines of them that rise against him, said the same Moses in his prayer for Levi, before his death Deut: 33, 11. Now (in the Scriptures) the Prayers of men inspir'd with a Prophetick Spirit, whe∣ther for the godly, or against the wicked, have most of them, the nature of prophesies, and (without doubt) were so spoken, or intended; so that many of them are not to be imitated by us. Many such there are of David's, in the Psalmes, to be render'd (or interpreted at least) rather by shall, then let: as Ps: 69, 27, 28. &c. See Deborah's prayer Jud: 5, 31.

Joshua prophesied to the Israelites perem∣ptorily, when they had put their feet upon the necks of the five kings at Makkedah, Feare not, nor be dismayed: for thus shall the Lord doe to all your Enemies against whom ye fight, Josh. 10, 25. So much for the cer∣tainty of God's punishing the Enemies of his Church: I proceed to the manner; such as wherein it may be more clearly seene, it is Hee.

THE hand of God notoriously appeares in the punishing of the Enemies of the Church, severallwayes:

First, When he produces unnaturall, and unu∣suall effects, upon their Minds: such as first, a strange Hatred, & Anger against one another

from whence many times proceeds

• Either Killing of one another. Thus Sennacherib, king of Assy∣ria, was murthered by his owne sonnes 2 Kings 19, 37. The Assy∣rian Officers helped the Jewes in the slaughter of their owne Nation. Esth. 9, 3. Haman was hanged by his own kings com∣mand, whom he had advised to slaughter the Jewes, Esth. 7. 10. but see more to this purpose in the chapter of Discord.
• Or (at least) Suspending their ma∣lice against those, whom they perse∣cute. When the Scribes and Pharisees fell out, upon occasion of Paul's mentioning the Resur∣rection: the Scribes who (held the resurrection, which the Pha∣risees deny) spake to have him acquitted Acts 23, 7.

Secondly, A strange Pertinacie in prose∣cuting their malice: and with this they are punished, that they may be punished the more. So the Canaanites were punished. There was not a city that made peace with the children of Israel, save the Hivites, the inhabitants of Gibeon; all other they tooke in battle. For it was of the Lord to harden their hearts, that they should come against Israell in battle; that

he might destroy them utterly, and that they might have no favour (for, favour they were to shew them, if they had made them an∣swers of peace, when they were summoned, Deut. 20, 11.) but that he might destroy them, as the Lord commanded Moses Josh. 11, 19, 20. In like manner was the King of Egypt punished that he might be punished the more (as God professed, it was his intention before hand Exod. 10, 1.) a∣gaine, and againe, but especially at the red Sea, when he resolved to pursue the Israe∣lites. For certainly, he could not thinke that he, who was for them, was for him too: and if he were not, it was strange he would not thinke, that having made the water to stand on a heap against nature, to preserve his friends, he could, and would make them returne to their naturall course, to destroy his Enemies.

Thirdly, A strange Feare, when they come to act their designes, even of those whom be∣fore they esteemed contemptible; where∣of they can give no reason.

It was Moses hisa 1.214 Prophecy (concerning the Canaanites) FEARE and DREAD shall fall upon them, by the greatnesse of thine arme (for the greatnesse of Gods arme (or power) appeares most in his working upon the heart, (as by sudden passions, or otherwise)

They shall be as still, as a stone, till thy people passe over, O Lord: till the people passe over, which thou hast purchased Exod. 15, 16. FEARE and DREAD] so Deut 2, 25. The FEARE of thee, and the DREAD of Thee: and chap. 11, 25. The FEARE of you, and the DREAD of you: to shew, it should be a meere feare, whereof they could give no cause, being greater in number, & strength. Therefore it is said, it should fall upon them: that is, come upon them, they knew not from whence, nor wherefore. See Josh. 2, 9. and Esth. 9, 3.

It was God's Promise: I will send my Feare before thee Ex. 23,* 1.215 27. repeated Deut. 2, * 1.216 25. and chap. 11, 25.

This Prophesie, and Promise, were fulfilled and performed: according to Rahab's con∣fession to the spies, I know that the Lord hath given you the Land, and that your ter∣rour is fallen upon us, and that all the Inhabi∣tants of the Land faint, because of you Josh. 2, 9. The like had God done for their Fa∣thers before them: viz Jacob and his sonnes, when they journeyed from Shechem to Be∣thel. For, although they had lately killed the Shechemites, (and so had more cause to be afraid themselves of revenge) and although they were flying from Esau; yet it is said, that the Terrour of God was upon the cities

that were round about them, and they did not pursue after the sonnes of Jacob Gen. 35, 5. The terrour of God] the Feare of the Israe∣lites, but the terrour of God, or a terrour from God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. A Conster∣nation sent from him. Indeed it might be ren∣dred, a Great Consternation (or terrour) Such as could come from no lesse power then God's (it was so great:) or such as could come frō none but God (there being no cause of feare from man) such as this was, because the power of man was so small. It is usuall (you know) in Scripture, when the inten∣tion is to expresse the greatnesse or strength of a thing, to adde the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.217 (or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) i. e. of God: as you may see Gen: 30, 8. 1 Sam: 14, 15. Psalm: 36, 7. Jon: 3. 3. &c.

There are other very notable examples of this terrour; as, 1 The Philistins: for though they knew that (unlesse it were with Saul and Jonathan) there was neither sword nor speare found in the hand of the people 1 Sam: 13, 22. (which was, because they would not suffer them to have any Smiths, that might make them) yet it is said of them chap. 14, 15 that (assoone as Jonathan & his Armour-bearer had made an assault upon the garison) there was trembling in the Host, and in the field, and among all the peo∣ple:

the garrison & the spoylers they also trem∣bled, and the earth quaked, so it was a very great trembling. And the watchmen of Saul in Gibeah looked, and behold they melted away, and they went on beating downe one another (perhaps not knowing what they did, out of extreme feare) 2 Saul, who was afraid of David, before ever he went from the court, or had any with him to helpe him. For, it is said 1 Samuel. 18, 12. Saul was AFRAID of David, because the Lord was with him, and was departed from Saul. This is also an example of the like feare without cause: for I take the reason which is added, viz. Because the Lord, &c. to be given by him that wrote this booke, and not as Saul's reason; for had it beene so, it is likely, it would have beene said, Was de∣parted from HIM, (sibi reciprocally) and not FROM SAUL. 3 The Assyri∣ans. For it is said of the Jewes, (when A∣hasuerus had given them leave to kill those who would have murdered thē, in compari∣son of whom, doubtles, they were of a very contemptible number) And no man could withstand them, for the FEARE of them fell upon all (* 1.218 the) people Esth. 9. 2. But (that which is more strange yet) it is said, verse 3. of the same chapter, that the FEARE of Mordecai (of one single Jew, whom even

now they had appointed to be hang'd) fell upon all the Rulers of the Provinces, and the Lievtenants, and the Deputies, and Officers of the King. Lastly, Judas, and his com∣pany of souldiers: who, when they came to apprehend our Saviour, Assoone as he said unto them, I am Hee, went backward, and fell to the ground John 18, 6. I may say of all these, in the words of David, There were they in great feare, where no feare was Psal. 53, 5. no feare] that is, no cause of feare. A cause of feare there was indeed, (for, as he sayes, Psal. 14, 5. God is in the generation of the righteous) but none in their account.

I might produce many places out of the Prophets, and elsewhere, which speake largely of God's way of punishing his Ene∣mies with fearfulnesse: but I will onely re∣ferre you to these three, which you may read at your leasure: viz. Isa 19, 17. Mic. 17, 17. Zach. 12, 2. 2 Chr. 14, 14.

Fourthly, Strange Sottishnesse, and want of understanding, (so that they have not the wit to doe hurt) In this manner (at least) was Nebuchadnezar punished Dan. 4, 33.

Fifthly, Strange Madnesse. In this man∣ner the Enemies of Jerusalem are threatned to be punished: In that day, saith the Lord, I will smite every horse with astonishment, and his rider with MADNESSE Zach. 12, 4.

Sixthly, Strange Delusion: as 1 By Sights. Thus the Moabites, that fought a∣gainst Jehoram, and Jehoshaphat, were pu∣nished; For, the water (wherewith the val∣ley, in which the Israelites lay, was fiilled without wind or raine 2 Kings 3, 17.) by reason of the Sun shining upon it in that morning, seemed to them to be bloudy; (vers. 22, 23.) which made them to thinke they had slaine one another, and so runne thither with confidence to take the spoyle. But the Israelites rose up, and smote the Moabites, and they fled before them v. 24. And thus the Midianites were deceived by the pitchers with Lamps in them which Gi∣deon and his three hundred men brake in pieces, when they fell upon them at Mo∣reh. For at the sight of them it is said, that, all the host r••nne, and cryed, and fled Jud. 7, 21. 2 By Reports; thus the Syrians were deceived, at the siege of Samaria (when Joram was King of Israel) For, the Lord made the host of the Syrians to heare a noyse of Chariots, and a noise of horses, even the noise of a great host: and they said one to another, Lo, the King of Israel hath hired a∣gainst us the Kings of the Hittites, and the Kings of the Egyptians, to come upon us. Wherefore they arose, and fled in the twilight, and left their tents, and their horses, and their

asses, and the camp as it was, and fled for their life 2 Kings 7, 6, 7. And likewise the Assyrians, at the siege of Jerusalem, (when Hezekiah was King of Judah) for God sayes of Sennacherib their King: I will send a blast* 1.219 upon him, and he shall heare a ru∣mour, and shall returne to his owne Land; and I will cause him to fall in his owne Land. 2 Kings 19, 7.

A Second way, wherein the hand of God is notoriously seen in the punishing of the ene∣mies of the Church, is, When he produces un∣usuall effects upon their Bodies: such as 1 Blindnesse: So the Sodomites were pu∣nish'd, when they came to demand the Angels that lodged in Lots house; inso∣much that they could not find the doore Gen: 19, 11. And so the Syrians, upon the prayer of Elisha, at Dothan; (whither they were sent by the King of Syria, to appre∣hend him) insomuch that, promising to di∣rect them to the man whom they sought, he led them quite home into Samaria 2 King 6, 19: 2 Diseases: So the Egyptians were punished with Boyles, Ex 9. The Philistins with Emrods 1 Sam: 5. Gog, & his men, have been, or shall be, with the Pestilence, Ezek: 38. 22. 3 Strange, and violent, and un∣timely Death's, inflicted Sometimes more im∣mediately by the hand of God; as when all

the first borne in the land of Egypt were slaine in one night Exod: 12, 29, And, when Jehoram King Judah (who had slaine his brethren of his Father's house that were better then him selfe 2 Chr: 21, 13.) died of such a disease in his bowels, that his bowells fell out verse 15. Hitherto may be reduc'd that Deep Sleep from the Lord, which fell upon those that were with Saul 1 Sam: 26, 12. (insomuch that David took away his Speare, and his Cruse of water, close by his bolster where he lay; and no body knew of it) Sometimes by the hand of men; but in such a manner, as that the hand of God may be never the lesse notoriously seen.

Either, when it is done by those whom they most trusted: as, when Jezebel was thrown out at window by her owne Eu∣nuches 2 Kings 9, 33.

Or, when it is done by those, to whom they intended the same death themselves; as, when those, who gott a Commission of King Ahasuerus, to kill the Jewes, were slaine themselves by the same Jewes, and by the same autority Esth: 8, 11. c. 9, 5.

Or, when it is done in the same man∣ner; as when Haman was hanged on the gallows, which he made for Mordecai Esth: 7, 10. and those that accused Da∣niel, and caused him to be cast into the

den of Lyons, were by the Kings com∣mand, throwne in themselves, and de∣vour••d Dan: 6, 24.

Insomuch that I think, for the most part, what Abigail* 1.220 said to David, of his enemies, may be as truly said to any of the Children of God: of theirs, The soules of thine enemies, them shall he sling out, as out of the midle of a sling: or, he shall violently, and hastily snatch them away, as in a passion:

A THIRD way, wherein the hand of God, more notoriously appeares in punishing the Enemies of his children, is, when he makes use of noysome creatures for instruments; or, renders them noysome, by changing their na∣ture, or increasing their number, or prolon∣ging their continuance, or making them act after a strange, and unusuall manner. Thus it was seene upon the Egyptians, in Turning their water into bloud, Ex. 7. 19. In causing an excessive number of Frogges chap. 8, 6. Of Lice, v. 17. Of Flies v. 24. Of Locusts c. 10, 13: Upon the Assyri∣ans (sent to inhabit Canaan, after they had carried the Israelites captive) by destroying them with Lyons 2 Kings 17, 25. Upon the Egyptians, in causing an exceeding great darknesse to continue three dayes together vers. 22. Upon the Canaanites, by de∣stroying

them with Hornets Exod. 23, 28. Josh. 24, 12. Upon the five Cananite Kings (when they fought with Joshua at Gibeon) by destroying them with hailestones, wherewith there were more slaine, then with the sword, Josh. 10, 11. as likewise upon the Egyptians Exod. 9, 23. See Ezek. 38, 22. Upon the two Captaines, and their companies of fiftie (sent by King Ahaziah, to apprehend Elijah) by destroying them with fire from heaven, 2 King. 1, 10. so upon the Egyptians Exod. 9, 23. and so it hath, or shall be upon Gog and Magog Ezek. 38, 22. Revel. 20. 9. Upon the Philistines that fought with Samuel at Mizpeh, by Thunder 1 Sam. 7, 10. according to Hannah's words in her song, Out of Heaven shall he thunder upon them &c. cap. 2, 10. and so upon the Egyptians, Exod. 9, 23. Upon those Five Kings formerly mentioned, by causing the Sunne, and Moon to stand still, at the prayer of Joshua; that so it might not be darke, till the people had avenged themselves of their adversaries, who might have escaped in the night* 1.221 Josh. 10, 12. At that time, the Sun and Moone may be said to have fought for God's people, though not in their courses (for their courses were stopt) as Deborah said in her Song, the stars in their courses fought against Sisera, Jud. 5, 20. The Jewes some

of them say, that the Starres had so over∣heated the ground, that, with the heat the horses hoofes fell off. Some, that they had so heated the men, that going into Kidron to coole themselves, they tooke cold and died. Others, that the Starres caused* 1.222 winds, and other Meteors, in such extremity, that they could not fight.

A Fourth way, wherein the hand of God is more notoriously seene in punishing the Ene∣mies of his Church, is, when he makes use of contemptible, and unlikely meanes: such as were 1 A sling, and a stone, wherewith little David slew great Goliah, and put the Philistins to flight 1 Sam. 17, 49. 2 Rams hornes, at the sounding whereof the walls of Jericho fell downe, Josh. 6, 20. 3 An Oxe-goad* 1.223, wherewith Judge Shāgar is said to have slain no lesse then six hundred Phi∣listins, and delivered Israel, Judg. 3. 31. It is likely, that Saul's army, when they went against the Philistines &c. 1 Sam. 14. had but little better weapons, then such tooles. for they had no Smiths of their owne; and those Smiths which they went to of the Philistins, (doubtlesse) durst not make them any other things, then Axes, and Mattocks, and such other tooles, as belon∣ged to husbandry, chap. 13, 20. 4 One

onely woman, and with nothing but a ham∣mer and a naile: for therewith Jael (the wife of Heber) slew no lesse man then Sisera, the King of Canaan's Generall, Jud. 4, 21. 5, A mean man of no quality: such as Gideon, who was of the poorest family in all the tribe of Manasseth, and the least man in that family Judg. 6, 15. and yet God sent him, to save Israel from the hand of the Moabites vers. 15. and also told him, that he should smite the Midianites as one man, vers. 16.

A FIFTH way, wherein the hand of God more notoriously appeares in punishing the enemies of his Children, is, When he makes use of Angels: in that manner, as he did when he punished Sennacherib the King of Assyria for besieging Jerusalem (in the time of Hezekiah) For the Angell of the Lord went out, and smote in the campe of the Assyrians an hundred fourscore and five thou∣sand, and when they arose early in the morning behold they were all dead corps 2 Kings 19, 35. It is not unlikely, that use was made of Angels at other times also, when it is said that God smote, or the Lord saved, and the Lord discomfited, such or such a people: for you may observe, that for the most part it is so said,* 1.224 when the number of men was so

little, that it could not be done, unlesse God's hand did eminently shew it selfe either this, or some other, extraordinary way. I will in∣stance in one place especially viz: Jud: 4, 15. where it is said, that the LORD DISCOM∣FITED Sisera, and all his Chariots, and all his host, with the edge of the sword before Ba∣rak now it is probable, that in that fight God made use of Angels, because Deborah in her Song of Thanksgiving for the victory sayes:* 1.225 They fought from Heaven chap: 5, 20. As also because it is said vers. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we translate, They came not to the help of the Lord; to the help of the Lord against the mighty: but others translate it thus, They came not to our help: The Lord was our help, even the Lord with (or in) his mighty ones, meaning by Mighty ones, Angels: according as we translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which signifies, the bread of strong or Mighty ones) the Bread of Angels Ps. 78, 25. Paul cals them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Angels of his power, or (or as we render it) his mighty Angels. However, I must confesse, it is sometimes thus spoken, when, it is like, the intention was, only to denote the just judgment of God upon those that were smitten, for their sins: as in Judg: 20, 35. and elsewhere. This is certaine, that Persecuters of God's

Children have just cause to feare the helpe which they have of Angels, in regard that (as contemptible as they make them) they have allowed them, Angels of their owne,* 1.226 provided of purpose for them, continually attending upon God in their behalfe, and loo∣king but for the word to execute vengeance upon any that shall wrong them. I say unto you, their Angels doe alwaies behold the Face of my Father which is in Heaven, saies our Saviour, Mat: 18, 10. And therefore was it, that in the words immediately before, he bade them take heed how they did but despise, though it were but one of those lit∣tle ones, that believed in him. See Hebr: 1, 14. Eccles: 5, 6. and likewise Acts 12, 15. for there it is said, that, when Peter knocked at Mary's doore, in the night; the people of the house being cōfident it could not be Peter himselfe, (whom they knew to be in prison the day before) said, it is his Angel: which they seem to have spoken in such a manner (not using many wordes; for they might have said, it is an Angel sent from God about some businesse concerning him) as if it were a thing then commonly believ'd, and knowne by experience, for God's Children to have Angels for their Guardians. But (to say more yet) God's Children have not only each of them his Angel (as Peter had)

but they have had, & I doubt not, they may have againe (if occasiō require) Mahanaim an army of Angels: such as Jacob had for his guard, when Esau was coming to meet him in his way homewards from Haran Gen: 32, 2: And such as ('tis likely) Elisha had for his, when an army of men was sent by the King of the Syrians to take him. for when his Servant began to be afraid of the many horses, and Chariots, which he saw of the Syrians; it is said, that, upon Elisha's prayer, the Lord opened the eyes of the young man (so it is God must open our eyes by faith, before we can see the helpe which he hath laid for us, upon Jesus Christ, who is mighty to save) and he saw, and behold the mountaine was full of horses and Chariots of fire round about Eli∣sha. So that for horses and Chariots against him, there are horses and Chariots for him, e∣ven horses & Chariots of fire: 2 Kin. 6, 17.

Besides what I have here produced, the Tendernes of God's love towards his Children, & the Bitternes of his hatred gainst those that persecute them, may be further gathered out of the Scriptures, by the Tendernesse, & Bit∣ternesse, of his expressions therein, concern∣ing them. I will produce only two places: One is in Matthew, where mention is not made of persecuting them, but only of offen∣ding them. Whosoever shall offend one of these

little ones (an expression of most tender love) which believe in me, it were better that a milstone were hanged about his neck, and that he were drowned in the middest of the Sea Mat. 18. 6. The other is in Isaiah, where God calls the slaughter of their enemies, a Sacrifice (as he does also elswhere, viz: Jer: 46, 10. &c.) and he seems by his manner of expres∣sion, to speak of it with abundance of de∣light and complacency: The sword of the Lord is filled with bood, it is made fat with fatnesse, and with the blood of Lambes, and Goats, and with fat of the kidneys of rams, for the L••nd hath a Sacrifice in B••zrah, & a great slaugh∣ter in the land of Idumea: chap: 34, 6. To conclude, It is God's word, and I may speak it with confidence, let the wicked plot a∣gainst the just, as much as he will, and gnash upon him with his teeth▪ (Ps: 37, 12) till his teeth break; all the wicked, first or last, shall perish; and the enemies of the Lord shall be as the fat of lambs: they shall cōsume, into smoake shall they consume away: Psal: 37. 20. It will not be done in an instant, neither are they burnt away suddenly in a flame: you must tarry God's leisure; and if you believe, you will not make hast. The enemies of the Jewish Church in Canaan were not destroyed at once: no more will the enemies of the Church in Generall. Be sure, they shall by

degrees wast away, as in a smoake; and drop a∣way like fat, by the fire of God's anger. At the Feast of Tabernacles, in seven dayes the Israelites were to offer seventy bullocks: for the first, thirteen; for the second, twelve; for the third, eleven; and so forward: every day diminishing the number by one. and the reason thereof, some Jewes conceive to be this, viz: To shew, how the Seventy Nations (for whom they say those Sacri∣fices were offered) should still grow lesse and lesse, till all were subdued to the go∣vermēt of the M••ssias Jesus Christ. Doubt∣lesse the time shall come, when that pro∣phecy, which is twice related in the Booke o•• Isaiah, shall be fulfilled: They shall not hurt, nor destroy, in all my holy Mountaine: Isa: 11, 9. chap: 65, 25.

I have been the longer in this chapter of the punishments of the enemies of God's chil∣dren, because I see that God's children have so many enemies, and because I see how light a matter men make it, to wrong them, and persecute them.

Envy.

Enviers are punished, 1 With Not having their desire: although (I must con∣fesse) it be proper rather to emulation, then Envy, to desire (for envy is properly sor∣rowing

at that which an other man hath, not because I have it not, but only because hee hath it: whereas Emulation is, because I have it not, or because I have it not as well, as hee) and therefore in the text which I am about to cite, after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.227 yee envy, before the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and can∣not obtaine, you have, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (yee emulate) and we translate it, desire to have: Ye lust and have not: ye envy, and desire to have, and cannot obtaine James 4, 2.

Adde hereunto, that their envy is sel∣dome to any purpose. many times those whom they envy, have the more for it; and from Esek and Sitnah, they come to Re∣hoboth. This name Isaac gave to that well, in the digging whereof, the Philistins, who envied at him for his prosperity, and there∣fore strove against him in digging of his wells before, (called therefore Esek and Sit∣nah, both which names signifie, contention) when they saw it was to no purpose, forbare to st••ive any longer: Because (said he) now the Lord hath made ••omea 1.228 for us, and we shall be fruitfull in the Land Gen: 26, 19, 20, 21, 22. I remember a saying of Alexander's to Meleager (who was an∣gry with him, for bestowing a thousand Talents of Silver upon a Barbarian prince) Invidos homines nihil aliud quàm ipsorum esse

tormenta, Envious men are meerely their owne tormenters, and nothing else. Q. Curt: l. 8.

Nay, perhaps, (for having an evill eye, be∣cause God's eye is good) they may not only be forced to be contented with that which is their owne, but be bid to be gone too; as the servāt was in the parable (because he en∣vied at those who wrought but one houre, & received a penny, as well as he:) Take that thine is, and goe thy way, I will give unto this last even as nuto thee. Matt: 20, 14.

2 Not having Content of mind, though they have never so much: which I take to be a very great punishment. And Haman told them (viz: his friends, and his wife) of the glory of his riches, and the multitude of his Children, and all the things wherein the King had promoted him, and how he had advanced him above the Princes and Servants of the King. Haman said moreover; Yea, Esther the Queene did let no man come in with the King unto the banquet, that she had prepared, but my selfe, and to morrow am I invited unto her al∣so with the King: Yet all this availeth me no∣thing, so long as I see Mordecai the Jew sit∣ting at the Kings gate. Esth: 5. 11, 12, 13. Though Elkanah were kinder to Hannah, then he was to Peninnah; yet because Penin∣nah had children, and she had none, she re∣mained in bitternesse of Soule, and refused to

eate her meate. 1 Sam 1. 7, 10.

3 Consumption of their Bodies (which punish∣ment they owe to themselves, and their own sin; as there are scarce any sinners, but are filled with their owne devices Pro: 1. 31.) Solo∣mon saith, Envy is the rottenes* 1.229 of the bones. So David, (speaking of mē envying the prospe∣rity of the righteous) They shall g••ash with their teeth and melt away. Ps: 112. 12. Elipha•• told Job, Envy slayeth the silly one Job 5. 2.

When Rachel saw that she bare Jacob no Children, Rachel envied her Sister, and said unto Jacob, give me Children or else I die Gen: 30. 1. (or, I am a dead woman, for so is the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉)

If Envy be so much in the eye, (as I believe it is,* 1.230) it must needs cause a g••eat deale of paine, because it is in a very tender part It is expressed in Scripture, (as we usually ex∣pound it) by the name of an evill eye: al∣though that expression may be meant also of being niggardly, or hard-hearted, or not * 1.231 good (that is mercifull, liberall, or charita∣ble) see Matt: 20. 15. Prov. 23. 6. and the Appendix.

4 Destruction both of Body and Soule. En∣vyings, Murders &c. Of the which I tell you before, as I have also told you in time past, that they which do such things, shall not inherit the Kingdome of God. Gal: 5. 21. I might give

you many instances of severe punishments, inflicted perhaps for other sinnes; but upon such sinners, who were primarily, if not chiefly incited by envy to doe what they did. I will mention only two or three. 1 The King of the Egyptians, who tooke up his re∣solution to persecute the Israelites (for which he suffered all those fearefull plagues) upon this motive, Behold the peo∣ple of the Children of Israel are more and mightier then we Exod: 1. 9. 2 Dathan and Abiram, and their company. They en∣vied Moses also in the Camp and Aaron the Saint of the Lord, sayes the Psalmist Ps: 106. 16. (viz: for being above the rest of the congregation Num. 16. 3.) and it follows immediatly in the next verse: The earth ope∣ned and swallowed up Dathan, and covered the company of Abiram.

3 The Ephraimites: who envying Jephtha, for conquering the Ammonites without cal∣ing them, made warre against him, and were overcome by him and the Gileadi••es, with the losse of no lesse then two and for∣ty thousand men Jud: 12. 6.

Paul threatens the Corinthians well, if he found them guilty of this sinne, 2 Cor. 12, 20. but what he meant to do to them I know not.

Escape of malefactors suffered.

King Ahab, for making a covenant with Benhadad King of Syria after he had con∣quered him, was thus threatned. Because thou hast let go out of thine hand, a man whom I appointed to utter destruction, therefore thy life shall goe for his life, and thy people, for his people, 1 King. 20, 42.

Evill.

Calling it Good.

Wo unto them that call evill good, and good evill; that put darknesse for light, and light for darknesse; that put bitter for sweet, and sweet for bitter Isaiah 5. 20. This may be meant of Judges only, (who say unto the wicked, Thou art just, Prov. 24, 24. or, Justi∣fie the wicked for a reward, and take away the righteousnesse of the righteous from him: as it follows here v. 23.) And it may be, it was spoken onely to Priests and Prophets: but this I am sure, it is a fault too cōmon now, both to Ministers and others, in very many things. Separating frō wicked men is called schisme: pride, neatnesse; and neatnesse, pride:

covetousnesse, frugality; and frugality, cove∣tousnesse; and twenty such other mis-na∣mings there are: whereby we see, men are very much encouraged in evill, and discoura∣ged from good; being naturally apt to regard more, what they are esteemed to be, then what they are.

Rendring it for Good.

In the Proverbs, you have this threat, Who so rendereth evill for good, evill shall not depart from his house chap: 17. 13. Jeremiah, in that prayer of his against those that con∣spired his death, chap. 18. (wherein are such bitter & passionate expressions) the first and maine thing, that he cōplained of, was their rend'ring him evill for good viz: by endea∣vouring to destroy him, although he had praied to God to preserve them, v. 20. The hainousnesse and desert thereof, you may ga∣ther by his interrogation, Shall evill be re∣compenced for good? v. 20. The Dangerousnesse thereof, and the punishment like to ensue, by his prayer immediatly following: vers. 21. to the end of the chapter. There are not many prayers like it; for it begins with Re∣member, and concludes with Forgive not.

Extortion.

Extortioners are threatned with

1 God's grievous anger. In thee have they taken gifts to shed blood: thou hast taken usury and increase, and thou hast greedily gained of thy neighbours by extortion, and hast forgotten mee, saith the Lord God. Behold therefore, I have smitten my hand at thy dishonest gaine, which thou hast made, &c. Ezek. 22, 12, 13. Thou hast greedily gained of thy neighbours] or, thou hast gained of thy neighbour by Ex∣tortion (or, Oppression) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for greedily gaining of any one is naught: and I thinke, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 though it be chiefly, yet it is not necessarily meant of ungodly gaining; as may be conjectured by the ad∣dition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Evill, Hab. 2, 9. Woe unto him that coveteth an evill covetousnesse (or gain:) as if some such gaine as is expressed in that word, were not evill. So likewise here, there seemes to be an Emphasis in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.232 thy neighbours (or thy friends and familiars) as if else,† 1.233 it had not beene such a matter, simply to gaine. at least there is an Empha∣sis, (and indeed, I thinke that it is All) in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by Extortion (or, Oppressi∣on) for this, I conceive, is the onely thing, besides poverty, (now that I may call any

one my neighbour, and must call nothing common, or uncleane) that makes Ʋsury unlawfull. As for that usuall distinction, making 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which signifies simply encrease) to be the lawfull excrease, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which signifies b••ting* 1.234 the unlawfull, it seemes to mee to be taken away, by the placing of the same words in the text a∣bove quoted; for if this were necessarily worse, and an aggravation of the other, I thinke, it would have beene put after it, rather then before it. Besides this, the Sep∣tuagint translating the first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Vulgar, Superabundantiam, (or, supera∣bundance) seeme to take it for a worse thing then this: viz. not, for a bare increase of that which is lent; but an encrease of such an encrease, or a multiplying excessive in∣crease, or Ʋsury.

2 Exclusion out of Heaven, for the A∣postle saith peremprorily,—nor revilers, nor * Extortioners, shall inherit the King∣dome of God, 1 Cor. 6, 10.* 1.235

False Prophets.

THREATS To False-Prophets, or, False-Teachers, and Seducers.

They are Punished, or Threatned

1 With being Deceived themselves (though they deceive others.) But evill men, and sedu∣cers, shall wax worse, and worse: deceiving, and being deceived, 2 Tim. 3. 13. For, as (in generall) none hurt themselves more, then they who hurt others, most: so none are more deceived, then such deceivers. They are deceived by the Devill, when they doe what they should not; and they are deceived by God, when they suffer what they would not; which they are sure to doe.

2 Impenitencie, and growing worse and worse. Worse in sinne, and worse in misery. But evill men and seducers shall wax worse and worse, 2 Tim. 3, 13. (as you had before)

Evill men] for such are evill in graine, wickedly (or malitiously) wicked, who do not only hold false doctrines themselves, but teach men so. In Matthew ch. 24 we read, that after our Saviour had said to his Dis∣ciples, There shall be false Prophets (vers. 11,) he presently added, And because iniquity

shall abound, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vers. 12. That grand Deceiver (Antichrist, whose coming is with all deceiveablenesse of un∣righteousnesse, 2 Thess. 2, 10.) is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The (or, that) wicked one, (as the devill is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;) as if none were so wick∣ed as hee, 2 Thess. 2, 8. Seducers] in the originall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, jugglers, or witches. The Apostle in his Epistle to the Galatians (ch. 3, 1.) asked them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; who hath bewitched you? as if he thought it im∣possible for them, unlesse they were be∣witched, having had Jesus Christ so evident∣ly set forth before their eyes (as evidently, as if he had beene crucified among them) yet neverthelesse, to be drawne aside from the truth, and be made to see another Gospell: which indeed was not another gospell (as it is ch. 1, 7.) but onely those juggling fel∣lows, by their delusions (dazling their eyes with witty arguments, and specious preten∣ces) made it seeme so to them, who had but a weake sight. So in the 8 verse of this chap∣ter, he compares them to Jannes and Jam∣bres, who (they say) were two of the chief of the Egyptian witches. It is said of Si∣mon Magus (Acts 8, 9.) that he used sorcery, and bewitched the people of Samaria. you may translate, By using Sorcery he bewitched &c. as if instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉)

it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: for so it 〈◊〉〈◊〉 expressed vers. 11. and so it is usuall in the Scripture (both the Old and New Testa∣ment) to joyne the effect to the cause, with the conjunction And, and in the same Syntaxis, were it not so, we could not render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bewitched. for the word most usually signifies, putting a man* 1.236 out of his wits, or making him mad: (at least, for a time, as in an extasie) so that you may ren∣der it, By sorcery he sett the Samaritans beside themselves. For although the word seeme to mee to be very well rendred (according to Cicero's translation in admirationem* 1.237 tr••∣ducens, drawing the people into admiration of him, viz. by doing miracles and signes (by his witchcraft) as it is v. 13. (as usually those do, who practise such things:) yet be∣cause it appeares, it was no ordinary admi∣ration to which they were drawne, but an Amazement* 1.238 even to stupifying (and there∣fore Beza translates it obstupefecerat:) and because the word, for the most part, is so used; and because Erasmus, and likewise the Vulgar (in the 11 verse) have so transla∣ted it, (not without Beza's liking) such a translation cannot be much misliked. Had not that people been given up to madnes, it was impossible▪ 1 That they could have been deceived so many of them: To whom

they all gave heed from the least to the grea∣test verse 10. 2 That they could have been deceived so long a time; Of long time he had bewitched them v. 11. 3 That they could have been deceived in so grosse a manner, as to be∣leive that this man was the great power of God: for so he* 1.239 called himselfe, and so they also esteemed of him, saying, This man is the great power of God, verse 10. (In their owne wordes confessing him to be a man.) Beza upon the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (former∣ly mentioned) sayes, id est, ita sibi conciliâ∣rat suis praestigiis, ut coeco quodam furore a∣mentes, toti essent illi addicti, that is, he had so wonne them over to him by his jugling tricks, that in a blind fury, like so many mad men, they were wholy addicted to him. There hath been very often experience of the like mad∣nesse in many countries; and there is still. For Seducers & falseteachers, although they deliver never so strange, and absurd opini∣ons, yet you shal have the people, who were but even now of another mind, presently runne after them, & hang upon them, even to the hazarding of their lives and for∣tunes, in such a manner, that you would thinke they were bewitched; even as bad as when a man is bewitched to love a deformed woman, whom formerly he loathed, by the strength of a potion which she hath given

him, It is said of the whore of Babylon, that all Nations were deceived, (to commit for∣nication with her) by her sorceries, Rev: 18, 23. And that she hath in her hand a Golden cup; (as if she bewitched them by such a potion,) chap 17. 4.

The Apostle could not have had a bet∣ter word for these men, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, jugglers; for such kind of fellowes they doe notably resemble, both in couzening and cheating men of the truth, as they doe of their mo∣nies; & in being as good at slight of tongue, as jugglers are at slight of hand. But they may not think to carry the matter so, for they are threatned.

3 With Discovery of their errours. But they shall proceed no further, for their folly shall bee manifest unto all men. 2 Tim: 3. 9. Folly] in the Originall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, want, (or corruptnes) of judgment; as it is verse 8, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (which we render, men of corrupt minds) whereby they become 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as it is in the same place) not so much re∣pro bates, as repro bants concerning the faith: such as have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a pallat. or judg∣ment out of tast, that will not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom: 1. 28. i. e. relish and approve of the truth, or savour the things of God. Matt. 16. 23. Ezekiel told the false Prophets in his time, that the foundati∣tion

of the wall, which they had built and dau∣bed wih untempered morter, should be disco∣vered, Ezek: 13. 14. And the pillows, which the false Prophetesses sewed under mens armes, torne of, verse 20.

4 A Curse. Though wee or an Angel from Heaven preach othewise unto yon (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) then wee have preached, let him be accursed, Gal: 1. 8. And againe verse. 9. As wee said before, so say I now againe; if any man preach any o∣ther Gospel unto you, then that ye have recei∣ved, let him he accursed. in the first verse it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the next 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: as if he had said, whosoever tells you any thing, or preaches to you any point of Doctrine different from mine, let him be Anathema; but especially, if he teach you, as an Evangelist, some new Doctrine, altogether different; if he goe about to Gos∣pel you, or principall you clean another way.

5 Shame* 1.240; (when their vizard is taken off, and every one sees their falshood) And it shall come to passe in that day, that the Prophets shall be ashamed every one of his visiō, when he hath prophecied: neither shall they wear a rough garment, to deceive. But he shall say, I am no Prophet, I am a husband-man; for man taught me to keep cattell frō my youth. Zach: 13. 4, 5.

6 Death. It was the punishment ap∣pointed

appointed by the Law. But the Prophet, which shall presume to speake a word in my name, which I have not commanded him to speake; or, that shall speak in the name of other God's, even that man shall die, Deut: 18, 20.

Shall presume to speake] in the Hebrew it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall be so proud as to speake: and so vers. 22. where we render presumptuously, in the Hebrew it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e in pride. what greater pride, or arrogance, then for a man, either to take upon him the person of a King, and to be an Embassadour when he hath no commission; or, if he have a com∣mission to be an Embassadour, to goe be∣yond his commission, and speake what he pleases on his owne head?

It was the punishment threatned by Isaiah, Therefore the Lord will cutt off from Israel head and taile, branch and root in one day; The ancient and honourable, he is the head: and the Prophet that teacheth lies, he is the taile, Isa. 9. 14, 15.

It is the punishment prophecied by Za∣chary (to be executed by their owne pa∣rents) And it shall come to passe, that when any shall yet prophecie, then his father and mother, that begat him, shall say unto him; Thou shalt not live: for thou speakest lies i•• the name of the Lord: and his Father and Mo∣ther that begat him, shall thrust him thorow

when he prophecieth: chap. 13. 3.

Hananiah, for prophecying to the cap∣tive Jewes, their returne from Babylon with∣in two yeares, was threatned by Jeremie to die within a year after, & dyed accordingly Jer: 28. 16, 17. There is abundance of an∣ger to be read in the expressions, which the Prophet used, when he threatned him: The Lord (saies he) hath not sent thee, but thou ma∣kest this people to trust in a lie. Therefore thus saith the Lord, Behold I will cast thee off from the face of the earth verse 16. I will cast thee] in the originall it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will Send thee; as we say, I will send thee going with a witnesse. as if he had said, For going, when thou wast not sent, thou shalt be sent, when thou woudst not goe. I have elsewhere observed, that it was usuall with the Prophets in their threats, to make use of such words, where∣with they had expressed the sinne, which they threatned; even as it was usuall with God in punishments, to make them have a resemblance, with the nature of the sinnes which he punished.

Shemaiah prophecying in the same man∣ner, both he, and his whole family were threatned to be cut off chap. 29. 32.

Ahab, and Zedekiah prophecying in the same manner (and disswading the Jewes from obedience to the King of Babylon)

were by Nebuchadnezzar rosted to death: c. 29. 22. And after their death, it became an usuall curse among the people, whom they had thus indeavoured to deceive: The Lord make thee like Zedekiah and like Ahab, whom the King of Babylon rosted in the fire, verse 22.

When the Councell of the Jewes would have put the Apostels to death as being false Prophets, Gamaliel advised them to forbeare; as reckoning, that if they were such indeed, they would be sure to perish, though they should doe nothing to them▪ he produced also his examples for it; as first, Theudas;* 1.241 who was slaine (saies he) and all that obeyed him were scattered, and brought to nought, Acts 5. 36. Secondly, Judas of Galilee, he also perished; (sayes he) and all, even as many as obeyed him, were di∣spersed, Acts 5. 37. This Judas was other∣wise called Judas the Gaulonite, and those that adhered to him, Gaulonites, or Galileans. Some of his sect were slaine by Pilate, as they were sacrificing for themselves; be∣cause they forbad sacrificing for the safety of the Romane Empire; and therfore it is said: He mixed their blood with their Sacrifi∣ces Luke 13. 1. The first beginning of this sect, was at the time when Cyrenius was sent from Augustus for raising of a taxe in

Syria and Judea: For Judas then disswaded the people from paying it, telling them, they were tributary to none but God.* 1.242

You have read of the death of 450. pro∣phets of Baal at one time 1 King. 18. And you may read of the miserable end of Ar∣rius, and divers other such Hereticks.

6 Speedy destruction (if not damnation, for so the English translations renders the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) Whose judgment now of along time lingreth not, and their damnation slum∣breth not 2 Pet: 2. 3. Lingreth not] not, as if time could goe away faster; or that time, when their judgment should be executed, come any sooner: but to shew, that the long suffering of God, which had waited a great while, and not pronouncd judgment till he saw they would not repent, resolved now to tarry no longer. God may be said to hasten a thing in 'its time (or although it have an appointed time) Ezek: 60. 22: be∣cause he doth not deferre it, although men fear, or hope that he wil. Lingreth not Hence forward their judgment lingreth not, or, is not idle.* 1.243 It is not at a stand, either in going or growing; but grows greater, and greater, according as they treasure up wrath against the day of wrath. By their Destructive courses which they take, or their Doctrines* 1.244 which they teach, if they doe not upon others, they

certainly bring upon themselves swift destru∣ction verse 1. I say destructive courses; for so I think 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may well be rendered in the verse following; though it signifies destructions, and we render it, pernicious waies. In the Spanish edition (saith Beza) and in six manuscripts, 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & the vulgar translate it luxurias; we may english it lascivious courses. now as Beza saith, that this reading agrees well with the de∣scription which followes in this chapter of lascivious Nicolaitans, so doe I say, it agrees very well with the practise of most of your false teachers of these times, both in this and other countries; most of them walking after the flesh in the lust of uncleannesse, verse 10.

Swift destruction] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or de∣struction in a short time, as it is chap. 1. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies word for word, the leaving of my Ta∣bernale is swift. But we translate it, shortly I must put off this my Tabernacle.

Bring upon themselves swift destruction] any hurt that men bring upon themselves must needs be swift, because they doe not use the meanes to prevent it.

In Ezek. 13. 14, it is said to those false Pro∣phets, that daubed up a wall of security for the Jewes, (bearing them in hand, that they

should be safe enough from their enemies, whatever God had threatned to the contra∣ry) So will I break down the wall that ye have dawbed of untempered morter, and bring it downe to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall bee consumed in the midst thereof; and ye shall know that I am the Lord. So that they shall die suddenly, as with the fall of a wall: or if they died not when the wall fell, they should not live long after. In the ninth verse they are thus threatned; And my hand shall bee upon the Prophets that see vanity, and divine lies: They shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the Land of Israel, and ye shall know that I am the Lord God. For whether by being written in the writing of the house of Israel, be meant, being written by God a∣fore, among those that should returne a∣gaine to Canaan out of Babylon (as God seemes to have had a booke of those who should enter into it, in the time of Moses Exod 32. 32.) or whether it be meant of be∣ing written afterward by men, among those who did return again out of Babylon (as you may see an account taken by Ezra: Ez: 8. & as there was an account taken by Moses, when they came out of Egypt Num: 2.) or

whether somewhat more then so, be meant in those words, I know not: but it is cleare by the words following (which it may be are but an interpretation of thē), that those Prophets, who bare the people in hand, there would be no captivity, should suffer most by it, and never returne into the Land of Israel.

If there had been nothing threatned in Scriptures against such men, yet you may guesse their end and punishment to be bad e∣nough, by the names which they have gi∣ven them in the Scriptures: as of Theeves and Robbers Joh: 10. 8. (for of such Austin, and Chrysostome thinke those words to be spoken.) Nay, of Wolves, Matt. 7. 15, and Foxes, Cant: 2. 15. These names they very well deserve, in regard of their manner of hunting after soules (as those creatures doe af∣ter sheep) to make a prey of them; for this speech is used concerning the False Prophe∣tesses * 1.245 in Ezekiel, chap 13. 18. Now we know how such beasts are used, if they are taken; and therefore many of these are sure to be destroyed, because they are sure to be taken. Saint Peter saith, they are as naturall bruit beasts, made to be taken and destroied 2 Pet: 2. 12. It is but talio, like for like, that they should be so punished; because they de∣stroy others. for if he, who takes away the

life of the body, be punished in the same man∣ner; why not also he, who takes away the life of the Soule? In like manner, we might guesse by the name that is given to their doctrine, being called a Gangrene, 2 Tim: 2. 17. Now where a Gangrene is, that part of the body must be cut off; and so Paul wished they were, who with false doctrine had troubled the Galatians, chap. 5. 12.

THREATS Of False-Teachers.

Peter saith, that under the Old Testa∣ment, there were false Prophets among the people 2 Pet: 2. 1.

John saith, that under the New Testament, even in his time, many false Prophets were gone out into the world, 1 Epist 4. 1. (gone out, like Foxes out of their holes to make a prey of the Soules of men.) and therefore he bids them not believe every spirit, but try the spirits, whether they are of God, as it is in the same verse Every spirit] For a spirit they will all pretend, and a spirit is all they do pretend. A spirit it is that moves thē, but it is an uncleane spirit; and therefore let thē take heed how they miscall it, and so bla∣spheme against the Holy Ghost. It was pre∣sently after our Saviour had reproved the

Pharisees, for saying he did cast out divells by the prince of the divells (wheras he doth it by the Spirit of God) that he added these wordes, Wherefore I say unto you, all manner of sinne and blasphemy, it shall be forgiven un∣to men, but the sinne and blasphemy against the Holy Ghost shall not be forgiven unto men. Mat: 12. 13. If it be not The blasphemy a∣gainst the Holy Ghost, I am sure it is a blas∣phemy against it, as well to say, that the spirit of the divell is the Spirit of God, as to say the Spirit of God is the spirit of the divell; or to say, that what is done by one, is done by the other. Nay, methink, it brings more disgrace (or blasphemy) upon the Spirit: because all those wicked actions, which such men com∣mit, will be said to proceed from that spirit, which they pretended. I am sure, if the Spi∣rit of truth be not, the word of truth is very much evill spoken off (or blasphemed) by rea∣son of such men, 2 Pet: 2. 2.

Luke, in the Acts of the Apostles, instan∣ces in some, that taught circumcision* 1.246 at Je∣rusalem, chap 15. 5, and some, that came from Judea & taught it in Antioch vers: 1.

Threats and prophesies, that there shall be false teachers, The Apostles have more then one. There shall be false teachers among you, who shall privily bring in damnable heresies, 2 Pet: 2. 1. Privily bring in] or bring in by

the by, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, together with some truths as one would make bad mony passe with good, & as it is said in Isaiah, The Lord hath mingled a perverse Spirit, chap: 19. 14. They doe their worke slily, not breaking open houses, or going into them openly; but creep∣ing* 1.247, and slipping in with others, that are ho∣nest, 2 Tim: 3. 6. Insomuch that it is a ve∣ry hard thing, not to be couzend by them: and therefore the times, when such men shall abound, may well be called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, difficult, for so they are, verse 1. (though I say not for this reason.)

From our Saviour's owne mouth, we are threatned twice in one chapter, Matt. 24, And many false Prophets shall arise, vers: 11, and so againe verse 24. There shall arise false Christs and false Prophets. Shall arise] or shall be raised, (for so the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies.) viz: by the power of the divell, and God's permission, like so many spirits (for by this name they are called, 1 Tim: 4. 1. 1 Joh: 4. 1.) con∣jured up, to trouble the world▪ but this I speak not, as if I were ignorant that the word, raising, is applyed also to good Pro∣phets, both in the new Testament. Matt: 11. 11. And in the Old, Deut: 18. 18. As like∣wise to Priests, and Kings, 1 Sam: 2. 35. 1 Kings 14. 14.

THREATS, or PROPHESIES. Of Being seduced by False-prophets or False-teachers.

Paul sayes, Some shall be seduced: Now the spirit speaketh expresly, That in the latter times some shall depart from the faith, 1 Tim: 4. 1. And this they shall doe with a Love to errour (we see daily how greedily men drink in any thing that is erroneous) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, giving heed to sedu∣cing spirits (as it is in the same verse,) The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we render taking heed, expresses as great Diligence, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth Constancy, in adhering to any one. it is used of those that followed Simon Magus Act 8. 10. Nay they shall doe it with a Loathing of the truth, such as a diseased body hath of wholsome food. For the time shall come, when they will not endure sound (or wholsome) Doctrine (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) but after their owne lusts shall they heape to themselves teachers, having itching eares, and they shall turne away their eares from the truth, and shall be turned unto Fables 2 Tim: 4. 3.

Peter sayes, Many. And many shall follow their pernicious waies 2 Pet: 2. 2, And so our Saviourhad said before him (even of such as

should believe an other Christ) many shall come in my name, saying: I am Christ, and shall deceive many Matt: 24. 5. There have been divers false Prophets, who have not only taken upon them to come in Christs name, but have taken Christ's name upon them; as Dositheus, Simon, Theudas, Manes, (who had his twelve Apostles) The Ana∣baptists of Munster, David George &c.

Now their being seduced proceeds: First, from their owne Hypocrisy, viz: Because they never loved the truth truly, or because they received not the love of the truth, when they received the truth, 2 Thess: 2. 10. Secondly, from the hypocrisy and cunning (for usual∣ly they goe together) of the Seducers (as the Apostle saith) speaking lies in hypocrisy 1 Tim: 4. 2. I say cunning: For, as it is said of Antichrist, that he shall come: So it may be said, of most false teachers, that they doe come 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.248 2 Thess: 2. 10, that is, not only with all deceivablenesse, (as we render it, meaning thereby deceitfullnesse) for so they come even to the Elect, who are not deceivable; but with actuall deceit (as those words litterally signifie) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to those that are to perish.

Had not the Elect, the Spirit to lead them, and the word to light them, they would ne∣ver be able to avoid their snares; for our Sa∣viour

saith of some of them, And shall shew great signes, and wonders, insomuch that if it were possible, they shall deceive the very E∣lect Matt: 24. 24. Thirdly, from God justice upon those who are seduced, for their hypocricy: Because they received not the love of the truth &c. And for this cause, God shall send them strong delusions, that they should be∣lieve a lie, 2 Thess: 2. 10, 11. Strong, delusion or, the efficacy of delusion (for so the* 1.249 words in the Originall signifie) i. e. Delusion, that shall prevaile with them. Them] that is, those that perish (or those that shall perish) for with the Elect & sincere Christian it shall not pre∣vaile I might name a great many more cau∣ses, or occasions of mens being seduced, but that I am loath to goe beyond my bounds. There is one, which I cannot forbeare to name▪ because there hath been so frequent experience of it in these times; and that is Covetousnesse. according to the words of Paul, For the love of mony is the root of all e∣vill which while some coveted after, they have erred from the faith &c. 1 Tim: 6. 10.

The End, for which God permits men to be thus seduced, is said to be, That they which are approved (and are not hypocrites as they are, but sincere) may be made manifest, 1 Cor: 11. 19. which, it seemes, is so resolutely in∣tended to be effected by this meanes, that

it is there said, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there shall be, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there must be heresies a∣mong you. That those which are approved &c.

They, who are thus seduced by them,

Shall have this punishment, if they have no other, viz: To be befooled and decieved by them, and receive no good at all of them, as they expected. God saith of the false prophets, They make you vaine (or they deceive you, so Hierom, and the Chald: par.) Jer. 23. 16. and so verse 32, They shall not profit this people at all.

FEARE Threatned and inflicted upon the wicked.

1 Of God. It is said, that, when Jehosaphat fell to teaching the people the Law of God, The feare of the Lord fell upon all the King∣domes of the lands that were round about Ju∣dah, so that they made no more war against Je∣hosaphat 2 Chron. 17. 10. Because, though they did not acknowledge him themselves; yet this they knew, that whoever he was, if he were able, he would protect those that did acknowledge him, when they were obedi∣ent to him, see Chron. 20. 29.

2 Of The Godly: Egypt was glad when they departed, for the feare of them fell upon them Ps 105. 38. So that the favour, which

they had in the sight of the Egyptians, to borrow their Jewels (Exod: 11. 3.) seemes to have had more feare in it then love; which made them to lend, not so much to furnish them for their journey, as that they might be the sooner rid of them. For what love is so great, as to make a man lend another a great deale of money, just as he is running away. Observe therefore God's wonder∣full manner, of making the enemies of his Children serviceable to them.

3 Of Such as themselves are. Behold I will bring a feare upon thee, saith the Lord of Hoasts, from all those that be about thee. Jerem: 49. 5. to the Ammonites. and so of the Elamites verse 37. For I will cause Elam to be dismayed before their enemies. I will] in∣deed this worke is very proper to God, and very much to be observed; especially when we see it in such men as were otherwise bold and fearlesse.

4 Of Any thing, and for nothing. With this fear God threatned the Israelites them∣selves, if they persisted to walke contrary to him: And upon them that are left alive of you, I will send a faintnesse into their hearts in the lands of their enemies, and the sound of a shaken leafe shall chase them, and they shall fly as flying from a sword, and they shall fall when none persueth Levit: 26. 36. So Deut:

28. 65, 66, 67. The Lord shall give thee there a trembling heart, & fayling of eyes, and sorrow of mind &c. Certainly this fearefulnes was a greater punishment to them, then their cap∣tivity: and is as great a punishment almost, as can be inflicted; as may be guessed by the Emphasis, and estimate, which seemes to be set upon the blessing that is contrary to it, viz: when none shall make us afraid. For this blessing was promised to the Israelites, if they would be obedient, in the Chapter of Leviticus above quoted verse 6. It was pro∣mised by Job to the godly man chap. 11. 19. And it was promised and prophecyed by the Prophets to believers, in the time of the Gospel, Ezek: 34. 28. Jer: 30. 10. &c. Neither hath the punishment of fearefulnesse been only threatned, to the wicked; or the blessing of boldnesse only promised to the god∣ly; but constant experience hath made it good, that the wicked are seldome free of their punishment; or the godly to seek of their blessing. Bona conscientia prodire vult, & conspici; ipsas nequitia tenebras timet* 1.250 which I cannot render in better english, then this: The wicked fly, when noe man pur∣fueth, but the righteous is bold as a Lion. Prov. 28. 1.

Feare of men, and Fearefulnesse, out of distrust of God's goodnesse.

The feare of man bringeth a snare, Prov: 29. 25. A snare] to make men fall into mischife, and misery, (for it follows, Who so putteth his trust in the Lord shall be safe) as well as, or because, it is a snare to make them fall in∣to mischeife and sinne; even as it was to Saul, when he was commanded to destroy all the Amalekites, according to his owne words▪ I have sinned, for I have trangressed the com∣mandment of the Lord, and thy words, because I feared the people, and obeyed their voyce 1 Sam: 15. 24. I say, according to his words▪ because by these words, it may be gathered that this feare, was the cause of his sin: but otherwise, that which is immediatly intend∣ed in them, seemes to be a Confession of that feare, as a sin it selfe: for the same word is prefixed to transgressed, and to feared 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because I transgressed, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because I feared. And indeed, they that are fearefull of men, if they be so out of distrust of God's providence, and doubting of his faith fullnesse* 1.251 (no question) doe sinne very grie∣vously. In the Revelation, you have this threat: But the fearefull and unbelieving &c. Shall have their part in the lake which bur∣neth with fire and brimstone, Chap: 21. 8.

Flattery.

Flatterers with God* 1.252 punished

With Destruction, without God's excee∣ding great mercy, even multiplyed mercy; as may be gathered by what the Psalmist saith Ps. 78. 36, 37, 38. Neverthelesse they did but flatter him with their mouth: and dissem∣bled with him in their tongue. For their hear•• was not right with him: neither were they sted∣fast in his Covenant. But he being full of compassion fogave their iniquity, and destroy∣ed them not: Yea, many a time turned he his anger away. Yea many a time turned he &c] In the Hebrew it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He multi∣plyed to turne away his anger; to intimate, how much their Hypocri••ie provoked him; as if he had said, His hand was up again and againe; and had he not multiplyed to par∣don, they must needs have been Destroyed.

Flatterers with themselves punished,

1 With certaine and severe punishment. And it come to passe, when he heareth the words of this curse, that he blesse himselfe in his heart, saying, I shall have peace, though I walke in the imagination of my heart, to adde drunknesse to thirst. The Lord, will not spare him, but then the anger of the Lord and his jealousie shall smoake against that man; and

all the curses that are written in this booke, shall light upon him, and the Lord shall blot out his name from under heaven, Deut. 29. 19, 20. He shall find, that he did but curse himselfe, when he thus blessed himselfe: and this shall be a great addition to his pu∣nishment, viz.

2 Vexation, upon discovery of their folly: He flattereth himselfe in his owne eyes, untill his iniquity be found to be hatefull Psalm. 36. 2. But this, perhaps, is not t••ll they have eaten of the fruit of their folly, and are punished.

3 With being made more miserable by those courses, in which they thought them∣selves happy. Let them (or, they shall) be taken in their own devices: For the wicked boasteth* 1.253 of (or commendeth) his heart's desire, Psal. 10, 2, 3. The last verse, in the Latin Trans∣lation, is thus rendred. Quia laudavit im∣pius desiderium animae suae: & avarus applau∣dens sibi blasphemavit Dominum: Because the wicked hath praised the desire of his soule; and the covetous man, applauding (or* 1.254 blessing) himselfe, hath blasphemed God.

This sinne is as dangerous, as it is common, and it is very common; for (as one saitha 1.255) Quis sibi verum dicere ausus est? men are a∣fraid to tell themselves the truth. That, they thinke, will beget nothing but vexation, and

sorrow, and hatred; (as usually the best chi∣rurgian puts a man to most paine in a dan∣gerous wound;) and therefore they resolve rather to heale* 1.256 the wound slightly, then be troubled to cure it. But alas! what foolish courses do men take! they are desirous (and threfore most wicked;) but they are unable, (& therefore most unhappy) to deceive* 1.257 their owne selves. They can gaine no more by so doing, then if a man should play at chesse with the right hand, and win the game of himselfe with the left. They cannot act be∣hind the curtaine to themselves; unlesse they could stand on both sides the curtaine; which they can never doe. Though thou hast burnt* 1.258 off the hand of thy conscience, that it cannot strike thee; thou canst not put out the eye of thy conscience, that it can∣not see thee. And therefore the saying of Cato Major was excellent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Every man ought to reverence himselfe most, because no man can ever be out of his own sight.

Flatterers of other Men are punished.

1 With Being looked upon as enemies, by those whom they flatter. He that blesseth his freind with a loud voyce, rising early in the morning, it shall be counted a curse to him Prov: 27. 14.

2 Being hated and cursed by every one else. He that saith unto the wicked, thou art righte∣ous, him shall the people curse, and nations shall abhorre him Prov: 24. 24, for though these words, by the verse that goes before* 1.259, must be interpreted only of Judges; yet, by the verse that follows, they may be interpreted of any other men.

3 Being cutt off▪ especially such as as flat∣ter great men, to doe others mischeife (such as I believe the Prophet meant) The Lord shall cut of all flattering lips Ps: 12. 3. Of this sinne in Ministers, see in the chapter of Ministers.

If there were no Scripture at all for it, I make no question of it, that flatterers shall be severely punished, because they are so much I say not, partakers, but causers, and encouragers of other mens sinnes; causers of pride, idlenesse, security, and of all the sinnes that follw them; and encouragers of any be∣sides. When one told Demaratus, that Orontes had not used him well, to give him ill language, he made answer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he hath not offended me at all, for, I count, those that please a man, hurt him; and not those that displease him.

Neither is Flattering of others the occasi∣on of much sinning only in them, but in our

selves also. For as Truth, or the vertue of Telling Truth (for which we want a name as well as the Grecians;* 1.260) so in like manner Flattery (or the vice of Lying to a neighbour) being an homiletick habit, is versed in actions, as well as in words. So that the flatterer, whether it be* 1.261 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he that makes pleasing his only end, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he that makes profit his end, & pleasing the meanes, (being not able to please without comply∣ing) must doe, as well as speake, to please him whom he flatters. he must doe as hee does, and doe as he will have him, if it be ne∣ver so bad. Therefore, as I approved of what Demaratus said, viz: that those who please most, hurt most: So am I also of Thrasi∣as * 1.262 his mind, to say, plura peccantur dum de∣meremur, quàm cùm offendimus, that those who please most, doe likewise Sinne most. Ne∣ver lesse care not to offend God, then when there is too much feare to offend men.

Forgiving one another.

If we Forgive not one another, we must expect God's not forgiving us. We owe our King ten thousand talents, and if we will not forgive a fellow servant, a debt of an hundred pence (for the greatest offence that

we can commit against a man, beares lesse proportion to an offence committed a∣gainst God, then an hundred pence doth to ten thousand talents) how shall we ex∣pect, nay doe we not confesse, that we doe not expect, that he should forgive us a debt that is so much greater? Our Saviour ha∣ving said of him, who imprisoned his fel∣low servant for debt, And his Lord was wroth, and delivered him to the tormenters, till he should pay all that was due to him, Mat. 18. 34, presently added, v. 35. So likewise shall my heavenly father doe unto you, if yee from your hearts (for you may professe it with your mouthes, as the most malitious of us doe, and never thinke of it, in the for∣mall use of the Lord's prayer; and as no doubt, that servant would have promised his master, if he had put him to it) forgive not every one his brother their trespasses. Herein doth the greatnesse of this sinne appeare, that, if you are guilty of it, though God or Christ have forgiven you all that is past, (as it is, Mat, 18. 27. Ephes. 4. 32. Col: 3. 13) yet for the future, neither this, nor any other sinne, shall ever be forgiven you. Not forgiving others is a debt, which we shall never be forgiven, for it implies no repentance; and without repentance, there can be no remission of sinne.

Frowardnesse. He that is froward, either towards God, or to∣wards those that instruct him, is punished

1 With Missing a great deale of good which he desired, and consequently vexation for it afterwards. He that hath a froward heart, findeth no good, Prov. 17, 20. How many good things doth a self-willed man faile of, which else he might have had? the Froward man is most in his owne light, and (for any hurt that he can doe) is no bodies foe but his owne. He can never doe well. he hath not the wit to advise himselfe, for then he would not; and he hath not the goodnesse to be advised by others, for then he could not, be Fro∣ward.

2 Meeting with many mischiefes, and falling frequently. Thornes and snares are in the way of the froward, Prov. 22. 5. He that goes many waies, must needs meet with crosse wayes; and he that is out of the right way, must needs goe many wayes: especially if he left the right way, out of Frowàrdnesse. for he takes no way upon a reasonable choyce; and any way pleaseth him, so it be not the right, because he loveth* 1.263 to wan∣der.

3 Meeting with great mischiefes, & falling desperately. Who so walketh uprightly shall be saved; but he that is perverse in his waies, shall fall at once, Prov: 28. 18. at once 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in one way, some translate; as if it could not be, that he who is perverse, & wanders so many waies shold be lōg safe; but if he fall not one way must needs fal another. fall desperatly, I said; for so he must needs, if God let go his hand of protection; as he that is led by a string one way, & drawes with all his force ano∣ther: or like a blind horse that is full of me∣tall: as usually froward men are full of brui∣tish passion, and nothing else. If it be but a frowardnesse of language, it is thus threatned He that hath a perverse tongue shall fall into mischiefe Prov: 17. 20.

4 God's hatred. They that are of a froward heart, are an abhomination to the Lord, but such as are upright in the way, are his delight Prov: 11. 20. We see it in earthly parents; no child is so much hated by them, as he that is froward towards them, though he be ne∣ver so faultlesse otherwise, & have never so many excellent endowments. I beleive, fro∣wardnes is a maine ingredient in all wicked∣nesse; and I think both with David, and his Son after him (viz: in the Psalmes, and the Proverbs) not only a Foole, and a wicked man; but a froward man, and a wicked man

is all one. Doubtlesse were not a wick∣ed man exceeding froward, he would not be so foolish; and were he not exceeding foolish he would not be so froward; & were he not both foolish, and froward, he would not be wicked at all▪ For what is it else, but meere folly, and frowardnesse, when God directeth us one way, which will certainely be for our good, and in which we know he doth direct us meerly for our good; and that he himselfe is never the better for it (for our goodnes extendeth not unto him, be it never so much Ps. 16. 2. Zech 7. 5, 6) yet not with∣standing, to take another way, which will necessarily be to our hurt. What desperate frowardnesse, and folly is it, to forget God, who was our Maker; who is our Father, that bought us (which is a greater expressi∣on of love, then to say, our Father, that be∣gatt us; who is our Preserver, and not on∣ly willing to be so still if we owne him, but able to be our destroyer, if we do not owne him? And therefore Moses when the Israe∣lites had forgottē God, notwithstāding these relations, in accusation of thei•• frowardnesse, and foolishnesse, thus spake. They are a per∣verse, and crooked generation. Doe ye thus re∣quite the Lord, O foolish people, and unwise? Is not he thy Father that bought thee? hath he not made thee, and established thee? Deut: 32.

5, 6. You may guesse, he was very angry when he thus spake, by his changing of the person, (which is commonly a token of it, and very usuall in Scripture.) What despe∣rate folly, and frowardnesse is it, not to believe the Gospell, or, not to believe in God? Even like the frowardnesse of one that is sick, and will not take physick. nay worse, like the frowardnes of a child, that is fallen, and will not be lifted up; or one that stands in need of a freind, whom he knowes to be very able and willing to helpe him, and yet will not apply him selfe to him. I remem∣ber, in one or two places of Scripture, fro∣wardnesse, and unbeliefe are▪ complained of together: as in Mat: c. 17. 17. O faithlesse & perverse generation: (and so Luk 9. 41.) In Deuteron: ch: 32. 20. They are a froward ge∣neration, children in whom is no faith* 1.264 The affinity between folly, & frowardnes ap∣peared prettywell in Nabal. as for the first his very name signifies a Foole: and I think, he was little better by nature; for the Scripture seemes to intimate so much, when as commending his wi••e above him, it sayes She (as if it had said, she for her part) was a woman of good understanding 1 Sam: 25. 3. And for his frowardnesse, his owne wife complained of him; that he was so froward that one could not speak to him verse 17.

Yet such a root of bitternes there is, in the best of us; such an enmity and contrariety of our wills to God's will. Gens humana rui•• per vetitum nefas: wee presently lust, if the Law say, we shall not covet, though we ne∣ver lusted before Ro: 7. 7. We are like some froward self-willed children, who when their Mother hath provided a thing for them, which they loved; or bids thē go to a place where otherwise they would rejoyce to goe, yet in their froward humour, refuse to take the thing, or goe to the place, be∣cause it was not of their owne choice, and because they cannot endure to doe any thing after the will of another. I am con∣fident, many duties would be done, and com∣mended, if they were not commanded; and many sinnes forborne, if they were not for∣bidden. which puts me in mind of what Ta∣citus sayes of the Germans concerning usu∣ry, Foenus agitare & in usuras extendere igno∣tum, ideoque magis spernitur quàm si veti∣tum esset, that it was not so much as knowne among them; and that it was more scorned then it would be, if it were forbidden.

If it be but a froward mouth, it hath the same threat. Pride and arrogancy (which are usuall cōpanions of frowardnes) & the evill way, & the froward mouth, do I hate Pr. 8, 13.

5 God's walking contrary* 1.265 to them, for

their walking contrary to him. With the pure thou wilt shew thy selfe pure, and with the froward thou wilt shew thy selfe froward, Ps. 18. 26. as if he had said, As he deligh••s to crosse mee, so will I delight to crosse him: or, Let him take what course he will, he shall not prosper. If it be but children that are Fro∣ward towards their parents, nay or any o∣thers that are Froward towards those that advise them, you may observe, ••hat almost alwayes they are crossed in those courses, which they take against Command, or Ad∣vice.

Thou wilt shew thy selfe Froward] the o∣riginall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies also, thou wilt wrestle (for as any wrestling is opposing, so any opposing may be called wrestling.) Woe to him, with whom God wrestles. He that wrestles with God, may prevaile as Jacob did; but if God wrestle with him, he is sure to have the worst. In this manner God seemes to me to have purposed to wrestle with that strong, & head strong antagonist of his, Sennacherib, when he told him, Be∣cause thy rage against mee is come up into my eares, therefore I will put my hooke into thy nose▪ and my bridle into thy lips, and I will turne thee backe by the way by which thou camest, 2 Kings 19, 28. And so with the King of Aegypt Ezek: 29. 4. A froward

man will get no more by his frowardnesse, then a dog in a string, by refusing to goe where he is led; or an Oxe in a yoke, by drawing the contrary way viz: only paine and wearinesse, and it may be death the soon∣ner.

If it be only a froward tongue, there is a threat for it, viz. that it shall be cut out, Prov: 10. 31.

6 Destruction (though God should let them alone) through their owne willful∣nesse. The integrity of the upright shall guide them, but the perversnesse of transgressours shall destroy them Prov: 11. 3. All trangres∣sours, if there were no Judge to punish them, would punish themselves by their own trans∣gression; (as it follows in this chapter, v. 5, but the wicked shall fall by his owne wickednes; and verse 6, but trangressours shall be taken in their owne naughtinesse:) But the maine thing that makes them doe it, is perversenesse and frowardnesse.

The odiousnesse of this sinne to God, and the dangerousnesse of it to men, may be gathered out of the Scriptures yet more waies, as First, in that they give wickednes the name of this sinne; as if thereby it were sufficiently aggravated. It was the height of Moses his Complaint of the Israelites, to call them a crooked and perverse generation.

Deut: 32. 5. and, I believe, our Saviour, and Saint Paul, when they used the same names, had a mind to make use of bad, and so tooke them for the worst. Matt: 17. 17. Luk 9. 41. Philip: 2. 15. Secondly, in that they give this sinne the name of wickednes; as if it were The wickednesse, or as if, when wickednes is mentioned, there need be no∣thing else added to expres what is ment. A∣bigail said of her husbād Nabal, He is such a Son of Belial (i. e. such a Son of wickednesse) that a man cannot speak to him, 1 Sam: 25. 17. In the Proverbs chap. 6. 12, the fro∣ward man is in Hebrew called Adam Beli∣al; we render it, a wicked man. In other pla∣ces of that book, you shall find The evill man (or the naughty man, or the wicked man) and the froward man, going hand in hand: as chap: 2. 12. &c. and so the evill way, and the froward mouth chap: 8. 13. It is said of Nabal, The man was churlish and * 1.266 evill in his doings, 1 Sam: 25. 3. In all these three places which I have quoted, for evill, the Hebrew word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. that is, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wicked, viz: out of lust, or for some selfe-ends; but evill i. e. purely evill, out of malice, and perversnesse merely to be contrary, and be∣cause a man will be evill; as those to whom David (Ps. 59, 5.) prayes to God not to be mercifull. (if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be as we render it,

wicked transgressours, and not Idolatrous: the word being used also for an Idol, and the prophet having spoken of the heathen immediately before) 3 In that it is made such a punishment, to be left to this sin: for it seems to be put as a token, or a fruit of God's exceeding great anger: as you may see in Isaiah, ch. 57. for there God first tels the Jews, I hid me, & was wroth, and he went on frowardly in the way of his heart, v. 17. But afterwards addes, as a promise of mer∣cy, that for the future, being reconciled unto them, he would not suffer them to do so, but would in a loving manner lead them in the way wherein they should walke, vers. 18. Solomon, speaking of the good to be gotten by wisedome, as if frowardnesse were not so much a sin, as a misery, (or if it were a sin, such a one as would inevitably cause misery) said not only, it shall keep, or restrain, but shall Deliver thee from the way of the evill man, from the man that speaketh froward things, Prov. 2, 12.

Giving to the Rich. Giving to the rich is Threatned

1 With Poverty here. He that appresseth the poore to encrease his riches, and he that

giveth to the rich, shall surely come to want Prov: 22, 16.

2 No recompense hereafter, for having had it now, & sad▪ is their conditiō who have* 1.267 their reward. Whē thou makest a dinner or a supper, call not thy friends nor thy brethren, neither thy kinsmen, nor thy rich▪ nieghbours, least they also bid thee again, and a recompence be made thee Luk 14. 12. And a recompence be made thee] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christ seemes to speake it, as if it were a bad matter, which he would have us endevour to avoid.

But when thou makest a feast, call the poore, the maimed, the lame, the blind, and thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. ver: 13. 14. as if otherwise he should not be blessed, nor recompensed. This sinne reignes very much every where; and there∣fore I desired to tell you as much as I could find against it in the Scripture, though it be never so little; neither would I have you think it to be a little sin, because ther is lit∣tle said in the Scriptures against it; for the greatest sinnes there are least spoken of.

Glory. Those that give it to themselves are threatned

1 With God's great displeasure, and severe punishment. marke his angry expressions to the King of Egypt. Son of man, set thy face against Pharaoh King of Egypt, and prophecy against him, and against all Egypt, speake and say. Thus saith the Lod God, Behold I am a∣gainst thee Pharaoh King of Egypt, the great Dragon that lyeth in the middest of his rivers, which hath said: My river is mine owne, and I have made it for my selfe. But I will put hookes in thy Jawes, and I will cause the fish of thy rivers to stick unto thy scales &c. Ezek: 29 2, 3. Those Hookes (as it is likely) were the Chaldeans; by whom the King of Egypt was taken; and all his Subjects, like fish,* 1.268 de∣stroyed together with him.

2 Severe punishment, and the taking away of their glory. I will punish the fruit of the stout heart of the King of Assyria, and the glory of his high lookes: for he saith, by the strength of my hand I have done it, and by my wisedome; for I am prudent &c. Isa: 10. 12, 13. and it followes vers: 16, under his glory he shall kin∣dle a burning &c. The Jewes say, that the Angel smote his army with a secret fire

which burnt their bodies without hurting their cloathes, or their armes; and that there were not ten men that escaped alive. Hie∣rom. See Jer. 50, 29, 30.

3 Discovery of their weaknesse and frailty, by suffering from others. Wilt thou yet say before him that slayeth thee, I am God? but thou shalt be a man, and not a God, in the hand of him that slayeth thee, Ezek. 28, 9.

Those that take it, when it is given them by other men, and do not turne it off to God,

Have cause to feare severe punishment: for, it is said of Herod, when the people gave a shout, (after he had made an Orati∣on to them, and said, It was the voyce of a God, and not of a man;) that, immediately the Angel of the Lord smote him, because he gave not God the glory; and he was eaten up of wormes, and died. Act. 12, 23. Gave not God the Glory] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Glory, viz. which the people gave him. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Not-giving THE Glory, or, not refusing Glory already made and given, must not looke to be un∣punished (being wilfull sinne, and neerer to sacriledge, then receiving stolne goods is to theft) if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not-giving glory to God (or, not-bringing Glory to God of our owne making) have beene so severely threatned and punished. For so it was, First

in the Israelite priests, with Cursing of their blessings: If ye will not heare, and if ye will not lay it to heart, to give glory to my name, saith the Lord of Hoasts, I will even send a curse upon you, and will curse your blessings* 1.269: yea I have cursed them already, because you do not lay it to heart, Mal. 2, 2. 2 In Belshaz∣zar, with The losse of his Kingdome: at least it had a great hand in that punishment; for Daniel, when he told him of his sinnes, whereby he had provoked Gods anger a∣gainst him, assoone as he had said, The God in whose hand thy breath is, and whose are all thy wayes, thou hast not glorified: presently added, THEN was the part of the hand sent from him, and this writing was written, Dan. 5, 23, 24.

Gluttony. Gluttons are punished, or threatened

1 With Inconsiderate, and selfe-hurtfull actions. Esau was so greedy of, and so glut∣tonously taken with the curious red red* 1.270 pottage, which his brother had made, that he sold him his birthright for a messe of it, Gen. 25, 30. whence he was afterward called Edom, i. e. Red, and his posterity Edomites.

2 Loathing of that which they loved. The

full soule loatheth the hony-comb Prov: 27. 7.

3 Sicknesse. The Israelites (wherein their God was their belly, for they chose to serve that, before God) although they had no worse fare then the Angels. Ps: 78. 25, like so many sw••ne, snuffed at the pearle, and as if they had been in such a lamentable case, ready to starve for want of meat, fell a weeping, and crying, who shall give us flesh to eat? Num: 11. 4. But how did God an∣swer thē? 'tis true, he gave them their* 1.271 owne desire; but as the Sabines did Tarpeia, who, when she had desired of thē, what th••y had in their left hands* 1.272 (meaning no more then their rings) put upon her, rings, and shields and all, and pressed her to death with the weight. For thus was Moses bid to answer them; Seeing ye are so earnest for flesh, ye shall have flesh; but you shall have it with a venge∣ance; for ye shall not eat one day, nor two days, nor five daies, nor ten days, nor twenty dayes, but even a whole month, untill it come out at your nostrills, and it be loathsome unto you, v. 18. 19. 20. I believe this punishment was in∣flicted upon them, in a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or an unsa∣tisfied craving of the stomack in eating. It is often threatned to the wicked in Scrip∣tures (perhaps sometimes in another sense) in these words, ye shall eate and not be satis∣fied▪ as Levit 26, 26. Isa: 9. 20. Mic: 6. 14.

as, on the contrary, it is promised as a bles∣ing to the Godly, to eate and be satisfied, Deut: 14. 29. Ps: 22. 26. and the reason is, because they have other food to eate with it, hea∣venly food with which a man may be satis∣fied if he have no other, & without which, nor food, nor any thing else will satisfie a man.

4 Taking away, or, Marring of those crea∣tures which they have abused. When the Is∣raelites gathered Manna, if any were so greedy, as to gather more then they could eate, that, which was left till the next mor∣ning, bred wormes and stank. Exod: 16. 20.

5 Hunger, and want. For the Drunkard and the Glutton shall come to poverty, Prov: 23. 21; The Prophet Isaiah, having told the Jewes of their Feasts, which they kept in honour to their Idols, chap: 65. verse. 11. in the 13 verse thus threatens them, There∣fore thus saith the Lord God, behold my servants shall eate, but ye shall he hungry; behold my Servants shall drink but ye shall be thirsty. Our Saviour saith, Woe unto you that are full, for ye shall hunger, Luk 6. 25. and so it came to passe in the Prodigall Son, who wasted his substance in riotous living, Luk 15. 13. for afterward, it is said (v. 16.) he would faine have filled his belly with the husks, that the swine did eate, and no man gave unto him.

6 Shortnesse of life. Ordinarily, by their owne intemperance, breeding diseases in their bodies: and this every man sees, and knows, See Ecclus 37. 30, 31. Extraordinarily, by the hand of God. thus Hophni and Phinehas, (who out of gluttony and greedinesse, vio∣lently tooke what they pleased of the flesh of the offerings, while it was raw, to roast it) were punished, not onely in themselves, by dying both, and shortly after, and in one day, 1 Sam. 2, 34. but in their posterity also, For, thus saith God to Eli, There shall not be an old man in thine house, v. 31. which threat is repeated v. 33. with this augmentation, for ever; as if God himselfe tooke this for a great punishment; & would have him take notice how greatly he had offended, by the greatnesse of his punishment. A short life hath beene alwayes counted among the Jewes for a very great punishment from God: and therefore it is, that to this day they have a custome, when they come to 60 yeares of age, to hold a Feast: because at that time, they say, old age begins; the number of 60 being contained in the let∣ters of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used in Job, ch. 5, 26. where it is reckoned for a peculiar bles∣sing of the godly to come to his grave, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a full age, like as a shock of corne cometh in his season.

7 Ʋntimely death. Job's sons and daugh∣ters thus suffered. While he was yet speaking, there came also another and said, Thy sonnes, and thy daughters were eating and drinking wine in their eldest brothers house; And be∣hold, there came a whirlewind from the wil∣dernesse, and smote the foure corners of the house, and it fell upon the young men, and they are dead: Job 1. 18, 19. If they were not glut∣tons, then they, who are gluttons, have the more cause to feare the like punishment. No sooner had the rich man said to his soule, Eate, drinke, and be merry Luk. 12. 19: but God said to him, Thou foole, this night thy soule shall be required of thee, v. 20.

It is said of the Israelites before mention∣ed, Numb. 11. 33: While the flesh was yet betweene their teeth, ere it was chewed, the wrath of the Lord was kindled against the peo∣ple, and the Lord smote the people with a very great slaughter. Whether they died of a dis∣ease contracted by eating too much of the flesh; or whether it were by a more imme∣diate hand of God, it is not expressed: but the former seemes to be more likely, from those words before mentioned, vers. 19, 20. That gluttonous lust of the Israelites was so odious to God, that, as if there were no o∣ther, or, as if it were the worst lust of all, his spirit hath set it downe under the ge∣nerall

name onely of lust: They lusted a lust v. 4. And so, to make the sin the more odious to men also, the place, where they buried the men that were punished with death for this lusting, was, called Kebroth-hattavah i. e. the graves of lust, because (saith the text) there they buried the people that lusted v. 34.

Among the Jewes, the Son, that was to be stoned to death upon the complaint of his parents, the only vices to be mētioned in the complaint (besides stubbornesse) were glut∣tony, and drunkennesse (which is a kind of gluttony, or, as they call it, intemperantia cir∣ca humidum (Deut 21. 20, 21.

8 Surprisall by the day of judgment; or, The worse usage when they are surprised. Take heed to your selves, least at any time your heart be overcharged with surfetting, and drunken∣nesse, and cares of this life, and so that day come upon you unawares Luk. 21. 34, see Mat: 24. 39.

But especially have Gluttons cause to fear God's wrath, if they are such in times of mourning, and publique calamities, for then they are sure to be punished without hope of pardon. In that day did the Lord God of hoasts (and yet they were not afraid to dis∣regard him) call to weeping, and to mourn∣ing, and to baldnesse, and to girding with sack∣cloth. And behold joy and gladnesse, slaying ox∣en, and killing sheep, eating flesh, and drinking

wine; Let us eate and drink for to morrow we shall dye. And it it was revealed in my eares by the Lord of hoasts; surely this iniquity shall not be purged from you till ye die, saith the Lord God of hoasts. Isa: 22. 12, 13, 14.

God. Speaking ungodly for him

Shall have no thankes; but anger, and pu∣nishment also, unlesse the anger be appeased For thus God spake to Eliphaz (one of Job's friends, who unjustly accused him in the defence of God's justice,) My wrath is kindled against thee, and against thy two friends, for ye have not spoken of me the tbing that is right, as my servant Job hath. There∣fore take unto you now seven Bullocks, and se∣ven Rams, and goe to my servant Job, and of∣fer up for your selves a burnt offering, and my servant Job shall pray for you, for him will I accept: lest I deale with you after your folly, in that ye have not spoken of me, the thing which is right, as my Servant Job hath, Job 42. 7, 8. Seven Bullocks and seven Rams] A great offering, and therfore doubtlesse they had Sinned greatly. Folly] There is much of this foolish hypocriticall Zeal amongst professours; both doing and speaking more

then they should in defence of religion. In that ye have not] God repeats the fault, and therefore certainly he was much offended with it. Observe how sharply Job took up his freinds for their uncharitable Zeal, c: 13. Will ye speake wickedly for God, and talke de∣ceitfully for him? verse 7.

Gospel. Such as oppose it

They are in the same condition with Selfe∣muderers. For Paul said to the Jewes that opposed him at Corinth, Your blood be upon your heads, I am clean &c. Act: 18. 6. Nay, with fighters against God, (who are sure not only to have the worst, but to be beaten also for fighting.) Gamaliel told the councell of the Jewes, when he disswaded them from medling with the Apostles, If it be of God, ye cannot overthrow it; lest happily yee be found to fight against God, Act: 5. 39.

They are punished 1. With corporall blind∣nesse, Elymas Barjesus (the sorcerer) resisting Paul and Barnabas, and disswading Sergius Paulus (the Deputy of Paphos) from heark∣ning to them, was imediatly stricken with blindnesse Act: 13. 11. What fearfull expres∣sions did Paul use, when he denounced this judgment against them! O full of all subtil∣ty and all mischeife, thou child of the Divell,

thou enemy of all righteousnesse, wilt thou not cease to pervert the right waies of the Lord? vers. 10. He that would keep the light from another, was justly punisht not to see the light himselfe.

Spirituall darkenesse, both by the remo∣vall of the light of the Gospel, as in the place afore quoted. From hence forth I will goe un∣to the Gentiles Act: 18. 6: and by utter re∣jection of the men themselves; for so much seemes to be implyed, in Paul's shaking his raiment to the Jewes of Corinth, that oppo∣sed him, (in the same place.) As if he had said with all. So God shake off you, and every one that withstand the truth; even thus let him be shaken out and emptied. For such words Nehemiah used, when he shook his lapa 1.273 in the same manner (in indignation against the Jewish Usurers, that detained the mor∣gaged lands Neh: 5. 13.) 'Tis likely, sha∣king off the dustb 1.274 of the feet, had the like signification. It was used by Paul and Bar∣nabas, at Antioch, where they were perse∣cuted by the Jewes, Act: 13. 51, and prescri∣bed, or at least permitted, to the Apostls by

our Saivour, not only in case of resisting, but in case of not receiving them, Mat. 10. 14.

4. Indignation and wrath. But unto them that are contentious, and doe not obey the truth, but obey unrighteousnesse, indignation and wrath Rom: 2. 8.

Governours.

Such as resist them

They will certainly rue it one way or o∣ther: for that is the least that can be meant by the words of the Apostle, They that re∣sist shall receive to themselves damnation, Rom: 13 2. The word which we translate damnation, is (in Greek) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which sig∣nifies judgment. See 1 Cor: 11. 29. 1 Tim: 5. 12.

They have been punished; 1. With Con∣quest▪ Thus the five Kings were punished, that rebelled against Chedorlaomer, Gen: 14. The Moabites, who paid tribute to King Ahab, but rebelled against Jehoram, 2 King: 3. 5, and 25. Yea though the Governers were heathen, and the Subjects the peo∣ple of God: for so was Hosea King of Israel punished, and the Israelites carried away captive; viz. because he made himselfe ser∣vant

and triburary to Shalmaneser the King of Assyria, and yet afterward denyed him tribute, and sent to the King of Egypt to joyne with him against him, 2 Kings 17. In like manner Zedekiah King of Judah was punished; as yon may see, 2 Kings 25. 1, &c It is said of him, Through the anger of the Lord it came to passe in Jerusalem & Ju∣dah, untill he had cast them out from his pre∣sence, that Zedekiah rebelled against the King of Babylon 2 Kings 24. 20. Nabuchadnezzar against home he rebelled, tooke his Citty, and led him away captive, and put out his eyes chap: 25.

2 Ʋntimely death. Sheba, who re∣belled against David, and drew all the ten tribes after him, was besieged by him in Abel, and had his head cut off by the ad∣vice of a woman, and throwne out to him, 2 Sam. 20, 22. Amasa, who was Generall to Absalom in his rebellion against his fa∣ther, was treacherously slaine by Joab, pre∣tending to kisse him, vers. 10. The Ama∣lekite, that said, he had slaine Saul, though he had not slaine him, and though he said, that Saul bid him, and though Saul were no righteous person (as David saith of Ish∣bosheth in opposition to Saul, 2 Sam 4. 11.) and though he were David's mortall ene∣my, was notwithstanding presently put to

death at the command of David, saying thus unto him, How wast thou not afraid to stretch forth thine hand to destroy the Lord's A∣nointed? 2 Sam. 1, 14. And here I can∣not but adde also, David's words in his Epicedium upon Saul's death, (because Ambrose and others thinke it to be a curse: and that those hils of Gilboe, where Saul was slaine, were accordingly barren ever after) Yee mountaines of Gilboa, Let there be no dew, neither let there be raine upon you, nor fields of offerings. For there the shield of the mighty is vilely cast away; the shield of Saul, as though he had not beene anointed with oyle chap. 1. 21. See in the Title of Murder, examples of such as seeke their places by murdering them, murdered themselves: for it cannot be safe when our spirit riseth a∣gainst them, to take their places, if when their spirit riseth up against us, we may not forsake our owne places (but of this by and by) Eccles 10, 4. If the spirit of a Ruler rise up against thee, leave not thy place, &c.

Jeroboam indeed, prospered against Rehobo∣am, and got away ten of the Tribes to be subject to him, 1 Kings 12. but God had revealed thus much to him before, by the Prophet Ahijah 1 King. 11, 31. otherwise, perhaps, he would hardly have ventured: for notwithstanding this his successe a∣gainst

the son, we have these words of the father still upon record, which we owne for Scripture, viz. My sonne feare thou the Lord and the King, and medle not with them that are given* 1.275 to change. For their calamity shall rise suddenly; and who knoweth the ruine of them both? Prov. 24, 21, 22 Such as resist Powers, and the Ordinances of God, though in appearance they resist but men, yet indeed they resist God, and shall be accordingly punished. The murmurings of the Israe∣lites against Moses, are both spoken of, and punished as murmurings against God, and Moses tels them, they were accounted no other, Ex. 16. 8. So Num. 20, 13 it is said, The people chode with Moses for water: and yet v. 13 it is said, that the water was called the water of Meribah, because the children of Israel strove with the LORD. Hananiah perswaded the Jewes to revolt from the King of Babylon onely; and yet it is said, that he taught rebellion against the LORD, Jer. 28. 16. You may not speake wickedly, though it be for God, Job 13, 7. and I would wish you beware of striking rulers, especial∣ly or although, it be for equity, Prov. 17, 26.

Such as speake against them

Have cause to feare severe punishment, for Miriam was punished with Leprosie, for speaking against Moses Num. 12. 10. At

first indeed she spake against him, for that which might seeme to be justly blamed (as usually in such things the first pretences are the best) viz. his marriage with an Ethiopi∣an woman vers. 1. But afterward, for ap∣propriating that to himselfe, which she said, was common also to her and Aaron, viz: to be the mouth of God, vers. 2. But marke how quickly God was moved here∣with: And the Lord spake suddenly unto Mo∣ses, &c. vers. 4. Suddenly] as it was said before, their calamity shall rise sudden∣ly, Prov. 24. And marke how much he de∣tested it, so that he could not endure to tar∣ry in the place with them: The anger of the Lord was kindled against them, and he de∣parted, and the cloud departed from off the Ta∣bernacle vers. 10. This Leprosie, as it was no ordinary disease, so it is conceived, it was no ordinary Leprosie, (such as others now have;) but peculiarly inflicted by God upon the Jewes, when they had committed some notorious crime, and especially disobedience to the Priests, and Levites: as it seemes by what is said in Deut. ch. 24, 8. Take heed of the plague of Leprosie, that thou observe dili∣gently, & doe according to all that the Priests, and Levites shall teach thee. OF Leprosie] (not In, as we translate:) so the vulgar, and the Chaldee Paraphrase, and perhaps better,

for these two reasons: First, because the charge is to the people, viz. to doe as the Priests shall teach them in other things: whereas for those things that are to be done in the businesse of the Leprosie, the charge is directed altogether to the Priests, Lev. 13. 2 Because it follows in the next verse, Re∣member what the Lord thy God did unto Mi∣riam, vers. 9. who was stricken with Le∣prosie, for her murmuring against Moses, who was no Priest.

In Exod. chap 22. 28, where we render, Thou shalt not* 1.276 revile (the Gods;) the Chal∣dee Paraphrase saith, Thou shalt not vilifie* 1.277 and for curse (the ruler,) the Septuagint a 1.278 say, speake evill against. By speaking e∣vill against them, is not only meant, speaking evill against them to their faces, but any speaking evill of them, behind their backs, in any manner 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Peter calls it, 2 Ep: 2, 10. i. e. word for word to blas∣pheme glorys, and to speake indignely of dig∣nities, or to disgrace them who are in places of honour. Jude saith, that Michael, al∣though he were Archangell, yet durst not do so, to the very Devill himselfe. Jud: 9. to whom we have nothing to say, unlesse it be to defend our selves from him. In that place of the Proverbs before quoted, for, Them that are given to change, the Latin renders,

Detractours. and wheras it is added, the ru∣ine of them both,* 1.279 Hierome interprets it thus, both of him that detracts, and him that wil∣lingly heares him: So that he makes it reach further, even to the hearer. See con∣cerning Korah in the chap: of Ministers.

Such as doe contrary to their Sentence

Are threatned with Death. And the man that will doe presumptuously, and will not hearken unto the Priest, that standeth to mi∣nister there before the Lord thy God, or unto the Judge, even that man shall die, and thou shalt put away the evill from Israel, Deut: 17. 12.

Such as did not Serve them, though they were Heathen

With sword, and famine, and pestilence. And it shall come to passe, that the Nation and Kingdome which will not serve the same Nebuchadnezar the King of Babylon, & that will not put their neck under the yoak of the King of Babylon; that Nation will I punish, saith the Lord, with the sword, and the famine and with pestilence, untill I have consumed them by his hand Jer: 27. 8.

Such as perswade men to revolt from them

Are punished with Death. So those Pro∣phets who spake to the Jewes, of breaking the yoak of Subjection to the King of Baby∣lon▪ as namely Ahab & Zedekiah, who were rosted to death by Nebuchadnezar, Jer. 29, 22.

Shemaiah, whose whole family was like∣wise extirpated. v. 32. Hananiah, who was threatned by the Prophet Jeremy to dye the same yeare, and died accordingly, c. 28. 16, 17. and besides this, the wooden yoake was turned into an iron yoake v. 13, 14.

Such as doe not endeavour to pre∣serve their lives.

In Davids opinion are sons of death. For thus he spake to Abner, and the rest, that were with Saul, (when he tooke away his speare, and his cruse of water, as they lay asleep) This thing is not good that thou hast done, as the Lord liveth, ye are worthy to die▪ (or, according to the Hebrew, ye are sons of death) because ye have not kept your Master the Lord's anointed, 1 Sam. 26, 16.

I have beene the longer upon this subject, chiefly for these two reasons, 1 To shew that, however the true religion be accused of sedition and faction, (and perhaps there are

too many of those that professe it, that are sons of Belial,) yet it doth not defend them. 2 That those who are not of the true reli∣gion, might no longer be scandalized, as they have beene; (for prevention whereof our Saviour himselfe payed tribute, which else he was not bound to doe, Matth. 17, 27.) nor the name of God, and his doctrine blasphemed, as it hath beene very much by such practises, 1 Tim. 6, 1.

Threatning and punishing with Ʋnfit Governours.

I will give children to be their Princes, and babes shall rule over them, Isaiah 3. 4.

With Wicked Governours.

In the 2 Booke of the Kings, ch. 17. af∣ter complaint of the disobedience, and Idola∣try of the children of Israel, you have these words in relation of their punishment for it: And the Lord rejected all the seed of Israel, and afflicted them, and delivered them into the hand of the spoylers, untill he had cast them out of his sight. For he rent Israel from the house of David, and they made Jeroboam the sonne of Nebat King, and Jeroboam drave Israel from following the Lord, and made them sinne a great sinne, vers. 20, 21.

Threatning, and punishing Of Wicked Governours.

With punishing their Subjects. Because thou obeyed'st not the voyce of the Lord &c. Moreover, the Lord will also deliver Israel with thee into the hand of the Philistines 1 Sam. 28. 18, 19. That three yeares Fa∣mine, which was in Israel, in the raigne of David, the Lord himselfe said, was for Saul, and for his bloody house, because he slew the Gibeonites, 2 Sam. 21. 1. See 1 King. 14. 16. O∣ther wayes of punishing them, may be seen in the chapters of their Sinnes, especially Injustice, and Oppression.

Grace. Refusing of it, threatned & punished

1 With Conquest by enemies. Our Savi∣our told Jerusalem. The day shall come upon thee, that thine enemies shall cast a trench a∣bout thee, and compasse thee round, and keepe thee in on every side: And shall lay thee even with the ground, and thy children with thee, and thou shall not have in thee one stone upon another, because thou knewest not the time of thy visitation, Luk. 9. 43, 44.

2 Desolation, O Jerusalem, Jerusalem, thou

that killest the Prophets & stonest them which are sent unto thee, how often would I have ga∣thered thy childrē together, even as a hen gathe¦reth her chickens under her wings, & ye would not? Behold your house is left unto you desolate, Mat. 23. 37, 38. it is likely, by, house, is ment, the Temple; & by being Desolate, having no more Prophets, and messengers from God; (because he addes verse 39 For ye shall not see me henceforth &c.) which if it be, you may apply this place to the punishment which immediately followes, viz.

3 Deniall of the meanes of grace, such as Preaching &c. Paul and Barnabas told the Jewes at Antioch It was necessary, that the Word of G••d should first have been spoken unto you: but, seeing ye put it from you, and judge your selves unworthy of everlasting life, loe we turn to the Gentiles, Act. 13. 46. Imagine they had said thus, We were cōmanded to speak to you, first, whether you would heare* 1.280, and whether you would forbeare; you were to have the refusall of the Gospel. and we had com∣mission withall, if any were not worthy to let our peace returne to us, Matt. 10. 13. now as for our parts, we did not judge you unwor∣thy, We judge nothing before the time, 1 Cor. 4. 5. but seeing, by rejecting our letters of pardon, you yourselves have therein judged your selves to be those, who are unworthy,

we take the word: we are now at liberty to goe to the Gentiles.

4 Deniall of Grace it selfe. If thou hadst knowne, even thou, at lest in this thy day, the things that belong unto thy peace: but now they are hid from thine eyes, Luk: 19. 42. They are the words of our Saviour to Jerusalem.

So in John ch. 12, 35. he sayes to the Jewes, Walke while ye have the light, lest darknesse come upon you. What a madnesse is it, for a man that is walking in the darke, when another comes by with a lanterne, to stand still, and not make use of the op∣portunity! but especially if that party free∣ly offer to light him home. How can such a man either expect that that party should tarry for him, having elsewhere to goe; or find any fault in providence, if he loose his way, or meet with a fall. Our Saviour saith, that it is The condemnation of those that beleeve not the Gospel, (or the maine condemning thing in that their sinne) that they are so froward, as, when Light is come into the world, to love darkenesse rather then light, Joh. 3. 19.

5 Denyall both of GRACE and glory. Our Saviour in his parable of a man, that made a Supper, and invited divers, who pretending worldly busines, refused to come, brings in the master of the feast, speaking thus, I say

unto you, that none of those men that were biddē shall taste of my Supper, Luk. 14, 24. Those men which were bidden] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, THOSE men; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Those men which were BIDDEN: it seems to be spoken with an Emphasis of much anger, and detestation. Doubtlesse, Christ would be much displea∣pleased, when he knocks at a mans doore, not to be let in to suppe with him. Rev. 3. 20. but woe to that man who is invited to supper with Christ, and scornes to goe. How shall we escape if we neglect so great salvati∣on? Heb. 2. 3.

Hardening of the Heart.

There is a Hardening of a man's heart by himselfe, which is a sin, and not a punishment; as that of Pharaoh, which is spoken of Exod. 9. 34. And there is a Hardening, which is the effect of sinne, and not the reward; as past feeling in a man's hand, is an effect of putting it into the fire too often: (such as that which the Author to the Hebrews bids us beware of, lest any of you be hardened through the deceitfulnesse of sinne, cap. 3. 13) But the hardening, which I meane, is that, which is inflicted by God, as a punishment; which the Scripture often mentions.

With this punishment have been punish∣ed:

1 Pharaoh. And he hardened Pharaoh's heart, that he hearkened not unto them, Exod. 7. 13. according as he had said, he would before, vers. 3. See chap. 9. 12. chap. 10. 1.

2 Sihon King of Heshbon, who refused to let the Israelites passe thorow his country. For the Lord thy God hardened his spirit, and made his heart obstinate, Deut. 2. 30.

3 The rest of the Heathen, who most obstinately refused to make peace with the Israelites, all except the Hivites of Gibeon. For it was of the Lord to harden their hearts, that they should come against Israel in battell Josh. 11. 20.

4 The Jewes themselves. Goe, and tell this people, heare ye indeed, but understand not, see yee indeed, but perceive not. Make the heart of this people* 1.281 fat, and their eares heavy, and shut their eyes, lest they see with their eyes, and heare with their eares, and understand with their heart, and convert, and be healed, Isaiah 6. 9, 10. Heare yee indeed] as if he had said, You have not beene willing to heare hitherto: henceforward, therefore, heare as much as you will (as you shall be sure to have

enough* 1.282 spoken to you, according as he speaks to Jeremy c. 7, 27.) But you shall not be able to believe, or understand. The words of the first verse might seeme to be a prophecie on∣ly of a Sinne, and not a threat of a punish∣ment: because, in the Latin translation you have for, understand not, non intelligetis, which may be rendred, Ye will not under∣stand; and our Saviour citing this place cals it a Prophecie. But (to say nothing, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prophecie, is of farre larger signification, then barely foretelling of a thing to come) the translation of the Se••∣tuagint, the quotation* 1.283 of Matthew, and Luke, (Mat. 13, 14. Act. 28. 26.) and the Latine translation it selfe in the next verse, speake the contrary. for though the Sep∣tuagint seeme to have made that verse a complaint of a Sinne, translating 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is waxen fat, (with whom those agree who take the Hebrew word in the Infinitive mood, understanding the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) yet doth that translation, and the Chal∣dee Paraph. agree with ours, to read the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rather in the Imperative mood. and I believe the Septuagint also may well enough be interpretted of a punishment, or an act of God's, thus, The heart of this people is now grown fat; or, I have made it fat: and therefore, if they heare never so much, they can∣not

understand. Besides, John in his Gospel brings in our Saviour citing the Prophet, as if he had peremptorily said cōcerning God, He hath blinded their eyes, & hardened* 1.284 their hearts, that they should not see with their eyes, nor understād with their hearts, & be cōverted, & I should heale them, Joh. 12. 40. And there∣fore, in the verse before, he said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they Could not believe. So that, as I said before, for being unwilling to hear, they were made unable to believe. Theophylact follow∣ing Chrysostome (who was overmuch addi∣cted to the opinion of Free will) hath para∣phrased it, noluerunt, they were not willing (to believe.) Which indeed is true too, for (as Be∣za saith) at•• adeo haec est propinqua increduli∣tatis ipsorum causa, their unwillingnesse was the immediate cause of their not believing sed altius ascendit Evangelista but the Evange∣list (saith he) goes higher, & names a more remote cause, viz. Their inability to turn their stubborne wills▪ for (saith he) reprobates, as they are not willing to believe, so are they not able to be willing. To conclude, What the Prophet saith, and what the Septuagint say; and so what Matthew, and Luke say, and what S. John saith, agree all well enough in this, viz. that there was in the Jewes both a hardening by themselves, complained of, as the desert; and a hardening by God, threa∣tened

and inflicted, as a reward. Because they 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shut their eyes, when they had their sight; God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, blinded their eyes, so that they had not their sight, when their eyes were open: because, as Matthew (sayes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their eares were dull of hearing; there∣fore, as John sayes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he hardened their heart, so that what they heard, came in at one eare, and went out at the other.

The Jewes were threatned with this pu∣nishment in Isaiah's time; they lay under it, in our Saviours time, and in Paul's time: and so they have ever since, till our times. But as they neither did, nor doe lye un∣der it all of them, so they shall not alwayes. for, as Paul sayes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 blindnesse hath happened to Israel, but in part. Ro. 11. 25. In part] Whether it be meant, for some TIME; so that the words follow∣ing (viz. till the fulnesse of the Gentiles be come in) shall be exegeticall to expound these: or, to some MEN; so that the blindnesse happening thus in part, (whereby there came to be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a diminution of believers among the Jewes, as it is v. 12.) shall be op∣posed to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, fulnesse of the Gentiles, when they shall be all converted. For when the Jews see this, it shall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

(as the Apostle's words are,) so exceedingly provoke them, that for meere emulation, they shall come in, and have their fulnesse too, (as it is vers. 38.) and never be rejected any more. So that what seemes to be spoken to the Gentiles, may be applyed al∣so to the Jews, in regard of rejection & re∣stauration, viz. In a little wrath I hid my face from thee for a moment, but with everlasting kindnesse will I have mercy on thee, saith the Lord thy Redeemer, Isaiah 54. 8.

There are diverse other places of Scrip∣ture that mention this punishment, as, Isa: 63. 17. Rom: 1. 24. &c: More also might be spoken concerning the manner of God's punishing men therewith, and his justice therein; but these waters are so deep, that (unlesse I were taller) if I should venture to goe further, I should either be drown'd, and do nothing, or be forced to swimme, & doe it superficially. I will hasten out, with the words of the Apostle, (whether it be Jew or Gentile, and whether it be this Gentile, or that Gentile) God hath mercy on whom he will have mercy, and whom he will he hardeneth, Rom: 9. 18.

Hardnesse of Heart.

For this, men are punished

1 With Taking away of the meanes of

Grace, to make them Ʋn-saveable. It is said of the Ephesians, & Paul, When divers were hardened and believed not, but spake evill of that way before the multitude: he departed from them &c▪ Act: 19, 9.

2 Renewing of the meanes of Grace, to make them Ʋnexcusable. This is a most heavy pu∣nishment, & with it some of the Jews were punished, Jer. 7. 26, 27. Yet they hearkened not unto me, nor inclined their eare; but har∣dened their necks: they did worse then their fathers: Therefore thou shalt speake all these words unto thē, but they will not hearken un∣to thee; thou shalt also call unto them, but they will not answer thee. A master will be an∣gry, if his servant do not hearken to him, when he doth but speake to him, of his du∣ty to come and wait upon him; much more, if he refuse to come, when he is peremptorily called: and much more yet: if he refuse to give him an answer. Doubtlesse, God was very angry, when he spake those words: and you may clearly perceive so much, by the expressions used in the rest of that chap∣ter: for I thinke there are as great expressi∣ons therein, of Gods anger against the Jews, as in any other chapter throughout the prophecy: and among them the greatest is that, wherein he forbids Jeremy to pray for them, vers. 16.

3 Losse of Dominions. Nebuchadnezzar, when his heart was hardened in pride, was deposed from his Kingly Throne, Dan. 5. 20.

Hardened in pride] there is nothing will harden a heart so much as Pride, and stout∣nesse: for it is that whereby men strengthen, themselves in their wickednesse, Psal. 52. 7. Ezek. 7. 13. and as the same word, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to be strong, and to be proud: So the same word viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to strengthen, and to harden. Pride makes us obstinate in our malice against men: and it is pride that makes us obstinate in our sinning against God.

4 Captivity and desolation. Behold I will bring upon this city, and upon all her townes, all the evill that I have pronounced against it, because they have hardened their necks, that they might not heare my words, Jer. 19. 15. They would not onely not heare, but they would not so much as turne about their heads, lest, by that means, they might heare: and therefore seeing they have thus har∣dened their hearts, not to heare my words, I will also harden my heart, not to depart from my Word; but to bring upon them all the evill that I have pronounced against them: for in such a manner he speakes by another Prophet, The house of Israel are Im∣pudent, and hard hearted. Behold I have made

thy face strong against their faces: and thy forehead strong against their foreheads, &c. Ezek. 3. 7, 8, 9.

5 Death. Pharaoh, hardening his heart, and not yeelding to let the Israelites goe out of his Country, was after a great many fearfull punishments, at last drowned in the red sea, he and all his army, Ex. 14. 28. And it seemes, it was God's designe upon him before, through his obstinacy to bring him to this end. Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel out of the land of Egypt, by great judgements, ch. 7. 4. See ch. 10. 1. If a thing be not hard, it will yeeld, or bow; and it cannot be broken: and if it be hard, it must be broken, if it meet with a stronger. Had not God made Pharaoh's heart heavy (as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we render, har∣dened, signifies, Exod. 10. 1.) he had never made him sinke as lead* 1.285 in the midst of the sea. Be afraid therefore, when thou per∣ceivest never so little ••callus, or, hard flesh growing upon thy heart, lest God have a designe to suffer thee to be still sinfull here, that so thou mayest be for ever mi∣serable hereafter.

Sihon King of Heshbon (of whom I have spoken before) through hardnesse of heart

not yeelding to let the Israelites passe tho∣rowhis country, was overthrowne in battell at Jahaz; and he, and all his people, men, women, and children, put to the sword, Deut. 2. 33, 34. And it was God's desigue upon him too, to have it so: for it is said, The Lord thy God hardened his spirit, and made his heart obstinate, that he might deli∣ver him into thy hand, saith Moses to the Israelites, Deut. 2. 30.

Those Heathen (formerly mentioned,) through hardnesse of heart, not yeelding to let the Israelites dwell in their country, were utterly destroyed. And that it was God's designe upon them likewise, to bring them to destruction this way, appeares more ful∣ly by the asserting of it twice in one verse. There was not a city, that made peace with the children of Israel, save the Hivites the inha∣bitants of Gibeon; all other they tooke in bat∣tell. For it was of the Lord to harden their hearts, that they should come against Israel in battell: that he might destroy them utterly, and that they might have no favour, (for then neither God's purpose could have beene ful∣filled, nor his command obeyed;) but that he might destroy them, as the Lord commanded Moses, Josh. 11. 19, 20. That he might de∣stroy them] As a man cannot be saved, with hardnesse of heart: so he cannot well be de∣stroyed,

without it. For if his heart be 〈◊〉〈◊〉 hard, he will repent; and if he repent, he hath a promise of mercy, Ezek. chap. 33. v. 11.

6 Death eternall. But after thy hardnesse, and impenitent heart (for they are insepara∣ble) treasurest up wrath (such a treasure of it, as will never be spent) against the day of wrath, and revelation of the righteous judge∣ment of God, Rom. 2. 5. A man with a stony heart can never be saved; for whom God saves, he gives him a heart of flesh, Ezek. 11. 19, 20. He that hath a face that is harder then a rocke, (Jer. 5. 3.) can never blush, (for the blood wil not run in it.) he that hath a neck, that is an iron sinew, (Isa. 48. 4.••) can never turne. He that hath a hard heart, hath both: so that he cannot be ashamed of his former way, nor turne into another way, and there∣fore must needs perish from the right way. A Hard heart is no more capable of glory, then it is of Grace; and it is no more ca∣pable of grace (till it be softened) then hard wax is of an impression (till it be molten.) 'Tis with men, that are waxen fat* 1.286, as it is with Bullocks, that are fatted: they are fit for nothing else; & it is a signe, they are intended for nothing else, but slaughter and destruction, Till a man be hardened in sin, God may lay his hand upon his sword, &

take it off againe severall times. hee may threaten, and threaten, to punish; and yet re∣pent, and repent. but if once he sees a man's heart hardened, it is a thousand to one, but then he is weary of repenting* 1.287 (as a man will be of striking upon a hard piece of wood, which his axe cannot enter;) and his hand will take hold of judgement, Deut. 32. 41. God did not leave repenting with the Israelites, till they left repenting first. Before they had hardened their hearts in sinning against him, he did but say, what he would do: but when once their hearts were hardened, he takes up a resolution, not to alter his resolution, and sweares unto them in his wrath, that they should not enter into his rest, Ps. 95. 11. And indeed those Israelites, of whō those words are spoken (who rebelled against the Lord* 1.288, & refused to goe on in their journey upon the evill report of a few cowardly spies) who had heard and seen so many threats, & punishmēts, so many promises & mercies (those men which have seen* 1.289 my glory, & my mira∣cles which I did in Egypt, & the wildernesse: & have tempted me now these ten times) that they notwithstanding, should harden themselves to* 1.290 rebell against the Lord, now at last, when they were come so neer their journeies end; it was such a provocation, as God could not possibly put up; Surely they shall not see the

land (or, If they do &c. then I am not God) which I sware unto their fathers, neither shall any of them that provoked mee, see it, Num. 14. 23. And therefore in the Psalme but now cited, (in the 8 verse) David bade the Jewes take heed, how they hardened their hearts, as those their forefathers did, lest God's anger should kindle against them al∣so, in the like resolute manner, so as never to be appeased.

What ever thou dost, doe not pro∣voke God by hardening thy selfe against him. 1 Because it cannot possibly doe thee any good. It is in vaine to thinke, we are stronger then hee, 1 Cor. 10. 22. Who hath hardened himselfe against him, and prospered? Job. 9. 4. 2 Because it will necessarily doe thee hurt. Happy is the man that feareth al∣way: but he that hardeneth his heart, shall fall into mischiefe, Prov. 28. 14. Labour above all things to be tender-hearted; and be wary how thou crossest a tender hearted father: for none more angry then such a one, if he be once exasperated. Especially when he cor∣recteth thee, be sure to yeeld, and amend; for hardnesse at such a time provokes him insuf∣ferably. A father that corrects his child, if he neither weep, nor so much as seeme to care for it, will be grieved to the heart: he shakes his head, and throwes away the

rod, and a thousand to one, but he resolves never to looke any more after him.

Hastinesse,

See Rashnesse.

Hatred.

For this men are punished. 1. With Need of their help whom they hate. The Gileadites, who hated their brother Jephtah, and turn∣ed him out of doores for being the Son of a Harlot. Judg: 11. 2; afterwards, when the Ammonites made warre with them, were faine to send to him, to be their Gene∣rall, vers: 6. 7. Surely had men but so much Policy, as they should have, they would avoid hatred and enmity. First, be∣cause there is no body so selfe-sufficient, but one time or other he may stand in need of another mans help. Secondly, because there is no body so insufficient, but one time or other, his help may stand another man in∣stead. And thirdly, because there is no bo∣dy, but his necessities are so various, that, seeing God hath so variously endowed men with abilities, such a mans help may stand him in steed, when no bodies help but his will serve.

2 God's doing good to those whom they hate; then which there can be no greater punish∣ment, because there can be no greater vexa∣tion,

then to be so punished. When the Lord saw that Leah was hated, he opened her womb: but Rachel was barren, Gen: 29. 31. If Joseph's Brethren Hate him, for dreaming a dreame; he shall dreame againe, notwith∣standing that, and dreame better. Insteed of having obeysance made, only by their sheafes to his sheafe; he shall have it made by the Sun, and the Moone, and eleven starres to his owne person, Gen: 37. 5, 7, 8, 9: which was a more plaine revelation of his future preferment. Malicious prosecuting men with hatred, is like a succeslesse assault made upon a weak Fort: which doth but cause the enemy to make it the stronger, & guard it the better. God very often doth, as I have seen many Parents doe, when they see one of their childrē hated by his brethren, viz: If they hated him, love him; if they loved him, love him better, and resolve to give him the more. Me thinks therefore, thou mightest forbeare to hate another, were it but for meere envy to him.

3 Their owne hurting themselves. viz: By not believing, or refusing to aske, or follow, the advice of those whom they hate. Ahab said to Jehoshaphat, There is yet one man Mi∣caiah, by whom we may enquire of the Lord; but I hate him, for he doth not phophecie good concerning mee, but evill, 1 King. 22. 8. and

therefore refusing his advise, viz. Not to goe up to Ramoth Gillead, he went up, and was there wounded, and died of his wound. v. 35. 'Tis 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. dis∣plicet Author* 1.291 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. Justina 1.292 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 Sa∣viour's forbidding the Jewes to offer a gift, till they were in charity with their Neigh∣bours: 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 reconci∣led) and, Agree with thine adversary, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, recon∣cile thy brother to thee: if not, be sure be reconciled to him, and be friends with him. For doubtlesse, not for my adversa∣sarie'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 re∣quired. 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 ene∣my, 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 abi∣ding

in him, 1 Joh. 3. 15. Surely his punish∣ment 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 re∣gard that such who have been faulty this way, have been punished, or threatened.

1 With Excommunication* 1.293 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* 1.294, and that with the Consent of the Elders, and all the people that were in the gate* 1.295, 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,* 1.296a 1.297 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* 1.298.)

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:* 1.299 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* 1.300, 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.

Helping of the VVicked.

Helpers of the Wicked are punished, or threatned

1 With God's anger. Jehu the Seer told Jehoshaphat, for helping of Ahab: Shouldest thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from before the Lord, 2 Chr. 19. 2. That hate the Lord.] The Septuagint translate, whom the Lord hates. If we may not hate, I am sure, we must not love, those whom the Lord hates: I meane, we must not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as their

word is) associate with them in friendship. We usually take it unkindly, to see our friends loving to them that hate us. Do not I hate them, that hate thee? saith David, Ps. 139. 21. Yea I hate them with a perfect ha∣tred, v. 22.

2 Non-successe in other designes. Then Eli∣ezer, the sonne of Dodonah of Mareschah, pro∣phecied against Jehoshaphat, saying, Because thou hast joyned thy selfe with Ahaziah the Lord hath broken thy workes: and the ships were broken, that they were not able to goe to Tarshish, 2 Chr. 10. 37.

Heresie,

See False Teachers

Hinderers of the good workes of others.

Are as sure to be punished, as they, that doe those workes, are to have their prayers heard: and surer too. Nehemiah prayed, that God would thinke upon* 1.301 Tobias and Sanbal∣lat, onely for endeavouring to affright him (from building the wall of Jerusalem) with reports that his enemies conspired to kill him, Neh. 6. 14.

And as they are sure to be punished for

their sinne: so (for the most part) they have no successe in their endeavours. That Baal∣zephon spoken of Exod. 14. 2. is thought by the Jewesa 1.302, to have beene an Idol, made by the Egyptian witches; and placed in the wildernesse, to hinder the Israelites in their departure from Egypt. But it seems it could do nothing upon them, for all it's looking * and staring, (for the name comes from Tsa∣pha, to looke or watch) but the Israelites out lookt him▪ and had a speciall command from God, to encamp just over against him, as it were on purpose to shew they cared not for him. Surely there is no enchantment against Jacob, neither is there any divination against Israel, or any other of God's peo∣ple: especially, when they are going to the land of Canaan, or are doing that, for which they have God's commission, and command to warrant them. Read the history of God's severe punishing the Philistins, for detain∣ing the Arke, 1 Sam. 5.

Hindering Conversion.

Hinderers of the Conversion of others Threatned

With Woe. Woe unto you Scribes & Phari∣sees hypocrites: for ye shut up the Kingdome of heaven against men, for ye neither goe in your¦selves,

neither suffer them that are entring, to goe in, Mat. 23. 13. Ye affright them from being my Disciples, by your censures of Ex∣communication: and yee keep them from the knowledge of the Messiah, by not permitting the reading of the Prophesies to any, but your selves, (for this was the practise of the Scribes, and Pharisees.) Beza thought, that Christ in these words, alluded to that sort of traditions amongst them, which the Tal∣mudists call Sig Lethorah, that is, sepimen∣tum legis, the hedge, (or fence) of the Law; be∣cause forsooth, by the use of them, they kept men from transgressing the Law: where∣as, it was rather a Blind, to keep them from the knowledge of the Law. And indeed there seemes to be the more ground for this con∣ceit of his, because our Saviour calls them Hypocrites; as if he had reproved their Hy∣pocrisie, in carrying the keyes, & pretending to keep the Law for the people, when they kept it from them. Just as the dog that lay in the manger, kept the horse's oates for him: and just such key-keepers are the Papists.

You have the like threat in Luke, Woe unto you Lawyers, for ye have taken* 1.303 away the key of knowledge, &c. c. 11. 52. They took the key, & that was all: for they made no use of the key▪ at lest not to open the door, but to shut it.

There is no sin more Devilish, or where∣in

in men shew themselves more like the De∣vill, then this, of Hindering goodnesse. Nei∣ther is there any thing wherein the Devill shewes himselfe more truly Satan, that is, an enemy. Then is the Devill truly Sa∣tan, when hee resists Joshua, Zac: 3, 1: and when hee taketh away the word that is sowen in mens hearts, Mark 4. 15.* 1.304 And then are men little better then Divells, when they are a hindrance to others from that, which may be for the good of their Soules. When Peter would be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a block in Christ's way to Jerusalem, (whether he went to doe the will of his Father, which if he had not done, wee had perished to all e∣ternity) he calls him Satan, Mat. 16. 23. Get thee behind me Satan. When Paul was stopt in his intention to come to the Thes∣salonians, by the Epicureans, and others at Athens; he said that Satan hindered him, 1 Thess. 2. 18. and when Bariesus sought to turne away the Deputy-Governour of Paphos from the faith, he called him the Child of the Divell, and enemy of all unrighteousnesse, Acts 13. 10. But is this all, that we have to say to such men, to call them enemies? Noe: for, as for that Jew, which I mentio∣ned, you may read, how he was stricken with blindnes, v. 11: and for the rest of the Jewes, who forbade the Apostles to speak to the Gen∣tiles,

1 Thess: 2. 16, it is said of them in the same place, The wrath is come upon them to the utmost. I could wish we were all of us so wise, as to count all them for no better then our enemies, who either hinder us from good∣nesse, or entice us to wickednesse.

Hire. Those that detaine it

1 Their punishment is certaine. Thou shalt not oppresse an hired Servant, that is poore and needy, whether he be of thy Brethren, or of thy strangers that are in thy land within thy gates. At his day thou shalt give him his hire, nei∣ther shall the Sun goe downe upon it, for he is poore, and setteth his heart upon it; least he cry against thee unto the Lord, and it be sinne in thee, Deut: 24. 14, 15.

Thou shalt not oppresse an hired Servant,] or one that workes for wages, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In Malachi, (chap. 3. 5. a participle of the same verb (hashak to oppresse) is joy∣ned also with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hire 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that oppresse the hire, The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which signifies to to keep back that, which another should have) is after the same manner joyned sometimes with the thing; as by the Septuagint in their translation of those places, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. and some∣times with the person; as by Paul 1 Cor: 6. 8.

and c. 7. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. But perhaps by oppressing the hire, may be meant, an oppressing of the hireling, not so much by keeping his hire altogether, as by diminishing his hire, or not giving him it so soone as the master ought, or as he agreed, (& therefore it is said, v 15. At his day,) using tricks & eva∣sions to deceive him. Accordingly, some say that the word Hashak properly signifies op∣pression by cunning, and fraud; as Gasal doth, oppression by violence: which if it doe, it is very well expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which pro∣perly signifies (and our translation very well renders it so) to defraud▪ Hashak or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is such a sinne in paying another too little, as Batsah, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is in making another pay too much, & that not by violence, but by cunning and deceit. It is a sin as fre∣quently committed, and as lightly esteemed of by us now, as it was by the Jewes of old; who, as in this, so in other sins, which were not point blank contrary to the letter of the Law, cared not how much they offended. If they were never so outragious with their brother calling him foole, Raca, & all the bad names of the world, so long as they did not kill him, Mat. 5. 21. If they lusted never so much, so long as they did not cōmit adultery, v. 27. and so, if they defrauded never so much by keeping backe, so long as they did not steale

by taking away, they thought (or would have others to thinke) that they did not break the commandements. But our Saviour sufficiently told thē, that the meaning of God, & the Cō∣mandements, was larger then so, as you may see, Mat. 5. And as for this sin whereof we speak, when he shewed the young man the cō∣mandements, he did not only tel him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou shalt not steal, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou shalt not defraud: for so Marke hath it, c. 10. 19. though Matthew & Luke mention it not.

Whether he be of thy brethren, or of thy strangers] Though he might make a stran∣ger pay him more thē a brother (for usury,* 1.305) yet he himself might not pay to a strāger lesse then to a brother (for wages.) However (I be∣lieve) if he so defrauded a brother, it was a worse sin, thē if he defrauded a strāger; according to the words of the Apostle, You do wrong, & de∣fraud, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & that your brethren* 1.306.

Neither shall the Sun goe down upon it] There are two things which the Scripture forbids us to let the Sun goe down upō: A grudge that we owe to our neighbour* 1.307; & the wages that we owe to a hireling. For a man to go to bed, either with a grudge in his stomacke, or the wages of a hireling in his pocket, is as dangerous to his soule, as it is hurtfull to his body, to sleep before his meat is concocted. He that doth either of these, is as one that lyeth all night with his doores

open upon him. And 'tis to be attributed to nothing but God's forbearance; if such a sinne (or the punishment thereof) which lies at the doore as much as any, doe not come in and surprize him, ere he see the light of a∣nother day. He that sleeps with dues unpaid, and sinnes unrepented of, is like him that sleeps upon the top of a mast,* 1.308 or in the sides of a ship,a 1.309 when it is like to be cast * away. To conclude, he is like one that angers his ene∣mie, and casts away his weapon: or a garri∣son that makes a sally, & presently throwes downe the workes.

For he is poore &c.] the Scripture hath every where very high, and tender expres∣sions of five sorts of people especially viz: the Poore, the Fatherlesse, the Widow, the Stranger, and the Hireling; making the op∣pressing of such people, as great a sinne, as we count it little; or as great, as we count drun∣kennesse, and swearing: for we hardly count ony other sinnes great. See the Chapter of oppression, and Poore.

And setteth his heart upon it] The Chal∣dee paraphrast renders, ventures his life for it: as if it had beene said, he puts his body and soule, and all his strength to it, to earne it, and therefore doe not detaine it from him, see∣ing he payes so deare for it. The Hebrew in∣deed signifies, He carrieth his life or soule to,

or for it: and so it may have the same signi∣fication with that phrase, shum nephesh be Chaph, to put a man's life in his hands, used in Judg. 12. 3. and 1 Sam. 28. 21. That, for which a man ventures life: or that, where∣with he sustaines life: any thing that con∣cernes life, take heed of medling with it. That, for which a man ventures life; because it were an argumēt of an Hard heart. David, though he longed so earnestly, for some of the water of the well of Bethlehem, (where the Philistines had a garrison;) yet, when it was brought by the three mighty men, who brake thorow the Philistines army to fetch it, he refused to drinke it, because it was the bloud of the men that went in jeopardy of their lives 2 Sam: 23. 17. That, with which a man sustaines life; because it would be an argu∣ment of a Cruell heart. In this chapter of Deuteronomic v. 6, where a man is forbid∣den to take a milstone for a pledge, the rea∣son added is, Because he taketh life to pledge. we render it man's life, but in the Originall, it is only life; which doth more emphatically set forth what account God makes of life, and how carefull he is to have it preserved, whosoever the man be. The Septuagint seeme to fetch the force of the reason from this last sort of things, translating the words

above quoted, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because he hath his hope in it; it is all he hath to trust to, or, it is that which he depends upon for his maintenance. But, methinkes, however, they had done better, if they had gone as neere the originall as they could, at lest as to the preposition, and translated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to (or of) it: which would have suited wel with the litterall signification of the other word, he lifteth his soule, or, as our translation very well paraphrases it, setteth his heart (upon it.) And it is a very good argument to be used to a man, to make him pay the hireling his hire, viz. because it is that which he a∣greed for first; and it is that, which his mind and his hopes ran upon, all the while he was working: And therefore be not so hard∣hearted, and cruell, to let him lose his hope and expectation, than which there can be no greater cause of griefe, and vexation. As the desire of the slothfull killeth him, Prov. 21. 25. (viz. because he cannot enjoy it:) and as hope deferred maketh the heart sicke, ch. 13. 12: so it must needs be a grievous heart-breaking to a poore man, (and consequently cruelty in his master, whose fault it is) to have laboured hard and long, perhaps cheerfully in hopes of a little reward, and to be decei∣ved at last▪ surely, if God heare not such a

man's prayer to avenge him; yet doubtlesse he will see his master's oppression to punish him accordingly; for it followes, Lest he cry against thee unto the Lord, and it be sinne un∣to thee.

Cry against thee.] And so the Septuagint, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. for as the Scriptures (as I told you before) have very high, and tender expressions of the Poore, the Father∣lesse, the Widow, the Stranger, and the Hireling: so it may be gathered out of them, that God hath a speciall eye to their conditions, to pitty them, and a speciall eare to their prayers to heare them, and grant their desire. I cannot wish mine enemy a worse thing, then to have any one of these pray against him. Their praying to God, when they are oppressed, is usually expres∣sed in Scripture by, Crying; because it is so loud; and their crying, because of oppression, is in God's eares, like so much praying. eve∣ry cry of the oppressed, is a powerfull prayer; and every prayer a loud cry. This defrau∣ding the poore hireling of his livelihood, is a murderous & bloody sinne, and therefore sure to be puished. As God said to Cain, The voyce of thy brothers blood cryeth unto me from the ground, Gen. 4. 10: So James saith, to the rich oppressours, Behold the hire of the labourers, which have reaped downe your fields

which is of you kept backea 1.310 by fraud, cryethb 1.311; and the cryesc 1.312 of them which have reaped, are entred into the eares* 1.313 of the Lord of Sabaoth, James 5. 4. as if he had said, The Lord will surely heare them, and punish you. The Lord of Sabaoth] (or the Lord of Hoasts:) he names him by the same name, that Malachy doth, when he speakes of the same sinne, Mal: 3. 5. to shew, that God will come as a God of power, and in a terrible manner, a∣gainst such as are oppressours.

And it be sinne to thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] or, there be punishment against thee; for (besides that the same preposition is used to signifie, against, as well as in, or unto, as Gen. 16. 12. Exod. 14. 25.) the same word is used both for sinne and punishment; (see the chap. of Sinne;) and it comes all to one, to render it either way. For as long as a thing is sinne to a man, or as long as it is not pardoned, (for when it is pardoned it is taken away,) so long it is certaine, there shall be punishment. you have the like expression ch. 15. 9. joyned also with the other expression here used, (viz. and he cry unto the Lord against thee) and upon the like occasion, viz. of covetous∣nesse, and hardheartednesse, in refusing to lend to a brother in want, so ch. 23. 21.

2 As the punishment of such men is cer∣taine, so it is likely to be speedy. And I will

come neere to you in judgement, and I will be a swift witnesse against the Sorcerers, and a∣gainst the Adulterers, and against False∣swearers, and against those that oppresse the Hireling in his wages, the Widdow and the Fatherlesse, and that turne aside the stranger from his right, and feare not me, saith the Lord of Hoasts, Malac. 3. 5.

The reason, why I have beene so long in this chapter, is, because I love to speake most of those sinnes, of which the world speakes least, and thinke most slight of.

Holinesse.

There is no getting into heaven without it. Follow peace with all men, and holinesse, without which no man shall see the Lord, Heb. 12. 14.

Not being Humbled by Iudgements.

Such as are not Humbled by* 1.314 God's Judge∣ments upon themselves or others,

Have cause to feare The inflicting of more punishments; as may be gathered by these ensuing instances.

1 When Daniel told Belshazzar the King of Babylon, of the taking away of his Kingdome; the first sinne, that he mentioned, after he had related the heavy judgements of God upon his father Nebuchadnezzar, was this, And thou his Sonne, O Belshaz∣zar, hast not humbled thy selfe, though thou knewest all this, Dan. 5. 22. The Septuagint render it, Didst thou not* 1.315 know all these things? as if it were such a strange thing; or such a shame; or such a crime; to know of so many fearfull judgements of God, inflicted by reason of sinne, upon his owne father; and yet not to lay it to heart, or be any whit moved for it.

Knewest.] If a man doe but know, or be but told of God's judgements upon another, God expects hee should Humble himselfe thereupon.

2 Had not Jeroboam, and the Princes of Judah, Humbled themselves, when Shishak King of Egypt had taken their fenced ci∣ties, and was come to Jerusalem; instead of being onely plundered by him, and made his servants, doubtlesse they had been destroyed altogether: for God himselfe mentioneth it, as a reason why he did not permit their destruction; and there is no other reason mentioned, 2 Chron, 12. 6, 7, 12.

3 It is likely, Manasseh, had he not

Humbled himselfe, and that greatly (having greatly sinned) during his imprisonment in Babylon; though he had prayed never so much, had never beene brought againe to Jerusalem, 2 Chr. 33, 12, 13. It is that, which the Spirit of God commendeth in him af∣terward, when he speakes of his son Amon, whom he discommends for the contrary, say∣ing, that he Humbled not himselfe before the Lord, as Manasse his father had Humbled himselfe, v. 23. which perhaps is added to shew, that the punishment intended by God against him, and mentioned presently after (in these words, And his servants conspired against him, and slew him in his owne house, v. 24) was therefore executed, because he used not those meanes to prevent it, which his father had used, to remove his.

2 It is not unlikely, that Josiah himselfe, though he did that which was rig••ht in the sight of the Lord, had not his hea••t beene tender, and had he not Humbled himselfe be∣fore the Lord, when he heard what he spake against Jerusalem, and the Inhabitants there∣of; he had suffered those miseries himselfe, which his successours afterward suffered by the King of Egypt, and the King of As∣syria. For this reason God himselfe menti∣ons (and none else) why he deferred his pu∣nishments, 2 King. 22. 19, 20.

Doubtlesse, Not-being Humbled by Judge∣ments, (either our owne, or of others) is a sin, wherewith God is exceedingly provoked. And it may be gathered by this, that he is so well pleased with being Humbled, though in an Hypocrite; as you may see in the ex∣ample of Ahab 1 King. 21, 29. See com∣plaints of not being Humbled, concerning Zedekiah, 2 Chron. 36, 12. and concerning the Jewes, Jer. 44. 10.

But especially if the Judgements be our owne, and whilst they are yet upon us (or for a while after, before God be gone out of sight, as it were,) if we are not Humbled, this is a most confronting sinne▪ and therefore in other places in the Scriptures, where mention is made of not Humbling ones selfe, it is aggravated with these words. Before* 1.316 the Lord, 2 Chron. 33. 23. &c. as if he must needs be a most desperately, and malicious∣ly hardhearted, & impudent wretch, who is not Humbled Before the Lord, (or while he is under such a mighty hand as God's, 1 Pet. 5. 6.) but is ready to laugh in his face. Our Humiliation is one of Gods maine ends in punishing; and it angers him to misse of it, as much as it will a master, to misse his blow by a boyes running away from him, when he is going to strike him. Humiliation, and a 1.317 Afflicting of our soules by our selves; and

the Humiliation and Affliction of our bodies by God, must goe together. The same word in Hebrew (viz. Hanah) is used for both: and so is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greeke, Jam. 4. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be afflicted, or behave your selves like men afflicted: (like 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be subject, 1 Pet. 2. 13. that is, behave your selves like those that are subject.) Being afflicted in prosperity, pleases God as much as any thing; and Not being afflicted in adversity, displeases him as much as any thing, for it is possible to be not afflicted, in the midst of affliction; & not to receive* 1.318 correction, though a man have it. Likewise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is thus used Jam. 4. 10. 1 Pet. 5. 6. Luk. 1. 48.

I will conclude with a Promise and a Threat together: And the afflicted people thou wilt save, but thine eyes are upon the haughty, that thou mayest bring them downe, 2 Sam. 22. 28.

Hypocrisie.

Hypocrisie is* 1.319 in generall threatned with Woe,

In the Old Testament thus, Woe unto them for they have fled from me; destruction unto them, because they have transgressed against

me: though I have redeemed them, yet they have spoken lyes against me. And they have not cri∣ed unto me with their* 1.320 hearts when they how∣led upon their beds, Hos: 7. 13. 14. They have spoken lyes against me,] or to me: for the Hebrew preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will beare it, being many times thus used, but so, as that with∣all, it signifie against. Now, I conceive the Prophet, as in other places of this chapter, so likewise in those wordes now mentioned, to have especially reproved the Israelites, of Hypocrisy; which may very well be thus des∣cribed, by speaking lyes, or lying to God; and (I believe) is usually so described in the Scriptures; as likewise by flattering: as you may see Ps: 78. 36, see Rev: 2. 2, ch. 3. 9. The reason is, because Hypocrites speak to God, or promise him, one thing; and not only doe afterward, but meane another all the while. They draw neere unto him, with their mouth, and honour him with their lips, but re∣move their heart farre from him: this is God's complaint concerning the Jewes by Isaiah chap: 29. 1, and therefore you may see in the next chapter v. 9, he cals them Ly∣ing Children. In like manner Hypocrisy to∣wards men, is thus expressed by lying, as Ps: 62. 4. They delight in Lies, For I suppose David in that place complaines, not so much of his enemies telling Saul, what he

never did; as of their telling him, what they never meant: and the words immediatly fol∣lowing are a good ground for my suppositi∣on, viz. They blesse with their mouth, but they curse inwardly. Now the proper worke of Lying, is to deceive; and therefore Idols, which deceive those that trust in them, are called Lyes Isa 44.* 1.321 20, and (as I think) Ly∣ing vanities Ps: 31. 6. Jon: 2. 8. And so like∣wise, any child of man in whom we put con∣fidence Ps: 62. 9. The Hypocrite towards God also, does what he can, to deceive him: and therefore in the sixteenth verse of this chapter of Hosea, the Ephraimites are com∣pared to a deceitfull Bow: and so they are by David, Ps: 78. 57. and the reason is, be∣cause they bind them selves to God by Co∣venants, and promises, to do much for him; but their Spirits are not stedfast with God,* 1.322 and when they come to use, & triall, they deale* 1.323 unfaithfully, like those Ephraimites; turning back in the day of battell.

In the New-Testament, thus: Woe unto you Scribes and Pharisees Hypocrites, for ye are like unto whiteda 1.324 Sepulchersb 1.325, which indeed appeare beautifull outward, but within are full

of dead men's bones, and of all uncleannesse, Mat. 23. 27. You have Woe pronounced to the Scribes and Pharisees, no lesse then eight times, in this one chapter▪ and every time save one, they are called by the name of Hy∣pocrites; as if their Hypocrisie were the sinne that most of all offended God, and deser∣ved such a threat. And indeed (in our Sa∣viour's time especially) the Hypocrisie of the Scribes and Pharisees was growne to a ve∣ry great height: so that there was little else, but a white out-side of religion (consi∣sting in wearing broad Phylacteries, washing of hands, and cups, superstitious fasting, and separating from the rest of the people, and such like shels) to be found amongst them. Insomuch that there is not any sinne so of∣ten repeated, as Hypocrisie: or any name named so often, and with so much indignati∣on, as the name of Hypocrites, in any one of the Evangelists.

The Particular evills, wherewith the Hypo∣crite may be Threatned out of the Scripure, or is therein said to be punished, are

First, Fearfulnesse. The sinners in Sion are afraid, fearfulnesse hath surprised the Hy∣pocrites. Who among us shall dwell with the devouring fire? &c. Isa. 33. 14. The hypocri∣ticall Jewes, out of feare of the Assyrian,

would have left their religion, and revolted to him. There is nothing whereby a hypocrite is better discovered, then by fearfulnesse and distrust in times of danger. for, a man that is conscious to himselfe, and remembers, that he hath beene false to God, cannot with any confidence hope that God will stand by him: whereas he, that hath a good Conscience, hath alwayes a Good courage.

2 Want of comfort, when he thinkes of God; as likewise want of Boldnesse to goe to God in Prayer upon all occasions, (both which, a sincere Christian hath?) Will he de∣light himselfe in the Almighty, will he al∣wayes call upon God? Job 27. 10. Will he de∣light himselfe in the Almighty.] The Sept. say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath he any Boldnesse before him? for so we translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eph. 3. 12. &c. but more pro∣perly Confidence* 1.326, Heb. 10. 35. They use this word in severall places (somtimes joyning it with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Prov. 1. 20.) in the same sense, as it is used in the Epistles, viz. either for a boldnesse, and freedome OF speaking a man's mind at all times: (so in Ephes. 3. 12. it seemes to be interpreted by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, accesse with confidence:) or, for a boldnesse, and freedome IN speaking, to speake what one will, as to ones friend whom he loves, and with whom he may be

bold; such as Paul sayes he had towards the Corinthians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have much Boldnesse of speech to you-ward, 2 Cor: 7. 4. Now such Boldnes, (of either sort,) a Hypocrite can never have. For if a Hypocrite towards his Brother, although he know, he knowes not of the malice which he con∣ceales in his heart, yet out of conscience thereof, be not able to looke directly in his face; how much lesse shall a Hypocrite to∣wards God, be able to seeke his face, & look up to him with boldnes, when he knowes him to be a trier of hearts, & a searcher of reins?

3 God's not hearing his prayer, when he doth pray; and when he standes in need. Will God heare his prayer when trouble com∣eth upon him? Job: 27. 9.

4 Gods not cōmunicating of his Spirit to him. when Simon Magus would have given Peter money, for the power of Conferring the Holy Ghost, he told him; Thou hast neither part, nor lot in this matter, for thy heart is not right in the sight of God Acts 8. 21. For as A Hypo∣crite serves God, only with outward actions: so God will serve him, only with outward bles∣sings. Thy heart is not right] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. David (Ps: 78. 37. speaking of the Hypocrisy of the Israelites) sayth, Their heart was not RIGHT with him: the Hebrew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is fastened, or standing upright, without leaning on any side; as a thing that is deeply fastened in the

ground: or, as a man that halts not on either legge: (for such is the expression, 1 King 18. 21.) or as the Sun at noone, Prov: 8. 18, where that which we render perfect day, is in the Hebrew, Nechon haiiom, upright day, i.e. not inclining, or at an equall distance from the morning, and evening. neither of all which expressions will suit with a Hypo∣crite. The truly godly are called Josherim leb upright in heart, Ps: 7. 10. where they are, they are every whit of them; whereas the Hypocrite stands in one place, and leanes towards another, seldome asking the way to Sion with his face thitherward, Jer: 50. 5.

5 God's not accepting of any of their servi∣ces. This people draweth nigh unto me with their mouth and honoureth me with their lips, but their heart is farre from me: But in vaine doe they worship me &c. Mat. 15. 8, 9, they are words cited by our Saviour out of the Pro∣phet Esay c. 29. 13. A little of this leaven will sowre a whole lump of good duties, if a man did performe never so many, and if they were made of never so fine flower, in the account of men. In the Evangelist there is mention made of a leaven in Doctrine: such as the Leaven of Heroda 1.327 Mark 8. 15; and the Leaven of the Sadducesb 1.328 Mat: 16. 6, & there was likewise such a Leaven of the Phariseesc 1.329, vers. 12; each of which, our Saviour bade

his Disciples to beware of. But there is men∣tion also made, of a Leaven in practise, or the Leaven of the Pharisees which is hypo∣crisie, and of this leaven he bids them be∣ware in the first place, Luk. 12. 1. He began to say to his Disciples, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In the first place beware of the leaven of the Phari∣sees, which is hypocrisie: for so we should translate according to Beza, placing the point at Disciples. Be sure therefore tho∣rowly to purge* 1.330 out this leaven of hypocri∣sie (or those sinnes, which through hypocrisie thou dost conceale:) for, if there be never so little left in any corner of thy heart, if it be with allowance and approbation; it is enough to marre a whole seven dayes feast, of a long and specious series, of godly perfor∣mances. Be as carefull to purge it out of thy heart, as the Jewes were to purge their leaven out of their houses before they kept the feast of unleavened bread: for they went about it two or three dayes before the feast began, and searched every little hole with a candle, and when they had done all, fearing there might be any yet left, they pronoun∣ced a solemne curse against All Leaven in generall. Where hypocrisie is not, never so little, will be counted much: and where it is, never so much will be nothing regarded. Nay, I may boldly threaten the Hypocrites

6 With God's abhorring both those perfor∣mances, a 1.331 and their persons too. our Saviour told the Pharisees, Yee are they whichb 1.332 justifie your selves before men, but God knoweth your hearts: for that which is highly esteemed a∣mongst men, is abomination in the sight of God, Luk. 18. 15.

7 Frustrating of their Hope. The Hypocrites hope shall perish. Whose hope shall be cut off, and whose trust shall be as a spiders web, Job 8. 13, 14. the reason is, because neither they, nor their hopes were ever rooted in a sincere love Ephes. 3. 17. or built upon Christ by an un∣fained faith, Coloss: 1. 23. 1 Tim. 1. 5. for such a hope, is like a rush without myre: now (as Job said in the forementioned ch. v. 11.) Can the flag grow without water? See c, 27. 8.

8 Discovery of their wickednesse, which by their Hypocrisie they have concealed. For there is nothing covered, that shall not be re∣vealed, neither hid that shall not be knowne, Luk: 12. 2. our Saviour told his Disciples this, after he had bid them Beware of Hy∣pocrisie; though elsewhere this saying be ap∣plyed to another sense, as Mark: 4. 22; and in this same Evangelist c. 8. 17. The two following punishments which I shall mention, are fruits of this viz.

9 Shortnesse of their Joy. The triumphing of the wicked is short, and the joy of the Hypo∣crite, but for a moment. Job 20. 5. The wic∣ked

and the Hypocrite,] As in this, so in o∣ther chapters, Job no sooner names Wicked, but presently he falls upon the Hypocrite, as if there were no wicked man like him, ch: 27. 7, 8. ch. 8. 13. the Hypocrite is with him; as the froward man, and the foole, were with Solomon, viz. all one with a wicked man. The Septuagint almost alwayes trans∣late the word, Haneph, which we translate Hypocrite, either by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ungodly, as c. 8. 13. c. 27. 8. Isa. 33. 14. or by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, trans∣gressour, as in this place it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mark, speaking of the Pharisees, who dissembled with our Saviour, saying, Master we know thou art true, &c. saith, But he knowing their hypocrisie, c: 12. 15. But Matthew saith, Jesus perceiving their wickednesse, &c. c. 22. 18. An Hypocrite may be honest, but he cannot be religious. The Chaldee Para∣phrast upon Job, alwayes expresses the word by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (a Latine word in Chaldee letters, used also by other Chaldee writers) which signifies (as it is pronounced) delator a promo∣ter, or false accuser; one, that Hypocrite like, takes upon him the person of a lover of ju∣stice, out of love to bribes, to wrong an in∣nocent person▪ and for this translation there is some ground in the 15 chapter, vers. 34. because mention is made of bribery in the same verse: & the Sept. seem to accord with

him herin, translating 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the word which we translate congregation) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, witnesse. R: David* 1.333 comes somewhat neere him; but that he would have the word to be meant, rather of a wrongfull Judge, then a wrong∣full Accuser; for he paraphrases it, a Re∣specter of Persons. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (saies he) est im∣probus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. hypocrita: that is, Haneph (the word which we render Hypo∣crite) is a wicked man, and Respecter of Per∣sons, that is, a Hypocrite for so, in Mat. c. 6. 2, the Syriak Interpreter renders that, which we render Hypocrites, Accepters (or Respe∣cters) of Persons. Now all Hypocrites are re∣specters of persons, because they have an eye only to men, in what they doe, (viz. how they may please them, and get repute of them:) but Accepters of Persons, I know not how to call them, (unlesse you meane by Accepters, Takers;) because they doe not so much accipere personas, accept the persons of any men; as capere personas, take upon them the persons, (or vi∣zards) of good men, after the manner of Stage Plaiers* 1.334, and therefore I wonder the lesse at what is said, viz. The joy of a Hypo∣crite is but for a moment Job 20. 5. It is like the pleasure that a Stage Plaier takes, who beares the person of a King; for when the vizard is off, & iniquity found to be hatefull,

Ps: 36. 2, all the vaine joy, that either of these can take, will bee presently at an end. For a moment* 1.335] Aquila, and Theodotion trans∣late 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: as who would say, their joy makes a great flame, but 'tis only a flash, and away; like the flame of a squib, or the crackling of thornes Ecles: 7. 6. The Septua∣gint translate it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to destruction: for that commonly is the end of his joy, by reason of security, and presumption.

10 Shame. And therfore David praied, Let my heart be sound in thy Statutes, that I be not ashamed Ps: 119. 80. Sound,] or entire: in Hebrew Tamim, in the Chald. Par. unspot∣ted, or rather (as we also render the word Ps: 119. 1.) undefiled, or not contaminated: for this construction is directly opposite to the signification of Haneph; which signifies not only Hypocrite, but defiled, or contaminated, that is, defiled with a mixture of a cōtrary; cor∣rupted. Now as a mans heart may be sound, that is entire, & not wanting any of it's own, parts; so it may be pure, that is sincere, (or without the mixture of a contrary,) and yet have many faults or spots. for to be sound, that is, without distemper; or pure, that is, not having any blemish; this we must not expect. And I believe, it was no other soundnesse (or purity) which Paul meant, when he praied for the Thessalonians, that they might be

preserved 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 blamlesse 1 Epist: 5. 23: or Luke, when he commended Zachariah, and Elizabeth, that they walked in the comman∣dements of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, blamelesse, Luk 1. 6. A weake body may have all it's members; and bad dough may be notwithstanding pure dough, that is, without leaven,* 1.336 and mixture. A man may so give his heart to God, as not to purpose to keepe back any part from him; and a man may so love God, as not to pur∣pose to mixe the Love of the world with it. And this I conceive Paul to meane by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (sanctify you wholly,) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, your whole spirit, and soule and body be preserved blamelesse &c. 1 Thes. 5. 23, but I shall have occasion, to speak more to this, anon.

11 Opposition from those that are sin∣cere. The innocent shall stirre up himselfe against the Hypocrite Job: 17. 8. The Hypo∣crite, (whether to God, or man,) is hated of all sorts of men, good and bad.

12 Subjection to them. Thus, God tells the Church of Philadelphia. Behold I will make them of the Synagogue of Satan, which say they are Jewes and are not, but doe lie; behold I will make them to come and worship before thy feet, and to know that I have loved thee Rev: 3. 9.

13. Desolation. Their heart is divided,

they shall be made desolate, (for so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also signifies) Hos: 10. 2. Their heart is divided (halak Libbam) For, though the Chald. Paraphrast expound it, is divided from the Law; and the Septuagint translate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he (that is God) hath divided their heartes; and others agreeing with them interpret it, of the division, (or revolt,) from Shalmaneser King of Assyria, in the reigne of King Hoshea, mentioned 2 Kings 17: yet me thinkes, I may all as well interpret it of the division of the heart in it's selfe, and in respect to God, viz. through Hypocrisy. For first, it is not so proper, to say of one heart, that it is divided from another, (but rather that it is separated:) and therefore the Septuagint, though the Hebrew word be in the singular number, used the plurall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hearts. 2 In that chapter but now menti∣oned (2 Kings 17.) there is a plaine reproofe of the peoples Hypocrisy, and dividing of their heart, viz. betwene God and their Idols, in these words, And the children of Israel did secretly those things that were not right v. 9. 3 This expression here of a divided heart (to say nothing of the expression of the same Prophet c. 7. 8, where he compares the same people, to a cake not turned, as if they were for God but of one side) is agree∣able to the expressions of the Scripture else∣where,

concerning Hypocrites, viz: that they have a double heart, or, as the Hebrew reads, a heart and a heart. so Psal. 12. 2. with flattering lips & a deceitfull heart (or a heart and a heart) doe they speake: where the word which we translate flattering, viz. halakoth, signifies likewise divisions, and comes from that word, which we here translate divided; insomuch that the Syriack renders, the lips of divisions. where I conceive, that accor∣ding to the Hebrew Idiom (as you may see Jer. 51. 26. &c.) divisions is to be understood passively reciprocall, as if it were lips divided: because I believe David doth not so much complaine of his enemies their flattering Saul; as of their flattering him, viz: telling him one thing, and telling Saul ano∣ther; wherein their tongue was divided, as well as their heart. So in the Epistle of James ch. 4. 8. they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, double souled, or double minded. For albeit in the first chap∣ter, verse 8. he seemes to meane by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (double minded) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as he calls him verse 6.) him that wavereth in faith, or doubteth in prayer, (whose heart is not, as David saith Psal: 112. 7, fixed* 1.337, trusting in the Lord, but is partly on, and partly off, halting, as it were, between trust and dis∣trust:) yet I believe in this place, he is to be understood of Hypocrisie; and the rather,

because of some expressions which he uses, as of drawing nigh to God; as if insteed of drawing nigh to God with the mouth, and removing their hearts farre from him (which is the property of a Hypocrite Isa: 29. 13.) he would have them draw nigh to him simply, and indeed. And of clensing and purifying; as if he had respect espcially to the Leaven, (or contamination) of Hypocrisy. 4 This interpretation of a divided heart, (viz: that it is meant of Hypocrisy,) seemes to be con∣firmed, by the expressions applyed in Scrip∣ture, to that which is opposite to it, viz. Sin∣cerity; when those that serve God sincerely, are said to seek him with their WHOLE heart Ps: 119. 2. To follow the Lord WHO∣LY a 1.338 Josh: 14. 9. 14. ^a To serve him with a PERFECTb 1.339 heart 1 Chr: 28. 9; and many more of the like nature.

14 Destruction, (without mercy.) And they remembred that God was their Rock, and the high God their Redeemer. Neverthelesse they did flatter him with their mouth, and they lied unto him with their tongues: For their heart was not right with him, neither were they stedfast in his Covenant. But he being full of compassion, forgave their iniquity, and destroy∣ed them not &c. Ps: 78. 35, to 38

15 Destruction without mercy, both they, and theirs.* 1.340 Therefore the Lord shall have no

joy in their young men, neither shall he have mercy on their Fatherlesse, and Widows; for e∣very one is an Hypocrite, and an evill doer, and every mouth speaketh folly, for all this, his an∣ger is not turned away; but his hand is stretch∣ed out still, Isa: 9. 17. Indeed this Hypocrisy seemes to have been the maine sinne that led the Jews into Captivity: For in the next chapter, when God speakes of sending the Assyrian against them, he mentioneth no other sinne, but this; and he hath no sooner mentioned this, but presently he cals them a people of his wrath. Marke the angry expres∣sions, that are in his threat: I will send him against an Hypocriticall Nation, and against the people of my wrath, will I give him a charge to take the spoile, and to take the pray, and tread them downe like the mire in the street. Isa: 10. 6. See the angry expressions likewise in Jeremiah's prayer c. 12. 13, compared with verse 2. Why is not cutting off, as due to us, for having the Leaven of Hypocrisy in ser∣ving God, as it was to the Jewes, for having Leaven, when they kept the Feast of nnlea∣vened bread? Exod: 12. 15. For whosoever eateth leavened bread, from the first day till the seventh day, that soule shall be cut off from Is∣rael.

16 Lastly Hell, though not expressed downe-right, yet in a worse manner; such

as whereby the certainty of falling into it, and the difficulty of avoiding it, is more fully expressed, then if it were directly threaten∣ed, viz: thus, And shall cut him asunder, and appoint him his portion with the Hypo∣crites, Mat. 24. 51. With the Hypocrites] as if, though others also come to hell, yet it were chiefly intended for Hypocrites In chap. 21. 31, our Saviour tels the Priests and Elders, (whom he compares, for their Hypo∣crisie, and faire pretences, to the sonne in the Parable, that said, I goe Sir, and went not, v. 30.) Verily I say unto you, that the Publicans, and Harlots goe into the Kingdome of God before you. Figge trees, that have no∣thing on them, but leaves onely (Mat: 21. 21.) are neere unto cursing and burning: and to those that are wells without water, the mist of darknesse is reserved for ever, 2 Pet 2. 17.

I have held you long, in relating the pu∣nishments of a Hypocrite; and not without cause. He must needs have more then one punishment, for he hath necessarily more then one sin, because otherwise he could not be an hypocrite, whose proper sin is, to cloak & con∣ceale sins. insomuch that indeed Hypocrisie may seeme not to be so properly called a sinne, (any more then wickednesse may be called sinne,) as, a wicked habit, of commit∣ting sinnes in secret, and pretending, and pra∣ctising

the contrary in publike. I will con∣clude with the saying of a Heathen, concer∣ning Hypocrisie towards men; who (though he would not use our greeke name for it) saith, hee counted it, of all injustice the most capitall, or worthy of death, Totius autem injustitiae nulla Capitalior est,* 1.341 quàm eo∣rum, qui cum maximè fallunt, id agunt ut vi∣ri boni esse videantur.

Idlenesse.

Idle men, such as either doe nothing, or are slothfull in businesse, are usually punished

1 With difficulty, vexation, and paine when they doe any businesse: The way of the slothfull man is as an hedge of thornes, Prov. 15. 19. but the way of the righteous is made plaine. Slothfull, and Righteous, perhaps are put here as opposites, (though I confesse the latter part of every verse in Solomons pro∣verbes, beginning with But, is not necessa∣rily to be counted opposite to the former.) For a slothfull man cannot be righteous, and a righteous man will not be slothfull. In the Greeke tongue the worda 1.342, which signifies e∣vill, is used also for slothfull, or fearfull: and

the word which signifies industriousb 1.343, for good. In the 12 chapter of this booke, verse 27, the wordc 1.344, which in our translation, is rendred slothfull, in the Septuagint, and the Vulgar, is rendred deceitfull: for he that will not get his living by working, will doe it by cheating; as we commonly see in Game∣sters, and others.

2 Continuall desiring, and not having their desire: which must needs be a great punishment, because it is a great vexa∣tion. The soule of the sluggard desireth, and hath nothing, Prov. 13. 4. Longing women can tell you best, what a punishment this is; and I believe, it is as great a torture, as hun∣ger or thirst.

3 Griefe, for not having their desire. The desire of the slothfull killeth him: for his hand refuseth to labour, Prov. 21. 25. Desire spends the spirits, and feeds upon the empty heart, as bad as hunger doth upon the empty stomacke: as the poet spake of the Desire of praise,—Exultantia{que} haurit Corda pavor pulsans, laudum{que} arrecta cupido.

4 Noe-pleasure, if they have it. The sloth∣full a 1.345 man rosteth not that which he tooke in huntinga 1.346, but the substance of a diligent man is precious, Prov. 12. 27.

5 Impaire of their estate, as 1 Of their houses. By much slothfulnesse the building de∣cayeth,

and through Idlenesse of their hands, the house droppeth thorow. Eccl. 10. 18. 2 Of their lands. I went by the field of the slothfull, & by the vineyard of the man void of understanding. And loe it was all growne over with thornes, and nettles had covered the face thereof, and the stone wall thereof was broken downe, Prov. 24. 30, 31.

6 Poverty. Yet a little sleepe, a little slum∣ber, a little folding of the hands to sleep. So shall thy poverty come as one that travelleth, and thy want as an armed man, Prov. 6. 10, 11. You have the very same words again, chap: 24. 33, 34. See ch. 23. 21. ch. 10. 4.

7 Not-being relieved in their poverty; (for every one will say, it is good enough for them.) The sluggard will not plow by reason of the cold; therefore shall he begge in harvest, and have nothing, Prov. 20. 4. In Harvest] or any other time of the yeare, if Paul's rule were observed: for even when we were with you, this we commanded you, that if any one would not worke, neither should he eate, 2 Thess. 3. 10. Drusius saith, this saying of Paul's was a Common proverb among the Jewes. And indeed, it is not likely, that God did leave so many, & so excellent things, either for pleasure, or for every body alike. 'Tis our punishment (& therefore not a mat∣ter of choyce) to eat our bread in the sweat of

our faces Gen: 3. 19. We shall be accounta∣ble for every thing we meddle with; and if we be found guilty of theft, woe unto us, when the Judge cometh. Paul in the chap∣ter above mentioned, exhorteth the idle Thessalonians, that, with quietnesse they worke, and eat their OWNE bread 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; as if without working, they could not eate their owne bread, though it were given them: at least not so much their owne, as it would be if they wrought for it; not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For unlesse they had every one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bread of their owne earning; although men might give it them, God did not give it them; and so long they were no better then theeves.* 1.347

Now I could reckon up sundry evills, that are the consequents of Idlenesse: and among them the chiefe is* 1.348 Discord, for feare where∣of (they say) the Kings of Egypt set their people on building of Pyramyds; and Tar∣quin, the Romans, on clensing of ditches and sinkes;) but I desire as much as possibly I can, to keep me within the compasse of Scripture-experiences.

Idolatry

Perhaps, some will say, that I had done better, not to have mentioned this sinne at all, for these reasons; first, for the same rea∣son, that Solon* 1.349 and Romulus, when they made their Laws, made no mention of par∣ricide, viz. lest the prohibition of it, to per∣verse natures might prove a provocation to commit it; as Tacitus* 1.350 sayes, the old Ger∣mans hated usury, more then th••y would have done, if it had been forbidden. 2 Because the places of Scripture, which concerne this sin, are so many and obvious. But my answer as to the first reason, shall be this; 1 That in after times there was a Law also made a∣gainst parricide 2 I doe not see Idolatry so much detested now, as parricide was even in those dayes; and I say, not only among Pa∣pists, but among Protestants; who though they doe not set up Idols in their houses, yet set them up in their hearts,* 1.351 (for there they will stand, even the greatest Idols, as well as in the greatest roome in the world.) Be∣sides, I hope the prohibition of Idolatry, com∣prehends more, then the worshipping of an Image; as the prohibition of murder, doth more, then the killing of a man; and almost

every other prohibition, more then that, which the letter expresseth. Insomuch, that, although we have no Idols of wood, & stone, as the heathen had: yet if we have them of Silver or gold; or if we have any thing, up∣on which our hearts are set, as theirs were upon their Idols; I know no reason, why we may not be called Idolaters, as well as they. Idolatry, though it be indeed a very great sinne; yet in this respect, is very little, viz. because it is hard to be seen, and will lye in a very little roome: so that I feare we com∣mit it ofte••••r then we thinke of, even the best of us. At the least, the number of sinnes, that border very close upon Idolatry, is ex∣ceeding great: and therefore I thought, I might doe well, If it were for nothing, but because of them, to produce the punishments concerning Idolatry; that so fearing to com∣mit this sinne, you may the more be afraid likewise, to commit them (being so neer it,) for feareof committing this, before you are a ware. As to the other reason, I shall give this satisfaction; that my purpose is, to pro∣duce only the more noted places of Scrip∣ture, and where it is more plainly expressed, that Idolatry, and not any other sinne, was the maine cause of such a punishment. Now the threats, and punishments, which concerne Idolatry, are expressed either in Generall

termes, or in particular: In Generall thus. Woe unto him that saith unto the wood, awake. &c. Hab: 2. 19. If thou serve their Gods, it will surely be a snare unto the, Exod: 23. 33.

The particular punishments are 1 Sor∣rowes, Their sorrowes shall be multiplied, that hasten after another God, Ps: 16. 4.

2 Deprivation of temporall blessings. Take heed to your selves (it is for your owne good, and you shall hurt no body but your selves, if you doe not) that your heart be not decei∣ved, * 1.352 and ye turne aside, and serve other Gods and worship them; And then the Lord's wrath be kindled against you, and he shut up the hea∣ven that there be no raine, and that the land yeeld not her fruit &c. Deut. 11. 16, 17.

3 God's refusing to speak to them in his word; or to heare them speak to him, in prayer. Son of man, these men have set up their Idols in their heart, and put the stumbling blocke of their iniquity before their faces: should I be en∣quired of at all, by them? Ezek: 14. 3. Should I be enquired of?] the interrogation seems to imply, that they did enquire of God; as is to be seen likewise in the following verse. Men may be Idolaters (I speak this to the Pa∣pists) even when they pray to God, if they retaine their Idols. In Hosea, c. 4. 15, The Jews are forbid to goe up to Bethaven, though they sweare,* 1.353 the Lord liveth. In Ze∣phany

c. 1. 5. there is mention made of some, that sweare by the Lord, and by Mal∣cam (or, according to the Original, to the Lord, and IN Malcham; as the Papists say, they direct their worship to God only, IN, or THROUGH their Images:) But in the second, and third verses, there is almost as heavy a threat pronounced against such, as against any Idolaters, in any place; I will ut∣terly consume all things from off the land &c. Take some examples of this Idoll-godlynesse (Popish linsey—woolsey-worship; which per∣haps is worse then pure Idolatry; as adultery is worse then whoredome.) 1 Micah's Mother, who said, she had dedicated that sil∣ver to the Lord, (forsooth) whereof (as she said) she intended to make a graven Image, and a molten Image Jud: 17. 3. 2 The Isra∣elites, (in the reigne of Ahab;) who halted between the worship of God, and the worship of Baal, 1 Kings 18. 21. 3 The Jewes, (in the reigne of Manasseh;) who did sacrifice still in the high places, yet unto the Lord their God only 2 Chr: 33. 17. 4 The people which were sent by Shalmaneser, to inhabit the country of the ten Tribes; of whom it is said, They feared the Lord, and served their owne Gods 2 Kings 17. 33. But (you may see) such worship, and such feare, was counted as none at all by God: for in the very next

verse, it followes, Ʋnto this day they doe af∣ter their former manners, they FEARE NOT the Lord, though it were said before (even in relation of those manners) that they fea∣red him.

4 Excommunication, and Banishment. Thou shalt make no Covenant with them, nor with their Gods: They shall not dwell in thy land &c. Exod. 23. 32, 33. The Septuagint translate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou shalt not sit with them.

5 Spirituall Blindnesse. Exekiel, rela∣ting the Jewes their manner of making an Idol, and worshipping it after they had made it, thus speaks: He hath shut their eyes that they cannot see, and their hearts that they connot understand, Isa: 44. 18. And well might he say so; for had they had any sense or understanding left in them, it was impos∣sible they could have been so mad* 1.354, as to worship a thing that they made with their owne hands, see Rom. 1. 21.

6 Delusion, Every one &c. Which setteth up his Idoles in his heart &c: and cometh to a Prophet to enquire of him, concerning me. If the Prophet be decived, when he hath spoken a thing; I the Lord have deceived that Prophet, Ezek: 14. 9.

7 Giving up to sinne. Wherefore God also gave them up to uncleannesse &c. Rom. 1. 24,

mention is made of Idolatry in the next ver∣ses, both before and after.

8 Conquest by enemies: as is to be seen e∣specially in Judges c. 2. 13, 14, 15. Where it is said, that when the Israelites served Ba∣al and Ashtaroth, they could not stand before their enemies, but whither soever they went out, the hand of the Lord was against thēfor evill, as the Lord had said, & as the Lord hath sworne. He had said it, and sworne it. Thus were con∣quered The Jewes, in the reigne of Rehoboam, by Shishak King of Egypt, 1 King 14. 23, compared with 25. The Israelites, in the reigne of Jehoahas, by Hazael King of Sy∣ria, 2 Kings 13, 3: and in the reigne of Me∣nahem, by Pul King of Assyria 2 Kings 15. 19. The Jewes againe, in the reigne of Jehoi∣akim, by Nebucadnezar 2 King 23. 37, com∣pared with chap: 24. 1. Let Rome take heed of Idolatry: That which they themselves will confesse to be Idolatry, continued a∣mongst them, till Honorius his time; and Au∣stin * 1.355 saies, it was the maine cause of the con∣quest of that City by the Barbarians.

9 Captivity, and Losse of liberty to worship the true God, if they would. Thus were pu∣nished Once, The Ten Tribes (in the reigne of Hoshea) by Shalmaneser King of Assyria, 2 King. 17. 16. 18. 20. The Jewes, twice, viz. in the reigne of Jehoiachim, ch. 24. 9▪ 12. and

in the reigne of Zedekiah vers. 19. (comp: with ch. 25. 1.) and both times by Nebu∣chadnezar: which punishment was no more, then what they were told of should be inflicted, if they followed Idols, before ever they went into the land of Canaan. For thus spake Moses unto them, in the last yeare of their journey, when they were in the wildernesse on this side Jordan. When thou shalt beget children, and childrens chil∣dren, and shalt have remained long in the land, and shall corrupt your selves, and make a gra∣ven image, or the likenesse of any thing, and shall doe evill in the sight of the Lord thy God, to provoke him to anger; I call heaven and earth to witnesse against you this day, that yee shall soone utterly perish from off the Land whereunto you goe over Jordan to possesse it: ye shall not prolong your dayes upon it, but shall utterly be destroyed: And the Lord shall scat∣ter you among the nations, and ye shall be left few in number among the heathen whither the Lord shall lead you; And there ye shall serve gods, the worke of mens hands, wood and stone, which neither see, nor heare, nor eate, nor smell. But if from thence thou shalt seeke the Lord thy God, thou shalt find him: if thou seeke him with all thy heart, and with all thy soule, Deut. 4. 25 to 29.

10 Shame, viz: for being guilty

of such desperate folly and madnesse. Con∣founded (or ashamed) be (or shall be) all they that serve graven images, Ps. 97. 7. And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel, Jer. 48. 13.

11 Death temporall, by vertue of a Law. He that sacrificeth unto any god (or unto god; for so much onely is expressed in the origi∣nall) save unto the Lord onely, (if he wor∣ship God, yet if he worship an image too, it is nothing) he shall be utterly destroyed, Exod. 22. 20. See Deut. 13. 13, 14, 15. This Law was executed by Elijah, upon the Pro∣phets of Baal 1 King. 18. 40. And when the Kings neglected to execute it, upon their subjects, because they were addicted to Ido∣latry themselves; it was executed upon themselves by God, by the hands of their sub∣jects and serants. For so died Kings of Israel 1 Zachariah, 2 King. 15. 10. 2 Pekahiah, v. 24, 25. 3 Pekah, v. 30. Kings of Judah, 1 Amon, 2 King. 21. 21, 23. 2 Amaziah, 2 Chron: 25, 27. whose idolatry was the worse, (and is so taken notice of)▪ that he worshiped the Idols of those people whom he had conquered, and those Idols which he had brought away by violence, and which he found by his own experience, could not deliver their owne people out of his hand, vers. 15. See a most angry

threat Ezek. 14. 8. denounced in very angry expressions.

12 Death eternall. Be not deceived, neither fornicators nor Idolaters, &c. shall inherit the Kingdome of God 1 Cor: 6. 9, 10. See Rev. 21. 8.

These are the Punishments, wherewith they are punished Themselves. But there are punishments likewise, inflicted upon their Fa∣milies after them; or (if you will) upon Them, in their families, according to the threat in the second Commandements. Read the extirpation of the family of Jeroboam, threatned by Ahijah the Prophet 1 King. 14. 9, 10, 11; & fulfilled by Baasha his succes∣sour, who left not to Jeroboam any that brea∣thed; no not so much as a dog, to pisse against the wall: ch: 15. 29.

The Odiousnesse of this sinne in the sight of God; and the dangerousnesse of it to those that commit it, may be gathered out of the Scriptures severall other wayes: viz:

1 By the Severity of the punishment in∣flicted upon those that enticed others to it: who were to be stoned to death, Deut. 13, 10. neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceale him, But thou shalt surely kill him, &c: vers: 8, & 9. Surely] In the vulgar translation it is,* 1.356 pre∣sently.

And they say, that whereas in the execution of punishment for ordinary crimes, the malefactor had a day and a night, after sentence pronounced, to thinke what to speake for himselfe: for this, and (so likewise, for being a false Prophet, for stealing things out of the Temple, and for ly∣ing with an Idolatrous woman, or if a Priest had medled with holy things, being uncleane) the custome was to put the malefactor to death forthwith.

2 From the Curse, pronounced even a∣gainst such as should either make an Idol themselves: Cursed be the man that maketh a∣nygraven or moltē image, an abomination unto the Lord, the worke of the hands of the crafts∣man, and putteth it in a secret place, Deut. 27. 15. Or, but onely keep it in their houses, when it had been made by others: Neither shalt thou bring an abomination into thy house, lest thou be a cursed thing like it, &c. chap. 7. 26.

3 By the Passionate expressions (if I may so speake) of God, in his threats against it▪ such as those of wiping Jerusalem as one would wipe a dish, 2 King. 21. 13. Plucking them up by the roots, 2 Chron: 7. 02. and such like.

4 By the passionate actions, and expressi∣ons of godly men, in detestation of it. Such was

Moses his breaking the two Tables (which God himselfe gave him; and wherein were the ten Commandements, written with God's owne finger) out of extremity of anger, for the molten Calfe Exod: 32. 19. And such was that prayer of Isaiah against the Jewes, That God would not forgive them, ch. 2. 8, 9. Their land is also full of Idols &c. Therefore forgive them not.

5 And lastly, By the names, that are gi∣ven, 1 To the sinne it selfe, as Adultery, Whoredome, Fornication, Jer: 1. 16. c. 3. 17. Not that these sinnes are greater, but that the Jewes accounted them greater: or to shew, that God was as angry with his people, for committing this sinne; as a man will be with his wife, (whom he loves) for committing adultery. whence his anger is usually called Jealousy; and he, a Jelous God; being as jea∣lous of worship, as married people are of love; and not giving his glory to another, Isa. 42. 8. 2 To the Idols. Those names that are giuen to the Idols, some expresse their odi∣ousnesse; such as, 1 Semel Hakkinah, the Im∣age of Jealousy. Ezek. 8. 3. 2 Gillulim, which signifies dung, Ezek 22. 3. So the God of the Ekronites, otherwise called Beelzebu B, i. e. the God of flies, 2 Kings 1. 3, in the Gospel is called Beelzebu L, i. e. The God of dung (or dirt) Mat. 10. 25. 3 Aven, which signi∣fies

iniquity, Isa. 66. 3. 4 Hhetzeb, which signifies, griefe:* 1.357 because God is grieved with them, Jer: 22. 28, or because they bring griefe to men also, at last; according to that in Ps: 16. 4. 5 Tizrim, which signifies tor∣tures: for the same reason; Isa. 4. 5: 16. 6 Toh∣hebah, which signifies abomination; because God does, and men should, abominate, and loath them. The* 1.358 Jewes in the detestation of Christ, call him, Tahuth, i. e. an Idol. O∣ther names expresse the hurtfulnesse. of them, such as 1 Michshol, a stumbing blocke, Ezek: 14. 3. 2 Mokesh, a Snare, Exod: 23. 33. 3 Bosheth, Shame: either because men should be willingly, or because they shall be by force (at last) ashamed of them Hos: 9. 10. 4 Miphletzeth, Horrour, or, a Bugbeare: be∣cause men should be afraid, to come neere them, 1 Kings 15. 3.

I will conclude, with an expression or two of such, as were neither Jewes, nor Chri∣stians, against Idolatry. 1 Against the Ido∣latry of the Egyptians, worshipinga 1.359 herbs, andb 1.360 beasts. Cotta in Cicero,c 1.361 Ecquem tam amentem esse putas, qui illud quo vescatur de∣um credat esse; doe you think any one so mad, as to believe that which may be meat, can be a God?

2 Against the Idolatry of the Roman-Hea∣then, worshiping men, and women. Xenopha∣nes, d 1.362 being asked of the people of Elea, whe∣ther they should Sacrifice to, and mourne for Leucotheae 1.363, (as others did:) made answer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (which cannot be so well ren∣dered in English:) If they thought shea 1.364 were God, they should not mourne for her, and if they thought she were but a woman, they should not sacrifice to her. 3 Against the Idolatry of the Roman-Christians, painting, and worship∣ing God, in the likenesse of man. Tacitus ^a says of the old Germans, neque deos in ullam humani oris speciem assimilare, ex magnitudi∣ne coelestium arbitrantur, that they thought it not agreable with the nature of Gods, to resem∣ble them in any human countenance. Plutarch, in the Life of Numa, says, that, (following Pythagoras, who said that God was invisible &c,b 1.365) he forbade the Romans, to repre∣sent God in any Image, whether of man or beast: and that for one hundered and seven∣ty yeares, they had not any such Image* 1.366 a∣mongst thē, but only Temples. As if it* 1.367 were not fitting (sayes he) to liken better things to worse, & as if it were not possible to compre∣hend God, otherwise then by the understanding.

Ignorance.

Ignorance* 1.368 (or Blindnesse) threatened, and Inflicted.

The Jewes are the most notable exam∣ples of this punishment, that can be produced: For Before the comming of Christ

You may see it threatened to them in Mi∣cah, a 1.369 even upon their Prophets themselves, thus, Therefore night shall be unto you, that yee shall not have a vision; and it shall be dark unto you, that yee shall not divine; and the Sun shall not goe downe over the Prophets; and the day shall be darke over them, ch. 3. 6.

You may see it inflicted in Isaiah,a 1.370 upon all sorts. For the Lord hath powred out upon you the spirit of deepe sleepe, and hath closed your eyes: the Prophets and your Rulers, the Seers hath he covered; and the vision of all is become unto you as the words of a booke that is sealed, &c. ch. 29. 10. See ch. 6. 10.

After the comming of Christ

You may see it threatened in Luke thus, Ʋnto you it is given to know the mysteries of the Kingdome of God, but unto others in para∣bles,

that seeing they might not see, and hea∣ring they might not understand, ch. 8. 10. See ch. 19. 42. In John thus, For Judgement I am come into this world, that they which see not, might see, and that they which see, might be made blinde, ch. 9. 39. For, though Gro∣tius would have these last words to be an Hebraisme, for, Be made to appeare blinde; and I acknowledge the* 1.371 Hebraisme: yet I rather chuse to follow Beza, whose words upon the place are these, Illos in densissimas ignorantiae tenebras demergam. Grotius him∣selfe (upon Matt: 15. 14.) produces a say∣ing of the Jews (out of the Midrash Tehil∣lim. Psal. 146.) that, when God should have his Tabernacle among them, their teachers shall be blinde, See ch. 19. 42. ch. 12. 4. Act. 28. 26. Rom. 11. 8.

You may see it inflicted in Paul, 1 Cor. 3. 15. Even unto this day, when Moses is read, the vaile is upon their heart: and threatened to continue. Ʋntill the fulnesse of the Gen∣••••es

come in: by the same Apostle, Rom. ••. 25.

Now this punishment is executed both ••on Jew and Gentile, 1 By not destroying ••e vaile, that is spread over them; but lea∣••ng them in the darke, Esay 25. 7. 2 By ••elivering the word in languages, which they ••annot understand. Wherefore tongues are ••or a signe, not to them that believe, but to ••hem that believe not, 1 Cor. 14. 22. Grotius ••••deed (upon the same principle, as before,) ••nterprets it, Tongues are for the converting ••f those who as yet believe not. But I rather ••gree with Beza, who would have this be∣••ng a signe, here to be meant of a punishment; and those words of Esay, ch. 28. 11. (cited in the verse going before this) to be meant as a threat; and whereas it is said, And yet for all that they will not heare mee, that the meaning in the Prophet, is as if he had said thus, Notwithstanding this grievous punish∣ment, of living dispersed captives among people whom they cannot understand; yet for all that, this perverse people, will not be brought to hear∣ken to my word. Indeed (besides that, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rendred, them that believe not, is sel∣dome applyed to any but those, that never believed at all.) I cannot be perswaded, but that delivering the Gospell to a people in no other languages, then such as they cannot

understand, is a signe, that God will leave them to themselves: for by this meanes it is hid; and it is hid, to none but to them that are lost, or (those that* 1.372 shall perish••) In whom the God of this world (the God who is the maker, and is the owner of this world, and therefore may doe with any creature thereof, what he will) hath blinded* 1.373 the minds of them that believe not, lest the light of the glorious Gospel of Christ, who is the Im∣age of God, should shine unto them, 2 Cor 4. 3, 4.

I will conlude with Beza's wish, utinam vero istius horrendae maledictinis dei, domestica exempla nobis non suppeditarent eae gentes, quae solae hodiè Christi nomine gloriantur, That there were no such examples of this punish∣ment, in this manner executed (as are) in the Popish Churches; where the people are not suffered, to have the use of the Bible, in their mother-tongue.

Ignorance threatned, and punished

It is threatned in generall termes, thus: That the Soule be without knowledge, it is not good, Prov: 19. 2, that is, it is very bad: as it is said c. 17. 26. To punish the just is not good, that is, it is very bad: for such is the use of the Scripture, and especially in the Proverbs viz: by joyning a negative to a verbe, to sig∣nifie,

not barely, the not being of that which is expressed, but the cleane contrary. Solo∣mon * 1.374 seemes to me, as if he had spoken thus, (and what he said either concerning know∣ledge, or ignorance, you may beleeve him for his wisedome,) How bad it is for a Soule to be without knowledge, I cannot presently tell you: or how many, and what evills will befall it; but this I am sure, it can never be good.

The evills, which an ignorant man is sub∣ject to, must needs be many, both of Sinne, and punishment: even as many of both sorts, as a drunken man; whom every man knowes to be subject to infinite many. I use this comparison, because the Prophet Esay, hath used it before me: They are drunke, but not with wine, they stagger, but not with strong drinke: for the Lord hath powred upon them the spirit of deep sleepe, and hath closed their eyes, Isa: 29. 9. I say of Sinne; and therefore, those words of Solomon translated by us in that manner, as you have read; are by the Septuagint, and the Chald: Par: rendered thus, Without knowledge the soule is not good. and though (I believe they meane in oppo∣sition only to the evill of Sinne, yet accor∣ding to the use of the Hebrew word (Tob,) it may be meant in opposition to both evills; as if we said (after our usuall phrase,) The soule without knowledge cannot doe well, which will expresse both.

The Evills, & Punishmēts of ignorance, more particularly expressed in the Scriptures, are, 1 Errour in opinion; for hence proceeded the opinion of the Sadduces, that there was no resurrection; as our Saviour told them: Ye erre not knowing the Scriptures, and the power of God, Mat: 22. 29, see c. 12. 7. Osea, 4. 1. 2. The power of God] viz: either to raise the bo∣dies againe, or to preserve the soules without them: even as the heathen, most of their er∣rours, both in judgment and practise, pro∣ceeded frō their Ignorance of the nature of God, (if I may so speak.) Hinc* 1.375 primae scelerū causae mortalibus aegris naturam nesciredeum.

2 Rejection Spirituall (for not know∣ing God, not being known* 1.376 of him) 1 Cor: 14. 38: If that which we render, let him be ignorant, be to be rendred, shall not be known; according to the vulgar, and Erasmus, and according to the use of the expression of God's knowing, (or acknowledging us) Luk. 13. 27. and our being knowne of God, 1 Cor. 8 3. But (at lest) of temporall rejection, you have a threat without question in Hosea ch. 4. 6. Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgoten the Law of thy God, I also will forget thy children. I might in the next place, threaten them with more ignorance, and produce my war∣rant,

those words of Paul (in the place a∣bove quoted) as we have rendered them, If any man be ignorant, (for so I have seen them applyed) as if the Ignorant were in those words threatned, with the continuance of their Ignorance: neither is it unusuall with God, to punish sinne in this manner. But I forbeare, because with Beza I rather con∣ceive it to be spoken, either by way of slight∣ing; or else to exhort the ignorant person to acknowledge his ignorance, and not to trouble the Church by speaking, or teaching.

3 Being Strangers to the life of God; (which they would count a very great unhapinesse, did they know what a life that is.) Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, Ephes: 4. 18.

4 Being given up to sinne. And even as they did not like, to retaine God in their know∣ledge, God gave them up to a reprobate mind, to doe those things which were not convenient, Rom 1. 25.

5 Captivity, and misery. Therefore my peo∣ple are gone into captivity, because they have noe knowledge; * and their honourable men are famished, and their multitude dried up with thirst &c. Isa 5. 13.

6 No mercy. It is a people of no understan∣ding, therefore he that made them (whom

therefore for shame, they should not have been ignorant of) will not have mercy on them, and he that formed them (in whose favour a∣lone his life) will shew them no favour Isa: 27. 11.

7 Destruction. My people are destroyed for lack of knowledge, Hos: 4. 6. Though he had mentioned many other sinnes before, v. 1. 2, and this along with them; yet in regard this was the worst, or because it was the fountaine of all the rest, he sayes, they are de∣stroyed for lack of knowledge. It was told the King of Assyria, when he had sent Idolaters, to inhabit the Land of Israel, instead of the Israelites: The nations which thou hast re∣moved and placed in the Cities of Samaria, know not the manner of the God of the Land; therefore he hath sent Lions among them, and behold they slay them, because they know not the manner of the God of the Land, 2 Kings 17. 26.

8 Damnation. When the Lord Jesus shall be revealed from heaven, with his mighty An∣gels, in flaming fire, taking vengeance on them that know not God &c. 2 Thes: 1. 7, 8. See severall punishments of him that knoweth not God, related by Bildad Job 18. 5, to the 21.

The danger of Ignorance may be gathered, from many other places of Scriptures. Our Saviour sayes, He that knew not, and did com∣mit things worthy of stripes, shall be beaten

with few stripes, Luk: 12. 48. and therefore he shall becertainly beaten. As Paul obtained mercy, because he did it ignorantly. 1 Tim: 1. 13: So he had not escaped the punishment, but because he obtained mercy. If our Savi∣our pray for his persecutors, Father forgive them, for they know not what they doe, Luk 23. 34: then surely, woe be to them who persecute him, though they know not what they doe; unlesse God pardon them. And it is not improbable, that in those words, For they know not what they doe, he meant not so much to extenuate their sinne; as, in a pity∣ing manner, to aggravate their sad, and des∣perate condition, in sinning so as they did through ignorance; as if he had said, They doe, they know not what. It was sayd under the Law, If a Soule sinne &c. though he wist it not, yet he is guilty and shall beare his iniquity, (as well as others) Lev. 5. 17: and without an offering, it could not be forgiven him, v. 18. See what God sayd to Abimelech Gen: 20. 6.

It may be aswell, because they expected to be chid for their ignorance, as for any o∣ther reason, that the Disciples of Christ were so afraid, to aske him the meaning of that, which they understood not, when he told them of his passion and resurrection, Mark 9. 32. Luk 9. 45.

Job, speaking of the misery of mortall men, concludes with this as the complement, They die, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & that with out wise∣dome, (or in Ignorance) c. 4. 21; even like the beasts, Ecclesiast: 3. 19.

Ignorant men, the best sort of them, are compared to blind men, and to them that walke in the night, or in darkenesse; and therefore, they cannot but be in danger of stumbling, and falling. But there is a worse sort, viz. those that love darknesse rather then light, Joh. 3. 9; and their condition is worse. and there is a worse then this againe; those who should be lights of the world, and leaders of the blind; & the condition of these men is worst of all: for other blind men, will but fall into the ditch themselves; but these will fall, and pull others upon them, Mat: 15. 14. (I speake of Ignorant Pastors, and Teachers.) For if thou givest him not warn∣ning, nor speakest to warne the wicked from his wicked way, to save his life, the same wicked man shall die in his iniquity, but his blood will I require way at thine hand, Ezek: 3. 18.

Impatience, and Murmuring.

In the Old Testament, you shall finde it Threatned.

1 With The grant of what is desired, in anger; which is a very sad punishment. Thus the Israelites were punished, for murmuring for want of flesh. Therefore the Lord will give you flesh, and yee shall eat. Yee shall not eat one day, nor two dayes, nor five dayes, neither ten dayes, neither twenty dayes: But even a whole month, till it come out at your nostrils, and it be loath∣some * 1.377 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 underva∣lued 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 d••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 ra∣ther the Manna which he sent thē, 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* 1.378 from God: as in the Israelites, for complaining, (as 'tis 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 feare∣full judgement.* 1.379 not specified; for the mur∣muring 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* 1.380 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 Tabe∣rah in the beginning* 1.381 of the chapter; and Kibroth Hattaavah, before you come to the * 1.382 end. Mark, how earnest, & hasty God was to punish this sinne. He had promised they should eat flesh for a moneth, v. 20. and there∣fore 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,* 1.383 he did it presently;* 1.384 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* 1.385 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 wil∣dernesse? 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 mur∣muring at the journey into Canaan, upon the report of the cowardly spies, (who were themselves stricken with sudden

deathb 1.386, Num. 14. 37.) For because of this sin, their entrance into Canaan was prorogued for 40 yeares; & during that time, they wan¦dered 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. Whosoe∣ver 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 be∣fore exhorted Timothy to patience, v. 3. Strive lawfully] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 (suf∣fer,) & 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 ac∣ceptable to God, 1 Pet. 2. 20. In James we have impatience threaten'd with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, condem∣nation, though it be but Impatience of what we suffer from men; & though it be never so wrongfully. What is there then, for impati∣ence under what we suffer from God, who al∣wayes punisheth us lesse then we deserve? Grudge not one against another, lest yee be con∣demned, 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 com∣mend 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 pu∣nish, Behold the Judge standeth at the doore. The word in the Originall for grudge not, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 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 draw∣eth nigh, vers. 8. Take, my brethren, the Pro∣phets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience, vers. 10.

Impenitence* 1.387 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* 1.388 used to re∣claime.) Then began he to upbraid the Cities wherein most of his mighty workes weere done, because they repented not. Woe unto thee Chora∣zin, woe unto thee Bethsaida Mat: 11. 20, 21.

The Punishments more particularly mentioned are.

1 Shortning of life. For whereas God had promised the old world, to spare them a hun∣dred and twenty yeares, Gen 6. 3: yet when he saw, they would not repent, he cut their time shorter by twenty yeares. For Noah was but 600 yeares old, when the floud of wa∣ters was upon the earth, 7. 6; and yet he was 500,* 1.389 at the time when God made the promise c. 5. 32. Thus some of the * Fathers.

2 Removall of the light of the Gospel. Re∣member therefore from whence thou art fallen, and repent and doe the first works: or else I will come unto thee quickly I will remove thy can∣dlestick

out of his place, except thou repent Rev: 2, 5: it is spoken to the Angel of the Church of Ephesus.

3 Destruction temporall (at the least.) And I will fanne them with a fanne in the gates of of the Land, I will bereave them of children: I will destroy my people, sith* 1.390 they returne not from their waies, Jer: 15. 7. So in the Gospel: Suppose ye that these Galileans, were sinners a∣bove all the Galileans, because they suffered such things. I tell you nay, but except yerepent, ye shall all likewise perish, Luk 13. 3, you have this threat repeated v. 5 in the samewords.

4 Destruction eternall, (as is easily gather∣ed.) not willing that any should perish but that all should come to repentance, 2 Pet: 3. 9. The rich man in hell, supposed it for a certainty, that his brethren would come to his place of torment, unlesse they did repent, Luk, 16, 28, compared with verse 30.

5 Greater condemnation since Christ's time, then before: for thus our Saviour thratened those Cities above mentioned, It shall be more tolerable for Tyre and Sidon, at the day of judgment then for you, Mat: 11. 25.

The greatnesse of Gods displeasure at not repenting, and the sad condition of those, that doe not repent, may be farther gathered out of the Scriptures.

First by God's extending mercy, upon the

sight of repentance, though it were only in outward shew: as he did to Pharaoh, in ceas∣ing the thunder Exod: 9. 27, 33; and in re∣moving the locusts c. 10. 16, and 19. To Ahab, in not bringing the evill, which he had threatned, in his dayes, 1 Kings 21. 27. To Cain, (if those words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be to be rendered, mine iniquity is greater then can be pardoned, Gen: 4.* 1.391 13.) in giving him a marke (or, letter) of protection Ge: 4. 15.

2 By the Joy, which the Saints have at the repentance of sinners: as a man would, when his friend hath escaped death; or as if either condition must needs have been ex∣ceeding miserable, if they had not repented Luk: 15. 7.

3 By those speeches of Paul, of being Hum∣bled for, and Bewailing the Corinthians, (not those that had sinned already, but) those that had sinned already, and had not Repented 2 Cor: 12, 21: as if the condition of those, that doe not Repent, were most deplorable; and the condition of those that sinne, were cheifly made deplorable, by not Repenting.

4 By the greatnesse of the reward, which such shall have, who cause others to repent; as having saved their Soules from death, * which otherwise they could not have esca∣ped. They that be wise, shall shine as the bright∣nesse of the Firmament, and they that turne ma∣ny

to righteousnesse as the starres for ever and ever, Dan: 12. 3.

To conclude, we may gather from our selves, that God must needs be much displea∣sed, at Not repenting, seeing we are so exce∣dingly displeased with it our selves, if a man be not sorry, forwhat he hath done against us, if he have but troden on our foot, yea a∣gainst his will. there is nothing vexes us more; especially if he is ready to doe it againe.

Impudence threatened

They shall not prophecy to them, that they shall not take shame, Mic: 2, 6,

Impudence punished

Were they ashamed when they had commit∣ted abomination? nay, they were not at all a∣shamed, neither could they blush: therefore they shall fall among them that fall: at the time that I visit them they shall be cast downe saith the Lord, Jer: 6. 15. It is spoken of the Jewes; and you have the same threat, in the very same words, to the same people c. 8. 12. See how God sets forth their impudence, in E∣zekiel c. 16, 23, to the 37 verse: where he threatens to punish it, with very grievous punishments, nay in the very beginning of his complaint, (as if his anger were so hot, that he could not keep it in) before he came to the sinnes which he intended to speak of; & when the sense was yet imperfect

he cries out twice, Woe, Woe: And it came to passe after all thy wickednesse (Woe, Woe unto thee, saith the Lord) v. 23.

The shew of the countenance doth witnesse against them, and they declare their sinne as Sodom;a 1.392 they hide it not: woe unto their soule, for they have rewarded evill unto themselves, Isa: 3. 9. The shew of the countenance] which cannot be meant of bewraying by the counte∣nance; for that would argue shame; which I believe, Sodome was never guilty of: but ra∣ther of putting a good face upon sin, or com∣mitting it openly and without blushing. which he that does, the Rabbines say, he* 1.393 re∣veales his face against the law.

Doubtlesse Impudent sinners will not be forgotten: for how can we think, but God must be exceedingly provoked with im∣pudence in his creatures; seeing Fathers & Masters are so much provoked with it in their children and servants: who if they laugh, when they have done a fault, and are told of it: or if they commit a fault before their face; nothing is more intolerable.

Impudence is prosperous in nothing, but in prayer, according to the saying of the Tal∣mudist,* (calling importunity, Impudence.)

3. He that Hardens his face (Jer: 5. 3.) is worse then he that hardens his heart: for he that doth this, doth the other two; but not

on the contrary. The Talmudists say, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hardnesse of heart, may be taken in a good sence; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hardnesse of face, is alwaies taken in a bad sense.

Impudence must needs provoke to anger very much, for it hath more contempt in it, then any thing; and if there were never so little esteeme in a man, of the party against whom it is committed; it would never be. The Philosopher sayes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.394 that it is onely before those, whom we much contemne, we are not asha∣med. An impudent sinner vexes God, as bad as the stone did Sisyphus; which turned back upon him, as fast as he rolled him up. Ho∣mer gives that stone the Epithete 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Im∣pudent. See Arist. Rhet. l. 3. c. 2.

Incorrigiblenes* 1.395 under punishments threatned and punished.

1. With Not removing the punishments. For all this his anger is not turned away, but his hand is stretched out still: For the people turneth not unto him that smiteth them, neither doe they seek the Lord of hoasts, Isa: 9. 12, 13. Ʋnto him that smiteth them.] In the Hebrew it is as much as, close, or* 1.396 quite home to him,

that smiteth them. Perhaps to intimate that they did turne, but not quite home, and with∣all their heart: and you may see their hypo∣crisie complain'd of, within a few words af∣ter, 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, af∣ter 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 Punish∣ing without intention to correct, (which is the heaviest punishment.) In thy filthines is lewd∣nesse: 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 filthi∣nesse 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* 1.397 in the originall seems to signifie) stu∣died 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 Isra∣ell head and tayle, branch and rush in one day, Isa: 9. 13. 14.

That God is very much provcked by In∣corrigiblenesse under judgements, may be ga∣thered yet further: First out of the Scriptures, where there is a mark of contempt, and ha∣tred, 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* 1.398 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. Second∣ly, 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 walk∣ing 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.* 1.399 A Physitian will be very angry, when be hath given his pati∣ent 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 ex∣treame frowardnesse; and it is a thousand to one, but the Physician, if he be not very pa∣tient 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 Syca∣mores 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. Ʋnstable as water,* 1.400 thou shalt not excell, be∣cause thou wentest up to thy fathers bed; then defiledst thou it: he went up to my couch. Gen. 49. 4. Ʋnstable as * water] or (according to Onkelos, and the Ʋulgar) thou art powred out as water. i. e. thou hast quite lost thy selfe by do∣ing 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,* 1.401 any way, either in Princehood, or Priesthood, or having a dou∣ble portion, (for these three things belonged to the eldest Sonne) which was accordingly fulfilled: for the first went to Judah; the se∣cond to Levi, and the last to Joseph. This last part of the first borne's priviledge, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 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 be∣fore) 1. By mentioning it often, and using seve∣rall 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.* 1.402 Therefore in the verse next before, that which we translate the be∣ginning of my strength, is in the vulgar, and some Greeke* 1.403 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 a∣way from among you does, in 1. Cor. 5. 2. (be∣ing many times meant of the least excommu∣nication, 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:) yet in this place, (viz. v. 17.) I chuse to agree with the first Interpreters, at least in the interpretation of the first expressions; and the rather because cutting off, is not at∣tended with the usuall expression viz: from among their people: but with such an expres∣sion, (as to my remembrance) it is no where else viz.* 1.404 in the sight of their people; which cannot be so properly spoken of excommu∣nication, or any other punishment, as of death.

3 Under the New Testament, Excommuni∣cation: according to the practise of Paul, up∣on him, that committed Incest, with his Fa∣thers Wife, 1 Cor: 5. 15.

4 Being murdered. As in Amnon the Son of David; who lay with his Sister Tamar 2 Sam: 13. 14, & was murdered by his Brother

Absalom verse 29. Ʋnnaturall lust, was pu∣nished with unnaturall cruelty.

5 Monstrous Births: For the Twins, which Tamar had by her Father in law Judah; at the delivery, one of them put forth his hand, and drew it back againe: so that the other was first borne.

Injurious dealing

Injurious* 1.405 dealing is threatened

In generall, with punishment; though he, that doth the wrong be never so great; and he that suffers be never so mean: nay in what relation soever he be towards them (for it is spoken especially of Masters in relati∣on to their Servants) But he that doth wrong, shall* 1.406 receive for the wrong which he hath done, and there is no respect of persons, Col: 3. 25.

Punishment, I say, and that certaine and spee∣dy, even while it is acting; by one meanes or other, one way or other: as by remorse of con∣science* 1.407, and hurtfullnesse of the creatures, wherein the injuries are done; &c. Whoso breaketh a hedge, a Serpent shall bite him; Whoso removeth stones, (or landmarkes, where∣by to couzen thē of their lands,* 1.408) shall be en∣dangered

thereby, Eccles: 10. 8, 9. Who∣soever shall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, goe be∣yond or defraud his Brother (1 Thess: 4. 6.) whether by adultery, and coveting his wife; (for so the words are limited by some:) or by cheating, and coveting any other thing that is his; especially in trading, (as some ex∣pound those words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.409 in any matter:) though the Law of man do not take hold of him, (as many times it doth not) yet the Apostle sayes, The LORD is the avenger of all such; as we have also forewarned you, and testified, 1 Thess: 4. 6. If God had not certainly determined the punishment of injurious dealing, we should not be so strict∣ly forbidden to resist evill, as we are, Mat: 5. 39. For sinne will never leave crying, till it be heard; and justice must be executed.

The punishments more particularly men∣tioned, may be these.

1 (If it be much used) Having many e∣nemies. God said of Ishmael, His hand will be against every man, and every man's against him, Gen: 16, 12: which we may see suffici∣ently fulfilled in his posterity, the Turkes, and Arabians.

2 Men's beeing Hurt by that themselves, whereby they intend the hurt of others. He made a pit and digged it, and is fallen into the ditch, which he made. His mischiefe shall re∣turne

upon his owne head, and his violent deal∣ing shall come downe upon his owne pate Ps: 7. 15. come downe] for from God this pu∣nishment comes, more notoriously then o∣thers; and whatsoever goes up to him, is sure to come downe againe in reward; whether good or bad, see Eccles: 10, 8.

3 Desolation of whole Countries. For the rich men thereof are full of violence, and the Inhabitants thereof have sopken Lies, and their tongue is deceitfull in their mouth: Therefore also will I make thee sick in smiting thee (for some times God makes men well, by smit∣ing thē)* 1.410 in making thee desolate because of thy sinnes Mic. 6, 12, 13. it is spoken to the Jews.

4 Destruction of the whole world, (which otherwise perhaps had not come before God, so soone as it did:) The earth is filled with vio∣lence through them, and behold I will destroy them with the earth, Gen: 6. 13. with vio∣lence] In the fourth verse, where we render Gyants, Symmachus translated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. viol∣ent men. The Poet Ovid speaking of the age next before the floud (which he calls the iron age, for the heard-heartednesse, and cru∣eltie which then reigned,) complaines most of violence; fugêre pudor, verum{que} fides{que} In quorum subiere locum fraudes{que} doli{que} Insidiae{que} & vis, & amor sceleratus habendi; and a li∣tle after, vivitur ex rapto non hospes ab hospi∣te tutus, l. 1. Met. Fab. 4.

They that doe wrong, must needs be very unhappy, because they that suffer wrong, are so happy, Mat: 5. 11, 12. The Rabbines have a saying, Be not of those that doe, but of those that suffer wrong. and the Apostle wonder∣ed, why the Corinthians would not chuse, to be of the number of these latter, rather then the former: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: why are you not rather wronged? why are you not rather defrauded? 1 Cor: 6. 7.

Injustice

Injustice* 1.411 (especially distributive, that which is practised by Judges) threatned and punished

1 With, The hatred of men. He that saith unto the wicked thou art righteous; him shall the people curse, Nations shall abhorre him, Prov: 24. 24.

2 The Hatred of God: Both Injustice di∣stributive. He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord, Prov: 17. 15. And In∣justice communicative. (i. e. in dealing* 1.412,) For all that doe such things, and all that doe un∣righteously are abomination to the Lord thy

God, Deut: 25, 16, mention was made before of having divers measures, and weights v. 13, 14.

3 Woe: Both in Making laws that are unjust, Woe unto them that decree unrighteous decrees, and that write grievousnesse which they have prescribed, Isa. 10, 1: And not executing, those that are just. Woe unto them &c. Which ju∣stify the wicked for a reward, & take away the righteousnesse of the righteous from him, cap: 5. 22, 23.

4 Feares and Terrours, proceeding from a guilty conscience, and the execution of God's judgments, (which none but the upright, are able to behold or endure, with comfort, or with∣out feare.) Thus saith the Lord, behold I will make thee a terrour to thy selfe, and to all thy freinds &c. Jeremiah thus spake to Pashur, who had smitten him, & put him in the stocks, c. 20. 4, and 2.

5 Translatiō* 1.413 of power thus abused, to others. (that is the least) For Ananias, having com∣manded Paul to be smitten contrary to Law; (according to Paul's threat to him, God shall smite thee, thou whited wall, Acts 23. 3.) either died shortly after, or was removed from his place: for there was another put in his roome. The Injustice of Samuel's two Sons, (who were Judges of Israel,) occasi∣oned the Israelites to desire a King, 1 Sam:

8. 3, 5; and accordingly they had him chap. 10. 1.

6 Shortning of life. For that Pashur for∣merly spoken of, (whereby we may gather, that in those dayes, men lived longer then threescore and ten yeares; for otherwise, this had been no punishment, and the time of the captivity was so many yeares) was thus threatened, Thou Pashur, and, all that dwell in thy house, shall goe into captivity; and thou shalt come into Babylon, and there thou shalt die, and shalt be buried there, thou and all thy friends to whome thou hast prophecied Lyes. Jer: 20. 6.

7 Being given up by God, to Continuance in it. He that is unjust let him be unjust still Rev: 22. 11. So Deiodate expounds the place, comparing it with Ezek: 3. 27, and 20, 39. Dan: 12. 10. Am: 4. 4.

8 Destruction. The robbery of the wicked shall destroy them, because they refuse to doe judgment, Prov: 21. 7. destroy them] the o∣riginalis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which some desire from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to draw to ground: according to the Latin translation, Rapinae impiorum detrahent eos: as if it were said, The weight of their mo∣ney, as bad as stollen by jnjustice, & bribery, shall draw them out of their seat, and sinke them to the ground.

9 Damnation; so certainly, that Paul won∣ders,

if a Christian be ignorant of it. Know ye not, that the unrighteous shall not inherit the Kingdome of God, 1 Cor: 6. 9.

The greatnesse of this sinne, and the dange∣rousnesse of it, may be yet further gathered out of the Scriptures.

1 From the frequent Complaints made of it; more frequent, then almost any other sin; & in those Books, where punishments are most threatened, viz: the Books of the Prophets.

2 By the names* 1.414 that are given it, as of rob∣berie * Prov: 21. 7. Mighty Sinnes Am: 5. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.415 so in the same verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which perhaps denoteth not so much, many, as large, and (as our English word very well expresses it,) Manifold transgressions. (as Samuel called the sinne of the Israelites in asking a King 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A manifold wickednesse.) Now the Sinne, mentioned immediatly before, and after, is Injustice. Sutable with the first of these ex∣pressions, is that of the Fist of wickednesse, (spoken concerning the same sinne) Isa: 58. 14. and with the latter, that of wicked∣nesse simply, v. 6, spoken also concerning the same sinne) as if it were so large wicked∣nesse, as to comprehend all wickednesse in it: or as if it were so great wickednesse, that you need not call it by any other name, to make men know what you meane. But this might

more properly have beene put in the chap∣ter of Oppression.

Insensiblenesse under punish∣ments threatened

In their heat I will make their feasts, and I will make them drunken, that they may rejoyce, and sleepe a perpetuall sleep, and not wake, saith the Lord. It is spoken of the Babylonians, Jer. 51. 39.

Instruments of punishing punished,

Instruments (or men imployed by God in punishing his children) punished themselves.

The Assyrians are the most notable ex∣ample, that can be produced, All that found them (meaning the Israelites) haue devoured them: and their adversaries said, we offend not, because they have sinned against the Lord, &c. Jer. 50. 7. but it followes vers. 9. I will raise, and cause to come up against Babylon, an as∣sembly of great Nations from the North coun∣try, &c. Though the godly are justly puni∣shed

by God, that they cannot be so by men, (nor the wicked neither without authority.) Though Christ were delivered by the determi∣nate Counsell of God: yet were those hand•• wicked, wherewith he was taken, and crucifi∣ed, Acts 2. 23.

The reason, why God punisheth the Instru∣ments, wich he thus employs, is partly this; Because, though they are weapons of his in∣dignation, (as he cals the Medes, by whom he punished the Babylonians, Isa: 13, 5,) to execute his wrath; yet they doe it not in obedience to him, or respect to his ends; any more then a sword, (as David called the wicked gods sword, Ps: 17. 13,) or an axe, or a saw, or a rod, (as God calls the King of Babylon, Isa: 10, 15;) or any other Senslesse Instrument. Nay they doe it only, with re∣spect to their owne ends; and out of malice, or covetousnesse, or ambition, or some such thing. The Assyrian, though God sent him; and sent him against a people of his wrath; and gave him charge to take the spoyle Isa: 10, 6: yet because his aime was not so much to punish the Israelites by destroying, as to destroy by punishing; nor so much to destroy the Israelites only, and then to sit down; as to make himselfe the Monarch of all the world; (because he meaneth not so, neither doth his heart think so, but it is in his heart to destry &

cut off nations not a few vers. 7.) in the 12. v. he is thus threatned: Wherefore it shall come to passe, when the Lord hath performed his whole work upon mount Sion, & on Jerusalem, I will punish the fruit of the stout heart of the King of Assyria, & the glory of his high looks. When God's own wrath against his people is out, he will make the former wrath of the wicked to praise him; and not only restraine that which remaines of their wrath: but (ac∣cording to the Chaldee Par. upon that place Ps. 76. 10.) employ the remainder of his own in their destruction.

Such Instruments are no way likely to escape punishment. 1. Because in doing their work, they doe alwaies sinne

1 Either in the manner, (as I have shewed you how) and therefore it is said of Babylon—All yee that bend the bow, shoot at her, spare no arrows; For she hath SINNED against the Lord; Jer. 50. 14.

2 Or, in the matter; That which they doe, being a wrong to those that are pu∣nished: and therefore in the place but now quoted, vers. 15. Babylons punish∣ment is called vengeance; For it is the vengeance of the Lord: take vengeance up∣on her; as she hath done, doe unto her.

3 Or, in the measure. In doing more,

then God would have done: I am very sore displeased with the heathen, that are at ease: for I was but a litle displeased, and they helped forward the affliction, Zach. 1, 15. See Esa. 47. 6.

2, Because, after they have done their work, most commonly they provoke God to punish them, by pride; and make themselves unfit to avoid punispments, by security, out of conceit, that their successe was to be attri∣buted to their own strength, or the justnesse of their cause, or the like; and not to the sinnes of those whom they have hurted. And the Heathen shall know that the house of Israel went into captivitie for their iniquities, because they trespassed against me. Ezek. 39. 23. For their iniquities] as if he had added, not because your were better, & they their cause was juster. and to intimate, that they being guilty of that, which the Israelites were, viz: ini∣quities; must take their turnes also, and be punished in the same manner.

Intemperance.* 1.416

This will seeme to have had a great stroke, (at least) in occasioning the destruction of the world; if we take the interpretation gi∣ven by divers, to those words of God in

Genesis, Ch. 6. 3. thus translated by us, My spirit shal not alwaies strive with man, for that he also is flesh. Which I know no reason, but we may very well doe: especially if in∣steed of following Arias,a 1.417 and Symmachus; and translating My spirit shall not alwaies strive, &c. we follow either Pagninb 1.418; or the Septuagint* 1.419 Chald: Par:* 1.420, and the Vulgar* 1.421, and translate thus, My spirit shall no longer remaine in man, because they are flesh. For so it will very well beare this paraphrase, viz: because I see they are altogether for their bo∣dies, to pleasure their flesh by gluttony, and la∣s••iviousnesse, and care not for their soules; I am resolved to resume againe that breath, which I put into them and not to suffer my spi∣rit any longer to lodge in such filthy car∣casses. Our Saviour himselfe may seeme to have seconded this interpretation, when he spake of this punishment, and the security of the people in sinning, before it was infli∣cted, in this manner, For as in the daies that were before the flood, they were eating and drinking, marrying and giving in marriage, &c. Mat. 24. 38. not as if eating, and drin∣king were a sin; but either intemperance in ea∣ting and drinking, or doing that, & nothing else. So▪ speaking of the destruction of So∣dom, and the security of the people in sinning before the inflicting of it, he saies in the

first place, they did eat they dranke &c. Luk. 17. 28. And in the like security, he told the Jewes, that many should be surprized by the day of judgement, (either Generall, that which shall be to all; or particular, that which hath beene to them; take it how you will,) Even thus shall it be in the day, when the sonne of man is revealed, Luk. 17. 30. See chap. 12. 45. Mat. 24. 49. And therefore Paul, speaking to the Thessalonians, to pre∣pare for the day of the Lord, bids them in especiall manner to be sober and temperate, Epist. 1. 5. 6.

The intemperate man, both his danger & his hurt, must needs be great, especially from the Divell, •• (for men usually spare him, out of pity, or scorne:) and therefore the Apostle saith, Be sober, be vigilant, because your adver∣sary the Divell as a roaring Lion walketh a∣bout, seeking whom he may devoure: 1. Pet. 5. 8.

1 Because, even while he is well, he is not carefull to prevent it; only sober men will be carefull, to gird up the* 1.422 Loynes of their mind, 1. Pet. 1. 13. or put on the brestplate of faith, and love,* 1.423 1 Thess. 5. 6. or watch unto prayer, * 1. Pet. 4. 7. Sober (in the Epistles) may be meant also of being Sober-minded (as we render it in Tit. 2. 6.) or Grave, Humble, quiet, serious, circumspect, as it is in Rom. 12.

3. 1. Tim. 3. 11. Tit. 2. 2. 4. But yet in these places the word in the original is different, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and in those which I have quoted, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which in the place first quoted v. 12. 1. Thess. 5. 6. seemes cleerly to be meant of Temperance properly so called; because in the following verse there is mention made of sleeping, and being drunken, as of things opposed to watch, and be sober: For they that sleep, sleep in the night, & they that are drunk, are drunk in the night.

2. Because, when he hath ••urfeited, he is not able to avoid it, or receive it. Receive it he cannot, for want of strength; of which he hath as litle in minde, as he hath in Body. & avoid it he cannot, because he is seldome so much as awake to foresee it. Only the sober man can be watchfull. and therefore the A∣postle in the place above quoted, viz: Thes. 5▪ 6. knowing that a man cānot be watchfull, unlesse he be sober; assoone as he had nam'd the former, presently added the latter; Let us watch and be sober. Peter, in the place above quoted, puts them as neere together, though not in the same order. He must needs be taken napping, that cannot keep himselfe waking.

But the greatest of these causes, (as being the cause of the latter) I take to be the for∣mer, viz: Security. All sinnes, wherein men

are secure, must needs be dangerous: and therefore there is no sin so dangerous, as In∣temperance, because there is none, wherein men are so secure. You have had three no∣table examples hereof. But of all the three, the first is the most notable: in regard that the people of the old world; if they had not that time told them, (which God had limi∣ted for their continuance) viz: of a hundred and twenty yeares: yet had they all that time given them (after notice of the flood) wherein the Arke was in preparing: which could be no small time, as Peter seemes to intimate; When once the long suffering of God waited in the daies of Noah, while the Arke was a preparing, 1. Pet. 3. 20. Besides the time, wherein the creatures were a gathering, which were to be put into the Arke. If the time allotted them had been never so short; unlesse they had been worse then beasts, they must needs have bethought themselves a litle, and not have still continued in that manner, as our Saviour saies they did, eating and devouring, till the very Day, that Noah went into the Arke (for then they believed certainly he was not in jest.) Nay he saies, They knew not, till the flood came, and tooke them all away. Beza observes how the word * 1.424 in that place used for eating, is by the Grā∣marians said to be properly used of beasts,

adding Ʋt etiam videatur magnae esse hu∣jus verbi emphasis; quo significatur, homines brutorum instar fore ventri deditos.

There is one thing more, that aggravates the security of those gluttons before the flood; viz: that although for those hundred and twenty yeares (as it is probable) they had had Noah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Peter calls him, 2. Pet. 2. 5.) a preacher of righteous∣nesse, or a publisher of that righteous judge∣ment of God, intended by him in the de∣struction of the world: (so that by knew not, must be meant, as Beza translates, acknow∣ledged not, or did not considera 1.425) yet notwith∣standing all this, they repented not, but re∣mained 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as the Apostl's▪ word is) i. e. disobedient, or not perswaded to believe what Noah told them. If you observe it, you shall finde that the Intemperate man (his pleasure is so bewitching, and seeming∣ly harmelesseb 1.426) is the hardest to be per∣swaded; and the worst to be made, either to believe a threat, or feare a punishment, or to leave his sinnec 1.427, of any in the world. You may see more of this sin in the Chapters of Gluttony, Whoredome, Drunkennesse, Adul∣tery.

Iudging others threatned.

1. With Judgement. Judge not; and yee shall not be judged, Luk. 6. 37. For, if that which is lesse likely, be true: that which is more likely, is not likely to be false. Now it is more likely, that he who judgeth, shall be judged, then that he who judgeth not shall not be judged; because there are other faults, for which he may be judged. And so is i•• more likely, then that if we judge our selves we shall not be judged: which notwithstand∣ing is the saying of the Apostle, 1. Cor. 11. 31. Besides, in Matthew it is said c. 7. 1. judge not that yee be not judged. Now if not judge∣ing, be the way to avoid judgement; judging must needs be a way to incurre it.

Judgement, I say, not only of Men; for every body will be sure to judge him, and spie and catch at every litle fault in him; and will be glad to see him miscarry: but of God too, and such as will be damnatory, even.

2 Condemnation, against which he cannot complaine; for he hath condemned himselfe, in condemning others for sinne, being a sinner himselfe, (even in thus condemning;) which he thinkes not of (even as David did, when he condemned the rich man in the parable of Na∣than,

2 Sam: 12. 5.) so that he hath nothing to say: and therefore saith the Apostle, Thou art inexcusable, O man, whosoever thou art,* 1.428 that JUDGEST, for wherein thou judgest another, thou condemnest thy selfe: for thou that judgest doest the same thing, Rom. 2. 1. In judging others, he doth as it were, shew God the way, of Judging him; and in a manner, challenge him to do the like. Condemnati∣on, I say; yea, and

3 Greater condemnation, perhaps, then else he should have had. Be yee not many masters, knowing that yee shall receive the greater con∣demnation, &c. Jam. 3. 1. viz. as for other sinnes, and for this to boot. No sooner had the Scribes & Pharisees taxed the Disciples of Christ, for transgressing the tradition of the Elders (in eating with unwashen hands:) but presently, Christ reproves them, for transgressing the commandements of God, in keeping the tradition of the Elders, Mat. 15. 2, 3. So the same men, had no sooner condemned the Disciples, for breaking the Sabbath, in plucking eares of corne, to satisfie their hun∣ger: but presently Christ condemnes them, both for unmercifulnesse in not pitying the hungry, and denying a little corne: and for injustice to boot, in condemning the guiltlesse, ch. 12. 7; and finding fault where there was none, (a thing usuall with them that are gi∣ven to judging and censuring.)

Iudgment day.

Take heed, how you put it f••rre* 1.429 away, and so be Secure in sinning: for thus saith our Sa∣viour, But if that evill Servant shall say in his heart, My Lord delayeth his comming; and shall begin to smite his fellow Servants, and to eate and to drinke with the Drunken. The Lord of that Servant shall come in a day, when he looketh not for him; and in an houre, that he is not aware of, and shall cut him asunder &c. Mat. 24. 48, 49, 50, 51. 'Tis the only way, to make you neglect, to get oyle in your lamps; the Danger whereof, you may see in the Parable of the Foolish Virgins c. 25. 3, 12. It will be in vaine, to plead, non putaram, I was not AWARE; Foolishnesse will be no excuse. you slighted your Master, and the Bridegroome, while he was your Advocate; and now there will be no more pleading, no more place for an Advocate. I remember a saying of Cicero (speaking of Minos, and Rhadamanthus, whom the Poets make to be universall Judges in the life to come) apud quos nec te L. Crassus defendet, nec M. An∣tonius, &c. before whom, thou shalt not have either Crassus or Antony (two famous Ora∣tours of Rome) to plead for thee, l. Tusc: Q:

Kings, and Governours, threatened and punished

1 For Destroying their people, with Woe. Wo be unto the Pastors, that destroy, and scatter the sheep of my pasture, saith the Lord, Jer: 23. 1. The people are God's sheep, and not theirs. Rulers are but Shepheards (for that is the usuall name they have,* 1.430 both in Hebrew & Greek;) & therefore have no right to them. nay they are Shepheards, and therefore are bound to feed them; and therefore woe, must needs be to them, if they destroy them.

2 For Oppression; with Removall from their places, & Requiring the Flock at their hands. Thus saith the Lord God, behold I am against the Shepheards; and I will require my Flock at their hand, and cause them to cease from feed∣ing the flock; neither shall the Shepheards•• feed themselves any more▪ for I will deliver my flock from their mouth, that they may not be meat for them, Ezek: 34, 10, see Zach: 11, 3, com∣pared with v. 5, to the 8. see likewise the ti∣tle, Oppression.

3 For Injustice; with God's unappeasable Anger. The Princes of Judah were like them that remove the bound: therefore I will powre my wrath* 1.431 upon them like water, Hos: 5. 10. seeing they have removed the bounds of

their Injustice; I will also remove the bounds of my wrath.

4 For Bribery; with Shame from men, and judgment from God. Her Rulers with shame doe* love, (or doe love that, which is a dis∣grace to them) Give ye, Hos: 4, 18, and it followes. c. 5. 1. Heare this O Priests, and hearken ye house of Israel, and give ye eare ye house of the King; for judgment is toward you, because you have been a Snare in Mizpah, and a Net spread upon Tabor. Her Rulers] In the Hebrew, her Shields; to intimate, what they should have been. It is a signe that God is ve∣ry angry, especially in his threatenings, when he calls men by such names, as expresse that duty, which they have not performed: as you may observe, the Kings are, for the most part, threatned under the name of Pastors; such as they should bee. A Snare in Miz∣peh] As others translate, viz: not Miz∣peh, as a proper name, but (as the Septua∣gint) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or (as Jerome) Speculationi, that is, the Watch; making it an appellative▪ or as the Paraphrast, your Teachers: this place may be better applied to (that which many Kings and Governours are guilty of) the hin∣dering of the Ministers, who are God's Watchmen, in the worke of the Gospel. See more in Bribery.

5 For Feeding themselves, and not the flock;

with Woe. Sonne of man prophecy against the Sheepheards of Israel; prophecy & say unto thē, thus saith the Lord God, say unto the Sheep∣heards; Woe be to the Sheepheards of Israel: Should not the Sheepheard, feed the flock Ezek: 34. 2.

6 For Deserting their flocks, with the Losse or Destruction both of their power and wis∣dom; Woe be to the Idol Sheepheard that leaveth the flock: the sword shall be upon his arme, and upon his right eye; his arme shall be cleane dried up, and his right eye shall be utterly darkened, Zach: 11, 17. Our English Paraphrast, a∣greeing with Hierom, in the exposition of this and the former verse, (who applied it to Antichrist) thus speakes, Woe be to that False Pastour, which only carries the name, and semblance of an Evangelicall Shep∣heard; who leaveth the flocke, to be wasted and spoiled. the just revenge of God, shall be both upon the power, and policie of that man of sin; his power shall be abated, and utterly weakened by the breath of the mouth of God, and his craft and policy shall at the last end in disappoint∣ment and confusion. But Grotius (a most saga∣cious Oedipus, and one that had a Lyncean sight himselfe; only his endeavour was to make the Prophets look as little way as pos∣sibly he could, though I know not whether he deserve somuch blame here) makes it to

be spoken of Manasses, who left Jerusalem, and went and set up a Temple at Garizim: saying, that his arme was then dried up, when the Souldiers of his father in law San∣ballat (by whose assistance he did his work) were all carried away captive by Alexander the Great into Egypt: and that by his right eye is meant, the Knowledge of Divine things* 1.432; which in short time was very much darken∣ed, and made almost quite blind.

7 For, Not judging the Fatherles & the Widow &c. with Removall from their places &c: In abundance of anger. They judge not the Father∣lesse, * 1.433 neither doth the cause of the Widow come unto them, Isa: 1. 23, which was no sooner mentioned, but the threat could be no lon∣ber kept in: for it presently follows, There∣fore, saith the Lord, the Lord of Hoasts, the Mighty one of Israel, Ah I will ease me of mine enemies (the enemies of God's people are his enemies, and those that oppresse them, oppresse him; I will ease mee.) And I will turne my hand upon thee, and purely purge a∣way thy drosse, and take away all thy tinne, And I will restore thy Judges, as at the first &c. verse 24, 25, 26.

Nay 8 For Ignorance, (when insteed of being Sheepheards, they are SHEEP them∣selves, bruitish, and sottish, especially in things

concerning the worship of God,* 1.434) Not pro∣sperity, and losse of their Subjects. For the Pastors are become brutish, and have not sought the Lord, therefore they shall not prosper; and all their flocks shall be scattered. Jer: 10. 21.

Law righteousnesse

Such as trust to it, are thus threatened: Christ is become of none effect to you. Whoso∣ever of you are juistified* 1.435 by the law, ye are fal∣len from Grace, Gal: 5. 4.

Are justified] It is spoken, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as Beza says; or it is a Hebraisme, viz: for SAY, you are justified: for justified indeed, the Jewes, (or any other) could not be; other∣wise it had been no threat (as the Apostle delivers it ver. 3.) to be a Debtour to doe the whole Law; and yet they both thought they could, & boasted, that they were able: which opinion, and boasting, of theirs, was as false, and vaine, as the present opinion of the Rab∣bines, that whosoever professeth Judaisme, let him live how he will, shall have a portion in the world to come.

Leaving of men by God* 1.436 threatned.

I will teare, and goe away, Hos: 5. 14. and v. 14. I will goe and returne to my place, till they acknowledge their offence, &c. Then, is a pu∣nishment of the Sense of affliction, truely deplorable; when it is aggravated with the Losse of God's presence. God himselfe, who best knowes both our happinesse, and our misery, hath said, Woe also unto them, when I depart from them, Ch. 9. 12.

Libertinisme.

The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgement, to be punished. But chiefly thē that walk after the flesh, in the lust of uncleanesse, and despise government. Pre∣sumptuous are they, self-willed, &c. 2. Pet. 2. 9, 10. It follows likewise, v. 12. But these as na∣turall bruit beasts made to be taken and de∣stroyed, speake evill of the things that they un∣derstand not, and shall utterly perish in their own corruption.

Love.

The want of it is punished with Non-accep∣tance of, & Not being the better by, any thing we doe, though it be never so specious. Though I speake with the tongues of men, and of Angels, and have not Charity; I am become as sounding brasse, or a tinkling cymball. 1. Cor. 13. 1. or I am nothing, ver. 2. or, It pro∣fiteth me nothing, vers. 3.

Lovers of Life, more then Christ, threatned,

With the Losse of it. Whosoever will save his life, shall loose it, saith Matthew, c. 6. 25. Who∣soever shall seek to save his life, saith Luke. ch. 17. 33. (though he have not what he seeks for.) nay further yet (according to the title) he that LOVETH his life, shall loose it, saith John (though he never sought to save it) Ch. 12. 2. If thou doest, but in thine heart (where I might have left out the but, be∣cause that which is least with men, is most, & almost all with God,) preferre this life before thy Saviour; with what sense canst thou pre∣sume to have him thy Saviour; or with what face canst thou expect to have that life which thou hast by overmuch affection to this, sleighted and rejected?

Lovers of the world.

They are thus spoken to by James, Ye•• adulterers and adulteresses, know ye not that the friendship of this world is enmity with God? Whosoever therefore will be a freind of the world, is the enemie of God, c. 4. 4. God's anger against such men (as against adulterers) is Jealousy; and he will not spare* 1.437 in the day of vengeance. If a wife should have many hus∣bands, and yet commit adultery; who can ex∣cuse her? God is to us as good as many hus∣bands. In Isaiah, Ch. 54. 5. where it is said, thy maker is thine husband, in the originall 'tis husbands 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; to shew what an excellent husband he is.

Lukewarmnesse.

The Angel of Laodicea was thus threat∣ned, Because thou art lukewarme, and neither hot nor cold, I will spew thee out of my mouth, Rev. 3. 16. God does loath a halting religion * 1.438, as much as a stomack doth lukewarme water.

Lying* 1.439 threatned, and punished.

1. With not prevailing (at the least) as in false witnesse and slander, when men speak

one thing, and know the contrary. A false witnesse (or, a witnesse of lyes) shall perish, but the man that heareth, speaketh constantly, (or speaketh to prevaile* 1.440, & conquer in his cause.) Prov. 21. 28.

2 Discovery in a little time. The Lip of truth shall be established for ever: but a lying tongue is but for a moment, Prov. 12. 19.

3 Being put to silence, (at the lest:) Let the lying lips be put to silence, Ps: 31. 18. Per∣haps it is meant, by putting them inter silen∣tes, or causing them to be silent in the grave by death: as in the verse next before.

3 Gods Hatred: as in flattery, when men speak one thing, and doe the contrary. Lying lips are abomination to the Lord, but they that deale truly, are his delight. Prov; 12. 22.

4 The Hatred of Men, refusing to admit such as are guilty of it, either into their ser∣vice or societie. He that worketh deceit, shall not dwell in my house; he that telleth LIES, shall not tarry in my sight, Ps: 101. 7.

5 A Curse, and perpetuall bondage. The Gibeonites, for saying, they came from a farre country, when they did not, (Josh 9. 9.) were thus punished by Joshua. Now therefore yee are cursed, and there shall none of you be freed from being bondmen and hewers of wood, and drawers of water for the house of my God. Josh. 9. 23.

6 Leprosy, both in the Lyer himselfe, and in his posterity after him: as in Gehazi (Eli∣sha's Servant,) who partly for covetousnesse, in running after Naaman the King of Syria, for money for his Masters curing his leprosy, (when his Master had refused it) whereby he disgraced his Master▪ but, (as some think) especially for telling him, He went no whither; was thus threatened by the Prophet his Ma∣ster, The leprosy therefore of Naaman, shall cleave unto thee, and unto thy seed for ever 2 Kings 5, 27, compared with v: 22, 23, 25.

7 Many sad and bitter punishments: as in the Prophets, among the Jewes: who for com∣mitting adultery, and walking in lies, (which God cals 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a horrible thing;) are thus threatened, I will feed them with worme∣wood, and make them drinke the water of gall, Jer: 23, 15, compared with the 14. Whether there were in this speech, an allusion to that bitter water, which the woman dranke, that was suspected of adultery, Num: 5. 18. (there being mention made before of com∣mitting adultery) I know not; but it may seeme probable, because as it was said of such a woman, that if she were guilty, she should be a curse among the people: so those Prophets, (especially Zedekiah, and Ahab) became a curse among the Jewes. Whereby I meane not, that they were cursed by them, (neither

is this the meaning of that expression, so of∣ten * 1.441 used in the Prophets:) but that their condition was so bad, that the people, when they cursed any body, used to expresse it, by wishing that he were, as such men were; as you may see it explained, Jerem. 29. 22. The Lord make the like Zedekiah, and like Ahab, &c. 'Tis almost the same, as to become a Proverb, an expression usuall also in Scripture, Ezek. 14, 8, &c. Even as Irus, or Troy, became a proverb; being proverbially applied, to signifie a poore man, or a misera∣ble place. Now though this allusion be ad∣mitted, because of what is before spoken of Adultery, v. 14. (They commit adultery, and walke in lies, &c:) so that the punishment shall looke aside to that sinne; yet methinkes, the punishment threatened, seemes to look back more directly upon the sin of lying, by way of retaliation: as if God had resolved, that seeing those Prophets, especially abused their mouths, and their tongues to lying: those same parts of theirs, should be chiefly punished, viz. in eating, and drinking the bitterest things that could be gotten, wormewood, and wa∣ter of gall. In the ninth chapter verse 15▪ you have the same manner of threat to all the Jewes; & there the maine sinne complai∣ned of is Lying: as you may see v. 5. The Septuagint in that place translate for, worme∣wood,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.442, necessities, (a word used like∣wise in the singular number in the same sense, both in the Apocrypha, and in the new Testament, as Tob 3. 6. Bar. 7. 37. Luk. 21. 23.) And here they translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sorrows, or griefes: In both places, they use the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) which signifies, to feed by little and a little at a time, as one would children: Whereby the punishment is very much ag∣gravated. To swallow downe a bitter thing at once▪ is not so much: but, to take it by de∣grees; and to be long in taking it, is a great torture. To conclude even by our English expression of feeding with wormewood, &c. can hardly be lesse signified, then a long con∣tinuance of many bitter evills, or a longcapti∣vity.* 1.443 See the expressions of Devouring by bitter destruction Deut: 32. 24. God's w••i••••ng bitter things against Job▪ c. 13, 26, and the vi∣sion of the Star called Wormwood, Rev. 8. 11.

8 Destruction. Thou shalt destroy them that speak leasing, Ps. 5. 6. and that unavoy∣dable. A false witnesse shall not be unpunish∣ed, and he that speakes Lies shall not escape, Prov: 19. 5, see v. * 9. Ananias, and Sap∣phira,

saying they had but so much, for the possession which they sold, whereas they had more, (wherein they did not only lie to, but by lying endeavored to deceive, the holy Ghost: for so much 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the accusative case, will import) were both threatened by Peter, with sudden death; & accordingly fell down, as soon as he had done speaking, Acts 5. 3, 5, 9, 10. Shemaiah, and Hananiah, for ma∣king the People to trust in a Lie, Jer: 28. & c. 29. Ahab and Zedekiah, for prophecying a Lie, c. 29, v. 21, were punished with death. (See the chapter of False-teachers.) And here I cannot but say somwhat of one grand Lyar more; (for somuch the name imports, which the Jewes have given him; viz. Bar Cosiba, i. e. the Sonne of a Lie.) He fained himself to be that Star, spoken of by Balaam Num: 24. 17. And therefore at first, the Jewes, (as long as they took him for the true Messias) called him Bar Cochba, i. e. the Son of the Starre. The number of those that believed this lie, was very great;* 1.444 inso∣much that after a while, having slaughtered many thousands of the heathen, especially of the Romans in Africa and elsewhere; he cau∣sed himselfe to be crowned King in Bitter, a City in Arabia. But his kingdome was short; for after a few months, Adrianus, be∣ing sent thither by Trajan the Emperour,

wonne the city by violence, & slew both the Impostour, and forty hundred thousand men of the Jewes. This happened about two and fifty yeares, after the the destruction of Jeru∣salem* 1.445.

9 Exclusion out of the holy Jerusalem. There shall in no wise enter into it any thing that defileth, neither whatsoever worketh abo∣mination, or maketh a lye, Rev. 21. 27. Without are doggs, &c. and whosoever loveth & maketh a lye, Ch. 22. 15.

The greatnesse; and the hurtfulnesse of this sinne may be yet further gathered out of the Scriptures.

First from the words of David, Psal. 120. 3. For if we translate in the vocative case, What shall be given unto thee? or what shall be done unto thee, thou false tongue? he seemes to speake, as if the sinne were so great, that he could not tell what punishment he could name bad enough for it. If, what will be gi∣ven, &c. and what will be done, &c. as if he could not expresse, but admir'd the great∣nesse of the punishment, which he thought would be inflicted for it. If in the nomina∣tive case (which better accords with other translationsa 1.446 and with the Hebrew it selfe) thus, What shall a false tongue give thee, or what shall it adde unto thee, (that is, profit thee* 1.447) he seemes to mean (according to the

usuall force of such expressions in the He∣brew) a positive affirmation of the clean con∣trary, viz: that it would be both unprofitable, and exceeding hurtfull.

Secondly, By Gods aggravating the wic∣kednesse of such as commit other sinnes, by complaining of this. They have taken of the accursed thing, and have also stollen and dis∣sembled also (speaking of Achan) Josh 7. 11. Dissembled•• or lyed So the originall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Stollen and dissembled also•• Marke the gra∣dation. And therefore ch. 22. 20▪ where we render, commit a trespasse in the accursed thing;* 1.448 he Chaldee paraphrast saies, lyed a lye. So likewise in Ezekiel Chap. 17. 20. (where complaint is made of Pharoah's breaking his promise to help the Jewes) that which we render, for his trespasse which he hath trespas∣sed against me; the paraphrase renders for his lye which he hath lyed:* 1.449 and the word in the Hebrew is the same in both these places.

3 By God's aggravating so much as he does, the punishment of other sinnes, when this is joyned with them. If a man had ta∣ken, or detain'd ought of his neighbours; he was to restore it againe. but if he had ly••d, (and denied it with an oath) he was to adde a fifth part more to it, Lev 6. 5 And they say, that, whereas at the offering of o••her offe∣rings, only a generall confessiō of sins sufficed;

at the offering of the oblation for this sin, a particular confession of the sinne, and a par∣ticular acknowledgement of deserving death (which the creature offered, suffered for thē) was required. If you say the punishment was not aggravated for lying; but for lying with an oath, or swearing falsly: I have only this to answer, that I believe the contrary, because in Num: 5. 6. you have the same punishment without mentioning any oath: for it is said, only, If a man or woman shall commit any sin: which the Chaldes Paraphrase renders, shall lye a lye, as in the places before quoted▪ which I doe not alleage to prove, that spea∣king falsely is as bad as swearing falsely; but only to shew how much a sinne is aggrava∣vated by denying it, though it be not with an oath: in regard of the hurt & deceit there∣by wrought; which may be all as much. And therefore Cicero* 1.450 (a heathen) could say, that the Gods were as angry for lying, as for per∣jurie; and had provided the same punishments. I could wish we were as carefull against ly∣ing, as the Jewes would seeme to be: who have a saying in their Talmud, that none must say to a child, I will give thee such a thing, if ••e mean not to give it him; for feare of teaching him to LYE. But I may say of them also not∣withstanding

this, that they are not so care∣full against Lying, as they should be; if they forbid it only to a Jew, & allow it to a hea∣then; as they say they doe: just as the Pa∣pists doe, to any, whom they please to call Hereticks. They may seem to have encou∣ragement, from those words in Ecclus 7. 12. devise not a lye against thy brother, &c. But I am confident, (to use the expression there * 1.451 used) wh••soever thus* 1.452 ploweth, upon what ground soever it be, his harvest will be no∣thing but his own cutting down to be burnt in everlasting fire.

Marriage with Idolaters &c.

Was punished with the Drowning of the world, (if the most common conjecture be true) For in Genesis c. 6. 2. immediatly before mention made of God's resolution to doe it, it is said, That the sonnes of God saw the daughters of men that they were faire, and they tooke them wives of all which they chose i. e. according as their lust led them, without any regard had to religion, or goodnesse. By

the sonnes of God, saies Chrysostome & others, is meant the sonnes or Seth, so called either from their godlinesse, and goodnesse of nature; or from their good••inesse, and greatnesse of stature; according to the use of the Hebrews, adding the word, God, when they meane to expresse the greatnesse of any thing. But they conceit, that the posteritie of Cain, through their intemperance, and for their wic∣kednesse, had both their growth hindered, and their strength impaired; so that their children which they begat, were for the most part daughters; and that therefore it is said the daughters of men: and of men or Adam, (for that is the word in the originall) because they were altogether earthly, and carnall in their affections. Since that, it hath been threaten∣ed or punished, In the persons themselves.

1 With being seduced from the true worship of God: For it was said to the Israe∣lites, concerning the seven nations, Neither shalt thou make marriages with them &c. For they will turn away thy son from following me, that they may serve other Gods, Deut. 7. 3, 4. Examples hereof you may see in Solomon, 1 Kings 11▪ 3. 4, 5▪ in Ahab Ch 21. 25▪ and in Joram 2 Kings 8. 18. of which three the Scripture speaks expressly, that they were seduced by their wives.

2 Oppression, & Losse of their estates. They

have dealt trecherously against the Lord: for they have begotten strange* 1.453 children: Now shall a month devoure them with their portions, Hos 5. 7. There can be no lesse herein threatned, then what I mentioned; whether you interpret (with the Paraphrast) I will bring people every month that shall devoure the fruit of the ground: or (with others) would have it to be meant of a morthly tax, put * 1.454 upon the Israelites by Menahem King of Israel, to recruite his treasure, 2 Kings 15. 20. (for Hosea prophecied in his time & long after* 1.455) which came to a thousand talents of silver. I might adde hereunto.

3. Destruction, being an ordinary conse∣quent, if not a punishment. It is said in the place above quoted, For they will turne away thy sons from following me, that they may serve other Gods; so will the anger of the Lord be kindled against you, and destroy thee suddainly. Suddenly] or in hast, lest they should beget children, and teach them Idolatry too.

In their children, it is threatned and pu∣nished with Wickednesse, and Misery, to the trouble and greife of the parents. As you may see in Absalom, and Tamar (David's children which he had by Maacha daugh∣ter to the King of Geshur an Idolater (1 Chr. 3. 2.) Tamar was forced by Amnon, 2. Sam. 13. 14. Absalom caused Amnon to be murde∣red,

vers. 29 rebelled against his father, ch. 15. and in that rebellion miserably died, chap. 18. In the Prophet Malachi, in whose time viz: after, and about the building of the second temple this sin very much reigned* 1.456 among the Jewes) you have this threat, Judah hath prophaned the holinesse of the Lord, which hee loved, and hath married the daughter of a strange god The Lord will cut off the man that doth this: the master and the scholler, out of the tabernacles of Jacob, ch. 2. 11, 12. where instead of the master and the scholler, he Paraphrast translates, the son and the nephew: which suits better with that which goes be∣fore it, being in the Hebrew, cut off To the man.a 1.457 The daughter of a strange god] that is, a woman that worships a strange god: for, what a man counts his God, that he loves & honours, as a father: & so he may be called the son or daughter of it. Se Je: 2. 27. & Is. 43. 6. Ex. 4. 22.

The odiousnesse, and hurtfulnesse of mar∣rying with Idolaters may be further gather∣ed out of the Scriptures, thus,

1 By the passionate actions, and expressions of godly men against it. Of Ezra, chap. 9. 3. And when I heard this thing, I rent my gar∣ment, and my mantle, and pluckt of the haire of my head and of my beard, and sate downe asto∣nied And of Nehemiah, chap 13 25. I con∣tended with them, and cursed them, and smote

certaine of them. Nay vers. 29. you have him praying against some, Remember them, O my God, because they have defiled the priest∣hood, &c.

2 By what Ezra speakes of God's fierce anger by reason of it; Ʋntill the fierce wrath of our God for this matter be turned from us, ch. 10 14. which he thought could not be, till they had every one turned away their strange wives, and made their peace with an offering, vers. 19. In the end of his prayer ch. 9. his words are, We cannot stand before thee because of this.

3 By what Paul speakes (as it is thought) chiefly concerning it, 2 Cor. 6. vers. 14. to the end. Where First, he cals it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be unequally yoaked: as if (say some) he al∣luded to plowing with an oxe and an asse to∣gether; a cleane beast, and an uncleane; which was forbidden in the Law, Deut. 22. 10. Now from this similitude (or expression) onely, may be gathered how hurtfull it is: viz. because of the many inconveniences, of trouble, and strife, and discontent, which must necessarily follow. For in that word but now mentioned, if there be not, there may be signified, not onely a being yoaked with a beast, as I may say, of another kind, (which may be so sorted as they may draw toge∣ther without trouble;) but after another way:

as if one's face stood East, and the other's West; whereby the paine, and difficulty, in drawing each one his way, must needs be the more. For when one drawes forward, the other must either draw backward, with a great deale of paine: or yeeld to be drawne the same way, with a great deale of danger, if the way be naught. Now, how much a man must needs be hindred from good duties, that is yoked in this manner, by marrying a wic∣ked person, especially an Idolater; every one may guesse, (and it hath beene partly shewn in this chapter.) And so likewise, what strife, and contention, he is like to meet with: an example whereof you may see in Zipporah, and Moses, about the Circumcision of their child, Exod. 4. 26. See the consequents of Sampson's marriage with a Philistin, Jud. 15. Secondly, from those words, vers. 16. of this chapter, For yee are the temple of the living God, as God hath said, I will dwell in them &c. may be gathered, what danger there is of God's departure from us. For he will not dwell in a Temple, that is polluted: and it is a thousand to one, but it be polluted this way. You may remember, in that place of Malachi formerly quoted, it was said, that Judah profaned the holinesse of the Lord, which he loved, &c. and it is not un∣likely to be meant of the holinesse (often

mentioned in the Old Testament) of being a consecrated, or peculiar people to God; by reason whereof the Jewes are forbid to pro∣fane, or defile, or make themselves common, (viz: with the Nations) either by entertain∣ing communion with them (especially by marriage) or imitating them in their practi∣ses, (especially those of Idolatry) See* 1.458 Deut: 7 3. 4, 5, 6, 7. ch 14 2. and Ezek. 20. 18. and Dan. 1. 8. Lastly, by those words vers. 17. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the un∣cleane thing, and I will receive you, may be gathered, what danger there is, even of God's Rejecting of us, if we thus defile our selves; in regard that being separated, seems to be required as a condition of his recei∣ving of us.

Meanes of Grace continued in Anger* 1.459.

1 Though men have rejected them. Since the day that your fathers came forth out of the land of Egypt, unto this day, I have even sent unto you all my servants the Prophets daily, rising up early, and sending them, yet they hear∣kened not unto mee, nor inclined their eare, but

hardened their neck; they did worse then their fathers. Therefore thou shalt speake all these words unto them, but they will not hearken un∣to thee: thou shalt also call unto them, but they will not answer thee. Jerem. 7. 25, 26, 27.

2 Though they have mocked at them. The Jewes, though they slighted the importunity of the Prophets, in speaking to them so of∣ten, and laying Line upon line, and precept upon precept, here a little, and there a little, Isa. 28. 10; insomuch that at length they tooke up these words for a Proverb* 1.460, to sport with: (even as they did, The burden of the Lord. Jer. 23. 38.) yet notwithstanding this importunity, it was continued to them, to the ensnaring of them, and for an occasion of falling. But the word of the Lord was unto them, precept upon precept, Line upon line* 1.461; line upon line: here a little and there a little: that they might goe and fall backward, and be broken, and snared and takena 1.462 vers. 13.

3 Though it be certaine, they will not hearken to them. You shall say unto him (saith God to Moses, when he sent him to Pha∣raoh) Let us goe we beseech thee, three daies journey, &c. Exod 3. 18. & yet he addes v. 19. I am sure that the King of Egypt will not let you goe, &c. See Ezek. 3. 11. But that they will kill the messenger. Behold I send unto you Prophets and wise men, and Scribes, and some of them, ye shall kill and crucifie, &c. That up∣on you may come all the righteous blood shed upon the earth Mat. 23, 34, Luk: 11. 49. 50.

4 Though it be certaine they cannot be the better for them. Ʋnto them that are with∣out, all these things are done in parables, that seeing they may see, and not perceive, &c. Mark. 4. 11, 12.

5 Though God himselfe harden their hearts against them. And the Lord said unto Moses: when thou goest to returne into Egypt, see that thou doe all those wonders before Pha∣raoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people goe, Exod: 4. 21. See Ch. 7, 4. Ch. 9. 12. See Isa: 6. 9, 10. Continuing the meanes of grace, to such as profit not by them, heaps up wrath & coales, and aggravates condemnation more then any thing: and therefore their case is exceeding miserable, to whom they are thus continued.

Meanes of grace, if extraordinary, such as profit not by them are threatned.

1 In generall, with Woe. For thus our Sa∣viour threatned Chorazin, and Bethsaida, for not repenting, notwithstanding he had done most of his mightie workes in them, Mat. 11. 20. 21.

2 Removall of those meanes. For thus our Saviour threatned the Priests, & Elders of the Jewes; after he had told them a para∣ble of husbandmen, who returned their master no fruit of his Vineyard, notwith∣standing he had sent so many servants, nay and his own Son, and heire to receive them. The kingdome of God shall be taken from you, and given to a nation, bringing forth the fruits thereof, Mat. 21. 43. Now the justice of this punishment, they themselves had before in the parable, unwittingly acknowledged: evē as David did the justice of his, in the para∣ble of Nathan, 2. Sam: 12. 5. For being asked what they thought, the Master would doe to those husbandmen, when he came him∣selfe; they made answer with indignation, He will miserably destroy those wicked men, & will let out his vineyard unto other husband∣men,

which shall render him the fruits in their season, vers 40. 41.

3 Condemnation by others; who profited by lesse, & shall rise up in judgement against them as witnesses; to testifie, that lesse means then they have had, are sufficient meanes for cōversion. For thus our Saviour told the Scribes and Pharisees, they should be con∣demned by the Ninevites, and the Queen of the South: viz: because they repented not at his preaching; and refused to heare him: whereas the Ninevites repented at the prea∣ching of Jonas, for so litle while; and the Queen of the South came so farre, even from the utmost parts of the earth, and only to heare the wisdome of Solomon: who were both farre inferiour to him, Mat. 12 41. 42.

4 Greater condemnation then others. Ʋnto whomsoever much is given, of him shal be much required, &c. Luk: 12. 48. They shall have many stripes, vers. 47.

This is the condition of all men, to whō the Gospell is preached: because they have no excuse at all, to plead. If I had not come and spoken to them, they had not had sinne, but now they have no cloak for their sinne, Joh. 15. 22. at least no cloak, that is great enough to cover it.

Men-pleasers threatned.

1 With Being disowned by Christ. For if I yet pleased men, I should not be the servant of Christ, Gal. 1. 10.

2 God's hatred. Yee are they which justify your selves before men, but God knoweth your hearts, for that which is highly esteem'd amongst men, is Abomination in the sight of God, Luk. 16. 15. Christ thus spake to the Pharisees, who were altogether Men-pleasers in every thing that they did, it was their maine fault, and it was all they car'd for. Paul was one of them: and therefore in the place before quoted, he saies, if I YET please.

Mercies, Not being bettered by them.

See Ʋnthankefulnesse, Security, and Prosperity.

Ministers, their Duty.

Ministers, if naught, have cause to feare these ensuing punishments.

Such as are Scandalous, and Corrupters of the word.

Contempt. For thus were the Priests a∣mong the Jewes threatned. But ye are de∣parted out of the way, ye have caused many to stumble at the law: yee have corrupted the co∣venant of Levi, saith the Lord of hosts. There∣fore have I also made you contemptible and base before all the people according as ye have not kept my waies but have been partiall in the law. Mal. 2. 8. 9. In Samuel it is said, even of the servant of the Priests of Belial, Wherefore the sinne of the young man was very great be∣fore the Lord, viz: because it was scandalous: for by this means men abhorred the offering of the Lord. 1. Sam. 2. 17. See Ezek. 22. 26.

Such as Teach false doctrine, whereby they cause the wicked to presume, and the godly to despaire, (a practise very much to be lamented amongst us)

Being by some severe punishment or o¦ther made to leave their function. Wi•• yee pollute mee among my people for hand∣fulls of barley, and for peeces of bread, to slay the soules that should not die, and to save the soules alive that should not live, by your lying

to my people that heare your lies, Ezek. 13. 19. so, ver. 22. you have the same complaint. but it followes vers. 23. Therefore yee shall see no more vanity, nor divine divinations: for I will deliver my people out of your hand, and yee shall know that I am the Lord.

For handfuls of barly, & for pieces of bread.] Hierom saies, this is most properly applied to Teachers of hereticall doctrines: who (as we have frequent experience in these dayes) doe not take whole places of Scripture, but broken pieces here & there, for the confirmation of their errors. His words are these. Non propter chorum & hemichorū hordei, ut in Hosea legi∣mus c. 5. sed propter pugillum hordei quo bruta vescuntur animantia: & fragmentum panis, non panem integrum, nec solida testimonia scri∣pturarum, sed quae haereticâ pravitate fracta & decurtata atque imminuta sunt, & sanctos quosque decipiant & ad mortem trahant, & pec∣catores vanis promissionibus vivificare conten∣dant. See the chapter of False-teachers.

Such as are covetous daubers, and Men-pleasers.

1 Ignorance, and Shame. Thus saith the Lord concerning the Prophets that make my p••ople to erre, that bite with their teeeh, & cry peace, and he that putteth not into their mouthes, they even prepare warre against hjm. therefore night shall be unto you, that yee shall

not divine, and the Sun shall goe down over the Prophets, and the day shall be darke over them. then shall the Seers be ashamed, and the divi∣ners confounded: yea they shall all cover their lips, for there is no answer of God, Mic. 3. 5, 6, 7. That bite with their teeth and cry peace] Chald. Par. He that offereth them a feast of flesh; to him they prophecy peace. I am asha∣med to remember, how much it hath been the practise of many, to preach for enter∣tainment, and preferment. They even prepare warre] the Hebrew word will import, sancti∣fie * 1.463 warre: and though I know it be usuall in this sense, yet it puts me in minde of the Popish pretended holinesse, in denouncing warres, and excommunications against such as doe not stop their mouthes, by feeding them with gifts. They shall all cover their lips.] The Sept. translate, they shall all of them curse, for so I chuse to translate their translation, rather then as others do, all shal curse them; because of the Hebrew* 1.464 word for, all, with an affixe after it, signifying all of them reci∣procally: & because of that which follows viz: insteed of, because there is no answer, be∣cause there is none to heare them. Which puts me in minde of what we have known of la∣ter daies especially, both by false teachers amongst themselves, and by Papists from a∣broad; who having endeavour'd to seduce

the people with their false doctrines, when they see it is in vaine, how doe they bite their lips for vexation? If you translate it the other way, there is experience enough of that too, and, I doubt not, there will be more: when those who have been seduced with false doctrines, shall fret themselves, & curse their seducers, and Look upward* 1.465.

2 Destruction. For thus God spake to Ie∣remiah, when he sent him to prophecy to the Jewes, Be not dismaid at their faces, lest I con∣found thee before them, Ier. 1, 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. as if he had said, Be not confounded with feare, at their faces, lest I confound thee with destruction, before their faces: so that both thou, and they shall see what a folly it is, to feare men, rather thē God; and how unable they are to protect those that please them, when God who is displeased, is resolved to punish them. The word for dismayd and confound, in the He∣brew is the same; and so likewise the word for their faces, & before thē. which I thought good to intimate, because I have observed in divers places (in the prophecies especially) the like manner of expressing a threat, viz: by the same word, that was mentioned in the sin. perhaps the more to make the persons reflect upon, and keep in memory their sin, to repent of it, and be humbled for it; or to ac∣knowledge

God's justice. So Jer. 28. vers. 17. It is said to Hananiah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lord hath not SENT thee; and vers. 18, he is threatened thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 behold I will SEND thee. (or, I will cast thee,) from off the face of the earth. So ch 23. 26. for abusing and mocking at those words of the Pro∣phets (which they used when they delive∣red their messages) The Burden of the Lord; the people are threatned, that Every man's word shall be his burden* 1.466. so vers. 39, it is said, (if we read according to the Sept. and the Vulgar, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) I will BEARE you quite* 1.467 away, (meaning by captivity:) as if he alluded to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Burden. I confesse the Vulgar translation in this verse pleases mee well, viz: In carrying I will car∣ry you (Portabo vos portans, &c. agreeing with the Septuagint their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, answering to their word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which they use for bur∣then:) but not so well in the 33 verse, where they translate for, what burden? I will forsake you: vos estis onus projiciam, quippe vos, yee are the burden, I will fling you off: because I know not how to bring the Hebrew to it, unlesse instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we read (as it is likely the author of that translati∣on did) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which are the same letters differently p••aced. The words both of the Latin and Greeke translation

may be thus paraphrased: If the people aske, what is the burden of the Lord? tell them, You are my greatest burden: and so you have beene a long time; but now I will fling you off, saith the Lord. or thus, I have let you lye still for a long time, but now I have taken you up, (as a man will take up a potters vessell) and I will dash you to pieces. for so the Septuagint seeme to have conceived of the meaning of this place; translating, for, I will forsake you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. allidam vos, I will dash you in pieces, which is not unsuitable (especially if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉a 1.468, which I thinke properly sig∣nifies breaking one thing with another, whereas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉b 1.469 is breaking one thing upon another) with what is said vers. 29. of God's word (which he sends by his Prophets) viz. that it is like a hammer, which breaketh the Rocke in pieces. This their translation suites very well with their word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (the word which they use for burden) comming from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to take. which expression is usually applyed to Prophecies, especially such as were bad; for the Prophets were bid to* 1.470 take up such or such a message, to such or such a people. i. e. either as a burden to lay upon

them; or as a stone, to fling at them. But it is likely, that they did read the Hebrew, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as we read, (which signifies, I will forsake: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies, as they translate, I will dash. You may see the like in severall other places, as Hos. 4. 6. &c.

Those words of Micah above quoted, (& the diviners confounded: they shall all cover their lips, ch. 3. 7.) some expound them not of confusion by shame (viz. to see the prophecy of the captivity fulfilled, which they had contradicted:) but of this confusion (as we usually call it) by destruction; making it a proverbiall speech, taken from the custome of covering the faces of such men as were condemned to die, in use (as I thinke) both with Jewes and Gentiles. See Esth. 7. 9. Ezek. 12. 6.

Nehemiah prayed, that God would think upon those Prophets who were hir'd by To∣biah and Sanballat to discourage him from his worke, chap. 6. 14. And Jude pronoun∣ces, Woe, to them that ranne greedily after the errour of Balaam for reward, ver. 11. And therefore certainly such men have cause to feare severe punishment.

Such as are Idle, and neglect their duty,

1 Woe. Necessity is laid upon mee, yea woe

is unto mee if I preach not the Gospel: 1 Cor. 9. 16.

2 God's requiring mens soules at their hands. For thus God told Ezekiel, (whom he made the peoples watchman.) When I say unto the wicked thou shalt surely die; and thou givest him not warning, nor speakest to warne the wicked from his wicked way, to save his life: the same wicked man shall die in his iniquity, but his bloud will I require at thine hand, Eze. 3. 18. The same wicked man shall die, &c.] Though it were not so; but such a wicked man might be suffered to live; yet such a watchman deserved to die, because his fault is alike though the other's successe be better. If a Sentinell suffer the enemy to come on, & give no warning: though the enemy doe not prevaile, the Sentinell shall lose his life. His bloud will I require, &c.] that is, the spilling of his bloud; or, the losse of his life. Idle Mi∣nisters are soule murderers. He that forbids not to sinne when he may, is as bad as he that bids. So, much more, he that saves not a soule when he may, and when he must too, is as bad as he that destroyes it. His blood] And therefore Paul (where he seemes to mee to rejoyce, like a man that hath narrow∣ly escaped danger of death) when he was going from Miletus, sent for the Elders of Ephesus, and told them, he was pure from

the bloud of all men, because he had not shun∣ned to declare unto them all the counsell of God, Act. 20. 26, 27. (as if otherwise he could not have been so;) and therefore strictly charged them to imitate him; and to ap∣prove themselves pastors indeed, in feeding the flocke: to be guilty of whose bloud was no ordinary murther: in regard that God (for so it is said; wherein the deity of Christ* 1.471 is as clearly proved as by any place that I know) had purchased them with his owne bloud, vers. 28. It would anger a man; if he had beene but at a little cost, or paine, to save a thing, but of a little value; by anothers negligence to have it lost. Read also Act. 18. 6. where you may see the like exulting ex∣pression of the same Apostle to the Jewes at Corinth; when he left preaching to them, and began to preach to the Gentiles.

The Prophet Amos, was so convinced of the danger of being negligent in an Embas∣sie from God, that he wondered how any one could dare, not to tell the people, what the Lord had told him. The Lion hath roared, who will not feare? The Lord God hath spoken, who can but prophecie? Am. 3. 8. The shep∣heards dog, that shall see the foxes, & the wolves, & the Lion himself come roaring close home to the flocke, and never barke; can de∣serve no lesse then hanging. much more if

he fall upon the sheep himselfe, (as those covetous pastours, in the former chapter.) See the comparison of Greedy dogges, Isa. 56. 11.

Ministers, for shame, should not be Idle, were it but for their name's sake; for they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, workmen or labourers, Mat. 9. 38. But especially for the company, & helpe which they have, being labourers with God, 1. Cor. 3. 9. But yet I must confesse however, that, as heretofore it was the common fault to be Idle: (not only of such, who had un∣dertaken; but of such who intended to un∣dertake, the worke of the Ministery; inso∣much that we had cause to pray, not onely that God would utterly cast out the Idlers, but violently* 1.472 cast forth the labourers into the harvest:) so now it is the common fault to be over-busie.

Such as are Ignorant.

1 The losse of their sheep, of whom they are to give an account. which is a sad evill, though it may not seeme so; as it is worse, to loose what is another man's, then what is mine own. All the Beasts of the field come to devoure, yea all the beasts in the forrest they are all ignorant, they are all dumb dogges, they cānnot bark, &c. Isa, 56. 9. 10. It is able to break a man's heart, to think how many poore ig∣norant

silly soules by reason of the blind∣nesse or carelessenesse of their teachers are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as the Apostles word is) like so many sheep made a prey of, and taken cap∣tive alive by the Divell at his will* 1.473.

Secondly, Removall from their places. Be∣cause thou hast rejected knowledge; I will also reject theee, that thou shalt be no Priest to mee, Hos. 4. 6. This is thought to be spoken to those, who were unlawfully made Priests by Jeroboam, being of the lowest of the peo∣ple, and not of the sonnes of Levi, 1 Kings 12, 31. And therefore let men look to it, who doe not only reject a calling (and so truly* 1.474 take upon them the Ministers office) without which they should not undertake it: but doe also reject knowledge, without which they cannot discharge it.

3 God's forgetting their children: as it followes in the same verse. Seeing thou hast forgotten the law of thy God, I also will forget thy children. I know not what the main fault is; but (that which the Papists attribute to the unlawfulnesse of their marrying) it hath been generally observ••d, that Ministers are very unhappy in their children; either for wickednes, or poverty; either they forget God only, or else God forgets them too. The sinnes of the Priests (under the Law) were lookt upon as farre greater, then the sinnes of or∣dinary

men: and therefore their offering was to be no ordinary offering; and the ceremo∣nies used about it, no ordinary ceremonies: the offering was to be a Bullocke, and the blood thereof to be sprinkled seven times before the Lord, &c. Lev: 4. 3. 6. So no doubt Ministers sinnes are greater then others, and and shall be more severely punished.

Such as ordaine them.

Have cause to feare their punishments. Especially if they doe it rashly. Lay hands suddenly on no man, neither be partaker of o∣ther mens sinnes, 1. Tim. 5. 22. Neither be par∣taker of other mens sinnes.] He seems to bid him take heed of this with abundance of caution, as if he meant more to affright him with danger, then disswade him from sinne. To be partaker of other mens sinnes is a thing as dangerous, as it is often committed, and seldome taken notice of. Better sinne thy selfe, then thus be partaker of other mens sin.

Ministers, their Due.

They that persecute them (for there is a pro∣phecy there shall be such, Behold I send you forth as sheep in the midst of Wolves, Mat. 10. 16.) are punished and threatned.

In the OLD TESTAMENT, 1 With making that member uselesse, which they us'd to hurt them. Jeroboam's hand which he did but put forth, to lay hold of the Prophet of Judah (for prophecying against his altar at Bethel* 1.475) was suddenly dried up, so that hee could not drawe it in againe to him, 1 Kings 13. 3,

2 Being Beholding to them for their pray∣ers: as in the same example. Entreat now, (quoth Jeroboam to the Prophet) that my hand may be restored me againe, vers. 6. It is as great a punishment this: as it is vexation, viz. for a man to have need of his enemie, whom he hates.

3 Blindnesse. The army, which Benha∣dad King of Syria sent to apprehend Elisha, (for informing the King of Israel of his plots) was upon his prayer smitten with

blindnesse, and led by him even into Sa∣maria, the chiefe city of their enemies, where he made them believe they should finde him, 2 King. 6. 19. Blindnesse] the Septuagint translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not-seeing: as if they had not lost their sight, but their seeing: that is, their power to see for the present. Wherein, me thinkes, the hand of God doth more notoriously appeare, then in making them quite blind. The miracle would be greater; for every one would wonder more at it: and the punishment would be greater; for it would vexe them more: and punish∣ments are aggravated by vexation, as much as by any thing. It is a sadder punishment to take away the use of a thing; then to take away the thing: and it is seldome inslicted, but in anger. It is a way of punishing, as pe∣culiar to God, and as severe, as any; to make men not to perceive, when they see; and, not to understand, when they heare, Isa. 6. 9.

The word in the originall* 1.476 is in the plu∣rall number, viz. Blindnesses: and Aben Ez∣ra (a Jewish writer upon the Bible) saith, it is meant of two sorts of blindnesse, viz. of the eyes, and the heart. And indeed, unlesse they had been blind both wayes, (as it is likely) they would not have been led in that man∣ner, by a man, whom they did not know, in their enemies countrey. The word is used

likewise in Gen: 19. 11, concerning the Sodomites. who, had they not beene smit∣ten with blindnesse in another way, as well as in their eyes; would have been able to keep Lot's dore, when once they had found it, (as once they had.) But this is but conje∣cture. This place of Genesis also, may not un∣fitly bee brought into the chapter of the Punishments of those who persecute God's Ministers; although the story be concer∣ning Angels. For if Ministers are not An∣gels, (so as we usually take the word;) yet are they 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the words in Hebrew, and in Greeke used to signifie An∣gels) i. e. Messengers; (to say nothing how we render it Angels in the Revel.) and Angels themselves are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.477 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (not onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, spirits, that are Ministers; but ministring spirits: as if that were the end for, and the employment in which chiefly they are) sent forth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to minister FOR thē which shall be heires of sal∣vation: as Ministers are, to minister To them

4 Being persecuted themselves. The Prophet Micaiah threatned Zedekiah when hee had stricken him, that he should be made run from chamber to chamber to hide himselfe, 1 Kings 22. 25. viz. being pursued by the Syrians. This is a very great punish∣ment,

viz. to fly when a man's enemy pur∣sues him. David's flying three moneths before his enemies, while they pursued him, was ranked with seven yeares famine, by God himselfe, 2 Sam. 24. 13. I make no doubt, but he, who is pursued, is alwayes in more torture of mind, (to say nothing, how he is sometimes in more of the body too) then hee who is taken. He feares more things, for he feares every thing. And he feares his Enemy more, being more afraid of not having quar∣ter, then the other is of not being suffered to live. The other hath past a great part of what is to come with him. It is lesse paine (I make no doubt) to be sure of hanging, then to be in suspence, whether he shall or no: unlesse there be ground of hopes.

5 Death. 1 By sword and famine. For thus the men of Anathoth were threatned, for cōspiring to kill the Prophet Jeremy; Behold I will punish them; the young men sball die by the sword, their sonns and their daughters shall die by famine, Jer: 11. 22. 2 By Fire. For so were two Captaines with their Companies of fifty (being sent one after the other, by Aha∣ziah King of Judah, to apprehend Elisha, for prophecying his death) destroied by fire from heaven, 2 Kings 1. 10, 11. In the Revela∣tion it is said, of the two Prophets, And if a∣ny man will hurt them, fire proceedeth out of

their mouth, and devoureth their enimies, and if any man will hurt them, he must in this man∣ner be killed, ch: 11. 5. And if any man will hurt them, &c. And if any man will hurt them] twice the same words. Why, what? Is it such a matter to hurt them? It seemes, it is; for else it had not been repeated. and it is re∣peated, because it seemes, the holy Ghost, if a∣ny man did wonder and therefore aske the cause, why men should be so severely pu∣nished for so small a matter; thought it suf∣ficient satisfaction only to repeat the offence. If any man will hurt them] If he doe his endea∣vour to hurt them, 'tis sufficient: though hee have no successe.

In the NEW TESTAMENT, the punishments mentioned are both Spirituall and Corporall. Such as

1 Removall of the Gospell. For so our Savi∣our threatned the Priests and Elders, after he had told them the parable of the hus∣bandmen, who killed their Master's servants, whom he had sent to receive the fruits of his vineyard. The kingdome of heaven shall bee taken from you, and given to a nation bringing forth the fruits thereof. Mat. 21. 43,

2 Requiring at their hands, the blood of the Ministers and Prophets that have been persecuted heretofore, because they approve of

what was done to them, (for approving of a thing done, or to be done, is as bad as do∣ing it:) which way God is unquestionably just, in visiting the sinnes of the fathers upon the children Therefore also said the wisdome of God, I will send them Prophets and Apostles, and some of them they shall slay, and persecute. That the blood of all the Prophets which was shed from the foundation of the world may bee required of this generation, Luk. 11. 49, 50.

3 Desolation of their houses: Thirdly, unlesse by house, you interpret the house of God, viz: the Temple: which if you doe, it will amount to a worse threat, viz: the losse of God's publike worship. for though in that sense, it were no punishment to others, yet were it a very great one to unbelieving Jewes, who would so account it. O Jerusalem, Jerusalem, that killest the Pro∣phets, and stonest them which were sent unto thee, (in love to doe thee good.) how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and yee would not. Behold your house is left unto you desolate, Mat. 23. 37, 38. De∣solation of their houses, &c. not so much. or want of a dweller, as of a protectour: for it is not said, your house is left BY you, but To you, viz: by Christ; who because they refu∣sed to come to him, resolved to be gone from

them. at least, this is the first desertion, where∣upon the other followed not long after. Desolation of a house is greatest, even when it is full; if God be away. After this interpreta∣tion, the Dative case 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to you, is either by way of aggravation, to intimate their sad condition, when their house should be left to them alone, without God to protect them: or by way of indignation, onely to expresse the threat of desertion, the more angrily* 1.478; e∣specially, if we understand it of the Temple; that, which they stood so much upon. as if it had been said, Seeing you stand so much upon your Temple; your Temple shall be even left unto you: and see, what will become of it, and, you, when I am gone. In Jeremy you have some of the same na••ion thus speaking, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these, ch. 7. 4. which seemes to me, as if they had said, What doe these Prophets meane to threaten us with captivity, and desolation? Behold, have not wee the Temple of the Lord? and is not the Lord among us* 1.479? none evill can come upon us. We will never believe any such thing cā be, that God should forsake his own Temple, and his own People. just as if we should say, (as doubtlesse many do thinke, though they doe not say it) Are not we of the Church of England? have not we Gods ordinances amongst us? are we not called

by his name? are we not Christians? Doubtlesse, we are secure enough; let these Calvinisticall Preachers, that preach nothing but damnation, say what they will. but marke what follows in that chapter of Jeremy. in the 13 & 14 verses, you have both a complaint and a threat from God, very like to this of our Saviour: which I thinke not much to tran∣scribe. And now because ye have done all these workes, saith the Lord, and I spake unto you, rising up early, and speaking, but ye heard not, and I called you, but ye answered not: therefore will I doe unto this house, which is called by my name, wherein ye trust, and to the place which I gave to you, and to your fathers, as I have done to Shiloh. So you must interpret: unlesse you make the Dative case, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to you) to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, superfluously used, as the manner is, for it to be both in Hebrew, and in other languages: for thē it is no more, thē if it had beene said, your house is, (or, shall be) left de∣solate; or, your house is left to be made desolate; or, so, as it shall become desolate.

4 Destruction of themselves. For hereun∣to those husbandmen in the parable (for∣merly spoken of) were condemned, according to Luke ch: 20. 16. by our Saviour; but according to Matthew ch. 21. 41. by them∣selves, that is, the Priests and Elders. So like∣wise in the parable of those, that murdered

the Kings servants, whom he lovingly sent to invite them, to his sonnes wedding, it is said, The King sent forth his armies, and de∣stroyed those murtherers, and burnt up their cities, Mat. 22. 7. See c. 23. 35. The Apostle Paul saies of the Jewes (after he had spoken of their killing the Lord Jesus, and the Pro∣phets, and persecuting his Apostles) that wrath was come upon them to the utmost, 1. Thess: 2. 15, 16. In which place however (I speake it with reverence) I think the Greeke were better translated, wrath is come TO AN END upon them. To an end] I meane not of it's selfe, but of it's appointed time; at the end whereof, it shall be kept in no lon∣ger, but break forth into* 1.480 punishment. So that if you will make 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as some doe,) it must not be meant in perpetuum, for ever; which is the com∣monly received signification of that He∣brew in which sence the Septuagint, doubt∣lesse, rendered it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Psalm. 9. 18.) but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unto victory, or execution; ac∣cording as that greeke is rendred in Matt. 12. 20, He shall send forth judgement into vi∣ctory, that is, to execution.

This sense of the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; First it suits very well with those Hebrew expressions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dan. 11. 36. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ezek. 7. 8. rendered, till the

indignation be accomplished; I will accomplish mine anger. Which I conceive (the last at least) to be spoken in that sence, as it is said, Jer. 25. 34, The dayes of your dispersions are accomplished, (in the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, filled:) as if it had beene said, The daies, at the end whereof your dispersions shall begin, are fully come. In the like manner, as it is said in the Greeke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. 2. 1. When the day of Pentecost was ac∣complished; or, fulfilled: that is, (as we ren∣der it) Fully come. So on the contrary, God is said to deferre his anger, when he continues indeed his anger, but deferres the execution of it, Isay 48 9.

2 It suits very well, with what is spoken before in the same verse, of filling up their sinnes: as if God had intended, when those should be filled up, that then the time of their punishment should be fulfilled also; that being God's appointed time. The Sep∣tuagint, who usually translate the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, translating it so in Jeremy 50. 39. & Isa. 13. 20. (where it is said of Ba∣bylon, It shall never be inhabited) are there interpreted, not as we, (and the Latine also, in the last place) translate: but as the Latine translates in the first of those places, viz. usque in finem, untill the end: i. e. till the end of Gods appointed time, the decree whereof he will never revoke.

3 It suits very well with the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which will signify, Come upon (as it is here translated) that is, Come suddenly (for so wee use that expression in English) without the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon: and cannot be so pro∣perly said of a thing in the extremity, or in∣crease thereof; as in the Beginning. But e∣nough of this. I shall conclude this chapter of those that persecute Ministers, with what I have to say of the certainty of their pu∣nishment: and that shall be.

1 Two expressions of Paul. One, to A∣nanias the High Priest, when he commanded to smite him, viz: God shall smite thee thou whited wall, Act. 23. 3. God shall] or God will certainely ere it be long; for hee is about it al∣ready. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whether God did in proper speech smite him indeed viz: by Death: or whether he did it another way, onely by removing him from his place, is not certain; but thus much we have read, it was not long after, that there was* 1.481 another put in his roome. The other expression, is that concer∣ning Alexander the Coppersmith (who he saies, did him much evill) viz: The Lord re∣ward him according to his works. 2. Tim. 4. 14. The Lord reward.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some read: but it is in a manuscript, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall (or will) re∣ward (as it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in 2. Tim. 2. 7.) and so the Syriack Interpreter and Augu∣stine

translate. And I must confesse, some∣times I think, that even so, as wee read viz: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it may be also rendred in a fu∣ture signification (at lest in the minde of the speaker, according to our english phrase) thus, The Lord MAY reward him according to his works, if he do; & it is a hundred to one, (or great chance) but he doe. So in that place of Timothy but now quoted (where we thus read the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that we may render thus: Con∣sider (or, mind) well what I tell thee: for I make no question then, but God will give thee understanding in all things.

2 A Prophecy of Jeremy, concerning his persecuters. But the Lord is with me as a mighty terrible one, therefore my persecuters shall stumble, and they shall not prevaile; they shall be greatly ashamed, for they shall not pro∣sper; their everlasting confusion shall nevor be forgotten, Jer: 20. 11. I might instance in a world of examples, especially of Kings, and great persons: but I am loath to goe beyond my bounds. And therefore I will only men∣tion two or three, whose Persecution is spo∣ken of in the Scripture. 1 Jezabel (the wife of Ahab) who had slaine divers Pro∣phets, and would have also slaine Elijah, 1 Kings 19. 14, was throwne out at window by her servants, and troden under foot by

her enemies, and eaten up by the dogs. 2 King 9. 36. according to Elijahs prophecy, 1 King 21. 13. 2. Herod Antipas who beheaded John the Baptist, Mat. 14. 10, was banished in∣to France, and there murdered, as he was a hunting* 1.482. You may marke the end also, of Herod Agrippa, who imprison'd Peter, and James: although his death be by Luke attri∣buted to another cause, Act 12. 33. The An∣gel of the Lord smote him, because he gave not God the glory; and he was eaten of wormes, and gave up the ghost. 3 Nero, who caus'd Paul to be put to death, (he call's him the Lyon 2 Tim. 4. 17) had been drawn through the city and whipped to death, (according to the sen∣tence of the Senate;) but that he cut his own throat before. Lastly Domitian, (called also Nero by the people,) who banished John the Evangelist into the Island Patmos* 1.483; was conspired against and murdered by his own wife, (and some of his friends:) and after his death both his name and all his Acts were eras'd and abolished by the decree of the Se∣nate. But what doe I talke of persecuting by offering violence, when as,

Such as Mocke at them, are punished,

1 With Wrath unappeaseable. But they mocked the messengers of God, and dispised his

words, and misused his Prophets, untill the wrath of the Lord arose against his people, till there was no remedy, 2 Chron 36. 17. Against his people, &c.] whom he was loath to be so angry with, b••t being thus provoked, he could not forbeare.

2 Severe punishment, both on them, and theirs. The Jewes, because the Prophets had told them so many prophecies of God's judgements for their sinnes, and of nothing else: and because they saw none of those prophecies yet fulfilled: at length began to mock at them, when they met them; and to aske them in derision, (because with those words, usually they began their prophecie, especially of Gods* 1.484 judgements) What is the burden of the Lord; and their false Prophets and Priests would doe the like. But they are thus threatened by Jeremy, And as for the Prophet and the Priests, and the people that shall say, the burden of the Lord, I will even punish that man, and his house, Jer. 23. 34. So v. 36. Every man's word shall be his bur∣den] viz. either because God would burden them with heavie judgements, for thus spea∣king: or because it should lye as a burden upon their consciences hereafter, when those prophecies should be fulfilled, to have thus derided them.

3 Reproach; for their reproach* 1.485; And

I will bring an everlasting reproach upon them, and a perpetuall shame, which shall not be forgotten, Jer. 23. 40. We all know the proofe of this. The very name of a Jew is (to use the Scripture language) a reproach & a by-word, and a curse, to this day* 1.486. though I believe, these words are rather meant of their unhappinesse, then of their wickednesse.

4 Violent death by wild beasts. As Elisha was going up to Bethel, There came forth little children out of the city, and moc∣ked him, and said unto him, Goe up thou bald head, Goe up thou bald head. And he turned backe, and looked on them, and cursed them in the* 1.487 name of the Lord, and there came forth two shee beares out of the wood, and tare forty and two children of them, 2 Kings 2. 23, 24. Children] what must the elder sort ex∣pect then? Some make this Allegory: (which I mention, because what is said, is not im∣pertinent to the subject in hand) Christ a Crucifying, was Elisha: the Jewes mocking him, and saying, If thou be that Christ the Sonne of God come down from the Crosse, were the children: and Titus and Vespasian, (who shortly after destroyed both them and their City) the two bears, (though in the masculin•• gender) because they were so fierce* 1.488, that they had better have met with a beare rob∣bed * of her whelps, then them.

Such as Despise them or sleight them

Shall be punished as despisers of Christ himselfe. He that heareth you, heareth me: and he that despiseth you despiseth me, Luke 10. 16. Just as Moses told the Israelites Exod. 17. 2. Why chide you with me? wherefore doe ye tempt * 1.489 the Lord. And ch. 16. 7. he heareth your mur∣murings against the Lord. For what are wee, that you murmure against us? Let them put it off, how they will, viz: that they despise not God, but the men; their distinction will not serve. For he that truly respects me, will re∣spect any one that comes from mee, for my sake. Further

Such as Believe them not, have been punished and threatned

1 With violent death. That Lord, that would not believe Elisha (who, when Sama∣ria was besieged by the Syrians, even in the extremity of the famine, prophecied, that the next day, a measure of fine flowre should be sold for a shekle, &c. was by him threatned, that he should see it indeed with his own eyes, to his conviction; but he should but see it, to his griefe; for he should not eat of it. which fell out accordingly: for the next day, hee was troden to death by the hungry greedy peo∣ple,

as they pressed out at the gate, to take the spoile of their enemies camp, to satisfie their hunger, 2 Kings 7. 2. 17.

2 Being worse dealt with at the day of Judgement, then Sodome and Gomorrah: and how bad is that like to be! Whosoever shall not receive you, nor heare your words, when yee depart out of that house, or city, shake off the dust of your feet. Verily, I say unto you it shall be more tolerable for Sodome and Gomorrah in the day of judgement then for that city, Mat. 10, 14, 15. Further,

Such as will not suffer them to reap their carnall things.* 1.490

One may conjecture, their Condition is not safe, by the strictnesse of the charge gi∣ven to the Israelites, concerning the Levites, Take heed to thy selfe, (for thou wilt hurt thy selfe most,) that thou forsake not the Levite as long as thou livest upō the earth Deu. 12. 19 as long as thou livest upon the earth.] Come what will; poverty, or any condition: yet be sure to remember him: and that as long a•• thou art upon the earth; though thou art led captive out of thine own countrey. See the charge repeated Deut. 14. 27. after which it is added vers. 29. That the Lord may blesse themin all the worke of thine hand which thou doest. Which seemes to be spo∣ken,

as if otherwise, hee would not in this manner blesse them. Nay further yet

Such as doe not stand by them, in persecution

Have cause to to feare; as may be gathered by what Paul saies of those, who deserted him. At my first answer, no man stood with me, but all men forsook me, I pray God, that it may not be laid to their charge, 2 Tim. 4. 16 See the ch. of Not-helping the godly, at the end.

Ministery Such as Intrude upon the work thereof.

I know not how they can be secure from punishments; seeing under the Old Testament, those who intruded upon the office of the Priest, were to be put to death, by a law of God's own making, when he first consecra∣ted Aaron and his family thereunto. I have given your Priests office unto you as a sacrifice of gift: and the stranger* 1.491 that commeth nigh shall be put to death, Num. 18 7 The Israelites had more cause to grudge, that the Priest∣hood sh••uld be appropriated to a family on∣ly; then we have, that the ministery should be confin'd to learning, and gifts, and other necessary qualifications; and yet the stranger, (even to the family) that commeth nigh, shall be put to death. This law, when men could not execute it, God did; and that in a feare∣full

full manner. For as Dathan and Abiram, & all that follow'd them, with all they had, were devoured by the earth, Num. 16. vers. 32: So Korah, and his brethren, who sought the Priesthood (for medling with that fire which they had nothing to doe with) were devour∣ed by fire* 1.492, vers. 35. Korah and his bre∣thren were Levites of the same tribe with Aaron; and yet this would not excuse them. What must men expect then, who are of an∣other tribe, if they encroach? If they plead ne∣cessitie, viz: because there is a defect of Mi∣nisters, or because the work of the Ministery is neglected, or not perform'd in that manner, as it should be: yet will this reason hardly suffice. For though there were no Priests present: and though the Arke sho••ke; and though it were not carried as it ought to bee, viz: upon mens shoulders: yet it is said of Vz∣zah (the sonne of Abinadab, (who with his brother drave the cart, wherein the Ark was carried) that when he laid hold on the Ark. The anger of the Lord was kindled against Vzzah, and God smote him there for his errour, and there he died by the Arke of the Lord▪ 2 Sam: 6. 7. For his errour] or, because of his er∣rour; for so the Hebrew (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) me thinks, seemes to signifie cleare enough; and not only, upon. And that this errour was his laying hold of the Arke, me thinkes the Ho∣ly

Ghost seemes to intimate; having menti∣oned that action of his, immediately before his punishment; which also had not beene otherwise a passage so much worth a rela∣ting, (to say nothing that the Hebrew may as well be translated this errour, as his er∣rour: having an article before it; which may be demonstrative* 1.493, as well as not.) And yet because it is said onely, errour; and not, his errour. or because the Vulgar translati∣on (out of too much superstition, keeping closer to the words* 1.494 of the Septuagint, then the sence) renders onely super temeritate, and not, propter temeritatem, upon, and not for his rashnesse; (and yet perhaps intending it, for, because;* 1.495) you will not thinke, what a company of different conjectures there are, of other causes of this punishment: as if God had beene unjust in thus punishing him, but onely for this small fault (as they suppose) of touching the Arke. when as you may read in Numbers ch. 4, 15. that the Kohathites themselves, whose place was so were the Arke as to beare it; were notwith∣standing forbidden to touch the Arke, upon paine of Death. Besides, as to the Septua∣gint, their translation; it is well enough knowne, that the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therein u∣sed, is often put with a Dative case, to sig∣nifie, because▪ and of all it's significations be∣sides

(of which it hath divers) there can bee hardly any other given in this place with any propriety, neither doe I remember whē it is used for, super, in the sence as super is us'd with an ablative case. If you will needs translate UPON his rashnesse, I shall give consent, so you take it, as it is said, Luk. 5. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, UPON this word will I put downe the net. But enough. If it might have been safe, for any one, to medle with the of∣fice of the Priest: it is likely it might be for the King, (whose office, and the office of Priesthood, were many times joyn'd toge∣ther among some people.) But yet it was not. For Vzziah King of Judah, for but of∣fering to burne incense upon the Altar, (for he did not doe it, because the Priests with∣stood him) was suddenly struck with Le∣prosy in his forhead, and continu'd a Leper to his dying day, 2 Chr. 26. 19. Josephus saies, there was also an Earthquake at that time, (as there was at that time, when Ko∣rah committed the like sinne:) and that the Temple being therewith rent at the top, the Sun shone in directly upon the Kings head: whereupon the Leprosy presently a∣rose. Hierom Cyrill, Origen, and Chrysostome (upon Isaiah ch. 6. 1.) say, there was another greater punishment inflicted by God for this sinne, vers. 12. not suffering them to have

any more prophecies after that time as long as Vzziah lived. There is in my minde yet one place of Scripture more, whence a man may well conjecture, how likely such men are to be punished; and that is Exod. 30. 38. where it is said, that whosoever should but make the like ointment, as Moses made to be used about the Tabernacle, should be cut off from his people: which I produce, onely to shew, how curious God was of any thing that belonged to his sanctuary, to preserve the propriety of it: and how carefull, not to have it made common, and vile.

If God doe not punish them for their sin; yet I doubt he will ha••dly blesse them in their practise, for only Aarons rod did blos∣some, Num: 17. 8.

Bad Ministers, threatned for a punishment.

To some there seemes to be a threat of bad Prophets (or Ministers) in Micah. chap. 2. 11. If any man walking in the spirit & false∣hood, doe lye, saying, I will prophecy unto them of wine, and of strong drinke; he shall even be the Prophet of this people. The paraphrast up∣on this place thus speaks, Because they have wandred after false Prophets who prophecied to them with a lying spirit, and accustomed them to wine and strong drinke; it shall bee, that the people of this generation, as they are wandered

after false Prophets (in a place where they had such as were true) shall be banished into a land of lies (where they shall have no true Prophets, if they would)

I will raise up a shepheard in the land, which shall not visit those that be cut off, neither shall seek the yong one, nor heale that that is broken, nor feed that that standeth still, but he shall eat the flesh of the fat and teare their clawes in pieces Zach. 11. 16. Hierom expounds this of Antichrist: Grotius, of Manasses, who marrying with Sanballats* 1.496 daughter, made himselfe high priest (against his brother,) & built another Temple upon mount Garizim: whither he made the Jewes goe ••ong jour∣neyes, so that they tare their claws, and wore out their feet with going. Deiodate 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 al∣so 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 Prin∣cipium nostri sunt, Phoce, doloris, that, joyes were the begining of it As it is said, that world∣ly 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 vio∣lent, it hath caused death. Pliny saith, Sophocles the Tragedian died* 1.497 so and Plu∣tarch a 1.498 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 hea∣vinesse, 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?* 1.499 For why? Their joyes are fearefull (and full of feare.) As the Poëta 1.500 said of her, that went to commit incest with her brother, Non toto pectore sentit Loetitiam virgo, prae∣saga{que} pectora moerent: So their owne hearts tell them, that they have no cause to be mer∣ry, 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 S••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 Ab∣salom'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 drin∣king 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 Gilea∣dites, 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 after∣ward, (upon the taking of their royall city Rabbah chap. 12, 29) for cutting other mens beards, and clothes, made to suffer the cut∣ting of their owne bodies with sawes, and har∣rowes and axes of iron; and to passe thorougha 1.501 the brick kilne, v. 31. By Mocking their ene∣mies, (then which nothing is more provo∣king,) men doe but whet their courage with anger: and so make them fight more despe∣rately; not regarding their lives, so they may be revenged. You have an example hereof in the Jebusites. For (as the more b 1.502 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, Ex∣cept thou take away the blind and the lame,

thou shalt not come in hither, 2 Sam. 5. 6. But David herewith was so enragedc 1.503, and his souldiers made so despe∣rate; that they presently fell on, & tooke the fort the same day, vers. 7. 8. Another example you have in the Philistins, who having gotten Samp∣son 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 Mi∣chal (Davids wise) punish'd for jeering at her husband, when she saw him dancing be∣fore the Ark, with a linnen Ephod about him: as if he had done a thing unbeseeming the state of a King, (as indee•• most godly, & virtuous actions, seem either absurd, or ridi∣culous, 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 lon∣ger worthy, to bee called the wife of King David: and accordingly some say* 1.504, that David never after that time us'd her as his

wife. Had no child] For those five sons spo∣ken of ch. 21. 8. which ou•• Hebrew saies shee brought forth; she only brought up, and adop∣ted 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 Me∣rob) which Michal the daughter of Saul brought up.

3 God's Hearing the prayer of the godly a∣gainst them. I am as one mocked of his neigh∣bour, 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 buil∣ding 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? W••ll they revive the stones out of the heapes of rubbish which are burnt Neh. 4. 2. Tobiah thus* 1.505, Even that which they build, if a fox goe up, he shall even breake downe their stone wall, vers 3: Ne∣hemiah 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* 1.506; 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. Nehemi•• words were these. Heare, O our God, for•• are despised; and turn their reproach upon th•• 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* 1.507 thee to anger bef•••• the builders, Neh. 4. 4.

The men of the world, who so often com¦mit this sinne, and make use of it to ma•• themselves and others merry, thinke b•• 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 slightly accounted of by God; and he w•• severely punish it. In the Epistle to th•• Hebrews ch: 11. mockings are put in the Ca¦talogue of the Saints persecutions; & joyn•• with scourgings, vers. 36. and justly aggrav••¦ted by our translation (for it is not in the o¦riginall) with the epithete, Cruell. Othe•• had triall of cruell mockings, and scourges. In the Epistle to the Galatians, it is said that Ishmael persecuted Isaack; and therefore w•• cast out. ch: 4. 29. and yet in Genesis, we rea•• of nothing but mocking, chap. 21. 9. I wi•• conclude with one punishment more, an•• that no small one (which, though I have 〈◊〉〈◊〉

••ut of the Apocrypha, yet I believe for truth) ••nd that is the vexation and sorrow, which ••ey shall have hereafter, when they shall ••e those whom they despised, in honour with God. And they repenting, and groaning for ••••nguish of spirit shall say within themselves, This was he whom we had sometime in derision, ••nd a proverb of reproach. Wee fooles accoun∣••ed his life madnesse, and his end to be without ••onour, &c. Wisd▪ 5. 3, 4, 5, 6.

Mockers at those that denounce God's Judgements, threatned

With the aggravating of those judge∣ments. Now therefore be yee not mockers, lest your bands be made strong* 1.508, Isa 28. 22.

Mockers at those that suffer them

With, Being mocked in the same manner. Moab also shall wallow in his vomit, and hee shall also be in derision. For was not Israel a derision unto thee? Jer. 48. 26, 27. And not onely the Moabites; but the rest of the Hea∣then, for mocking at the Jewes in their cala∣mity, Ezek. 36. 3. were thus threatened, Because yee have borne the shame of the Hea∣then, therefore thus saith the Lord God, I have lifted up mine hand, surely the Heathen that are about you, they shall beare their shame, vers. 6. 7. Beare their SHAME] better so, then

ignominy, which will signifie both actively and passively; whereas shame will not. F•• though these words may seeme to signifi•• (according to the use of the word, bea•••• in other places, as when it is said, beare th•• iniquity, &c. and likewise the use of the He∣brew word for, shame, in the verse next be∣fore) that the heathen should certainly r•• it, for reproaching God's people (luerent co••∣tumeliam suam:) yet I rather thinke, tha•• which is mainly intimated in this place, to be retaliation in God's punishing of them that is, giving them like for like, or the sam•• that they gave others. For in the first sence, they might beare their ignominy, that is, that wherewith they reproached others, by ano∣ther way, as well as by suffering ignomin•• againe: for he that is punished for a sinne, may be said to beare it, though his punishment have no resemblance with his sinne. An•• this I say the rather, because the word for Shame* 1.509, or Reproach, with the pronoun•• affixed, is seldome or never used actively (as it is passively, ch. 15. 54. Psal. 44. 15, & Ps. 69. 20, &c.) and especially, because there is a separate pronoune also put on pur∣pose, for* 1.510 they; as if it were thus spoken▪ THEY who have reproached others, eve•• THEY, for all their confidence and prid•• shall be reproached THEMSELVES, and shall

beare THEIR shame also, as the Israelites have borne THEIRS. To say nothing how affixed possessive pronounes are many times superfluously added in such expressions, ac∣cording to the manner of other languages. We say in English, he shall have, or (he shall beare) HIS punishment: and that with a kind of Elegancie; as in Galat. 5. 6. where it is in the Greeke onely, he shall beare* 1.511 judge∣ment, we translate, he shall beare his Judge∣ment.

Murderers shall be certainly punished

For, thus God threatens him, that should kill Cain, (though he had murdered his bro∣ther, and was therefore cursed by God.) Whosoever slayeth Cain, vengeance shall be ta∣ken on him sevenfold. Gen. 4. 15. If you trans∣late (with Symmachus) Omnis qui occiderit Cain, Septimus ulsciscetur; and interpret (with Hierom* 1.512) Whosoever shall kill Cain, the seventh (i. e. a man of the seventh generation) shall execute vengeance for his murder: it will make more for our purpose, for he saith, it was the opinion of the ancient, that Cain, for an example, was suffered to live till the seventh generation, and then slaine

by Lamech But I suppose, taking vengeance 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seven times (or sevenfold) is only an expression, to set forth abundance of se∣verity in revenging: as to forgive a man till he hath sinned against him seventy times se∣ven, is only to expresse endlesnesse of mercy in forgiving: viz. without any curious respect to a certaine number of times The barba∣rous people of Malta (and such they were indeed, not for inhumanity, but ignorance) when they saw a viper leap out of the fire upon Pauls hand, as if they thought no sin could have drawne such a punishment upon him sooner then murder, presently said, No•• doubt this man is a murtherer, whom though he hath escaped the sea, yet vengeance suffereth not to live, Act. 28. 4. Suffereth not] or, hath not suffered so the Originall* 1.513; and so Beza renders. as if they made it sure, he would presently die for it: and as it is said, they did, vers. 6.

They are punished in their Persons,

First with a Curse, executed, as it were by the Earth it selfe in revenge, for defiling* 1.514 it with blood. thus Cain was punished. And now thou art cursed from the earth, which hath opened her mouth to receive thy brothers blood from thy hand. When thou tillest the ground, it shall not henceforth yeeld unto thee her strength

A fugitive and a Ʋagabond shalt thou be in the earth, Gen. 4. 11. 12.* 1.515 Alexander, when hee return'd from the Indians, sent let∣ters through Greece to give liberty to all banished men, to returne to their homes, ex∣cepting only such as had been so punished for murder.

2 God's hatred, The Lord will abhorre the bloudy and deceitfull man. Ps. 5. 6 the blou∣dy] Chald. pa: the shedder of innocent bloud: ac∣cording to the Heb: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the man of blouds: For when the word in Hebrew for bloud, is in the plurall number, it is usually meant of unlawfull putting to death. And the reason may be, (if my judgement faile not) because the bloud of any one man can∣not be unlawfully shed,* 1.516 but the bloud of another also must and will bee shed for it, sooner or later: so that every murderer is a shedder of blouds. Whereas, if a Magistrate cause a man to be put to death according to law, only one mans bloud (and scarce that, I meane in the Scripture language,) for the most part is shed, and wee heare no more of it.

3 God's not hearing their prayers. And when yee spred forth your hands (your bloudy hands) I will hide mine eyes: yea though yee make many prayers, I will not heare, your hands are full of bloud, Isa 1. 15. Of bloud▪] for

though, I confesse, by this word are usually expressed other sinnes, besides Murder: yet I believe it is chiefly meant of wrongfull con∣demning men to death, which I make no que∣stion, 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 vio∣lent death.) Bloody and deceitfull men shall not live out halfe their dayes, Ps: 55. 23.

6 Violent death.

Before the Law, threatened or prescri∣bed. Who so sheddeth mans blood* 1.517, by man shall his blood be shed, for in the image of God made he man, Gen. 9. 6. So that he de∣stroyes 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.

Ʋnder the Law, prescribed. He that kil∣leth any man shall surely be put to death, Lev. 24 17 repeated, v. 21. A Law that ad∣mitted of no cōposition, or satisfaction. The land cannot be clensed of the blood that is shed therein, but by the blood of him that shed it* 1.518

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 pe∣rish with the sword, Mat. 26. 52. you have almost the same words in Rev. 13. 10.

They that take the sword] though persecu∣ted, yea, though Christ and his Gospel, be per∣secuted, they may not take sucha 1.519 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 fu∣issemus

etiam impares copiis, qui tam libenter trucidamur; si non apud istam disciplinam ma∣gis occidi liceret, quam ••••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 & Zal∣munna, Kings of Midian. Being taken by Gideon in fight, they were by him after∣ward put to death in cold bloud, for murde∣ring his brethren, Jud: 8. 19. 21. 2 Abi∣melech, 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 A∣bimelech was besieging the tower at Thebez; a woman threw down a piece of a milstone* 1.520 upon his head, and brake his scull whereup∣on, 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 mur∣dered, 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, (whō the people erected in his place,) he set his house on fire over him, and so died, 1 Kings 16. 10, 18. This ex∣ample, Jezabel used, to fright Jehu with all 2 Kings 9. 31. 6 Ahab king of Israel. Hee caused Naboth, upon false witnesse of blas∣phemy, 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 run∣••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 ••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 Jeho••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 s••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 Gi∣beonites, 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, ac∣cording to all that he did; and also for the inno∣cent bloud which he shed, for he filled Jerusalem with innocent bloud which the Lord would not pardon, 2 Kings 24. 3, 4.

They are punished in their Posterity.

By Death, or some other great calamity: as you may see 1 In Joab, according to David's threat to him. For, when Joab had trecherously murdered Abner (who came over to him) by taking him aside to speak with him, thus he spake, I, and my kingdome are guiltles before the Lord for ever from the bloud of Ab∣ner the sonne of Ner, let it rest on the head of Joab, and on all his fathers house, and let there not faile from the house of Joab, one that hath an issue, or that is a leper, or that leaneth on a staffe; or that falleth on the sword, or that lack∣eth bread, 2 Sam. 3. 28, 29. See also Solomon's threat concerning him, 1 Kings 2. 33. after

which, it is said also, that hee himselfe was slaine by Benaiah, at the command of Solomon, even when he hung upon the altar. 1 Kings 2. 28. to 34. For God will not be a refuge for murderers: neither were the cities of refuge appointed for them, Deut. 19. 11: 2 In David, (for the murder of Ʋriah,) according to Nathans threat, Now therefore the sword shall never depart from thine house: because thou shast despised me, and hast taken the wife of Ʋriah the Hittite to be thy wife, 2 Sam: 12. 10. 3 In Saul (for murdering the Gibeo∣nites) For when the Gibeonites were asked by David, what satisfaction they desired: they demanded seven of Sauls sonnes; and hung them all up with his consent, 2 Sam: 21 9 4 In Ahab, for murdering Naboth. For Jo∣ram his son King of Israel, was by Jehu▪ (who was already anointed king in his stead) shot to death with an arrow, as hee sate in in his chariot, 2 Kings 9. 24. See what he sayes, when he had kil'd him, v. 25 26 It was not long after, ere Jehu put to death all the rest of his familie; causing the heads of se∣ventie of his sonnes, to be brought to him at one time, to Jezreel in baskets, c 10. 7. Thus you see how loud, and how long, bloud crieth: and how deeply it staineth; so that no∣thing but bloud will fetch it out again▪ espe∣cially if it be in a place, where the true reli∣gion

is professed: for then the punishment will be, as to one, that hath defiled God's dwel∣ling: which must needs anger him exceed∣ingly, Num: 35, 33, 34. So yee shall not pollute the land, wherein yee are: for bloud it defi∣leth the land; and the land cannot be cleansed of the bloud, that is shed therein, but by the bloud of him that shed it. DEFILE not therefore the land which yee shall inhabit wherein I DWELL: for I the Lord DWELL among the children of Israel.

The Odiousnesse of this sinne, and how certaine it is to be punished, may be further gathered out of the Scriptures thus,

1 By the strictnesse of God's requiring the blood shed (as if it were a thing more his owne, then other things) even at the hand of a beast, that hath neither hand, nor reason, Gen. 9. 5. For if a beast killed a man, yea, though it were an Oxe (the most usefull beast of any,) it was to be stoned to death: and none of his flesh was to be eaten, Exod. 21. 28.

2 By the strictnesse of God's inquiring af∣ter it. I doe not read of his making inqui∣sition, for any thing but this: and for this he allowes times of purpose, as if it were a bu∣sinesse, which he constantly does, and which he will not by any meanes omit. When hee maketh inquisition for blouds, be remembreth

them. Ps. 9. 12. No wonder then, there are such strange discoveries of murder, so deeply concealed, so long agoe committed. Sithence he, who is the searcher even of hearts, maketh inquest for it: and shall not he search* 1.521 it out? See Isai 26. 21. I might produce many exam∣ples of such discoveries, if it were not beyond my bounds.

3 By the strictnesse of the Enquiry, which he prescribed to the Elders of the Is∣raelites, when they found a man slaine, and it was not knowne, who kill'd him. As like∣wise by the forme of prayer given them, wherein they wereto desire God, not to lay even such a man's bloud to their charge, Deut. 21. 1.

4 By Davids charge to Solomon concer∣ning Joab, for murdering Abner and Amasa* 1.522: Let not his hoary head goe downe to the grave in peace, 1 Kings 2. 5.

5 By the punishment, which the Sheche∣mites suffered, for helping. Abimelech in the murder of his brethren: viz: the slaughter of themselves; and the utter ruine of their city, by the hand of Abimelech himselfe. Then God sent an evill spirit betweene Abimelech, and the men of Shechem, and the men of Shechem dealt treacherously with Abimelech. That the cruelty done to the threescore and ten sons of Je∣rubaal might come, and their blood come upon

Abimelech thir Brother which slew them, and upon the men of Shechem, which aided him in Killing of his brethren, Judg. 9. 23, 24.

6 Lastly, by what is said of the importu∣nate cries of such, as have been murdered: which are sure to be heard; Rev: 6. 10. How long, O Lord, holy and true, dost thou not judge, and avenge our bloud, on them that dwell on the earth?

What ever thou doest, let the life of a man be precious in thy sight. If thou hast the invitation of an opportunity to Save it: as thou hatest bloud, doe it. For there are but two waies, To Save life, or to Kill Mark: 3. 4. If thou hast the provocation of an inju∣rie to destroy it; as thou lovest life, doe it not. For if thou hast not hated bloud, even bloud shall pursue thee, Ezek: 35. 6. Take heed of a bloudy hard heart. How many Murderers, are there, that never lifted up their hand to hurt a man?

Oathes

Such as doe not keep them, or take them fasly, threatened

With Certaine punishment. Thou shalt not take the name of the Lord thy God in vaine: for

the Lord will not hold him guiltles, that taketh his name in vaine, Exod 20; 7. Name.] What an account doth the meanest of us make of his name? and how tender are we of it, and how doe we listen, when we heare another mention it? Thy God] thou wouldest be wa∣ry, of using the name of thy King; or thy Master; or thy Father; in their hearing: and why not of thy God who heareth at all times, and places; & is then most quick of hearing, when his name is used. In vaine] or, for a Lie. For that the word* 1.523 in Hebrew for, vaine, will signifie, and is so used, and that when the meaning is only of assertion, and not of promise. For whereas in this chapter vers. 16, the word for false witnesse, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; in Deut: c. 20. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I know, they usually say, that these wordes are cheifely meant of promissory oaths, because of our Saviours words, Mat. 5. 33. speaking only of the forbidding of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, forswearing: And (as if this word were pro∣perly meant of doing or not doing after an oath to the contrary, whereby a man does, as I may say, unsweare* 1.524 himselfe, or make his swea∣ring null and void; and not of doing or spea∣king first, & then adding an oath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon it or for it;) adding, But shalt performe unto the the Lord thine oathes. But as for the words of our Saviour; I conceive, he relates the cōman∣dement,

as the Scribes & Pharisees related it, & according to their glosse: & not that he knew no such wordes as those, which I first produced: or that he thought, the meaning of them extended no further, then is expres∣sed in these. And as for these words which I have quoted; in the originall, one might think, they sound cleane contrary viz: rather for an assertory falsity, then a promissory, both because of the word translated, in vaine, sig∣nifying more properly, FOR, or, TO vaine, (as it is in Leviticus 19. 12. He shall not sweare by my name, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a Lye,) as if it were said, thou shalt not use the name of the Lord thy God to (or for) the confirmation of a falsehood, and because of the word Taking. For in promissory perjury men may, & usual∣ly do, take God's name not in vaine: i. e. they have a resolution when they take it, to keep their oathes, though they break them after∣wards. hold him guiltlesse] or, let him goe unpunished, for so much the Hebrew* 1.525 will signifie; and so it is used, and translated. Jer. 30. 11, and c. 46. 28. And, me thinks, both in this, and other threats against this sinne, there seemes to be insinuated, that God may, and many times doth let such men alone for a while: (a 1.526 Et St quis primo per∣juria celat, sera tamen tacitis poena venit pe∣dibus:) but that notwithstanding he doth

not hold them guiltlesse, but will certainely punish them one time or other. Nay I may adde, I will not hold him guiltlesse, that is, I will most severely punish him. for that is a common Hebraisme in the Scriptures, by a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, extenuation in the negative, to in∣tend the positive in the highest degree.

Oathes (and Covenants) Such as doe not Keep them, Threatened

With Certaine and unavoidable punish∣ment. And thus I speake, because in most of the threats against this sinne, there is an expression of the certainty, and of Gods reso∣lution also, not to change his mind. As first, in that concerning Zedekiah, for breaking his Oath of subjection, even to the King of Baby∣lon: Shall he breake the covenant, and be de∣livered? (It cannot be.) Ezek. 17. 15. the Sep∣tuagint translate without an Interrogation) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) i. e. IF he shall escape (or be delivered) after the manner of swearing used in Scrip∣ture: as if God had sworne, that he should not. and so indeed he did afterward: and you have his oath twice related, viz. v. 16. & vers. 19. and in vers. 16. with notable ag∣gravations, both of his sin, and his punish∣ment: As I live, saith the Lord God, surely in the place where the King dwelleth that

made him king, whose oath he despised, and whose covenant he brake, even with him, in the midst of Babylon he shall die. The Chal. P. in those verses; for, breaking the Covenant, tran∣slates, changing the Covenant: and so Zedeki∣ah did, in revolting from the Assyrian, to the Egyptian. Now a man hath the greater cause to feare God's punishment, when hee doth not onely not doe what he promised; but doe, and promise to doe the contrary. 2 In that threat, to the people of Tyre, for brea∣king the Oath of friendship, which Hiram their King had made with Solomon* 1.527, in selling the Jewes* 1.528 for bond-slaves to the Edomites: who were their inveterate enemies, and would use them cruelly. Thus saith the Lord, For three transgressions of Tyrus, and for foure, I will not turne away the punishment thereof, because they delivered up the whole captivity to Edom, and remembred not the brotherly Covenant, Amos 1. 9. This pu∣nishment was the destruction of that city by Nebuchadnezar, which accordingly came to passe, after a siege of 30 yeares, so that, (as I said in the former chapter) their pu∣nishment for breaking Covenant, was long a comming,* 1.529 yet came at last.

3 Severe punishment, and many judgements. They have spoken words, swearing falsly in making a Covenant: thus, (or therefore) judg∣ment

springeth up as hemlocke in the furrowes of the field, Hos. 10. 4. The Chaldee Para∣phrase runnes thus; They sweare falsly, and they make a Covenant in vaine. Now will I bring against them the heads of noysome ser∣pents, as a judgement for their lies, upon the borders of their Countrey And they that thus take this place, interpret those words, Springeth up as hemlocke, &c. of the great number of God's judgements, which should come as thick as hemlock in a furrowed or tilled field. which me thinkes seems better then to interpret judgement, of judgment a∣mong men i. e. justice: making it not a threat, but a complaint, viz: that judgement was so cor∣rupted, that it became as hatefull to the peo∣ple, when they had occasion to use it, as hemlock is to the palat.

3 The like hurt, as they intended, or must necessarily doe to others by their perju∣ry. Thus Zedekiah is threatned in the place above cited, As I live, surely (what expressi∣ons here are to make it certaine) mine oath that he hath despised, and my covenant that hee hath broken, even it will I recompence upon his own head, Ezek: 17. 19. But especially those that promise a man help in his misery, if they break their oaths, must look to bee pu∣nished, because they doe most hurt, and men depend upon them. they are like a rotten

weak staffe; which when a man leanes upon it, breaks; and runs into his body. The Egy∣ptians, for dealing thus with the Israelites, are thus threatned. When they tooke hold of thee, thou didst break, & rent all their shoulder: and when they leaned upon thee, thou brakest and madest all their loynes to be at a stand; therefore thus saith the Lord God: Behold I will bring a sword upon thee, and cut off man and beast out of thee, Ezek: 29. 7, 8. Certainly God is as angry, and therefore men are likely to be as severely punished, for this sinne, as for any Even among men (creatures exceeding contemptible in comparison) nothing will provoke to anger, more then contempt, and slighting: especially if men are slighted, as if they wanted that which they have, viz: pow∣er or autority, or knowledge, or the like. Now he that breakes an oath, despises* 1.530 God; as if he had not power, or knowledge, or ju∣stice enough, to execute that vengeance, which he himselfe submitted himselfe unto, in case of breach, and therefore in that cha∣pter of Ezekiel before quote••, God com∣plaines twice of DESPISING the oath, and vers: 20. where we translate trespas∣sed against me, Hierom renders, despised mee. Now as men in such a case, will doe some∣thing, to shew that which they have, which

else they would not: So God cannot for∣beare in such a case, to execute punishment, if it were for nothing, but meerely that men may know (who else would be apt to questi∣on it) that he, whom they have taken as a knower of all things, and a revenger of sin, and a revenger of perjury, is such a one indeed. And therefore in Ezek: c. 29. in the vers. next before the words which I quoted, thus hee speaks, and all the inhabitants of Egypt shall KNOW, that I am the Lord, vers. 6. viz: When I shall revenge upon them their breach of pro∣mise, in this manner as I intend. Neither can the perjur'd person complaine; let it be what punishment it will, or be it never so great. For in swearing by the name of God, ei∣ther he gave himselfe up to him, to doe to him what he would; or he desired him to do his worst (in case he sware not in truth) if not in words, at least in meaning: as the Jewes * 1.531 did in their swearing, when they said, only, IF I doe, or IF I dot not such or such or such a thing, &c. leaving a blanck for the pu∣nishment; as if they would acknowledge any punishment to be litle, and just enough, for such a sin, as perjurie. Those ceremonies, which the Jewes used at the making of cove∣nants and leagues, viz: cutting a beast in two, and passing between the parts of it, implied (if there were none expressed) an imprecation,

(or a contented acknowledgement of justice, if it were so) that, whosoever brake that cove∣nant, his body might bee cut in two, in the like manner, and be for meat for the fowles of the heaven, and the beasts of the earth. For so much seems to be intimated in Gods threat∣ning Zedekiah in these expressions, Jer: 34. 20. for breaking his oath to the king of Ba∣bylon; which he had so deliberately taken, and so solemnly confirmed with those fore∣named ceremonies, as you may see vers. 18, 19. And here give me leave to impart one conceit, which just now came into my mind upon this occasion. In Genesis c. 15. 11. It is recorded of Abraham, (at the time that God confirmed his covenant with him in a formall manner, with these ceremonies) that when the fowles came down upon the carcasses, he drove them away. Now I say that this seemes to be a passage, which in a story of so solemne a businesse, would not have been related, but with some speciall meaning, and which I conjecture to be this, viz. to shew either Abraham's faithfulnesse, that he resol∣ved to keepe God's covenant; or his faith, that he doubted not, but God would keepe his pro∣mise, (and so it should never come to that passe, as the coming of the fowles would seeme to bode, which was a great temptati∣on to him to unbeliefe). As if he had said

withall by way of abomination, Absit, away, I feare not, or, God forbid it should come to this passe, that either a Covenant O•• God's should be in vaine, and a sacrifice of his cove∣nant devoured by the fowles; or that a cove∣nant WITH God should be broken; or that ever I should come to this passe, as to be exposed to the fowles for meat, for breaking covenant. No, for my part, I am RESOLVED: and for God's part, I am CONFIDENT, that he is also; that this covenant shall be firme and sure. The old Romans, at the performance of such rites, used to expresse their imprecation: for their ceremonie was to throw a stone at a hog, (so say some* 1.532: but I rather thinke, to knock him in the head with a flinta 1.533, and so killb 1.534 him) with this or such like forme of words Sicc 1.535 a Jove feriatur is, qui sanctum hoc fregerit foedus, ut ego hunc porcum ferio. So let Jupiter smite him that breakes this league, as Ismite this hogge.

Oathes, Such as take them falsly, threatened

With Destruction of their persons, and ru∣ine of their houses. Every one that sweareth shall be cut off, as on that side, according to it (speaking of the flying rowle with two cur∣ses,

one on one side against theeves, and ano∣ther on the other side against false swearers) I will bring it forth saith the Lord of hosts, and it shall enter into the house of the thiefe, and in∣to the house of him that sweareth falsely by my name. And it shall remain in the midst of his house, and shall consume it with the timber thereof, and the stones thereof, Zac. 5. 3, 4. Every one that sweareth, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] The Septuagint translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Every perjured man shall be punished (or revenged) by this hooke (or sickle* 1.536: for so they translate, where we render, a rowle vers. 2.) unto death. It is likely, they did read for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 As for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which wee translate, cut off, (which suits well with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the septuagint,) perhaps they did read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Chald.a 1.537 Paraphrast seemes to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, translating, shall be stricken. Butb 1.538 others render it, is absolved: as if the rowle were a letter (or proclamation) of pardon▪ which is clearly proved to be false, by what is after∣ward said, viz. That it shall remaine in the midst of the house, and shall consume it with

the timber thereof, and the stone* 1.539 thereof. It shall remaine in the midst of the house] The house, which he hath built* 1.540 with, or where∣in he keeps, that which he gets by stealing, and defrauding, and forswearing. For, as it said in Job That fire shall consume the Tabernacles of bribery, ch. 15. 34. So this curse shall con∣sume such houses.

Old Men, their Dutie

The sinner being a hundred yeares old shall be accursed Is. 65. 20. For though the expositi∣ons of the former part of the verse be vari∣ous: yet these words are generally expoun∣ded in this sense.

Their Due.

Such as doe not honour them, may justly feare God's anger: because it is said, Thou shalt rise up before the hoarie head, and honour the face of the old man; and feare thy God: I am the Lord, Lev: 19. 32. As if the charge were thus, Honour the face of the old man, as thou fearest God, who will punish thee if thou dost not. How tenderly God takes it to have them wronged by any; you may gather by his complaint thereof, against the king of Baby∣lon, Thou didst shew them no mercy: upon the

Ancient hast thou very heavily laid the yoake. Is: 47. 6. And what a crime he accounts it, to have them despised by the younger sort; by his threat thereof to the Jewes (as a punishment) Isa: 3. 5. The child shall behave himselfe proudly against the Ancient. Such sins as are threat∣ned for punishments, are usually great sinnes. that was a great wrong to old men; other∣wise it had not been threatned for a punish∣ment. And if it were a great wrong, it was a great sin; and if it were a great sinne, it must expect a great punishment. Give me leave to produce what a heathen* 1.541 speakes, in com∣mendation of the practise under the golden age. When, although men had no other law besides that of nature; yet, he saies, they coun∣ted it a capital crime, if a young man did not rise up (as the phrase is here used likewise in the Hebrew) to an Old man, though a poorman.

Credebant hoc grande nefas & morte piandum, Si Juvenis vetulo non assurrexerit, & si Barbato cuicun{que} puer, licet ipse videret Plura domi farra, & majores glandis acervos. Tam venerabile erat praecedere quatuor annis.

But the present age is of another mettall, Wherein the disrespect commonly shewed not only to old men, but to old parents, (and such especially; for then doe we slight them most, when we should most respect them,)

makes this report concerning those times almost incredible, so that I may use the words of the Historian* 1.542 (speaking of an ar∣my, how the younger bands gave place to the elder) Ʋix ut verisimile sit, parentum quo{que} hoc saeculo vilis levis{que} apud liberos autoritas. Of the respect given and commanded to be given to old men in Scriptures, See Job. 29. 8. Chr: 32. 4, 6, 7. Rom: 16. 3. 1 Tim: 5. 1, 2.

Opportunities of Grace, such as neglect them, threatned.

1 With Hardening. Exhort one another while it is called to day* 1.543, lest any of you be har∣dened through the deceitfulnesse of sin. Heb. 3. 13. See Ps. 32. 6. Isa. 55 6. 2 Cor: 6, 2,

2 Removall of the meanes afforded them. Yet a litle while the light is with you, walke while yee have the light, lest darknesse come up∣on you, Joh: 12. 35.

3 Not being suffered to have any more, though they desire it. Our Saviour told his Disciples, The day will come, when yee shall de∣sire to see one of the dayes of the son of man and shall not see it. Luk: 17. 22. See c. 13, 24.

4 Being suffered to dye in their sinnes. I goe my waies, and yee shall seek me, and shall dye

in your sinnes: whither I goe yee cannot come, Joh: 8. 21. Because it is not your desire, to seek me, when I may be found: it shall bee your punishment, to seek me, when I may not.

Now seeing it is thus, I will exhort you in the words of Jeremy to the Jewes, Give glory to the Lord your God (by repenting and believing) before he cause darknesse, and before your feet stumble upon the darke mountaines, and while yee look for light, he turne it into the shadow of death, and make it grosse darknesse, Jer: 13. 16. And if you will not heare it. I am sure I shall have cause to mourne, as hee had, (saying it with confidence, as if the pu∣nishment were already inflicted,) Because the Lord's flock is carried away captive, vers. 17. because through your inward darknesse in the midst of so much light, you are led cap∣tive by Satan into outer darknesse, whence there is no returning to all eternity.

Oppression.

Oppressours of the Poore, threatned.

1 (In generall) with Punishment, great and sure enough. For God goes solemnly a∣bout it: as if he made it his businesse to keep an assize of purpose for them. The Lord will

enter into judgment with the ancient of his peo∣ple, and the Princes thereof, for yee have eaten up the vineyard, the spoyle of the poore is in your houses, Isa: 3. 14. The spoile of the poore] &c. which is like the gold of Toloze: for none can prosper, that have it. Nay, he is so earnest at it, that he riseth off his seat to execute it. For the oppression of the poore, for the sighing of the needy now will I arise saith the Lord, I will set him in safety, from him that puffeth at him, Psal. 12. 5.

2 Poverty, and losse of their estates, which they have gotten by oppression. Solomon hath a Proverb for it. He that oppresseth the poore to encrease his riches, and he that giveth to the rich shall surely come to a wanta 1.544, Prov. 22. 16. Hee that oppresseth, (in the* 1.545 Septuagint, the Paraphrase, and the Vulgar) he that falsly ac∣cuseth onely. Amos hath a prophecie for it, Forasmuch therfore as your treading is upon the poore, and yee take from him burdens of wheat ye have built houses of hewen stone, but yee shall not dwell in them, yee have planted pleasant vineyards, but yee shall not drinke of them, ch. 5. 11. This is a great punishment, and matter of much vexation: much more, then if the houses, or vineyards, had been bought, or given. It is a punishment often menti∣oned in the Scripture. viz. not dwelling in an house that a man hath built: & not eating or ga∣thering

of the grapes of the vineyard which a manhath planted, See Deut. 28. 30. & ch. 20. 6.

3 Destruction. 1 Of their persons. Hee shall judge the poore of the people, he shall save the children of the needy, and shall break in pie∣ces the oppressour, Ps. 72. 4. Break in pieces 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] where he expresses that which he often uses: (and the Scripture intimates as much in allusion, by using the same words; as I have often said) his retaliating, or do∣ing to them as they have done to others, for it is said of these oppressours, Is. 3, 15, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.546 they beat (or break) in pieces my people, & grinde the faces of the poore. 2 Of their countrey. for the Prophet Amos cha. 8. after complaint made of some that swallowed up the needy, v. 4. and that bought the poore for silver and the needy for a paire of shooes, v. 6. thus threatens Judea, The Lord hath sworne by the excellency of Judah. Surely I will never forget any of their workes. Shall not the land tremble for this and every one mourne that dwelleth therein, &c. vers. 7. 8. Shall not &c.] as if he had said, If the land have cause to tremble at any time, it hath now under the weight of such heavy Oppressours. Or, I can∣not chuse but make it tremble now, unlesse I will be God no longer.

Oppressors of the Fatherlesse, Widdows, Strangers, and Servants.

Are threatned with speedy punishment: & perhaps the more speedy, because their op∣pressours put it so farre away: for these were the words of the Jewes, Where is the God of judgement? Mal: 2. 17. But in the following Chapter, you have this threat, And I will come neere to you in judgement, and I will be a swift witnesse against the Sorcerers, &c. and a∣gainst these that oppresse the hireling in his wages, the widow and the fatherlesse: and that turne aside the stranger from his right, & feare not me, saith the Lord of hoasts, vers. 5. And feare not me, saith the Lord of hoasts] or, feare not me, who am the Lord of hosts; and there∣fore able: nay, who am a father* 1.547 of the fa∣therlesse, and a judge of the widowes, Ps. 68. 5. a preserver of the stranger, Ps. 146. 9. and a judge of all that are oppressed,* 1.548 Ps. 103: 6. and therefore willing, to punish them.

Oppressours of Widowes, Fatherlesse, and Strangers, threatned & punished.

1 With a curse. Cursed be he that perver∣teth the judgement of the stranger, fatherlesse, and widow, Deut. 27. 19.

2 God's not hearing their prayer in afflicti∣on. In Zachary ch. 7. after complaint made

of hardheartednesse, in oppressing, and of hard∣nesse of heart, in continuing to oppresse, not∣withstanding God hath spoken so much a∣gainst it, vers. 9, 10, 11, 12. it is added ver. 13. Therefore it is come to passe, that as he cryed, and they would not heare: so they cried, and I would not heare, saith the Lord of hoasts.

Oppressours of the Fatherlesse, & widows threatened

With Death. Yee shall not afflict any widow, or fatherlesse child: If thou afflict them in any wise, and they crie at all unto mee, I will sure∣ly heare their cry, and my wrath shall waxe hot, and I will kill you with the sword, and your wives shall be widows, and your children fa∣therlesse, Exod. 22. 22, 23, 24.

Oppressours of the Fatherlesse.

Their punishment is certaine. Remove not the old Landmarke* 1.549, and enter not into the fields of the fatherlesse. For their Redeemer is mighty: he shall plead their cause with thee, Prov. 23. 10, 11.

—Of Widowes.

Their judgement is severe, (especially if they thinke to hide it with piety.) Woe unto you Scribes, and Pharisees, Hypocrites, for yee devour widows houses, and for a pretence make

long prayer: therefore yee shall receive the greater damnation. Mat 23. 14. Greater dam∣nation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] It would be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 otherwise, ••hat is, very great: but if they seeke to cloak it with piety, creeping into their hou∣ses, like those false teachers, 2 Tim. 3. 6. it shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as I may say) more very great, or by much the greater. Woe to that nation, where it can be said, that the people Lay themselves downe upon clothes laid to pledge by every altar: and they drink the wine of the condemned in the house of their God. Am. 2. 8.

—Of Strangers.

After the CURSED be ye, above men∣tioned Deu. 27. 19. pronounced in this world, they must expect a DEPART yee cursed to be pronounced in the world to come. For thus our Saviour hath told us, it shall bee said to him, that entertaines not the stranger, Mat. 25. 41. 43: much more to such as oppresse him.

—Of Servants (see Hire.)

Their punishment will be not only spee∣dy in coming, (as I told you before out of Malachy:) but intolerable when it comes, & yet not to be avoided If I did despise the cause of my man servant, or of my maid servant,

when they contended with me: what then shall I doe, when God riseth up? and when he visiteth, what shall I answer him? Job. 31. 13. If I did despise] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Septuagint. If I did but think slight of it (in contempt of their condition, because they were but my servants) to doe them right, and give them their due: (either when they contended with me or before me* 1.550;) much more, if I dee them wrong: what then shall I doe, when God riseth up, &c. What then shall I do?] In the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And (or But) what shall I doe? As if Job had tacitely (as he does expresly in the rest of the chapter except ver. 34. where he does as he does here) made an imprecation of some punishment, or acknow∣ledged the justice of God, in punishing him so as he did; and then added this, after this manner, If I did despise, &c. I could not but say, I were justly punished now: And, more then so; what shall I doe, when God commeth to judg∣ment? When God riseth up.] God is not said in the Scriptures to arise, for any occasion, so much as for oppression, and violence: as in the place before, Ps. 12. 5. and severall other places of the Psalmes: and in Isa: 33. 10. 15. &c. As if he could not otherwise deal with oppressours: who are usually the great ones of the land, and men of power. Whereas those that are oppressed, are commonly the meanest, and those that can doe nothing for

themselues; and have none to speake, or doe for them.

Oppressours of Any, threatened, and punished.

1 In generall with woe, and unavoidable punishment. Woe to them that devise iniquity, and worke evill upon their beds: when the morning is light, they practise it, because it is in the power of their hands. And they covet fields, and take them by violence; and houses, and take them away: so they oppresse a man, a man and his house, (which he hath to cover his head) even a man, (such as themselves are) and his heritage (which came lawfully to him from his father, and which cannot but be a great griefe to him, to be defrau∣ded of,) Therefore thus saith the Lord, Be∣hold against this family I devise* 1.551 an evill (for their devising the evill of iniquity, I will de∣vise the evill of punishment) from which yee shall not remove your necks, neither shall ye goe haughtily, for this is an evill time, Mic: 2. 1, 2, 3. See Zeph. 3. 1. Jer. 30. 20.

2 If Kings, with the Revolt of their sub∣jects. Rehoboam being King of Israel, Jeroboam & the people came to him to desire him, to make their heavy yoake lighter 1 Kings 12. 4. but he hearkening rather to the counsell of young hot spirited fellows (who thought

to gain by his oppression, & to have the more liberty to exercise it themselves) made them answer, that, whereas his father CHASTEN∣ED them with WHIPS, his resolution was to WHIP them with SCORPIONS, vers. 14. and therefore was served accordingly; for all Israel hereupon revolted from him, and made Jeroboam King, vers. 16.

3 God's not Hearing their prayer. For the Prophet Micah, after he had complained of the ravenous butcherly cruelty, of the prin∣ces of Israel in their Oppression, c. 3. 2, 3. pre∣sently added. Then shall they cry unto the Lord, but he will not heare them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings, vers. 4. Behaved themselves ill in their do∣ings] I observe, that in most places, where complaint is made of Oppression, there is mention of Evill: evill time, and evill doings: & still in the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. either to shew what an Evill, & sinfull thing God accounts it: or what an evill, & hurtfull thing it is in a State. See the place before, Jer 31. 12. Mic. 3. 4. Is. 33. 15. Am. 5. 13. Mi. 2. 3. Ezek. 18. 18.

4 Destruction. The roaring of the Lyon, and the voyce of the fierce Lyon, and the teeth of the young Lion are broken. The old Lyon perished for lack of prey, and the stout Lyon's whelps are scattered abroad, Job: 4. 10, 11.

comp: with vers. 8, 9. See Isa. 49. 26.

Creatures, that never cry, will cry, when they are seized upon 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,* 1.552 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 Zede∣kiah 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 ab∣stain from it: (for that they may out of po∣licy 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 coun∣tries, 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 him∣selfe, 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 a∣gainst Eli all things, which I have spoken con∣cerning 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 there∣fore 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He did not bend his brow upon them. He reproved them indeed, be∣cause 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* 1.553 his Father, or his mother, shall surely be put to death. he hath cursed his father, or his mo∣ther, (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.] Certain∣ly, God accounts this a hainous sinne: for he seemes to have thought, that he gave suf∣ficient reason for the greatnesse of the pu∣nishment of it, onely by repeating it. Chil∣dren 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, expresse it by Barach, a word which signi∣fieth, Blesse.

2 Blacknesse of Darknesse, (as some com∣pare

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, be∣cause it is so in our translation: but yet I believe a smaller matter, then wee usually understand by cursing, will deserve punish∣ment; yea, though it be meant onely of evill speaking. for so in Leviticus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is transla∣ted by the Sept. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that shall speake evill To, or OF. So in Marke 9. 39. we translate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Evill spea∣king, I said:* 1.554 but I meant not onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as that, 1 Pet. 2. 1, i. e. obtrecta∣tion and slander; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as that, Eph. 4. 31. i. e. vilifying, or disgracing by reports; though true. So that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the word used in this statute, and translated, curseth,) shall be that thing in words, which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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 chil∣dren 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) Cur∣sed be Canaan, a servant* 1.555 of servants shall he be to his brethren, Genes. 9. 25. with 22. Cursed be:] or, cursed is. So the Hebrew rather: as if he did not pray, but prophecie. And his pro∣phecie was fullfilled: for the Canaa∣nites, being the posterity of Cham, which came of Canaan (who alone is men∣tioned of Cham's sonnes: and the ejection of whose posterity by the Israelites, Moses his maine designe was to relate, so that there is some ground to thinke, that Canaan the grandchild, had a hand in the sinne, as I have said, before) those that were used best (I meane the Gibeonites) were used as ser∣vants;

the rest as servants of servants, and worse too, by the Israelites: who were of the posterity of Seth, and their brethren, or kin∣red, (for so the word is used in Scripture) by whom they were utterly destroyed. Whe∣ther Noah prayed, or prophecied; this is cer∣taine: The prayers of Parents, both for, and against their children, are very powerfull; and many times come to passe, like prophecies. Augustine* 1.556 speakes of ten children, that be∣ing cursed by their mother, went about qua∣king and trembling from one place to ano∣ther, like vagabonds. In that manner, as some conceive, Cain did: because the Septuagint in Gen: 4. 12. for fugitive and vagabond, tran∣slate, groaning, and trembling. And there might be many other instances given. Inso∣much, that, as Ambrose* 1.557 saith, Children should honour their parents, if it were for no∣thing but for feare: honoretpius patrem propter gratiam, ingratus propter timorem.

2 With a most fearefull Judgement, what ever it be. The eye that mocketh at his father, and despiseth to obey his mother, the Ravens of the valley shall pick it out, & the young Eagles shall eat it, Prov: 30. 17. The eye] the same thing (I believe) that is meant by Lamp in c. 20, and so it is expounded alike, viz: of the Soule. And accordingly it is thought, that by the Ravens of the valley, and the young Ea∣gles,

are meant the black Divels of the lowest Hell, and the Spirits subject to that Prince of the ayre; who shall make a prey of such a mans Soule, as soone as 'tis got out of the Cage. If these words be meant onely of blindnesse (as the Sept. seeme to have taken the other, ch. 20* 1.558) yet is the Pu∣nishment sad & fearefull. The EIE that mocketh] though he say no∣thing; but doe it so closely, that his father shall not know it. And de∣spiseth to obey] or despiseth the wrin∣kles (for so onea 1.559 saith, the Hebrew word * also signifies;b 1.560 and the Sep∣tuagint render it Old age) that is, the markes of her old age, hastened with paines and care in bearing and bringing him up. so that herein he is both unreasonable, in despising, that which himselfe occasioned, and unnaturall also, and worse then the beasts: for some* 1.561 of them will pay their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a great deale bet∣ter, then many Christians; in feeding their old ones. So that (understand you by Ravens and Eagles, what you will) such a wretch as will mock his parents, may well feare, that the birds and beasts will rise up against him, to punish him in this world: and their na∣turall affection come against him in judge∣ment

co condemne him, in the world to come.

Such, as Set light by them, threatned.

With a Curse. Cursed be hee that setteth light by his father or mother, Deut. 27. 16. Set∣eth light.] Doth not honour, saith the Paraph. and the vulgar translation This sinne is ran∣ked with very hainous sinnes, in that Cata∣logue, Ezek. 22. 7. after which follows a fear∣full threat. v. 13, 14, 15.

Such as are Disobedient to them, and Incorrigible.

With Stoning to death. If a man have a stubborne and rebellious sonne, which will not o∣bey the voice of his father, or the voice of his mother, and that when they have chastned him will not harken unto them: Then shall his father and his mother lay hold on him and bring him out unto the Elders of his city, and unto the gate of his place. And they shall say unto the Elders of this city. This our sonne is stubborne and rebellious, he will not obey our voice, he is a glutton, and a drunkard, Being rebellious is the maine crime, and being a glutton and a drun∣kard, are brought in as evidences, though crimes too) And all the men of his City shall stone him with stones that he die: So shalt thou

put ••ill away frō among you,* 1.562 & all Israel shall hear and feare, Deut. 21. 18, 19. 20, 21. Certainly, rebellious children are grievous sinners in God's account, and he will accor∣dingly punish them; because he aggravates the disobedience of the Israelites to his own self by it, Isa. 1. 2. I have nourished & brought up childrē, & they have rebelled against mee. And accordingly threatens them with grievous threats, c: 30. 1. &c. Woe to the rebellious children.

Such as doe not Honour them.

Have cause to feare Shortnesse of life. Be∣cause it is said, Honour thy father and thy mo∣ther that thy daies may be long in the land which the Lord thy God giveth thee, Ex: 20. 12. I say, shortnesse of life, simply, because it is usu∣ally so expounded, otherwise I should say, short injoyment of their inheritances, which is no reason they should enjoy, who will not honour those from whom they have them. Indeed I rather thinke that in these words is promised (that which is promised also in other places to other things upon the keep∣ing of the command), not so much living long

as living long in the land which the Lord thy God giveth thee. In that good good Land, (for so the Septuagint translate,* 1.563 and so it is o∣therwise called) out of which, on the con∣trary, they are every where threatned to be cast* 1.564 out, and carried away by captivity if they kept not the cōmandments. As for liv∣ing long only, a promise of that, is annexed on∣ly to Letting the damme goe, when they rob'd a bird's nest, ch. 22. 7. And Dying in a pol∣luted land, though they lived never so long, was a punishment, Amos 7. 17.

I placed Not-Honouring, after not-Obeying, because I take it to be lesse: as I take Honou∣ring to be more then Obeying (So farre am I from taking it for no more then it is com∣monly made to be, viz: honouring with Cap and Knee forsooth; which they think to be enough without doing any thing, when they are bid) viz: yeelding them help, and support,* 1.565 and indeavoring to reward them with acts of piety. Reward them, I say; for so the word in the Hebrew for honour, will sig∣nifie; as well as to honour; according* 1.566b 1.567 to the use of the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

Tim. 5. 3. and v. 17. Act 28. 10. The Jewes* 1.568 have a saying, What honour is to bee given to parents? To give them meat, and drinke, & to cloath them and cover them.

Peace breaking, see Discord.

Persecution.

Threats of it, and for it.

All that will live godly in Christ Jesus shall suffer persecution, 2 Tim: 3. 12. All, from the Divell: and most, from men; even for so li∣ving. All that will but live honestly, suffer by so living; but not for. But they that will live godly, who are resolved they will live godly, notwithstanding all rubs and hinderances & dangers; they shall suffer for so living.

Nay, there is also a threat of persecution, even out of zeale for God (such as is too u∣suall; the more is the pity.) Yea the time com∣meth, that whosoever killeth you, will think that he does God service. Joh. 16. 2. But there is also a threat against thē. Your brethren that hated you, that cast you out for my names sake, said, The Lord be glorified* 1.569: but he shall appeare to your joy; and they shall be ashamed, Isa: 66. 5. which cannot be well interpreted, but of these latter daies since Christs time.

Pity.

Not pitying others* 1.570 in their misery. threatned

With Suffering the like. Woe to them, &c. That drink wine in bowles, & anoint thēselves with the chiefe ointments, but they are not grie∣ved for the affliction of Joseph. Therefore now shall they goe captive with the first that go cap∣tive, &c. Amos 6. 6. 7. They are not grieved] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Septuagint. Nihil patiebantur, lat: i.e. they suffered nothing (or they were not moved.) whereas, if one member suffer; all the members should suffer with it, 1 Cor: 12. 26. God is so much for tender heartednesse in this kinde, that he would have us, not to have the heart to looke upon them. For he tells Edom, Thou shouldst not have looked on the day of thy brother, in the day that hee became a stranger, Obad. 12.

Pledges of things necessary, Such as keep them

Have cause to feare, what may come of the prayers of him that pawned them. For thus it is spoken, If thou at all take thy neigh∣bour••s raiment to pledge, thou shalt deliver it to him by that the Sun goeth downe. For that it is his covering only; it is his rayment for his skin:

wherein shall he sleep? And it shall come to passe when he cries unto me, that I will he are: for I am gracious, Exod. 22. 26, 27. God would have us be very tender of taking pledges, of any kind; as you may see Deut: 24. 10, 11. but especially of such things as are neces∣sary for the sustenance of life, such as a mil∣stone, vers. 6. expressedly forbidden.

Politicians* 1.571 punished

1 With Infatuation of their mindes: so that their counsells are to their hurt. The Princes of Zoan are become fooles: the Princes of Noph are deceived: they have also seduced Egypt, even they that are the stay of the tribes thereof. The Lord hath mingled a perverse spi∣rit in the midst thereof, and they have caused Egypt to erre in every work thereof, as a drun∣ken man staggereth in his vomit, Isa: 19. 13, 14 see v. 11, 12. Those that counsel••d Pharaoh, to help the Jewes against the Assyrians; did it to his and their owne ruine: for the Assyrians thereupon invaded Egypt.

2 Frustration of their counsells: so that their desires are not accomplished. He dis∣appointeth the devices of the crafty* 1.572: so that their hands cannot performe their enterprize, Job 5, 12. Let them be never so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

perplexedly knit and twisted, they shall all be unravelled. See Ps: 33, 10. Isa: 19. 3, & 4. Jer. and the example of the builders of Babel, Gen: 11. 6, 7, 8. Upon the certainty of this punishment, Gamaliel advised the Councell of the Jewes, to let the Apostles alone. For (saies he) If this counsell, or this worke bee of men, it will come to naught, Act. 5. 38.

But especially they are thus punished, if their counsells are not only ungodly, but a∣gainst the godly. For in the frustrating of such counsells, God hath appeared very notably severall waies, As 1. By discovering them him∣self in a dream. (or some such way) As he did to Joseph, Herod's designe of killing all the children in Bethleem; whereby he preserved the life of our Saviour, Mat: 2. 16. And to Nehemiah, Sanballat's designe, of killing the builders of the wall of Jerusalem, as they were at work, Neh: 4. 11. with the 15. 2 By cau∣sing those whom they entrust, to discover them. As he caused Jonathan, Sauls own sonne; and Michal, his own daughter; to discover Sauls designe of killing David, 1 Sam: 19. 2, 11. 3 By Contriving strange waies of getting the godly out of their power. As he did for David, and Paul: who, when their enemies had beset the house to apprehend them, were let downe at a window, and so escaped, 1 Sam: 19, 12. 2 Cor: 11. 33. And for Baruch

and Jeremiah concerning whom, when Je∣hoiakim had sent men to put them to death, it is said, The Lord hid them, Jer: 36. 26. which some conceive hee did by striking the men with blindnesse: as he did for Elias, 2 Kings 6. 18. or by making him invisible; so as they conceive our Saviour did for himself, Joh: 8. 59. 4 By causing their counsells to be sligh∣ted as he did that notable councell of Ahi∣tophel to Absalom, to chuse out 12000 men and goe suddenly in the night after David, and take him unprovided: which in any man's judgement was the wisest way that possibly could be taken. And therefore it could never have been, that Absalom should rather hearken to Hushai, one that came from his enemies; and to such counsel as his was, to take such a tedious course of gathe∣ring all Israel from Dan to Beersheba, 2 Sam: 17. 11: but that the Lord had appointed to de∣feat the good counsell of Ahitophel: to the intent that the Lord might bring evill upon Absalom: as it is said 2 Sam 17, 14. 5 By raising up enemies against them. As hee did for Ahaz King of Judah, against Rezin king of Syriah and Pekah king of Israel; who had a de∣signe to conquer his kingdome, and set up another king. Isa 7 6. But according to the the prophecy vers: 7. their councell was fru∣strated; for Tiglath Pileser, king of Assyria,

came against Rezin, and slew him, 2 Kings 16. 9. and not long after, Shalmaneser King of Assyria, subdued Samaria, cap. 17.

3 Destruction of themselves, by their owne hands. For so Ahitophel, because his coun∣cell was not followed, and because he knew David had intelligence of what he had done; went presently and hung himselfe, 2 Sam. 17. 23. Or at least, by their owne councels. I say, by, or with; and not onely in: and it will stand very well with the fre∣quent use both of the Hebrew* 1.573 & Greeka 1.574, so to translate (although the more ordinary signification be in) in these following pla∣ces, viz. Job 5. 13. & 1 Cor. 3. 19. He taketh the wise with their owne craftinesse. Which it is easie for God to doe, being wiser then they: as it is easie, for one that knoweth the foxes cunning in taking such a secret way; to take* 1.575 him sooner so, then if he went more openly. All wicked men (as I have often shewed) are as thorns and briars; and their own wickednesse, as fire, Isaa. 9. 18. They are like a garment, and their wickednes like a moth, Job 13. 28. in regard destruction comes to them from themselves. But yet in a more speciall manner, doth God delight, to make the devices and co••ncels of* 1.576 those, that proudly presume, & confidently use, their

wisedome and strength against him & his; to prove destructive to themselves: scattering them, even by the imagination of their owne hearts, Luk. 1. 51. Me thinkes I heare him speaking to such; as he did once to the Assy∣rians, Yee shall conceive chaffe* 1.577; yee shall bring forth stuble: your own breath as fire shall devoure you, Isa. 33. 11.

Prayer not heard,

For these causes (among many other,) viz.

1 Not-hearing God. He that turneth away his eare from hearing the Law, even his prayer shall be abomination, Prov. 28. 9. See ch. 1. 24. & vers. 28.

2 Not-hearing the Poore. Who so stoppeth his eares at the cry of the poore; he also shall cry himselfe, and shall not be heard, Prov. 21. 13.

3 Apostacy from the true worship of God, to Idolatry. They are turned backe to the iniqui∣ties of their forefathers, which refused to heare my words, and they went after other Gods to serve them, &c. Therefore thus saith the Lord God, Behold I will bring evill upon them which they shall not be able to escape, and though they shall cry unto mee, I will not hear∣ken unto them, Jer. 11. 10, 11. See Ezek. 20. 31. & ch. 8. 17. 18.

4 Contempt of the worship of God, and wor∣shipping him negligētly. Ye offer polluted bread upon mine altar: and yee say, wherein have we polluted thee? In that yee say, the table of the Lord is contemptible. And if ye offer the blind for sacrifice, is it not evill? &c. I have no pleasure in you, saith the Lord of hoasts; nei∣ther will I accept an offering at your hand, Mal. 1. 7, 8, 10.

5 Blood guiltinesse, and injustice in judge∣ment. When yee spread forth your hands, I will hide mine eyes from you, yea, when ye make many prayers, I will not heare; your hands are full of blood, Isay 1. 15. See c. 59. 2.

6 Oppression. Who eat the flesh of my peo∣ple, &c. Then shall they cry unto the Lord, but he will not heare, Mic: 3. 3, 4.

7 Hypocrisie. Will hee heare his cry, when trouble commeth upon him? Job 27. 9.

8 Sinning with delight, and without re∣morse. They have loved to wander, they have not refrained their feet, therefore the Lord doth not accept them, &c. Jer: 14. 10. It followes v: 11. Then the Lord said unto me, pray not for this people, and vers. 12. When they fast, I will not heare their cry &c. God heareth not sin∣ners (that sin in such a manner,) Joh: 9, 31.

9 Resolving to continue in sin, when we pray. If I regard iniquity in my heart, the Lord will not heare me, Ps. 66. 18.

10 Intending to make ill use of what wee pray for. Yee aske, and receive not, because yee aske amisse, that yee may consume it upon your lusts, Jam: 4. 3.

11 Having sinfully occasioned those evills, from which we pray to be delivered. And ye shall cry out in that day, because of your King, which you shall have chosen you, and the Lord will not heare you in that day. They are the words of Samuel to the Israelites, when they desired a King, 1 Sam: 8. 18. You may see an experience of Gods refusing to heare pray∣er for this reason, likewise in those Israelites, who fighting with the Amorites against the command of God, & being overthrowne (in the words of Moses,) returned & wept before the Lord but the Lord would not hearken unto them, Deut: 1. 45.

12 Doubting in prayer. But let him aske in faith, nothing wavering: for hee that waver∣eth, is like a wave of the Sea, driven with the wind and tossed. For let not that man thinke, that hee shall receive any thing of the Lord. Jam: 1. 6, 7.

Praying amisse, punished.

1 With Not-obtaining the request. Ye aske and have not; because yee aske amisse, that yee may consume it upon your lusts, James: 4. 3. which is a notable argument of the great∣nesse

of Gods love, and that which wee have experience of, oftner then we take notice. It is more love to deny us a Scorpion, when we aske for a Scorpion; then not to give us a Scorpion, when wee aske for a fish. as it is a greater signe of love to doe good, when there is greater excuse for doing hurt; then where there is lesse.

2 Obtaining with Anger. God tells Is∣rael, I gave thee a King in mine anger;* 1.578 and tooke him away in my wrath, Hos: 13. 11.

3 Obtaining with a vengeance, (as we say.) He gave them their request; but sent leannesse into their soule, Psalm. 106. 15. the Septuagint translate for, leannesse, fulnesse, (or saciety, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉). Whether they by fulnes, meant fulnesse to loathing (spoken of Num: 11. 20.) and so made it a cause of leannesse. And so whether we, by leannes, be to be understood of an atrophy, usually occasioned by too full feeding. Againe, whether they read the He∣brew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 insteed of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: or whether they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the same word that is in Num∣bers:) and whether this place, and that in Numbers (in ch: 11. 20) be to be understood of a different punishment, at a different time; I cannot determine. But only thus much I can determine from these words, viz: that the Israelites lusting sinfully after flesh, when they should have been contented with what

God had else provided for them, had their desire in that indeed, but were met with an∣other way. And perhaps all that the Prophet meant by calling it leannes, was onely to al∣lude to their fulnesse with flesh, which they so eagerly desired, and obtained: and to shew, that for a litle good, they had a great deale of bad, (of what kinde soever the pu∣nishment were.)

Not-Praying punished.

With Temptation. For thus Jesus Christ told his Disciples, when he found them a∣sleep, Arise, (or according to Marke, Watch) and pray, lest you enter into tentation, Luk. 22. 46. Lest] So we translate the Greeke words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which yet may be rendered, THAT yee may not enter. As if because Christs enemies, then were so eager in per∣secution; he would have his Disciples to pray to God for his (according as he had taught them to pray before, Mat. 6. 9.) that they might not be tented to forsake him through feare. This is certaine (for I have had experience of it, to my great griefe.) not only if a man doe not forbear to pray now & then; but if he forbeare to pray often; he will presently lye open to the assault of all man∣ner of tentations. Besides he will be in danger

of utter falling away from goodnesse, and not without abundance of difficulty, b•• brought to renew his wonted course of praying againe. And here I had once con∣cluded this Chapter: but since, I though good to adde two or three words in favour of the aforesaid interpretation, to the end that I may make you more seriously (then usually we do) to think of these two things: one as great an evill, as we can be delivered from, viz. Temptation: and the other, as ne∣cessary a duty, as we can practise, viz: prayer against it. (which I never heard practised since the disuse* 1.579 of the Lord's Prayer.) 1 In the 40. v. of this ch. it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which cannot be o∣therwise translated then it is: (viz. without a point after, Pray) Pray that yee enter not into temptation. 2 In the 31. v. our Saviour saith, that Satan had desired (yea and obtain∣ed * 1.580) liberty to tempt them. 3 In the 32 v. he saith, that hee had prayed for Peter, that (in that temptation) his faith might not faile. 4 He had told them all, the day before, what danger they should be in that night, of being offended at him, through temptation: and he had absolutely told Peter, (being confident to the contrary) that he should deny him. 5 He himselfe had prayed for the same in ef∣fect, viz. That the cup might passe from him, v.

39. And I must confesse, I doe not think, that by the preposition in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is meant (as some say) their being delivered* 1.581 up to tempta∣tion; but only their coming into that temptati∣on, in which our Saviour already was, viz. of being put to it, either to depart from God, or to part with life. 6. There was not any thing which they had so much need to pray against, at such a time as that was, viz. when the shepheard himselfe should be smitten; then that the sheep might not scattered from him, and forsake him. 7. It was that which the shepheard had long before prescribed to them, especially to pray for, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that God would not LEAD (or BRING) them into temptation, Matth. 6. 13. an expression to which this* 1.582 answers, that ye may not enter into temptation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And whereas it is there presently added, And deliver us from evill* 1.583: so in this chapter, it is said, that Satan (that e∣vill a 1.584 one) had begged them, to winnow them. & therefore now, if ever, they had cause, to pray to be delivered from him. 8 The words added immediately after these, Mat: 26. 41. The Spirit indeed is willing, but the flesh is weake, seeme to make much for it. For I doe not thinke (as some doe) that they are spo∣ken in a favourable manner to excuse their drowzinesse: because the contrary appeares

by the verse next before, where there is a reason mentioned, why they were not to bee excused, viz: because Christ had as yet wat∣ched but one houre; which was urged by our Saviour very sharply, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What? (or, is it possible?) could yee not watch with mee one houre? But rather in a friendly monitory manner, to minde them of their weaknesse, (especially because hee saw how confident they were of their strength) to hold out in temptation. as if hee had spoken the whole thus; Doe yee sleep, as if you were secure against, and as if you would expose your selves to temptation? you had more need watch; and pray that you may not be tempted: and all litle enough. I deny not, but (according to your profession) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.585, to will may be present with you, and you may be re∣solv'd in the spirit to hold it out with me, even to die with mee. But, know this, your flesh is weak. So that, unlesse my father doe extraor∣dinarily strengthen you, when it comes to, you will not tell how to finde* 1.586 in your heart to per∣form, what you would & therfore by all means, pray that ye may not be brought to temptation. So that, If, to be free from Temptation, it be needfull, not only to pray, but to pray against it: you have no cause to wonder, if They who doe not pray, do meet with it.

Preaching of the VVord, threatened to be removed.

Behold the dayes come, that I will send a famine in the land; not a famine of bread, nor a thirst of water, but of hearing the word of the Lord. And they shall wander from sea to sea, and from the North, even to the East: they shall run to and fro to seek the word of the Lord, and shall not finde it, Am: 8. 11, 12. A famine of bread] or, A hunger for bread. So the originall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the threat is not, only of a want, or scarcity: but of an hunger, & earnest desire, proceeding from that want, (as is plaine by the 12 verse & by the word for, of hearing, which signifies literally, To heare, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) which aggravates the punish∣ment very much. for they shall have paine and griefe, whiles they hunger; and in the end, shal be starv'd to death, for want of what they would have. And yet, as we render it, (famine:) it makes the threat sufficiently dreadfull; because it implies a necessity of this food, for the life of the Soule. For we doe not call it a famine, although other things be ne∣ver so scarce and deare; unlesse there bee a scarcity of corne, (or bread) which we cannot be without.

Such as Hinder it, have cause to feare.

1 Removall of good preachers, and havin•• bad in their stead, (which is a worse punish∣ment, then if they had none.) Prophecy y•• not, say they to them that prophecie. They sh•• not prophecie to them, that they shall not ta•••• shame, Mic: 2. 6. And it follows vers. 11. If man walking in the spirit and falshood doe ly•• saying, I will prophecie unto thee of wine, 〈◊〉〈◊〉 of strong drinke▪ he shall even be the prophet 〈◊〉〈◊〉 this people. If you translate this verse wit•• the vulgar,* 1.587 thus: I could wish, I were not man that had the spirit; & that which I speak were not true▪ but yet I will prophecy to you, 〈◊〉〈◊〉 I have made you drunk as it were with win•• (even a full cup of judgments, which I shall de∣nounce unto you) it will amount to thus much viz: that when men endeavour to hinder the faithfull Ministers of God's word, from preaching the truth: God will punish them with fearefull judgements; and make even those very Ministers, in spite of all their opposition his instruments to denounce them Prophecy] In the originall it is, drop, in both verses. And it is not unlike, the people did indeed use this very word, in a jeere, (because it was a word which the Prophets much used as you may see Ezek: 20. 46. ch: 21, 2.) Even

as they did the words, Line upo•• Line, Isa: 28, 10. &, The burden ••f the Lord, Jer: 23, 34. And so likewise that Amaziah thus used it, Amos 7. 16. Drop not thy word, &c.

2 Death and ruine of their families. That Amaziah but now mentioned, (who was a Priest of Bethel, in Jeroboam's time,) is thus threatened by Amos, Thou sayest, Prophesie not, and drop not thy word against the house of Isaack* 1.588. Therefore thus saith the Lord, thy wife 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 Testa∣ment, (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, san∣ctifie themselves; lest the Lord breake footh up∣on them, Exod: 19, 22. The Septuagint say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 him∣selfe, that soule shall be cut off* 1.589 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 peo∣ple to hear him, when he intended to speak upon mount Sinai, even two daies before. Exod: 19. 10, 11. See Gen: 35. 2, concer∣ning the practise of Jacob. And Job: 11. 13, I wish, we were as strict in preparing for all manner of duty; as the Jewes* 1.590 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 offen∣ded because of thee, yet will I never be of∣fended. M••tth: 26. 33. but our Saviour pre∣sently threatned him, Verily I say unto thee, that this night, before the Cock crow, thou shalt deny me thrice, vers: 34. Shalt] not wilt, so that if it be a prophecie, it is a threatning one, Marke, how these words of our Saviour an∣swer to Peter's in every expression of his praefidence: as were of purpose to make him see his exceeding great weaknesse. Where∣as 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 contra∣ry, VERILY, I SAY unto thee, &c. Whereas he was confident, that hee should not be so much as offended* 1.591 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, be∣ing put in mind of Christs words, he went out, and WEPT BITTERLY.

Professours* 1.592 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 interpre¦ted, if we translate with the Latin v. 7, Then I will* 1.593 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* 1.594 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. espe∣cially, 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. Ma∣ny 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 pro∣fesse 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 hypo∣crisie. 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* 1.595:

Such as abuse it to Sinne, through wan∣tonnesse, confidence, & security, Threatened

1 With Not-being pardoned. How shall I pardon thee for this? Thy children have for∣saken mee, and sworn by them that are no gods. when I had fed them to the full, they then com∣mitted adultery, and assembled themselves by troopes in harlots houses, Jer. 5. 7. Froward children will be most froward, when their pa∣rents 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 pu∣nishments are the reward of the latter.

2 Removall of those things which they abu∣sed, and wherein they put their confidence. As they were encreased, so they sinned against me.

or, (according to the Chald.* 1.596 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 Ad∣versitie we doe not heare, but in prosperity we are apt to say, we will not heare) The threat presently followes, vers. 22. The wind shall eate^a up all thy pastours, thy lovers shall goe into captivitie, &c. So likewise vers, 23. it is said, O inhabitant of Lebanon, that makest thy nest in the cedars (thinking thy selfe, as se∣cure as the eagle in his nest. Jer. 49. 16.) But it is presently added in the same verse, How gratious shalt thou be, now when pangs come upon thee? Or, if you will, How shalt thou be gracious: and obtaine favour and mercy, when adversity cometh; having beene thus lifted up with prosperitie. See the like complaint Hos. 10. 1. where Israel is com∣pared to a vine that bringeth forth fruit only for it selfe: (perhaps only leaves† 1.597, for it's own covert:) & not for the use of the owner.

3 Most severe punishments without mercy.

According to their pasture, so were they filled, and their heart was exalted; therefore have they forgotten mee. Therefore will I be unto them as a Lyon, as a Leopard by the way, will will I observe them, I will meet them as a beare robbed of her whelps, and will rent the cawle of their heart, and there will I devoure them like a lyon: the wild beast shall teare them. (It is spoken of the Israelites) Hos. 13. 6, 7, 8. As a Lyon.] Seeing they have beene like idle beasts to mee; onely growing fatt with my blessings, as beasts doe with pasture, till they kick* 1.598 against their master▪ I will be like a cruell beast to them, even like a Lyon, and punish them without mercy. as a rave∣nous beast will I observe them, and chuse out the fattest of them for my prey. I will destroy the fat and the strong, Ezek. 34. 16. Full and high fed horses, and such as have layen long idle, breake and grow unruly: but they are sure to be hampered for it. And there will I devoure them.] There, that is (saith one* 1.599) in the heart: as if the threat were thus, As the Lyon (when he kils a beast) falls upon the HEART chiefly, and the blood and the fat that is about it: and leaves the rest of the body to be devoured by other beasts. So I will first punish the Israelites in their hearts, with so∣rowes, and feares: and afterward deliver them to the Assyrians, to punish them in their bo∣dies,

with oppression and violence.

In the places hitherto cited, you have had God's punishments for abused prosperity, up∣on the Israelites his owne people: (for Judgement usually beginneth at the house of God) Now I shall shew you, how he threa∣tened, and punished the heathen. as 1 The Moabites. who, for trusting* 1.600 in their treasures Jer: 48, 7, & their Idols v. 13 for their Security in being at ease*, & obstinacy in their wicked∣nesse, in Keeping their Sent, like wine setled upon the lees, because they had no Changes, and because no enemy molested them vers. 11; in the 12 vers. are thus threatned, I will send unto him wanderers that shall cause him to wander, and shall empty his vessels, & break their bottels. 2 Chaldea. who for be∣ing overjoy••d with successe upon her enemies, & growing fatt with the spoyle of Gods peo∣ple. Jer, 50, 11; is threatned to be dealt with her selfe, as she had dealt with others Chaldea shall be a spoyle, all that spoyle her shal be satisfied vers. 10. 3 Sodome; the maine oc∣casion if not the cause of whose fearefull punishments, was her idle security, and her proud confidence for her fulnes of bread Ezek. 16, 49, 50. Idlenes, as well as ful feeding, will breed dsieases in mens bodyes, & draw down judgement upon their persons. Security, & confidence; if they be not the causes, why men

suffer punishments; are the occasions, why they doe not escape them. for, like hypnotick potions they bring men asleep, with the doores open upon them: so t••at misery, and all sorts of misery, may come upon them, and take them napping in one day: as it is said of Ba∣bylon. Whose threat, because it is so pat to my purpose, I will produce. How much shee hath glorified her selfe and lived deliciously, so much torment and sorrow give her. for she saith in her heart, I sit a Queene, and am no widow, and shall see no sorrow. therefore shall her plagues come in one day: death and mourning, and famine: for she shall be utterly burnt with fire, Rev: 18. 7, 8. Worldly men, as they abuse prosperity, so they are abused by it, and de∣ceived, viz: by becomming so proud, as to think they can never be removed. But see how Edom is threatned for his pride thus occasi∣oned, Jer: 49. 16. Thy terriblenesse hath decei∣ved thee, and the pride of thine heart, &c. Be more afraid in, and of prosperity, then ad∣versity. They who are too much taken with it, will be quickly taken by it, and ensnared. For it is no better to worldly men, then a bai∣ted snare.

Proud* 1.601 men,

Have cause to feare.

1 God's slighting and neglecting of them, (for, however some translate; yet the place is most easily thus interpreted: & the context seemes to require it) Though the Lord be high, yet hath he respect to the lowly: but the proud he knoweth a farre off, Psal. 138. 6. He knoweth them well enough; and that they shall know one day: but he doth not ac∣knowledge, nor respect them. Thinke it not strange. The higher men are, the further from heaven See more in sect. 4.

2 God's anger and resolution to punish them. for it is said even of Hezekiah; & though he were onely too glad, or (as we say) proud of a mercy, the recovery of his health. His heart was lifted up, therefore there was wrath upon him, and upon Judah, and Jerusalem, 2 Chr 32. 25. This wrath was executed, after his death: and it had beene executed before, had he not humbled himselfe for having exalted himself: Hezekiah humbled himselfe for the pride of his heart, &c. So the wrath of the Lord came not

upon them in the daies of Hezekiah, verse. 26.

3 God's hatred. Both when it is expressed in behaviour. These six things doth the Lord hate, yea seven are an abomination* 1.602 to him. A proud look, &c. Prov: 6. 17. And when it is only in the heart, (as there are too many proud hearts, with dejected looks.) Every one that is proud in heart, is an abomination to the Lord, c: 16. 5. And no wonder: for God know∣eth, whereof he is made; and that he is but dust, Ps: 103, 14. How doe our stomacks rise, when we see a man proud, whom we know to come of a very meane descent?

4 God's setting himselfe against them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. He resisteth the proud, and giveth grace to the humble. I believe this was an ordinary saying, in the times of the Apostles; like a proverb. Both Peter and James have it, in their Epistles, 1 Pet. 5. 5. James 4. 6. It was one of Solomon's proverbs, long before, Surely he scorneth the scorners, but giveth grace to the lowly, Prov. 3. 34. It is a fearfull thing when God resolves to punish a man after that manner* 1.603, as he sins against him: when he will walke contrary to them, that walke contrary to him; and shew himselfe froward with the froward: or, (as it is here)

when he scorneth, the scorners. If one scor∣ner, or one froward man, meet with ano∣ther; woe to him that is weakest. The more proud, the more resistance; the more resi∣stance the more paine, and enraging of the adversary for the present; and the greater punishment to come. God takes a kind of delight, to deale with such men: as a valiant souldier doth, to deale with a stubborn enemy, whom he hopes to conquer. If all the Kings of the earth should set themselves against him; it would be but so much laughing mat∣ter to him. Psal. 2. 2, 4. Me thinkes, I see God, like a challenged enemy, after long pro∣vocation, as it were, entring into the lists a∣gainst Babylon; when I read those words of his, Behold I am against thee, O thou most proud, Jer. 50. 31. AGAINST thee] or, To thee (so the* 1.604 Hebrew) as if he should say. Have at thee: or, Come on, Babylon; now I am for thee. now I see thee proud, now thou art a fit object to exercise my full strength upon. God doth not punish any so delibe∣rately, (as I may say) or with such resolution; as he doth a proud man. The Lord of hosts hath purposed it* 1.605 (or, upon consultation determi∣ned) to stain the pridea 1.606 of all glory, and to bring into contempt all the honourable of the earth

Is: 23. 9. And no wonder: if it be according to that saying of the Jewes, In whomsoever is haughtinesse* 1.607 of spirit, God saies of him: I and he, cannot dwell together in one world. So that the next thing he must expect is

5 Certaine punishment, in spite of all his strength, and endeavours to the contrary. (for to thus much the words will amount; expound them how you will) Every one that is proud in heart is an abomination to the Lord: though hand joyne in hand, he shall not be un∣punished, Prov: 16. 5.

The punishments, which the Scripture mentions are

1 Abasement. It was a common say∣ing among the Jews, Whosoever exalteth him∣selfe shall be abased, and he that humbleth him∣selfe shall be exalted* 1.608. Our Saviour (belike) used it often. Luke speakes of twice, as c. 14 11. c. 8. 14. Abasement I say: both by, and with God: whether it be pride towards him, or towards men. For one of those times, our Saviour used it upon occasion of the Phari∣see's justifying himselfe, c. 18. the other, upon occasion of a mans taking the uppermost seat at a feast, without entreaty, c. 14. Evills (of punishment doe not spring out of the ground. They come all from above: and therefore no wonder that the highest things beare the

brunt, and the lowest escape. The day of the Lord of hoasts, shall be upon every one that is proud and lofty, and upon every one that is lifted up: and hee shall bee brought low. And upon all the Cedras of Libanon that are high and lifted up, and upon all the Oakes of Bashan, and upon all the high moun∣taines * 1.609, and upon all the hills that are lifted up &c. Isa: 2. 12. to 18. See c. 5, 15. c. 13. 11. c. 14. 13. Job 40. 12. Infinite many more texts for such like threatning expressions, might be brought against pride. But I am oath to offer you to many, lest you resolve to take none at all. There be likewise many exam∣ples of men, & people that have beene abased for their pride. wherof I will only namea few, in whose relation pride is chiefly menti∣oned & they are 1 the Sodomites, Ez: 16. 49. 2 Nebucadnezar, Dan: 5. 20, 21 3 Belshaz∣zar (his son) ibid. vers. 23. 4 The Tyrians, Ezek: 28. 6. 5 The Assyrians, Ezek: 31. 10. 6 The Moabites, Isa: 16. 6. So likewise ex∣amples of evills occasioned by pride, doubtles, I might produce many: but that it is not a∣greeable with my purpose, to speak of conse∣quents; except such as are necessary, or imme∣diate. However I will name one, viz: Ama∣ziah King of Judah. who being lifted up for his victory over the Edomites; when he had no occasion given him, would needs chal∣lenge

Joash King of Israel to fight with him; and was overthrowne, and taken prisoner: and both the Court, and Temple plundered, 2 Chron: 25. 19, 22. And I referre you to three or foure more the like instances, in the Chapter of Despising.

2 Shame (an attendant of the former punishment) When pride commeth then com∣meth shame, Pro: 11. 2. and indeed shame can∣not come without pride: for a humble man, befall him what will, hath no cause of shame if he have of griefe. Shame I say: not onely (as we usually take the word) being ashamed; but, (as the originall is) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the shame of reproach* 1.610. When a proud man falls; many will reproach him, and no body will pity him See Ps. 119 78. As likewi••e the punishment of proud women, Isa: 3, 17. and the parable of the guest, who was made with shame to take the lowest roome, Luk: 14. 9.

3 Diseases upon their bodies (which they have too proudly clothed, or carried) Because the daughters of Sion are haughty, and walke with stretched forth necks, and wanton eyes, walking and mincing as they goe, and making a tinkling with their feet. Therefore the Lord will smite with a scab the crowne of the head of the daughters of Sion, &c. Isa: 3. 16, 17. with the following verses. Joash King of Israel, was punished with very loathsome diseases:

so that no body could endure to come near him, 2 Chr. 24, 25. And he is thought to have been thus punished, chiefly for his pride viz. in suffering men to adore him & worship him, as a God. For this Hierom* 1.611 and others conceive to be meant by those words, v. 17: of the aforesaid chapter, After the death of Jehoiada (because, say they, it could not be suffe∣red, while Jehoiada was living) came the Prin∣ces of Judah, and made obeysance to the King. now saith one* 1.612, by this filthines, & uncleannes of his body, through diseases; God did mind him of the uncleannesse of his soule, through pride. The Septuagint in Prov: 16. 5 where we render abomination, translate, un∣cleane.

4 Ruine and destruction. Up∣on their persons: Hee that exalteth his gate, seeketh destruction (and that is easie enough to be found) Prov: 17. 19 As surely as he that exalteth his gate (as we call it) in going, and takes no notice of his way, is sure to fall. See Mal: 4. 1. Upon their Families. The Lord will destroy the house of the proud, c: 15. 25. Pride will have a fall, is so true a saying: that if we once see a man proud, we may con∣clude, whereto he will. For he is fallen* 1.613 with

God already: dead in Law, there wants only execution. 'Tis God's way, when hee will de∣stroy a man to the purpose: to let him get up high: and then his fall will bee the greater. Thus much is implied (viz: that pride is com∣monly both a signe, or a means of a man's ru∣ine) in these words, Pride goeth before destru∣ction, and a haughty spirit before a fall, Prov: 16. 18. See c: 18. 12. Jeremiah knew this very well: and that was it that made him mourne so bitterly for the pride of the Israelites: But if yee will not heare it, my soule shall weep in se∣cret places for your pride, Jer: 13. 17. Why? be∣cause he was certaine now, that their captivi∣ty was determined: as certaine, as if it were already fulfilled. for so he speaks in the same verse, Because the Lords flock Is carried away. See his mourning (for he was a man of a ve∣ry pitifull spirit; witnesse his Lamentations: otherwise hee would never have mourned for proud men, above any) for Moab's destru∣ction for the like cause, c. 48, 28. 31. It was said above, If yee will not heare it, my soule shall weep for your pride. Now give me leave upon these words, to take occasion to tell you, that (as I take it) both here and in seve∣rall other places of the Prophets, when com∣plaint is made of the pride of the Israelites, it is chiefly meant of stiffenesse and stoutnesse

of spirit, in not believing* 1.614 and fea∣ring God's threats and judgements. And so in the Proverbs and else∣where, I believe it is many times meant of stoutnesse of spirit in refusing to heare instruction: as ch: 13. 10. &c. I say, pride (in the Scrip∣ture) is many times meant of pride towards God; as well as towards men.

5 Being condemned to hell (if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be rightly rendred) Not a Novicea 1.615 lest being lifted up with pride, he fall into the condem∣nation of the divell. 1 Tim: 3. 6. Yea though you should in this place, translate otherwise then we have translated: yet neverthelesse will proud men have cause to feare this punishment, because it was the Divels punishment, and inflicted upon him for this sinne: as most Di∣vines say; and as it may seeme to be prov∣ed by those wordes of Jude vere 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the Angels which kept not their first estate but left their own habitation, &c. For though the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (kept) may seem to imply ra∣ther

regard, then contentednesse, in keeping: (a•• in keeping the Commandements, or the like: for so it is oftenest used) and so consequently that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may not be translated otherwise then with Beza, Originem; or with us, first estate, cautiously and dubiously. yet it being said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (their OWNE first estate) and not only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as it is afterward 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.616 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their OWNE habitation.) though this be not so much, yet it may be of some moment, to make us incline to the translation of the Vulgar, who tran∣slate it principatū, principality: so that we may render it, first STATE; as well as first ESTATE: making 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be understood of honour. Now hereby the ambition of the Angels, in desiring to be equall with God, having an honourable condition of their owne already, is not onely expressed, but aggravated. What ever the Divel's sinne was: First, he could not deserve such a punish∣ment as he had, for any sinne, better then for such pride & ambition: if being as high as heaven already, he desired to be higher yet. 2 No other punishment could have beene so suitable either to the sinne of pride; or to that rule of Gods providence of abasing the proud, &c. If being as high as heaven; he was abased as low as hell. Thus you see, what a numerous traine of Pursuyvants attend the

proud man: enough to frighten him in for all his stomack, if he would but vouchsafe to look behind* 1.617 him. And therefore well might David say, that God PLENTIFUL∣LY rewardeth the proud doer, Ps. 31. 23. and I may justly cry with Isaiah, Woe to the crowne of pride c. 28. 1.

But were there never a one of these pla∣ces of Scripture, to threaten a proud man withall: yet hath he just cause of fearing many evills and punishments, even from the very nature and quality of his sinne: that which the Scripture also takes notice of, as

1 Because it makes him contentious: (and he that is so, can never live a quiet life.) Only by pride cometh contention, Prov: 13. 10.

2 Because it makes him hated. Him that hath a high looke, and a proud heart, I will not suffer, Ps. 101. 5. I did not EATE with him* 1.618, some translate. Others, I could not BE with him.

3 Because it makes him thinke, he is secure,* 1.619 and so deceives him; as it did E∣dom. The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rocks Obad: 3.

4 Because it makes them impudent in sin∣ning, so that they declare* 1.620 their iniquities; and cause God to punish many times, when else he would not. The pride of Israel doth

testifie to (or in) his face, Hos. 5. 5. Hebr. The pride* 1.621 of Israel doth answer* 1.622 in his face. now whether by answer, be here intended, Ephra∣im, and Israel their likenesse one to another in pride: (as it may seeme to be, because in the verses before, they are complained of to∣gether, and here in this verse it is immedi∣ately added, Therefore shall Israel and E∣phraim fall in their iniquity:) or, whether it be meant of a defending of sinne in not hi∣ding it, but acknowledging it, and replying in the defence of it, when they were re∣proved: as it is said in Esaiah (c. 3. 9.) The * 1.623 acknowledgement of their face doth answer in them (or against them: or as we translate, The shew of the Countenance doth witnesse a∣gainst thē.) Either way it will be impudence enough. for they should have beene ashe∣med of one another; and layne their hands upon their mouthes. No sinner can be so ea∣sily condemned for sinne, as a proud man: be∣c••use he needs no witnesse. He will con∣fesse it, (shall I say?) or rather, boast of it of himselfe. A man••s pride will bring him low, Prov. 29. 23. you need have nothing else to do it. Proud men reward evill to them∣selves, none like them. And therefore woe unto them, Isa. 3. 9. See of this Pride to∣wards God, in the Chapter of Impudence.

Punishments ** 1.624.

Such as are not bettered by them, have cause to feare:

1 If the punishments are other mens; the same, or rather worse. especially, if they knew they were inflicted for the same sinnes, that they commit. For when Judah committed the same sinnes of spirituall adultery, for which God had put away Israel into capti∣vity before: having an intention thus to pu∣nish them, hee made his complaint in these words, But shee returned not: and her treache∣rous sister Judah saw it. And I saw, when for all the causes whereby back-sliding Israel com∣mitted adultery, I had put her away and given her a bill of divorce, yet her treacherous sister Judah feared not, but went and plaid the harlot also, Jer: 3. 8. And it follows v. 11. The back∣sliding Israel hath justified her selfe more then treacherous Judah. I saw] Me thinkes, I see God, when he hath punished any one, like a schoolemaster when he hath whipt a boy, looking upon the rest, to see how they stand in awe: and observing more then, than at o∣ther times, how they amend their carriage. See this complaint of Judah's not taking example by his judgments upon Israel, un∣der the names of Aholah and Aholibah (A∣holah

for Israel, & Aholibah for Judah) Ezek. 23.

2 If their own; The addition of more. But the hypocrites in heart heap up wrath, they cry not when he bindeth them Job. 36. 13.

3 If both their own, and other mens; The Extremity of punishment, or, the execution of that punishment, which those lesser punishmēts were used as meanes to make them escape. especially, if they were peculiar, and distin∣guishing. And for proofe of this, there is a notable place in Amos: which, because it is so pathetick, I wil not think much to transcribe to your hands. And I also have given you cleannesse of teeth in all your cities, and want of bread in all your places: YET have yee not returned unto me saith the Lord. And I also have withholden the raine from you, when there was yet three months to the harvest, and I cau∣sed it to raine upon one city, and caused it not to raine upon another city: one piece was rained upon, and the piece whereupon it rained not wi∣thered. So two or three cities wandered unto one city to drinke water: but they were not sa∣tisfied: YET have yee not returned unto mee saith the Lord. I have smitten you with bla∣sting and mildew; when your gardens and your vineyards, and your figtrees, and your olive trees encreased, the palmerworm devoured thē: YET have yee not returned unto mee, saith

the Lord. I have sent among you the pesti∣lence, after the manner of Aegypt, your young men have I slaine with the sword, and have ta∣ken away your horses, and I have made the stinke of your camps to come up unto your no∣strills, YET have yee not returned unto me saith the Lord. I have overthrowne some of you, as God overthrew Sodom and Gomorrah, & yee were as a firebrand pluckt out of the bur∣ning, YET have ye not returned unto mee, saith the Lord, Amos, 4, 6. to 12.

YET have yee not returned] you have this cōplaint no lesse thē five times. to shew, how tenderly God tooke it, and how inexcusable they were, that they were not recalled, though he had called to them so often, & so loud, & that by so many & great punishments. But what does he threaten them with, after this long complaint? doubtlesse that which is severe enough. but it is not expressed. only he saies, Therefore thus will I doe unto thee, O Is∣rael, viz: which, though some referre to that which was threatned before ver. 2. viz: taking them away with hooks, &c. yet others more probably; because that punishment seemes to be lesse then other punishments were men∣tioned; and because it 〈◊〉〈◊〉 not likely they would be frighted with lesse, who were not frighted with greater; make it to be an apo∣siopesis, or figurative expression of the greatnes

of the punishment by not* 1.625 expressing it. As if he had said, I know what I will doe; or, I will doe as I purposed.

How guilty have we of this Nation beene of this sinne, especially of late yeares! Who though so many of God's judgements have been abroad in the earth; yet have not learned righteousnesse. I am confident more guilty, then we dare be againe: would we but con∣sider, that God is litle sesse angry, for not taking notice of his judgments, then he would be, if he should speake to us with his owne voice from heaven, and we should stop our eares: which I am cōfident none of us would dare to doe. All punishments* 1.626 are documents, (to teach us:) & so they are intended, both by God and man* 1.627. In the book of Ezekiel, c. 16. v. 56. where we translate, Thy sister So∣dom was not mentioned* 1.628 &c. The Chald: paraphrast, saies, was not for instruction. the word, in the Heb. are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was not in thy mouth for hearing (or, a report.) They had quite forgot the destruction of So∣dom: there was no more speech of it. (God's people should love to bee talking, and hearing of his judgements.) So in Jeremy 46. 28. where we translate, I will correct thee in measure: He renders, I will bring punish∣ment upon theee to teach thee. It is so much God's intention, & expectation, that we should

learne by other mens punishments: that when he threatned to punish Jerusalem, hee said he would make it an instructiona 1.629, Ezek. 5. 15 It is likely, that many times God would not punish men in the open sight of others* 1.630; were it not that he would have others to feareb 1.631, and be taught, not to doe after their wicked∣nessec 1.632* 1.633 Why should not amendment, and punishment, goe together? We use one word, Correct, to expresse both. And in Hebrew *, and Greek,† 1.634 the s••me word signifies both, to punish, and to teach.

Rashnesse punished,

With Miscarriage. Without counsell, purposes are disappointed: but in the multitude of counsellours they are established, Prov: 15. 22. Counsell] or secreta 1.635b 1.636, which in English we usually call Counsell* 1.637. Taking counsell, is as necessary, that our purposes may be effected: as keeping counsell is necessary, that they may not be hindered* 1.638. In the story of the Mac∣cabees, it is said that certaine Priests desirous to shew their valour, were slaine in battle for that they went about to fight unadvisedly, 1 Mac. 5. 6, 7.

Reconciliation.

The Neglect of it.

Agree with thine adversary quickly while thou art in the way: lest at any time the ad∣versary deliver thee to the Judge, & the Judge deliver thee to the officer, and thou be cast into prison. Verily, I say unto thee, thou shalt by no meanes come out thence, till thou hast paid the utmost farthing, Mat: 5. 25, 26.

Regeneration,

The Want of it.

Our Saviour told Nicodemus (a Ruler a∣mong the Jewes,) Ʋerily, verily I say unto thee, except a man be borne of water, and of the spirit, he cannot enter into the kingdome of hea∣ven, Joh: 3. 5.

Rejoycing at* 1.639 other mens miseries.

Whether the men are godly, or wicked, threatened

1 With certaine Punishment. Who so moc∣keth the poore, reproacheth his maker: and hee

that is glad at calamities, shall not be unpuni∣shed Prov: 17. 5. Shall not be unpunished.] Per∣haps it may be meant, shall be punisht severe∣ly. For it is an usuall Hebraisme in the Scri∣pture, to speake by a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of things that are very bad, whether punish∣ments or sinnes: meaning the more, by expres∣sing the lesse. At Calamities] simply, with∣out expressing a person. as if calamities them∣selves, upon no person, and in no case, might be the direct object of our joy.

2 If they are our enemies, God's turning away his wrath from them (and perhaps to us) Rejoyce not when thine enemie falleth: and let not thine heart be glad, when he stumbleth: lest the Lord see it, and it displease him, & he turn away his wrath from him, Prov. 24. 17, 18. Job puts it among those sinnes, which if hee were guilty of, he wisht, or would be con∣tented, that any misery might fall upon him. If I rejoyced at the destruction (or misery) of him that hated me, or lift up my selfe, when evil found him, Job 31. 29. as if he had added, I would have been contented, God should have done to me what he would. Lift up my selfe] The Sept. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if my heart, (onely) did say, 'tis good enough for him, (a speech too often used.) At the destruction] in the Hebrew. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 IN the destruction. as if he would not rejoice, so much as at such a time

when his enemie was destroyed. Which is more then Solomon's at, or for* 1.640, in the place above quoted. (And indeed they are no or∣dinary acts of piety, which Job commends himselfe for in that Chapter.) But not more then David practised, to the purpose, not on∣ly not rejoycing, but mourning at such times WHEN they were sicke, my clothing was sack∣cloth, Psal: 35. 13.

But if the men are godly, it is threatned,

With God's exceeding great anger, and the like miseries as they suffered. For now, it is true 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. At the miseries of wicked men, wee may (The Philosopher* 1.641 saies, wee must) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be without sorrow: but at these we may not. There are severall in∣stances for this. as, 1. the Ammonites. who rejoyced at the captivity of the Jewes. Because, thou hast clapped thine hands, and stamped with the feet, and rejoyced in heart, with all thy despite, against the Land of Israel. Behold therefore, I will stretch out mine hand upon thee, and will deliver thee for a spoyle to the heathen, and I will cut thee off from the peo∣ple, and I will cause thee to perish out of the countries. I will destroy thee: & thou shall know that I am the Lord Ezek, 25. 6, 7. 2 The Tyrians (though they rejoyced, because it

would be for their owne good.) Because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me; I shall be replenished, now she is laid wast. Therefore thus saith the Lord I am against thee, O Tyrus c. 2 6. 2, 3. 3 The people of Seir. As thou didst rejoyce at the in∣heritance of the house of Israel, because it was desolate, so will I do unto thee. Thou shall be de∣solate O mount Seir, and all Idumea, even all of it: & they shall know that I am the Lord. c 35. 15. Such insulting wordes at the affliction of the godly, though for shame of the world, men will not cōfesse they intend it so: yet do indeede strike at God. for I am sure, he would not complaine without cause: and yet in the chapter last quoted vers. 13, you finde him thus complaining, Thus with your mouth yee have boasted against me, and have multiplied your words against me: I have heard them.

Relapsing into sinne * Punished,* 1.642

With a worse condition. For the Ʋncleane Spirit when he comes again to a house which he hath left, will bring seven more spirits a∣long with him; & keep it so strongly, that he

will hardly be cast out. When the uncleane spirit is gone out of a man, he walketh thorow dry places, seeking rest, (or, habitation) and fin∣deth none. Then he saith, I will return unto my house, from whence I came: and when he is come he findeth it empty, swept, and garnished, then goeth he, and taketh with himselfe Seven* 1.643 (or as many as can be gotten) other Spirits, worse then himselfe, and they enter in, and dwell there∣in, (before, he did but lodge there, but now he will dwell) and the last state of that man is worse then the first, Mat: 12. 43, 44, 45. Our Saviour saies thus to the Jewes. and his say∣ing hath been verified in them: according to his prophecy in the same place, Even thus shall it be also unto this wicked generation This Parable-like speech of his, you have de∣livered by Peter, in plainer termes; as if hee had it in his minde to interpret it, For if af∣ter they have escaped the pollution of the world (pollution, & unclean spirit, answer very well) through the knowledge of our Lord and Savi∣our Jesus Christ, they are entangled again ther∣in, and overcome, the latter end is worse with them then the beginning, 2 Pet. 2. 20. The clean spirit (if I may so call the Holy Ghost) when it hath left a man for a while: (as many times in a manner it doth) when it returnes againe, it comes with a great deale more effi∣cacy. for it finds a man humbled for the

want of it, and empty. Souldiers, that have kept a Castle and lost it; if they take it a∣gaine, will goe neere to make it impregna∣ble. If you consider it, you will finde it hold in Spirituall, Civill, and Naturall things: that Returnes to former conditions or actions (for the most part) improve them.

Threatned.

With a worse punishment, Our Saviour said to the man, whom he had cured of an infir∣mity of 38 yeares, Sinne no more, lest a worse thing come unto thee, Joh: 5. 14.

Religion, and religious actions used for a cloak* 1.644

Threatned.

1 With Not-being accepted. Though they be of the best sort, even free-will offerings, nay the best of that sort, (I meane the fairest and best to look to.) Thus was threatned Saul's sparing (forsooth) the best of the Oxen and Sheep, to sacrifice to the Lord, 1 Sam: 15. 21. (which was but a pretext to cover his cove∣tousnesse, & his disobedience) for Samuel told him, To obey is better then sacrifice, verse 22. Thus the Israelites their fasting for strife,

Isa 58. 3, 4, 5. Is it such a fast, that I have cho∣sen? v. 5. So in Jeremy, (saies God) What hath my beloved to doe in my house, seeing shee hath wrought lewdnesse with many? ch: 11. 15. Our Saviour speaking of those, who denied to profit (or, help) their decaied parents, upon pretence that they had given their goods to the Korban, for the use of the Church & the poore; applies the complaint of the Pro∣phet Isay, In vaine doe they worship me, Mark 7. 7. See what an Epiphonema, John puts up∣on Judas his charity (forsooth) to the poore, (when he would have had the ointment spent upon our Saviour's feet, to have beene spent upon them) Joh. 12. 6. This he said, not that he cared for the poore, but because he was a thiefe, and had the bag, and bare what was put therein.

2 God's not rewarding, or, satisfying them (such as Trust, & Reliance) The heads thereof judge for reward, and the Priests thereof teach for hire, and the Prophets thereof divine for mony, yet will they leane upon the Lord & say, is not the Lord among us? None evill can come upon us. Therefore shall Zion, for your sake bee plowed as a field, Mic: 3. 11, 12.

3 God's abhorring of them. I the Lord love judgement, I hate robbery for burnt offerings, Isa 61. 8. Such robberies, the Scribes and Pha∣risees, to whom Christ spake those wordes

before mentioned, were guilty of. who pretending they tooke it for pious uses, as for offerings, and the like; by this means, rooked the poore widows and orphanes of their livelyhood. God abhorres such pretended re∣ligion, as much as he did the hire of an whore, or, the price of a dog, brought into his house, though it were for a vow: which, he saith, were an abomination to him, Deut: 23. 18. It was the saying of an Heathen* 1.645, that the Gods could not be made propitious with offe∣ring sacrifices to commit wickednesse.

4 God's being against them. Behold, I am against the Prophets that use their tongues & say, HE SAITH, Jer. 23. 31.

5 God's severe punishing them. For thus he complaines, Whose possessours slay them, and hold themselves not guilty, and they that sell them, say, Blessed be the Lord, for I am rich, Zach. 11. 5.

Religion only in Shew.

Threatned.

1 With Having no reward. Take heed that yee doe not your almes before men, to bee seen of them: otherwise yee have no reward of your father which is in heaven, Mat. 6. 1. No reward of your father.] All the reward you

have, is that which you do it for (& how can you expect any other?) viz. The praise of men.

They disfigure their faces that they may ap∣peare unto men to fast, verily I say unto you: they have their reward, Mat. 6. 16. They have their reward] they are paid: and let them look for nothing in heaven hereafter. Hi∣therto may you referre that in Timothy, (if you expound it of fasting, with Beza,) Bo∣dily exercise profiteth nothing, 1 Ep. 4 8.

2 Woe. Woe unto you, Scribes and Phari∣sees: for yee make cleane the outside of the cup, and the platter, but within they are full of extortion, and excesse, Mat. 23. 25.

Repenting late

Strive to enter in at the strait gate. For ma∣ny, I say unto you, will seek (which doe not strive) to enter in, and shall not be able. When once the master of the house is risen up, & hath shut to the doores: and yee begin to stand with∣out, and to knock at the doore, saying, Lord, Lord, open unto us, and he shall answer, and say unto you, I know you not whence you are &c. Luk. 13. 24, 25.

Reported well of by all

Woe* 1.646 unto you, when all men shall speak well of you, Luk. 6. 26.

Reproaching Threatned,* 1.647

1 With certaine punishment: because God takes speciall notice of it. Thou hast heard their reproach O Lord, and all their imaginati∣ons against me, Lam: 3. 61. Ps. 69. 19. Whoso∣ever shall say to his brother Raka, shall be in* 1.648 danger of the councell, but whosoever shall say thou foole, shall be in danger of hell fire, Mat. 5. 22.

2 With sad and heavy judgments, denoun∣ced in very angry expressions. I have heard the reproach of Moab, and the revilings of the children of Ammon; whereby they have reproa∣ched my people, and magnified themselves a∣gainst their border. Therefore, as I live, saith the Lord of hosts, the God of Israel, surely Mo∣ab shall be as Sodom, & the children of Ammon as Gomorrah, even the breeding of nettles, and salt pits, and a perpetuall desolation. The resi∣due of my people shall spoile thē, & the remnant of my people shall possesse them, Zeph: 2. 8, 9. See Eze: 21. 28. concerning the same people.

3 Exclusion out of heaven. Nor revilers, nor extortioners shall inherit the kingdome of God, 1. Cor: 6. 10. Certainly a reviler is as much out of charity in his heart, as a man can be. and God lookes not so much to un∣charitablenesse, what it is either in our

speech or our actions (for that is according to our power) as what it is in our hearts.

There is an example or two of reproachers severely punished. 1 Nahash the Ammonite, when he besieged Jabash Gilead; would not yeeld to the desire of the inhabitants, to en∣ter into covenant with them, although they profered to serve him; but with this conditi∣on, viz: that he might thrust out all their right eyes* 1.649, and lay it for a reproach upon all Israel, 1 Sam: 11. 2. But the inhabitants sent imme∣diatly to Saul: who came with his army upon the Ammonites in the morning watch, & slew them untill the heat of the day. And it camea 1.650 to passe, that they which remained were scattered, so that two of them were not left toge∣ther, vers. 11. 2 Nabal the Carmelite, when David sent his servants to him for victualls for his men, gave them this reproachfull an∣swer. Who is David, and who is the son of Jesse? There be many servants now adaies, that break away every man from his masterb 1.651. 1 Sam: 25. 10. Now which sin it was, that was punished: whether his not giving David provision; or his giving this reproachfull answer; I knowe

not. But it is said in the same Chapter, v 38. And it came to passe about ten daies after, that the Lord smote Nabal that he died. Had not his wife Abigail pacified David with a pre∣sent, he had been kil'd by him before, ver. 33. but the punishment was more notorious this way, viz: by the hand of God.

Reproofe,

Such as doe not Give it

If Parents, they are sometimes punished by God (of which see in the Chapter of Pa∣rents.) Sometimes by their children them∣selves. Thus was David punished by his son Adonijah: of whō is it said, that his father had not displeased him at any time, in saying, why hast thou done so? 1 Kings 1. 6. But he took a course to work him trouble enough, to re∣ward him for his gentlenesse: for hee sought to make himselfe King. ver. 5.

If they are God's Ministers; I know not what they may expect. Their case is bad e∣nough doubtlesse: as you may gather by the Prophet Isai's words (if the Latine translati∣on be right) Woe unto me, because* 1.652 I have held my peace, ch: 6. 5. Those who follow this translation, some of them interpret it, of the Prophet's not reproving King Ʋzziah so,

boldly as he should, for medling with the Priests office, 2 Chr. 26. 16. Others, because he did not see him putt out of the City, accor∣ding to the Law for the Lepers, Lev. 13. 46. But this last we have the lesse cause to su∣spect, for what is said in that chapter but now quoted, v. 21: viz. That he dwelt in a severall house.

Such as doe not Take it, punished,

1 With Errour. He is in the way of life that keepeth instruction: bnt he that refuseth reproofe, erreth. Prov 10. 17.

2 Destruction. Correction is grievous unto him that forsaketh the way; and he that hateth reproofe shall die. Prov. 15. 10. The way, a∣gaine; as it was before. For there is no o∣ther way, to come to life. The horse that will not follow the reines: and the traveller, that will not hearken to him, that tels him when he is Out; especially where there are so many turnings: how is it likely, they can be in the right? Shall die] and that shame∣fullly: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, make a shamefull end, so the Sept translate. And this is often seen stubborne, and self-willed men, how are they ashamed to shew their faces, when they mis∣carry! having nothing to say for, and no∣body to speake against but, themselves.

They miscarry shamefully, and they mis∣carry suddenly (for they must of necessity, if they will not take warning.) He that be∣ing often reproved hardeneth his neck, (for he keeps going notwithstanding, and every step brings him neerer to the pit) shall sudden∣ly be destroyed, and that without remedy, Prov. 29. 1. Basil being asked, With what mind a man should take reproofe? answered, with the same that a man should take a medicine, being in a dangerous disease.

Cyprian's* 1.653 punishment for such men is Excommunication.

Revenging.

God threatens to punish it severely. 1 In the Edomites. Thus saith the Lord God, because that Edom hath dealt against the house of Judah, by taking vengeance; and hath great∣ly offended, and* 1.654 revenged, (or, hath greatly offended in revenging) himselfe upon them. Therefore thus saith the Lord God, I will stretch out mine hand upon Edom, and will cut off man and beast, &c. And I will lay ven∣geance upon Edom, &c. Ezek. 25. 12, 13, 14.

2 In the Philistins. Because the Philistins have dealt by revenge, and have taken venge∣ance with a despitefull heart, to destroy it, for

the old hatred. Therefore thus saith the Lord behold I will stretch out my hand upon the Phi∣listines, &c. and I will execute great vengeance, &c. Dealt by vengeance] as if their dealing with the Israelites as they did, had not been so bad, if it had not bin in way of revenge. Great Vengeance] or, vengeances, (so it is in the ori∣ginall.) great, and vengeances too. Vengeance] viz: for vengeance; after the usuall way, in most of the threats in the Prophets, of pu∣nishing like with like.

Riches.

Such as gaine them wrongfully threatned,

1 With Not-being the better for them. (which is no small punishment, considering what paines they are at in gathering them.) Treasures of wickednesse profit nothing, but righteousnesse delivereth from Death, Prov. 10. 2. At least in the end, they will be so pu∣nished. An inheritance may be gotten hastily, in the beginning, but the end thereof shall not be blessed, ch 20, 21. See ch. 21. 6.

2 The diminishing of those riches thus got∣ten; (as it is commonly seen, that they moul∣der away they know not how) Wealth got∣ten by vanity shalbe diminished, but he that ga∣thereth by labour shall encrease, Prov. 13. 11.

3 Poverty. He that hasteth to be rich hath an evill eye, and considereth not that poverty shall come upon him ch 28, 22. wealth hastily gotten, is like a child borne before his time; which cannot be long-lived. And indeed, there are few rare-ripes, but are soon rotten; whether in wealth, wisdome, or learning. He that hasteth] There is little difference be∣tweene him that hasteth to be rich, and him that getteth riches wrongfully. For he that is hasty, and greedy; if hee cānot do it by right: (yea though he can; if that way be long a∣bout; as usually it is) will do it by wrong. Po∣verty shall come upon him] one way or other. Either he shal be taken frō his riches by cap∣tivity, or such like punishment; as the Jewes were; As the partrich sitteth on egges, and hatcheth them not: so hee that getteth riches, and not by right, shall leave them in the midst of his dayes: and in the end shall be a foole Jer: 17, 11. Or else his riches* 1.655 shall be taken from him, the same way that hee got them. for so the Israelites are threatned, Who store up violence and robbery in their palaces There∣fore thus saith the Lord God, an adversary there shall be round about the Land, and he shall bring downe thy strength from thee, and thy palaces shall be spoyled, Amos 3, 11. Store up violence and robbery.] The Scrip∣ture in diverse places calleth* 1.656 things that

men have wrongfully gotten, by the names of the sinnes: & indeed tis they, that will stick longest with them. See almost the like threat against the Chaldeans, Hab. 2. 6, 7, 8. In the end shall bee a foole.] or, shall appear to be so; or be so accounted For the present, he is only counted wise, that hath worldly cunning to gett wealth, and the honest simple-dealing man, is counted a foole. (insomuch that ho∣nest, & simple, are come to be used for the same with foolish.) But in the end it shall appeare, who was indeede most wise, and who tooke the wisest course.

4 In his poverty in temporall things poverty likewise in spirituall things; the onely thing that makes that poverty intolerable. The Lord will not suffer the soule of the righte∣ous to famish; but he casteth away the substance of the wicked Prov: 10, 3. (for though the He∣brew word for soule, be most commonly meant otherwise, then in a spirituall sense: yet by the words * in the former verse, it seems to be so meant here, and so Jerom ex∣pounds it.) Casteth away] He doth but gent∣ly take away a godly man's substance, and put spirituall things in the roome, for a supply. But the wicked man's substance he casts away in anger; & lookes no more after him.

5 The disposall of his wealth (first, or last) 〈◊〉〈◊〉 the mercifull, whom he never imitated;

and the poore whom he never reliev'd. He that by usury and unjust gaine, increaseth his substance, hee shall gather it for him, that will pity the poore, Prov. 28. 8.

These which I have nam'd, are very usuall waies of punishing Such men: I meane in the riches themselves, which they have wrongfully gotten. And although, perhaps, for the most part, punishments of this sort are slowe of coming; (viz: after the death of the parties:) Yet many times you may see them Speedily executed; so that the parties themselves, shall plainly perceive a curse at∣tending their dishonest gain. Such is that by the hād of God, in not prospering those things, in, and about which, their wrongs were practised: such as Job speaks of, If my Land cry against me, or that the furrowes likewise thereof cōplain. If I have eaten the fruits there∣of without money, or have caused the owners thereof to loose their life. Let thistles grow in stead of wheat, and cockle instead of barley. They are his last words, ch. 31. 38 39. 40.

After all this you may say, that you often see the contrary; and that such men come in no misfortune at all. And I grant, they may be punish'd either so invisibly, as few: or with such manner of punishments; as none but discerning Spirits, may take nocice of, as inflicted for such a sinne. But that hereafter;

and even now, one way or other (corporal∣ly, or spiritually) they shall be punish'd: I may undertake to assure you.* 1.657 for God cannot suffer it, As a cage is full of birds, so are their houses full of deceit: therefore they are be∣come great and waxen rich; They are waxen fatt, they shine, yea they overpasse the deeds of the wicked: they judge not the cause of the father∣lesse; yet they prosper: and the right of the needy doe they not judge. Shall I not visit for these things saith the Lord, Jer. 5. 27. 28. 29.

Such as trust in them, punished,

1 With a Fall: for they leane upon that which cannot support them, He that trusteth in riches, shall fall, but the righteous shall flou∣rish as a branch, Prov: 11, 28.

2 Death the sooner: when they have most wealth, & most Confidence: to shew the vanity of their confidence. I will say to my soul, (quoth the rich man in our Saviour's parable Luk. 12) soule, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.

But God said unto him; thou foole, this night thy soule shall be required of thee, then whose shall these things, which thou hast provided. Luk. 12, 20. Death temporall is the least that is here meant; and of this we have frequent experi∣ence.

3 Exclusion out of heaven. It is easier for a Camel, to goe through the eye of a needle; then for a rich man, to enter into the kingdome of heaven Mark. 10 25. It is meant of him that trusts in his riches; for our Saviour himselfe expounds it so vers. 24. Not only him that trusts in them, & therefore keeps them (such a one, as seems to be meant in that place of the proverbs but now cited:) but him that trusts in them, and therefore bestowes them. and so even the the righteous man (or, the charitable man: for so it is often meant) let him be never so righteous; shall fall, as well as the other.

Doubtlesse, trusting in riches will be pu∣nished, & punished with much rigour. For thus speakes Job, If I have made gold my hope, or have said to the fine gold, Thou art my confi∣dence chap: 31, 24. and afterward addes, This were also an iniquity to be punished by the Judge v: 28: or (as the Hebrew is) an iniquity of the judges. As if hee had said, I should an∣swer for such a sin, not before a mercifull God; but a just Judge. It is not a sin of the Preists,* 1.658

like a sin of ignorance, for which the Preists may make mine atonement with an offering. No, it is scelus gladii,* 1.659 a sin which I must be certain∣ly punished for, by the judge. And the reason which he adds, is, For I should have denied the God that is above. I have applyed these words to the 24 vers. because I met with no answer to his IF, betwitx this and that: and because the reason a∣grees as well with this* 1.660 sin, menti∣oned in that verse; as with the o∣ther mentioned in the 27a 1.661 viz. the sinne of Idolatry. Now as Job joynes the sin of trusting in riches, with Idolatry: so the Apostle gives Covetousnesse the very name of I∣dolatry Coloss. 3, 5. which name it cannot have for any reason, so well, as because of this sinne, which covetous men are usually guilty of. See in the chapter of cove∣tousnesse.

Such as love them too much (though they came lawfully to them,)

They are alwaies punished with Want of satisfaction. He that loveth silver, shall not be satisfied with silver, nor he that loveth abun∣dance with encrease, Eccels, 5. 10. He that hath it, and doth not love it, though he cannot be

satisfied BY it, (as he cannot by any thing besides God,) yet he may be satisfied with it, that is, have so much as to desire no more; or, have what hee hath with rest and content; which he that loves it, never will. This punishment of not-being satisfied, is a sore punishment; and it is very usuall with God to punish wicked men with it; as I have hinted elsewhere, See also Ezek. 7. 19.

They have cause to feare other punish∣ments by the hand of God. For Job in the place last quoted, immediately after those words, If I made gold my hope (as indeed love of riches, and confidence in them, more or lesse, usually goe together; though we doe not perceive it) added also, If I rejoyced be∣cause my wealth was great, and because mine hand had gotten much, vers. 25. See for this also in Covetousnesse.

Rich and wicked

The Scripture speaks against them thus,

1 That they cannot prosper. The sunne is no sooner risen with a burning heat, but it wi∣thereth the grasse, and the flower thereof falleth, and the grace of the fashion of it perisheth. so also shall the rich man fade away in his waies. Jam: 1. 11. They spring as grasse, Psal: 92. 7. But it is but as grasse. for like grasse they wi∣ther, Psal: 102. 11: and in litle time, like the

grasse upon the top of a house, Psal: 129. 6. They are fading every way. What they have, is fa∣ding: and they doe nothing, that will last, and stand by them, when what they have, faileth* 1.662. All their treasure is on earth. They have none in* 1.663 Heaven; neither doe they care to lay up any* 1.664 there, and there∣fore they must not think to be able to live there: especially having no friends there neither, to entertaine them. Luk. 16. 9. They have nothing whereon to build any hope: for they doe not lay up a good foundation for the time to come; 1 Tim: 6. 18, 19. This life's joy, and pleasure, & content, is all that wicked rich men look after. And yet they misse of those too. For even this life is never the bet∣ter for riches (or, for having more then others) in regard that a man's life consisteth not in the abundance of things which he* 1.665 possesseth, (or, a man's living upon his estate, is not ac∣cording to his having more then another) Luk: 12. 15. which was a reason our Sa∣viour used, to disswade his Disciples from greedinesse of havinga 1.666 more wealth, one then another. Nay it is usually the worse, as will appeare in the ensuing punish∣ments.

2 That they shall be; nay, that they are very miserable, in regard of sundry evills and

punishments; some of which arise meerely from their wealth: so that the preacher had very good cause to say, There is a sore evill which I have seen under the sun, riches kept for the owners thereof, to their hurt. Eccles, 5. 13. Kept FOR them] as who would ay, kept by God, as a scourge to punish them: not, kept BY. for wicked men are not masters, but slaves of their wealth which they doe not so much use, as they are abused by it.

Now those evills or punishments are,

1 Want of sleep, either through intempe∣rate use, or immoderate love of what they have. The sleep of a labouring man is sweet, whether he eat litle or much: but the abundance of the rich, will not suffer him to sleep, Eccles 5. 12.

2 Trouble. In the house of the righteous is much treasure, (and that is all; without a∣ny sorrow added with it, Prov: 10. 22.) but in the revenues of the wicked is trouble. Prov. 15. 6.

3 Being deceived by their riches, many waies; as by security* 1.667, pride, &c. but especial∣ly that which our Saviour speakes of. He that received the word among thornes, (a very good name for riches) is he that heares the word, and the cares of this world, and the de∣ceitfulnesse of riches choak the word, and he be∣cometh unfruitfull, Matt. 13. no feare of the

godly rich man his being much deceived, for he will be sure to be farre enough fro•• the thornes, when he receives the word. His riches shall not be in his heart, where th•• word is to come: so that he will not receive it among thornes.

4 A diminishing, and decay of their Riches, they know not how. Ye looked for much: and loe, it came to Little: and when ye brought it home I did blow upon it. Why? saith the Lord of host•• because of my house: that is wast, and ye run e∣very man unto his owne house Hag: 1, 9. They that seek the worst things first, are usually pu∣nished with not finding the best, when they seek them. Whereas, if we first seek the Kingdome of God, and the righteousnesse there∣of, we may not only have that, which we seek for; but those other things also added unto us over & above, before ever we seeke them. Usually those things prosper most, that are least cared for. And it is commonly seen in persons too, that they have most health, & wealth, when they are least sollicitous for it.

5 Taking away of their false riches, for a∣busing them to sinne. So the Jewes were pu∣nished for abusing their riches to the service of Baal: to whom they sacrificed, & made his Images of their gold and silver. For she did not know that I (and not Baal) gave her corn, and wine, and oyle; and multiplied her silver

and gold, which they prepared for Baal. There∣fore will I returne, & take away my corne (for it is not Baal's; & they have forfeited their right) in the time thereof, and my wine in the season thereof, and I willa 1.668 recover my wooll and my flax given to cover her na∣kednesse Hos: 2, 8, 9. See Ezek:b 1.669 7, 19, 20, 21. for there, (according to the latin translation, thereof, for, therein) speech is made of the like abuse of their Jewels and ornaments for the making of images, (as they made the golden calfe, Exod: 32, 2.)

6 Deniall of the true Riches (grace & the Gospel.) For they are not fit to be intrusted with greater and better things, who were not faith∣full in lesse and worse. If therefore ye have not been faithfull in the un∣righteous Mammon, who will commit to your trust the true riches? Luk. 16. 12. So that 'tis as Mary said, He hath filled the hungry with good things, and the rich he hath sent empty away, Luk 1. 51.

7 At his death, The taking away of his soule by the divells,* 1.670 and not by God: (be∣cause it is God that thus speakes.) or the taking it away by God in an angry manner

with a resolution to execute justice: which will come to all as bad Thou foole, this night thy soule shall be required of thee. then whose shall those things be, which thou hast pro∣vided? So is he that layeth up treasure for himselfe, and is not rich towards God, Luk. 12, 20, 21. For though this may be also meant of temporall death: (as I have made use of it before:) yet is it cheifely meant of eternal death. For otherwise, here were little more threatened, to him that is not Rich to∣wards God; then what is common to him that is.

8 After Death (for an answer to that question, Whose shall these things be?) The disposall of his estate to the godly (whom he hated; and therefore is it a great punishment.) A good man leaveth his inheritance to his chil∣drens children. But the wealth of the* 1.671 sinner is laid up for the just, Prov. 13. 22. See Job 27. 16, 17.

9 Not having an other estate to recompence it. Woe unto you that are rich, for ye have re∣ceived your consolation, Luk: 6. 24. They have their portion in this life, and they accept of it, without caring for more: and no more they are like to have, Ps: 17. 14.

10 Eternall destruction (as if they were not fed but for the slaughter.) When the wicked spring as the grasse, & whē all the workers of ini∣quity

do flourish: it is, that they shall be destroy∣for ever, Ps: 92. 7. Either the wasting of the creatures abused through luxurie: or the rust of the money not used at all through cove∣tousnesse, will rise up in judgment against them. Goe to now, ye Rich-men: weepe and howle for your miseries, that shall come upon you. Your riches are corrupted, and your gar∣ments moath eaten. Your gold and silver is can∣kered; and the rust of them shall be a witnesse against you, and shall eate your flesh as it were fire. Ye have heaped treasure together for the last day: Jam: 5. 1, 2, 3. A Rich wicked man is like one, that is made a Steward of a great estate, and is an unthrift. He can give no good account: & yet hath a great account to give. And therefore his condition must needs be exceeding miserable.

Sabbath-breaking.

The punishments for it, which wee may finde in the Scriptures, are

1 No-profit by that work, in doing where of it was broken. They that sought for Man∣na upon the Sabbath day, could find none. Exod. 16. 27.

2 Death. Every one that defileth it, shall surely be put to death. For whosoever doth any worke therein, that soule shall be cut off frō amongst his people. Exod: 31. 14. So againe v.

15. Whosoever doth any worke in the sabbath day, he shall surely be put to death. This pu∣nishment was executed when the Israelites were in the wildernesse, upon him that ga∣thered sticks upon this day, Num: 15. 36. and that by speciall order from God: of whom they inquired, what they should doe with him, not out of ignorance of the law (which had been declared unto them:) but of the fact: which because it seemed so smal a mat∣ter, they knew not whether it were a breach of the Law, or no.

3 Misery upon whole Countries or Nati∣ons. What evill thing is this, that yee doe & profane the sabbath day? Did not your Fathers thus? And did not God bring all this evill upon us. and upon this City? Yet yee bring more wrath upon Israel by profaning the sabbath. Neh: 13. 18 They are the words of Nehemiah to the Jews: who brake the sabbath by trea∣ding wine-presses, housing of fruit, selling vi∣ctuals, and going with carriages. You have a very dreadfull threat in Jeremy, there where onely the last of these is mentioned: But if yee will not hearken unto me, to hallow the sabbath day, and not to beare a burden, even entering in at the gates of Jerusalem: then will I kindle a fire in the gates thereof; and it shall devoure the palaces of Jerusalem, and it shall not be quenched, Jer: 17. 27. Even entring

in] Though the things were carried into the ci••y, for which there might bee more use and necessitie pleaded. Yea, and though they were carried by strangers (whom they ought to have hindered.) Ezekiel in ch: 20. relating to the Jewes, the story of their fathers car∣riage in the wildernesse, (how they walked not in God's statutes, but despised his judge∣ments; for which they had severer judge∣ments threatned them, then those, which were inflicted: which were some of them ve∣ry dreadfull ones) mentions no sin but this: as you may see vers: 13, 16, 21. Only vers. 24 Idolatry* 1.672 is mentioned along with it. Nay in the Priests, only negligence in seeing it stri∣ctly kept, and conniving at the breach of it, or, hiding their eyes from the sabbaths, (as the expression is) Ezek: 22. 26. is reckoned for one of the causes of that severe punishment mentioned ver. 31. Therefore have I powred out mine indignation upon them, I have con••u∣med them with the fire of my wrath. In the 23 Chap. of that prophecy, where severall punishments are threatned, and their causes de∣clared: Sabbath breaking is made an aggra∣vation after adultery, murder and idolatry. for complaint being made of them, ver. 37. it is added ver: 38. MOREOVER this they have done unto me, they have defiled my sanctuary in the same day, and have profaned my sabbaths.

Sacriledge.

It is threatned with a Curse. Will a man rob God? Yet yee have robbed mee. But yee say, wherein have we robbed thee? In tithes and of∣ferings. Ye are cursed with a curse: for ye have robbed me, even this whole nation, Mal. 3. 8, 9.

It hath been punished.

1 With Shortnesse of life. As in the fa∣mily of Eli; whose sonnes Hophni & Phine∣has used to take away the flesh, which the people brought for offerings, to rost it for themselves. But what said Eli of this sinne? 1 Sam: 2. 25. If one man sinne against another, the judge shall judge him; But if a man sinne against the Lord, who shall entreat for him? not∣withstanding, they hearkned not unto the voice of their father, because the Lord would slay thē. See the punishment denounced from v. 31, to the end of the Chapter.

2 The death of the party. Achan, (who at the taking of Jericho, stole some of the gold and silver, which was before consecrated for the Lords treasury, Josh. 6. 19.) was by God's speciall sentence condemned to bee burnt, ch: 7. 15. and accordingly the people stoned him first, and burnt him afterwards, vers. 25.

3 The conquest of the people, to which hee belonged. Josh. 7. 5. Hitherto may you reduce the example of Belshazzar King of Babylon.

who upon a time (in his jollity) commanded to be brought forth to drink in, the golden and silver vessels, which his father Nebu∣chadnezzar had taken out of the Temple at Jerusalem. But it is said, that before one hour passed, the hand came forth, and wrote in the wall, those words that told him, his king∣dome was divided and given to the Medes & Persians, Dan: 5. 2, 5, 28. If I would follow others, I might give you for examples, Asa, and Jehoash Kings of Judah, Shishak King of Egypt, and Ananias and Sapphira. But be∣cause I take the sin of the two last, to be no proper sacriledge; & that it was not so much the detaining of the mony, that was puni∣shed. And because I meet with no particular relation of Shishak••s punishment, as inflicted for this sinne▪ And lastly, because of the two first, it is not onely not mentioned, that they were punished for this sin; but said, that they were punished for other causes; Asa, for relying on the King of Syria, 2 Cor. 16 7: and Jehoash, for the blood of the sonnes of Je∣hoida the Priest, 2 Chron. 24, 25: I think it is not best to make this use of them. I might also present to you for your use, examples out of the Maccabees. As I Alcimus a Commander under Demetrius. who as he be∣gan to pull downe the wall of the inner Court, and the works of the Prophets (Hag∣gai

and Zachary, by whose perswasions the walls were built) was stricken dumb, and di∣ed suddenly, 1 Mac. 9. 54. 2 Heliodorus. who when hee came to the treasury of the temple to take it away, saw a strange appa∣rition, and was stricken to the ground, 2. Mac. 3. 25. and 27. 3 Menelaus, one who had committed much sacriledge first & last. Against him it is said, the King of Kings mo∣ved the mind of Antiochus; who caused him to be put to death, after the manner as sa∣crilegio••s persons were* 1.673 wont to be at Be∣rea. 2 Mac. 13. 4. But, because the faith of these relations is suspected, I doe but name them. Whether these and other examples that might be brought, bee truly related, or not; of this you may be confident, that, hee who takes a thing sacrilegiously, is most ta∣ken himselfe. For, It is a snare to the man who devoureth that which is holy, Prov. 20. 25

Being Scandalized.

1 At the waies of God. Who is wise, and he shall understand these things? prudent, & he shall know them? for the wayes of the Lord are right, and the just shall walke in them. But the transgressours shall fall therein, Hos. 14. 9.

2 At the word of God. Peter saies that our Saviour becomes a stone of stumbling to

them, which stumble at the word, 1 Pet. 2. 8.

3 At God himselfe. He shall be for a san∣ctuary: but for a stone of stumbling, and for a rock of offence, to both the houses of Israel, Isa 8 14. See the Chapter of Christ.

Scandalizing dangerous.

For 1 It makes God punish a sinne, which otherwise he had not punished. David said unto Nathan, I have sinned against the Lord. And Nathan said unto David. The Lord hath also put away thy sinne, thou shalt not dye Howbeit, because by this deed, thou hast given occasion to the enemies of the Lord to blaspheme the child also that is borne to thee, shall surely die, 2 Sam. 12, 13, 14.

2 It makes him to resolve immutably, to punish: when perhaps otherwise hee would repent. especially if it be in his ministers. For thus he speaks of the Priests of Bethel, in Je∣roboam's time. Because they ministred unto them before their Idols, and caused the house of Israel to fall into iniquity: therefore have I lift up my hand against them, saith the Lord God, and they shall beare their iniquitie, Ezek: 44, 12. In Malachy, mention is made, how God punished such ministers in his time, viz. with the contempt of the people. Yee have cau∣sed many to stumhle at the law, yee have cor∣rupted

the covenant of Levi, saith the Lord of Hosts. Therefore I also have made you contem∣ptible (as you have made my ordinances con∣temptible) and base before all the people; accor∣ding as yee have not kept my waies, but have been partiall in the law. Malach. 2. 8, 9. How justly the Ministers of England by their scandalous life and doctrine, have suffered, & doe still suffer this punishment, I wish it were not so easie to demonstrate.

The wicked, who scandalize maliciously, endeavouring to make the godly to fall in∣to sinne, that they may laugh at them, or have somewhat to accuse them of, as Hypo∣crisie, or the like: (such as there are too ma∣ny:) they shall be sure to fall themselves in∣to a pit of destruction, when the others per∣haps shall escape. Who so causeth the righte∣ous to goe astray in an evill way, hee shall fall himselfe into his own pit, Prov. 28. 10.

The Godly, who doe it by falling into sinne themselves, are as a troubled fountaine and a corrupt spring, Prov. 25. 26. And therefore are they like to be purged by some chastise∣ment: for else (like a corrupt spring) they will doe abundance of hurt.

Scorners,

Especially such as Scorne Instruction, punished,

1 With Ignorance. A Scorner seeketh wisedome and findeth it not: but knowledge is easie to him, that understandeth, Prov. 14. 6. Here the Scorner, and he that understandeth seeme to be opposed. And so ch: 19. 29. Scor∣ners, and fooles, seeme to be put for the same.

2 Being hated of men. The thought of foo∣lishnesse is sin: and the scorner is an abominati∣on to men, Prov: 24. 9.

3 Being scorned & slighted by God (which is a fearefull thing.) Surely hee scorneth the scorners, but giveth grace unto the lowly, Prov: 3. 34.

4 Many heavy judgmentes. Judgments are prepared for scorners, and stripes for the back of fooles Prov: 19. 29. Solomon's foole, is on∣ly the Scorner: and he that is a Scorner, can be no other.

5 Destruction. As sure, as the Jews were punished with it, who scorned, and jeered at the Prophets. For the terrible one is brought to nought, the scorner is consumed, and all that watch for iniquity shall be cut off, Isa 29. 20.

They think they doe a great matter, and that they have a sufficient revenge upon a man, to scorne his reproofe: but alas, they hurt none but themselves. If thou be wise, thou shalt be wise for thy selfe; but if thou scor∣nest, thou alone shalt beare it, Prov. 9. 12.

Scriptures,

Not-knowing them punished,

With Errour. Our Saviour told the Sa∣duces, who denyed the resurrection, Yee erre not knowing the Scriptures. Matt. 22. 29.

Wresting them attended,

With Destruction. Peter speaking of Paul's Epistles, saith, In which are some things hard to be understood: which they also which are unlearned, & unstable, wrest to their owne destruction, 2. Epist. 3. 16.

Scrupling at Gnats, and swallowing Camels.

Woe unto you Pharisees, for yee tithe mint, and rue, and all manner of herbs, and passe over judgment, and the love of God; these ought ye to have done, and not to have left the other un∣done. Luk. 11. 42.

Security* 1.674 as to enemyes punished (or threatned

With Being conquered by them. Whereof take these instances. 1 The Midianites under the command of Zeba and Zalmuna. They were overcome by Gideon: who (in the Scriptures words) smote the hoast; for the hoast was secure Jud. 8. 11. 2 The peo∣ple of Laish: of whose security speciall menti∣on is made thrice in one Chapter. viz. Jud. 18, 7, 10. 27. They were put to the sword by the Children of Dan; and their City burnt, vers. 27. 3 The people of Kedar, and Hazor (Arabians) threatned to be destroyed by the Caldeans Jer: 49, 28 to 34. The Com∣plaint is of them, that they dwelled with out care vers. 51, 4 The Carelesse Ethiopians Ezek 30 9. 5 The Ninivites, who dwelt carelesly, Zeph. 2. 15, 6 Belshazzar. The same night, as he was feasting and carous∣ing, he was slaine: and the City of Babylon taken, Dan. 5. 1. 30. 7 Those that dwell carelesly in the Isles (among whom we of England may well be numbred) Ezek. 39. 6.

Security as to evill

Such as cause it in others

Are threatend with the same punishments, which they promise them freedome from; as those false Prophets were, who would make the Jewes believe, they should not be con∣quered by the Assyrians, Thus saith the Lord concerning the prophets, that prophecy in my name, and I sent them not, yet they say, sword and famine shall not be in this land; by sword and famine shall these Prophets be consumed, Jer; 14. 15.

Such as are guilty of it themselves* 1.675, are In like manner threatened

1 With those punishments, which they promise themselves freedome from. So were, 1 The Israelites. who saying, we have made a Covenant with death, and with Hell are wee at agreement: when the overflowing scourge shall passe throw, it shall not come unto us, &c. Isa. 28. 15, are thus threatened v. 11. Judgment also will I lay to the line, and righte∣ousnesse to the plummet &c. By which I con∣jecture may be meant, that he would be so strict, in punishing them: that, whereas they presumed, that, when the scourge should passe

thorow the Land, it should not so much as come neere them; his Judgments should hit them so right, as if they had been dire∣cted by line and plummet: so that they should not misse them. And it followes also v. 18. Your Covenant with Death shall be dis∣anulled, and your agreement with Hell shall not stand. when the overflowing scourge shall passe thorow, then shall ye be troden downe by it. 2 The Edomites. who were se∣cure through pride of their strength; and thought that the Chaldeans could never conquer them, because they dwelt upon high hills, and in a mountainous country. Whose ha∣bitation is high, who saith in his heart, who shall bring me down to the ground? though thou exalt thy selfe as an Eagle, and though thou set thy nest among the starrs, thence will I bring thee downe saith the Lord, Obad, 3. and 4. 3 The Chaldeans themselves; after that God had made use of them, as he intended, for the punishing of others. Heare now this, Thou that are given to pleasures, that dwellest care∣lesly, that seyest in thine heart, I am, & none else beside mee; I shall sit as a widow, neither shall I know the l••sse of children. But these two things shall come to thee in a moment in one day, the losse of children, and widowhood, they shall come upon thee in their* 1.676 perfection, &c Isa. 47. 8, 9. In a moment, and, in their perfection.] Evills

Evills sudden, and great too, who can deale with? The suddenesse of the Chaldeans pu∣nishment is expressed againe verse 11. And indeed here is the misery of every one that is secure viz: that all his evills come suddenly to him, that is, when he is not aware; and many of them, he himselfe also comes sud∣denly to them, that is, sooner then other men.

2. Conquest, and Captivity. And it shall come to passe at that time, I will search Jerusa∣with candles, and punish the men that are set∣led in their lees; that say in their heart, the Lord will not doe good, neither will he doe evill. Therefore their goods shall become a booty, and their house a desolation, &c. Zeph: 1. 12, 13. I will search Jerusalem with candles] I be∣leeve, the meaning is the like with the mean∣ing of that in Isaiah, of laying judgment to the line; and spoken after the same manner. viz: in answer to the peoples opinion, that there was no divine providence, to take notice of mens actions; & that things should continue as they were without alteration. But, saith God, they shall know the contrary for I will not only punish them, but I will doe it very exactly; so that not only, not all, but none, shall escape Josephus* 1.677 saith, that the Romane Souldiers under Titus, when he tooke Jerusalem, searched the very sinks, and graves, and dens, for men: and put to death those that they

found. That say in their heart] you have had the expression twice before in this chapter of Security. And indeed it is proper to all Se∣cure men, so to say:* 1.678 and the best of us are guilty of it oftner, then we take notice of. In their heart.] That is enough with God, to provoke him: and we dare not say other∣wise then in our hearts, for feare of provok∣ing men.

3 Death by the sword. All the sinners of my people shall dye by the sword, which say, the evill shall not overtake, nor prevent us, Amos 9. 10.

4 Sudden & unavoidable destruction. For when they shall say, peace and safety, then sud∣den destruction cometh upon them, as travaile upon a woman with child, and they shall not escape 1 Thess: 5. 3.

5 All the curses written in the booke of the Covenant. And it come to passe, when he hea∣reth the words of this curse, that he blesse himselfe in his heart, saying, I shall have peace though I walke in the imagination of my heart, to adde drunkenesse to thirst. The Lord will not spare him: but then the anger of the Lord, and his Jealousy, shall smoak against that man, and all the curses that are written in this booke, shall lie upon him, and the Lord shall blot out his name from under heaven Deut: 29. 19, 20.

No wonder then that the Prophet Amos should say, Woe to them that are at ease in Sion, Amos 6. 1.

Seducers and seduced. See False teachers

Selfe conceited men, punished,

1 By their own sin, deceiving them. For if a man think himselfe to be something, when he is nothing: he deciveth himselfe, Gal: 6. 3.

2 By God, detaining from them, that which they think they have. Whosoever hath not, from him shall be taken, even that which he seemeth to have, Luk: 8. 18.

Selfe-destruction Threatned to Sinners.

In generall, as for the prime and remote cause, any sins whatsoever are mens owne snares, and stumbling blocks: so that you may say to a man of any of them, as Moses does of serving Idols, It will surely be a snare* 1.679 unto thee, Ex: 23. 33. Sinners will run them∣selves fast enough in, and hang themselves sure enough with the Cords of their owne sins, of their own accord, although (or rather

indeed If) God let them alone. His own ini∣quities shall take the wicked himselfe, and he shall be holden with the cords of his sins, Prov: 5. 22. Wickednesse is the fire; and they are the briars, and thornes, Isa. 9. 18. Punishment by God, is but their own way brought back again upon their own head. The Scripture useth this expression for it, 1 Kings 8. 32. as likewise that of eating the fruit of their own waies: Pr. 1. 31. David prayed, that the way of his enemies might be dark and slippery, Psal: 35. 6. Jeremy threatned, that the way of the false Prophets should be so, chap: 23. 12. & I make no doubt, but I may say, that the way of e∣very sinner is so. Which if it be, there needs none to throw him downe: for hee will fall soone himselfe; and fall most dangerously: as a man must needs doe in such waies. Many are the places of Scripture which speake to this purpose: especially in the Psalmes and the Proverbs. You may see at your leasure, Psal. 64. 8. 140. 9. 141. 10 *. Prov. 11. 5, 6, 19. ch: 13. 6, 14. 14. 21. 7. 29. 6.

I say that every sinner will punish him∣selfe with his own courses: when once God leaves him (or gives him leave) to take those courses, and so to punish himselfe. Now the main cause of God's leaving him in this man∣ner, is his leaving God first: and refusing to hearken to the counsell of his word. So that

still the sinners destruction is from himselfe, and he is his own greatest enemy. They would none of my Councell: they despised all my reproofe. Therefore shall they eat of the fruit of their own way, and be filled with their owne devises, Prov: 1 30, 31. If hee will not take God's Counsell, he must needs take his owne; and his own is never good. Such as will not follow advice, though it bee but man's advice, we see but few of them prosper. See more to this purpose in the Chapter of God's Lea∣ving men to sin, in the Title Sin.

Now by any sin, as I told you before, men do hurt thēselves remotely, & in the end, by just desert: But there are some sins, by which they are more immediatly their own executioners. And of such sins, and the manner of being punished by them, mention is made in se∣verall places of this book. And therefore I will instance onely in two or three, that are more noted, and these are 1 An unruly tongue. A fooles mouth is his destruction, and his lips are the snare of his soule, Prov: 18. 7. 2 Anger and Envy. For wrath killeth the foolish man: and Envy slayeth the silly one, Job, 5. 2. 3 Frowardnesse. The integritie of the upright shall guide them: hut the perversnesse of transgressours shall destroy them. Prov: 11. 3. 4 Confidence, and wantonnesse, in prosperity. The turning away of the simple shall s••ay them,

and the prosperity of fooles shall destroy them, Prov: 1. 32. Of these you may see more in their severall Chapters.

This way of punishing men by themselves, is a way that God uses very much whether it be by giving them up to such sins, as are most hurtfull to the parties, that commit them: Or by causing them to be wh••pt by those scourges, which they made themselves and intended for the backs of others. Inso∣much that, if you see men punished this way you have very good cause to think, that God hath a speciall hand in it; and that he is very angry As David saith. The Lord is known by the judgement which he executeth: the wicked is snared in the work of his own hands, Ps. 9. 16.

Selfe-Feare. See Feare, and Enemies of Gods people.

Selling deceitfully, See deceitfull dealing. Sinne.

I meane to give you two or three of the more remarkable texts of Scripture, which speak of Sin in generall, as Sin. Now we find in the Scriptures,

First, that by Sin there comes no good, no not in this world, every thing considered.

What fruit had yee then (then) in* 1.680 those things whereof yee are now ashamed? Rom: 6 21, and therefore sinnes are called the unfruitfull workes of darknesse, Eph.

Secondly, that for Sin there will be certain punishment. It was so before Christ, as ap∣peares, 1 By what is threatned. God told Cain, If thou dost not well, sin lyeth at the dore, Gen: 4. 7. And Moses told the Reubenites, and Cadites (when he would have them go over Jordan with the rest of the I••raelites, to help them into their possessions; having their own already on this side the river) But if yee will not doe so: behold yee have sinned a∣gainst the Lord; and be sure, your sin will finde you out* 1.681, Num: 32. 23. 2 By what we read of to have been inflicted. Which as men knew, before it was inflicted, that it would be: (as appeares by Samuels speech to the peo∣ple 1 Sam: 12. 25. and Solomons prayer, 1 Kings 8. 33. 35) so they acknowledged, after it was inflicted, that it was meerely the fruit of sin. As (among other places) you may see in 2 Chron: 30. 7. where it is said, that the Mes∣sengers sent about by Hezekiah, with pro∣clamatiō for keeping of a passeover, in their exhortation used these words. Be yee not like to your fathers, and like your brethren, which trespassed against the Lord God of your fathers: who therefore gave them up to desolation, as yee

see. In the book of Judges, there is seldome mention made of a victory had over the Is∣raelites, but with this preface: The children of Israel did evill in the sight of the Lord, &c, and such or such an enemy came against them &c. See ch: 3. 12. ch: 4 3 6. 1. 10. 6. 13. 1. The same* 1.682 word in the Scripture is used for sin and for punishment, and the same word in a different forme, for to sin, and to expiate sin. for sin will be either expiated or punished; that is c••rtaine.

It is so since Christ: as both the threats of the Gospel, and (in part) experience, testi∣fie. For,

In this world, sinners are punished in the worst manner, that they can be; hat is, with Spirituall punishments, which are farre the worst, and such as make way for more. In speaking of these, I might be very large, if I would descend to Particulars. But be∣cause that is a worke of a volume, and not a chapter; I will onely mention three more generall evils, that render the condition of a sinner, in this life, both miserable, and ex∣ceeding dangerous. 1 Darkenesse 1 Joh. 2. 11. &c. so that he knoweth not whither he goeth: and therefore must needs fall. 2 Sla∣very, to which he is sold, (and hath sold him∣selfe) & wherein he continues. Ro 7. 14. See Joh. 8. 34. Acts 8. 23. 3 Death. Co•• 2. 13.

Perhaps he knows it not. But his condition is never the better for that; for of those e∣vi••s that are evils indeed, ignorance is alwaies an aggravation.

In the world to come, they shall be punish∣ed with most bitter punishments. Tribula∣tion * 1.683 and anguish upon every soule of man that doth evill, Rom. 2. 9. And that for ever. These shall goe away into everlasting punish∣ment, Matth. 25. 46. This is all the wages which the servants of sinne have, Rom. 6. 23. and this they are sure to have: unlesse by Christ* 1.684 they are made free* 1.685 from sinne, and become the servants of righteousnesse: so that what ever their beginning be, yet their end* 1.686 may be everlasting life.

Sinning deliberately, and with delight.

Woe unto them that devise iniquity, and worke evill upon their beds; when the morning is light, they practise it, because it is in the pow∣er of their hands, Mic. 2. 1. See Isa. 5. 18. You that sinne thus, take heed, lest God take up a resolution against you, that he will not forget you; as he did against the Jewes, Thus saith the Lord unto this people, thus have they loved to wander, they have not refrained their feet; therefore the Lord doth not accept them, he will now remember their ini∣quity, and visit their sinnes, Jer: 14. 10.

Sinning with a high hand

By Sinning with a high hand, I meane Sin∣ning (as the word is in our translation) pre∣sumptuously, ••iz: when men doe not only re∣solve, but professe to Sinne, out of pride, and in Contempt▪ of authority. This manner of Sinning is very frequent. so that you shall see many commit Sinnes, meerly because they would not seeme to be controlled; and to anger, and vexe those under whose com∣mand they are. But what is the danger of such Sinning? doubtlesse, great enough. For even doing ought presumptuously, God threatneth with cutting off, (one way, or o∣ther:) But the Soule that doth ought presump∣tuously, whether he be borne in the land, or a stranger, the same reproacheth the Lord, and that Soule shall be cut off from among his peo∣ple, Num: 15. 30 See Dent: 29. 19. But if they Sinne thus against the sentence of the Priests and Judges also, he prescri∣beth to have the parties put to death. And the man that will doe presumtously, and will not hearken to the Priests &c. even that man shall die, and thou shalt put away the evill from Israel, Deut: 17. 12. The Is∣raelites going presumptuously up to the hill towards Canaan, when Moses had expressely forbidden them, were overcome by the

Amorites, Deut: 1 43, 44. The word for presumptuously, in the originall is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 you were PROUD. And so chap: 17, where we translate, the man that will doe presumtu∣ously, the Hebrew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that will doe in PRIDE. and the Sept. translate both this, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in that place of Numbers above quoted (which we translate, presum∣tuously,) after the same manner, viz: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with a hand of PRIDE. And in∣deed, PRIDE hath the greatest hand in such Sinnes▪ whereby they either despise the word of the Lord, (as it is said in the place before quoted, Num: 15. 31.) or scorne to do after the command of another

Sinning against Knowledge It occasions

1 The aggravation of God's anger. And the Lord was angry with Solomon, because his heart was turned from the Lord God of Israel, which had appeared unto him twice, 1 Kings 11. 9. Which had appeared unto him twice,] viz: in a∣dreame by night chap▪ 3. 5, and chap. 9. 2. And (that which still makes for the aggra∣vation of Solomon••s Sinne) The first of those times, God bestowed upon him a wise and understanding heart, so that there was none like him, before him; neither after him, should any arise like him, chap. 3. 12.

2 Inexcusablenesse. So that they are with∣out excuse•• because that when they knew God, they glorified him not as God, &c. Rom: 1. 20, 21. Without excuse] so we render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: though in the 2. chap. v. 1, we ren∣der 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inexcusable. And very well. for such Sinners, as they cannot be ex∣cused by others; so they have nothing to say for themselves. Glorified him not &c.] E∣ven omission against knowledge is dangerous.

3 Not being pardoned. Especially, if it be al∣so with a high hand, professedly, so that they stick not to say, we see, (not only we heare) and yet will not believe, or obey. Our Sa∣viour told the Pharisees, If ye were blind ye should have no sinne, (you were in such a condition, as that, if you sinned, perhaps through God••s mercy, you might have had noe sinne, but it might have been taken a∣way:) but now ye say, we see▪ therefore your sinne remaineth, John 9. 41. Now certainely it remaineth, and will remaine still at your doore, and will not be taken away. Seeing Jesus•• Christ lived amonst them; and did such miracles before their eyes; if yet they would deny him to be the Christ; I doe not see how they could be excused such willfull lying. for Jesus his being the Christ is so plain a truth, that I may say, Who is a Lyar, if he be not, that denieth that Jesus is the Christ?

John 2. 22.* 1.687 For such a translation the Greeke will beare, as well as BUT he: espe∣cially if we render, A Lyar, and not, The Lyar.

4 Temporall Destruction by enemies: As it did in the Jewes, (perhaps the Scribes and Pharisees, such as I mentioned but now.) I will get me unto the great men, and will speak unto them; for they have knowne the way of the Lord, and the Judgment of their God. But these have altogether broken the yoake and burst the bonds; wherefore a Lyon out of the for∣rest shall slay them &c. Jer: 5. 5. 6. See v. 4.

5 Damnation. Especially, if it be against the knowledge of the truth, that is, the true religion, by Apostacy; & the men are also ad∣versaries to the truth. For if we sinne wilful∣ly, after that we have received the knowledge of the truth, there remaineth noe more sacrifice for sinne, but a certaine looking for of Judg∣ment, and fiery indignation, which shall devour the Adversaries, Heb: 10. 26, 27.

6 Greater damnation then others. That Servant who knew his Lord's will, and pre∣pared not himselfe, neither did according to his will, shall be beaten with many stripes, Luk 12. 47. Those six men which Ezekiel saw in his vision, who had a commission from God to goe thorow Jerusalem, and to kill both old and young, had this order from him

viz: to begin at the Sanctuary Ezek. 9. 6. Where it is also said, that they began at the ancient men which were before the house. See James 4. 17.

Enticing, (or causing) others to sinne.

Doubtlesse it shall be severely punished. Woe unto him that giveth his neighbour drink: that putteth thy bottle to him (the Prophet changes the person for anger) and makest him drunken also, that thou maist look on his na∣kednesse Hab. 2 15 That putteth thy bottle to him] or. offerest the cup to him, to tempt him. How often is this sinne committed by us! I meane our importunit with our freinds to eate, and drink which we take no notice of as a sinne: but practise it our selves, and expect it from others, as an act of civility and complement.

Woe unto you Scribes and Pharisees, Hypo∣crites, for ye compasse sea and land to make one Proselyte, and when he is made, you make him twofold more, the child of hell, then your selves, Matt. 23. 15. The Lord, in the prophecy of Amos, being about to threaten the Israe∣lites, with most severe punishments, and be∣ginning to reckon up the mercies which he shewed them, seemes to have had an intent, after that, of complaining of more sinnes then one, (as may be gathered by the ex∣pression

afterward used, of a cart load of sheaves.) But yet as soone as ever he had mentioned this (ye gave the Nazarites wine to drinke, and commanded the Prophets saying, prophecy not:) as if the weight of it had for∣ced him to speake; he goes no further, but presently breakes out, Behold I am pressed under you, as a cart is pressed that is full of sheaves. Therefore the flight shall perish from the swift &c. Am 2. 12, 13, 14.

Such as are guilty of this Sin, their conditi∣on is wofull, & their persons are cursed. They are exceedingly detested by God; as those are by men, who endevour to set others against them. Cursed be he that maketh the blind to wander out of the way, Deut 27. 18. They shall be called the least (methinkes there is much detestation & anger in this expression) in the Kingdome of Heaven; though it be but in the breach of the least Commandement, Mat. 5. 19.

Leaving of men in Sinne Threatened

1 For, Not-seeking to God in difficulties. And therefore Elisha said to Jehoram King of Israel, What have I to do with thee? Get thee to the Prophets of thy father, and to the Prophets of thy mother, 2 Kings 3. 13. But especially

2 For leaving God to serve Idols. For for this are they left to serve idols longer, 10 Judges

13. 14. Yet yee have forsaken me, and served other Gods: wherefore I will deliver you no more. Goe, and cry unto the Gods which yee have cho∣sen, let them deliver you in the time of your tribulation. And so Hosea 8. 11, Because E∣phraim hath made many altars to sin, altars shall be unto him to sin. See Amos 4. 4. Jer: 16, 13. 2 After serving one or some Idols, to ser∣ving of others, As the Israelites for making & worshipping the golden calfe, were left to worship the hoast of heaven, Act. 7. 42. God turned and gave them up to worship the host of heaven. Nay, 3 They are left and giuen up to other sinnes, Rom: 1. 24. Where∣fore God also gave them up to uncleannesse. The Apostle hed mentioned the commit∣ting of Idolatry v. •• 3. and so he doth again in verse 25. and brings in this as by a paren∣thesis. As if he were in hast, to shew how this leaving them to those sinnes, was the certaine effect of their Idolatry: and as if that cause, and this effect, were inseparable. See such another Parenthesis Ezek. 16. 23. Amaziah King of Judah, for bringing home, and worshipping the Gods of the Edomites after he had conquered them, was left to pride, uncharitablenesse, and obstinacy: so that he would not be diswaded by Joash King of Israel, from the challenge which he made to fight with him. But Amaziah would not

heare it, for it came of God that he might deli∣ver them into the hand of their enemies, because they sought after the Gods of Edom. &c. 2 Chr. 25. 20. So it is said of Zedekiah King of Ju∣dah, for Idolatry especially, (among other sinnes) Through the anger of the Lord it came to passe in Jerusalem, and Judah, untill hee had cast them out from his presence, that Zedekiah rebelled against the King of Babylon, 2 Kings 24. 20.

3 For despising his word. Because they had not executed my judgements, but had de∣spised my statutes, and had polluted my Sabbath and their eyes were after their idols. Wherefore I gave them also statutes that were not good; and judgements, whereby they should not live, Ezek. 20. 24, 25. Hierom and Maldonate ex∣pound it in my sense. And so doth the Chaldee* 1.688 Paraphrast. But they expound Sta∣tutes of the Idolatrous lawes and rites of the Assyrians, among whom the Jewes lived captive: He, of wicked decrees which they made themselves. Whereby they should not live.] God's statutes only are such, Which if a man doe, he shall even live by* 1.689 them, vers. 11. 13. 21.

4 For Stubbornnesse in obeying his word, & refusing to heare. Thou shalt say unto them, thus saith the Lord God, he that heareth, let him heare, and he that forbeareth, let him for∣beare.

For they are a rebellious house, Ezek: 3. 27. He that forbeareth let him forbeare* 1.690] A∣quila translates, He that leaveth shall be left: And so saith Hierom, who parallels these words with those in Luke, ch: 8. 18 and from him that hath not, shall be taken away even that which he seemeth to have.

But my people would not hearken to my voice and Israel I would none of me. so I gave them up to their own hearts lust, and they walked in their own counsells, Ps. 81. 11. 1. See Mat: 23. 32. Rev: 22. 11.

Slanderers; or, False Accusers,

Doubtlesse, shall suffer many punishment. For David hath many prayer-like Prophe∣cies, and Propheticall praiers in the Psalmes against them•• usually describing them under the name of Flatterers, and lyars, & deceitfull persons. Among the rest, there is one dread∣full one against Doeg the Edomite in the 52 Psalme. Where (without speaking any thing of his killing the Priests at the com∣mand of Saul, 1 Sam: 22. 18. but only of his wicked tongue) after complaint made of his lying, v. 3. as well as his deceitfullnesse. vers. 4. (whereby it appeares he did more then tel•• Saul of Abimelech's entertaining David, which is all that is mentioned in Samuel, ••

Sam. 22. 10. and was true enough, as you may see ch: 21. 2. 9.) in the 5 verse thus hee speaks, God shall likewise destroy thee for ever, &c. But give me leave to shew, after my wonted manner, the severall punishments which I meet with in these and other Scrip∣tures, according to their different quality. Now they are

1 Shame (that's the least) by not having their wills upon those whom they slander. Those who slandered the Prophet Jeremy to Zedekiah, in saying, that hee sought* 1.691 not the welfare of the people, but the hurt, Jer: 38. 4, (because he disheartned them by his pro∣phecies, from standing out against the Assy∣rians) see what he saith of them, ch. 20. v. 10. I heard the defaming of many, Report, say they, and we will report (or accuse him to the King: as the Scribes sent forth their Spies to ob∣serve our Saviour, that they might accuse him to the Governour, Luk: 20. 20.) All my fa∣miliars watched for my halting (a complaint which David often makes) saying, peradven∣ture he will be enticed, and we shall prevaile a∣gainst him, &c. But he addes immediatly, v. 11. But the Lord is with me as a mighty terri∣ble one: therefore my persecutours shall stumble, and they shall not prevaile: they shall be greatly ashamed. For they shall not prosper: their ever∣lasting confusion shall never be forgotten.

2 The evill, which they intended by slan∣dering to bring upon others. So Haman, who slandered the Jewes to the King of Babylon, that they kept not his lawes, Esth: 3. 8, inten∣ding to have them all massacred, verse 9; was put to death himselfe, and hanged upon the gallowes which he made for Mordecai, Esth. 7. 10. If men doe not execute this pu∣nishment, (as it is not often that they doe; because the hearer usually is pleased with such newes, and the other is ignorant of it:) yet God will. For having shot their arrowes secretly, when men knew it not: so that they hurted them suddenly, before they thought of it, Psal. 64. 4. God also shall shoot at them with his arrowes; and suddenly shall they be wounded, v. 7.

3 Being excluded the houses of men, even of those to whom they bring their slanders (this is the least.) For thus David speakes, where he is telling what he would doe, when he came to be King, Who so privily slandereth his neigbour, him will I cut off, Psal. 101, 5. It could not be meant, of such as were Slanderers in Saul's time; for such he would never admit at all.

4 Being excluded the house of God, (as we may well conjecture.) for David, Psal. 15. having asked vers. 1. Lord who shall dwell in thy Tabernacle? afterwards makes answere

to himself, that such and such, & among the rest, he that backbiteth not with his tongue, vers. 3.

5 A Curse. Cursed be he that smiteth his neighbour secretly, Deut: 27. 24. Smiteth] there is little difference betweene him, who hurts a man first, with his tongue; and him who afterwards upon his false accusa∣tion, hurts him with his sword. smite they doe both; only secretly, & publickly, is all the oddes; and what is that with God? David calls the tongue of Slanderers, a sword, Ps. 64. 3. See the hurtfullnesse of a slanderous tongue, notably described by the Sonne of Sirach, Ecclus. 28. 14. to the end.

6 Ʋtter destruction of them and their fami∣lies. Amaziah a Priest of Bethel, accusing the Prophet Amos to Jeroboam the King of Israel, of conspiring against him, Amos 7. v. 10, in the 17 verse, is thus threatened, Thy wife shall be a harlot in the city, and thy Sonnes and thy Daughters shall fall by the sword, and thy land shall be divided by line, and thou shalt dye in a polluted land. And thus is that of Do∣eg's being rooted out of the land &c, in the place above quoted Ps. 52. 5, interpreted; because, say the Hebrewes, the children are the root, when the tree is cut down, (or a man is dead,) from whence spring new branches, that is, Nephewes. Ezekiel chap 22. being a∣bout

to threaten Jerusalem with captivity, first makes complaint of some notorious sinnes: and among the rest this was one, In thee are men that carry tales* 1.692 to shed bloud v. 9. To shed bloud] There are but few such men, but are bloudy-minded. If they doe not speake to that end, that another man's bloud may be shed; yet they would be glad, if that were the end; and it is not seldome that it proves so.

Thus you have seen, what evills a slander∣ous tongue may occasion to the slanderers themselves. And good reason, they should have some hurt, among so much as it does. The Hebrews call a slanderous tongue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Evill tongue. The Chaldee Paraphrase almost every where, expresseth the sinne by the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Treble tongue. And so in that chapter of Ecclesiasticus, which before I referred you to, vers. 15, it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Third tongue. And the reason they give, is, because it doeth hurt to three persons viz: the hearer, the accused, and the speaker himselfe. It may be so likewise cal∣led from speaking three manner of waies. For 1 The Slanderer flatters the party whom he will slander, to make him the more ready to trust him. 2 He slanders that party, to whom he means to slāder him; that so he may speak his mind the more freely against him. 3 He tells againe, what he hath heard the party

speake. David Psal. 143. 3. complaines of his slanderous enemies, that Adders poison was under their lips. If they have Adders poyson, they may as well have Adders tongues, The Epithete, that Poets have for the tongue of a Serpent, is, trisulca,* 1.693 three-furrowed. and per∣haps it was with this instrument especially, that David's backbiting enemies, plowed their furrowes upon his back Psal. 129. 3. But let all Slanderers know, that for this treble hurt, of part whereof they are not allwaies cer∣taine; they shall certainely meet with dou∣ble punishment; double destruction; such as Je∣remy praies for, against those that slandered him, ch. 17. 18. Paul made it so certain, that those who slandered* 1.694 him, should come to punishment; that he neither praies that they might, nor threatens that they should; but on∣ly speakes in approbation of their punish∣ment; (which he thought to be irrevocably determined against them:) that it was good enough for them. And not rather as we b•• slanderously reported, and as some affirme, that we say, Let us doe evill that good may come thereof, whose damnation is just. Rom. 3. 8.

Sorrow of the world.

Godly sorrow worketh repentance to salvati∣on, not to be repented of: but the sorrow of the world worketh death, 2 Cor. 7. 10. If you take this to be spoken of a tēporall death; It is that whereof we see experience very often, viz: in such as make themselves away, by hang∣ing, drowning, & such like waies: out of griefe for some worldly crosses. I believe, you have heard of few, that have been sorry after a godly sort, that came to such ends.

Tale bearers. see Slanderers.

Talkativenesse is punished, or attended

With Poverty (being usually accompanied with idlenesse* 1.695) In all labour there is profit, but the talk of the lips tendeth only to poverty, Prov: 14. 22.

2 Destruction (as by discovery, provoca∣tion, & an hundred otherwayes) He that kee∣peth his mouth, keepeth his life but he that ope∣neth wide his lips, shall have destruction, Prov: 13. 3 Keeping the doore of a man's mouth shut

is as requisite for his safety, as the keeping the doore of his house shut:* 1.696 and as carefull is it to be observed, if a man would live free, not only from hurt, but from feare. The Sep∣tuagint * 1.697 translate the last part of this verse he that is rash in his lips, shall make* 1.698 himselfe afraid. And doubtlesse, such as talk much, are seldome free; either from feare, lest what they have not well spoken, may doe them hurt; or from doubt, whether they have spo∣ken so or no. We* 1.699 repent often that we speak too much, but seldome that we hold our peace.

Temple of God.

If any man defile the Temple of God, him shall God destroy: for the Temple of God is holy, which Temple yee are. 1 Cor: 3. 17.

Tempting of God punished.

1 In the Israelites, when they had their will one way, with being crossed another, (as usually it falls out, when wee are too eager in our pursuits.) But lusted exceedingly in the wildernesse, and tempted God in the desart: and he gave them their requests, but sent leannesse

into their soule, Psalm. 106. 14, 15. See Mur∣muring.

2 In the same people, with the losse of Ca∣naan. Wherefore I sware unto them in my wrath, that they should not enter into my rest. Psal: 95. 11. They committed this sinne very many times: but this punishment was chiefly inflicted, for their refusing for to goe forward towards Canaan, when they were come very neere it, Numb 14. 23. If men will not go to Heaven when they may, they shall seek to en∣ter in* 1.700, and shall not be able.

3 Destruction (in the same people also.) Neither let us tempt Christ, as some of them also tempted, and were destroyed of Serpents, 1 Cor. 10. 9.

4 Sudden death, in Ananias and Saphira. for Peter told Saphira, How is it that ye have agreed together to tempt the spirit? &c. Act. 5. 9.

Thieves.

Their punishment by the Law was Resti∣tution; which was in some casesa 1.701 twofold, in someb 1.702 foure, and (as it is interpreted by the vulgar, Prov. 6. 31.) in some seven: and if he were found breaking up of an house, any man might kill him, Exod: 22. 2.

But besides this they are threatned,

1 With a secret curse upon their estates which they have gotten by Thievery,* 1.703 wasting and eating them out like a Canker. I will bring it forth, saith the Lord of hoasts, and it shall enter into the house of the thiefe, and in∣to the house of him that sweareth falsly by my name▪ and it shall remain in the middest of his house, and shall consume it with the timber thereof, and the stones thereof, Zach. 5. 3. He speakes of the flying roule which he saw; wherein it seemes were two curses, one of one side against Thieves, and anther on the other, against false-swearers. And it is conceived to be meant chiefly of the Jewes in Babylon: who for poverty would steale, and then forsweare it.

2 Exclusion out of heaven. Nor Thieves nor covetous &c. shall inherit the kingdome of God 1 Cor. 6. 10.

Thoughts of wickednesse

Doubtlesse, they shall be punished. for o∣therwise, Peter had never said to Simon Ma∣gus (when he offered to give him money, for the power of conferring the Holly-gost) Repent ••therefore of this thy wickednesse, and pray God, if perhaps the thought of thine heart may be for given thee, Acts 8. 22. If perhaps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] According to Beza, the Greek word expresseth a doubting. As if he

had said, I feare God will hardly pardon thee; yet try however. But for this, use your judge∣ment.

Unlesse Jerusalem did wash her he art from wickednesse, she could not be saved. O Jerusalem, wash thine heart from wickednesse, that thou maiest be saved, how long shall vaine thoughts lodge within thee? Jer: 4. 14. Vaine thoughts] Hierom translates, noxiae, hurtfull; & Symmachus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thoughts of wickednesse. The thoughts of the wicked are abomination to the Lord,* 1.704 Prov. 15, 26, much more, the thoughts of wickednesse.

Treacherous dealing punished.

Woe to thee that spoilest, and wast not spoi∣led, and dealest* 1.705 treacherously and they dealt not treacherously with thee. when thou shalt cease to spoile, thou shalt be spoiled; and when thou shalt make an end to deale treacherously, they shall deale treacherously with thee Isa. 33. 1.

Threatend (or, prophecied)

Our Saviour told his disciples, Ye shall be betrayed, both by Parents, and Brethren, and

Kinsfolkes, and Friends; and some of you shall they cause to be put to death, Luk 21. 16.

Trusting in the arme of Flesh, punished

1 With not prospering against enemies, so well, as otherwise they might. Hanani the Seer told Asa K. of Judah, (because, when Baasha King of Israel came against him, he betooke himselfe for help to Benhadad King of Sy∣ria, and made a league with him,) Because thou hast relied on the King of Syria, and not relied on the Lord thy God, therefore is the hoast of the King of Syria escaped out of thy hands, 2 Chr. 16. 7. 'Tis true, he overcame the K. of Israel. But, it seems, he might have overcome the king of Syria too, (who was as great an enemy to Judah, as he was to Israel;) had it not been for this sinne.

2 Being overcome. Sometimes by treachery of those in whom they trust: as the Jews were overcome by the Assyrians, being promised help, and encouraged to stand it out by the Egyptians. For upon them they leaned as upon a staff; but it proved a hollow-hearted reed, and brake under them, Ezek. 29. 6. Isa 36. 5. And some times without treachery; as the same people were by the same people, when they fled into Egypt; where they, and

the Egyptians both, were overthrowne by Nebuchadnezzar, The Egyptians are men and not God, and their horses are flesh, and not Spi∣rit &c. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall downe; and they all shall faile together, Isa. 31. 3. Perhaps, Benhadad King of Syria might have prospered against Ahab (being a wicked king,) had he not put so much confidence in the strength of his Army. For the Scripture relates his boasting expres∣sions, 1 Kings 20. 10. But you may reade of his overthrow v. 20. See Hos. 10. 13, 14, 15.

3 Shame for their folly. Woe to the rebel∣lious house &c. Isa. 30. 1. (where the Latine translates, desertores, forsakers, because they forsooke God, and betooke themselves to men.) And it followes vers. 3. The strength of Pharaoh shall be your shame, and the trust in the shadow of Egypt, your confusion. The trust] Not their being overthrowne by the e∣nemie. For it had been no shame, to be over∣come by so potent an enemie, as the Assyrian. But that they should occasion their owne o∣verthrow, by trusting in vain men, when they might have trusted in the Lord of Hoasts; how could they chuse but be exceedingly asha∣med, and confounded, for their folly and mad∣nesse? One of the sins for which God threa∣tens to give Jerusalem bloud in fury and jea∣lousie,

Ezek. 16. 38, was trusting in her owne beauty, vers. 15. An Idol especially, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a thing of nought (or that which is not a thing.* 1.706) And the Prophet Amos complaines of rejoycing in it, chap. 6. 13. But any crea∣ture to trust in, is as good as nothing, meere vanity; and cannot satisfy his expectation. Men find it so by daily experience, and yet 'tis all one. But what saith Job, Let not him that is deceived, trust in vanity, for vanity shall be his recompence chap. 15. 31.

4 A Curse. Cursed be the man (being Ge∣ber a 1.707) that trusteth in man, (Adam ^a: whom he knoweth to be an earthen vessell) and ma∣keth flesh his arme. For he shall be like the heath in the desart, and shall not see when good com∣eth: but shall inhabit the parched places in the wildernesse, in a salt land and not inhabited Jer. 17. 5, 6.

Trust in God.

The want of it (especially if it be distrust, and doubting of his faithfulnesse) punished

1 With Want of assurance, and establish∣ment. When Ahaz K. of Judah, being in∣vaded by Rezin K. of Syria, and Pekah K. of Israel distrusting God's providence, intended

to betake himselfe for help to the Assyrians; the Prophet Isaiah told him, If yee will not believe, yee shall not be established, Isa. 7. 9. Hebrew. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The words used for believe, and for established, are the same; only in a different forme. And indeed, beliefe (or, trust in God) is the on∣ly thing, that can establish both our hearts, and our conditions. According to the He∣brew, we might render thus, If yee will not be assur'd* 1.708, yee shall not bee assured* 1.709. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies faith, (both ours in beliefe; & God's in faithfulnes* 1.710) is used as if it did signifie also riches. And therefore some derive the word Mammon, Riches, from Amun, trust. If it signifie riches, it may well be used also for trust; because men usually trust in riches: and if it signifie trust, it may bee used also for riches; because God (who only is to be trusted in) is riches e∣nough to them that trust in him, and rich unto all that call upon him. In the 37. Psal. vers.* 1.711 3. where we translate, Trust in the Lord, and doe good, and dwell in the land, and verily thou shalt be fed, the Sept. translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou shalt be fed with the riches of it. The Hebrew for these words is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. which Vatablus renders, * 1.712 nourish thy selfe with faith (that which Ha∣bakkuk saies, the just shall live by. Ch. 2. 4.)

2 God's fiery indignation, & severe punish∣ment. Yea they spake against God, they said, can God furnish a table in the wildernesse, &c. Therefore the Lord heard this, and was wroth, so a fire was kindled against Jacob, &c. Psal. 78, 19, 20, 21. and afterward in the same Ps. vers. 32, 33. For all this they sinned still, and be∣lieved not, for his wonderous works. Therefore their daies did he consume in vanity, and their yeares in trouble. It is strange: all the while the Israelites were in the Wildernesse, though they were so often punished for di∣strust in God's providence, yet upon every occasion they distrusted it. He was never so often tempted, and provoked through di∣strust of it: and yet there were never so ma∣ny cleare testimonies given of it.

Vnbeliefe, as to promises, punished,

1 With not enjoying those promises, when they are fulfilled. Thus the Noble man at Samaria was punished. Who because hee would not believe Elisha's Prophecy, of a plenty to bee the next day in that towne: although there were then a strait siege, and the want of provision was so great, that women did eate their children, so that one would think, hee had good cause to doubt of the truth of it:

yet notwithstanding had this punishment threatned him by the Prophet, Thou shalt see it with thine eyes, but shalt not eat thereof, 2 Kings 7. 2. which came to passe according∣ly. See Ministers not believed. In like man∣ner were the Israelites punished, viz: with dying before they came to the promised land. And to whom sware he, that they should not enter into his rest, but to them that believed not? So we see, they could not enter in, because of unbeliefe, Heb. 3. 18, 19. See Jude verse 5.

2 With Dumbnesse. Thus Zachary was pu∣nished, for not believing the promise sent him by the Angell, that his wife Elizabeth should have a Son: although (as one might think) he had good reason to doubt of it, because he & she too were both old, Luk: 1. 20. Dumbnesse, I said. & I may adde Deafnesse too; if the opinion of Theophylact & others be true: who would have the Angel's words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be tran∣slated, not, thou shalt be dumb: but thou shalt be deafe, and not able to speak They have some reasons for it, as 1 Because else, here were a speaking of the same thing twice.

2 Because it is said vers: 62. that they made signes to him, when they desired to knowe, how he would have his sonne called: which they needed not to have done, if he had not been deafe. And as for the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

it is not unlikely, it may be used as the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is, as well for deafe *, as dumb. For so another Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is u∣sed, in one and the same Evangelist, Mat. 11. a 1.713 5. and ch: 12.b 1.714 22 (and therefore from the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vers. 22. Can be nothing brought* 1.715 for this purpose.)

Ʋnbeliefe as to the Gospell punished

1 With Removall of the meanes of beliefe. It is said of Nazareth, that our Saviour did not many mighty workes there, because of their unbeliefe Mat: 13. 58.

2 Rejection. Because of unbeliefe they were broken off, Rom. 11. 02. Because of un∣beliefe,] or through unbeliefe. Vnbeliefe breaks a man off from the tree presently: and perhaps, in the originall it is so meant,* 1.716 viz. though it be a meritorious cause, under the notion of an efficient.

3 Damnation. He that believeth and is bap∣tized, shall be saved: but he that believeth not, shall be damned, Mark 16. 16. Shall be dam∣ned, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or, his condemnation shall be fulfilled. For, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he is condemned, al∣ready John 3.* 1.717 18. God is so angry for this sinne, that he resolves presently to damne men for it. And his resolution will certain∣ly

be executed; for the wrath of God abideth on him, vers. 36. See the 2 Thess. 2. 12. and chap. 1. 9. Rev. 21. 8. Wherefore see that ye refuse not him that speaketh. for if they esca∣ped not, who refused him that spake on earth; much more shall not we escape, if we turne away frō him that speaketh from heaven, Heb. 12. 25.

Ʋncharitablnesse towards those who are in want; the punishments for it either inflicted, or threatened, are

1 Excommunication. An Ammonite or Moabite shall not enter into the Congregation of the Lord; even to their tenth generation, shall they not enter into the Congregation of the Lord forever. Because they met you not with bread and with water, in the way when ye came forth out of Egypt, Deut. 23. 3, 4. See Not-helping the godly.

2 Poverty. There is that scattereth, and yet increaseth, and there is that withholdeth more then is meete, but it tendeth to poverty, Prov. 11. 24. Withholdeth more then is meet.] Some translate* 1.718 Spareth, i. e. giveth not as much as he should. Which if it be so; & that such a one shall come to poverty: much more he that giveth nothing at all. They say it is usuall in the Jewish Writers, to compare gi∣ving almes (a thing which they talke very much of) to salt. And not without reason.

For, as meat will putrify, if it be not salte•• and fruit will rott, if it be not turned; an•• many things will be the worse, if they be no•• used: So wealth is many times lost by keep∣ing, but never by bestowing. We have an ex∣ample of this punishment related by Grego∣ry Nyssen, in one whose children came to po∣verty, though he did not. For hiding his mo∣ney in holes, and walls, without acquain∣ing any body where he put it; he happened to dye sudenly, and so it was all lost. I be∣lieve, if it were observed, it might be as com∣mon to see the uncharitable man forsaken, and his seed begging their bread: as it is rare to see it in the righteous* 1.719 and liberall, Ps. 37. 25.

3 God's not hearing their prayers, in su•• or any other condition. Who so stoppeth hi•• eares at the cry of the poore, he also shall cry an•• shall not be heard, Prov. 21. 13. At the CRY•• the poore] not the Call, viz: when he beggeth whensoever he CRYETH only, out o•• the sense of his misery; though it be not t•• thee, that he cryeth. Nay, whereas it is ren∣derred, AT the Cry: it may be rendere•• FROM the Cry: for the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that he who never heard their cry, if it we•• of his owne occasioning, that he did n•• heare it, viz: by going, or looking anoth•• way, or keeping at home, (tricks too oft•• used by uncharitable men:) shall be certain

••••nished. He also shall CRY,] or, rather, 〈◊〉〈◊〉 shall CALL (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) i. e. He shall call u∣••on God. so the Chaldee Paraphrase. which 〈◊〉〈◊〉 worse then crying only. for his condition shall be such, that none but God shall be a∣ble to helpe him; (so that he shall be neces∣sitated to call upon him:) and yet God shall refuse to helpe him. Shall not be heard] or, shall not be answered; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is a grea∣••er token of anger. for it argues, that God hath shut up his bowels towards him, when 〈◊〉〈◊〉 heares him, and doth not pity him.

4 Many curses; not from* 1.720 men only, but from God. He that giveth to the poore shall ••ot lacke: but he that hideth his eyes (for feare of being moved to pity) shall have many a ••urse, Prov. 28. 27.

Thus it is with uncharitable men even in his life. And if they doe any of them escape punishments without; they are worse punish∣••d within, with continuall feares, both of God, and man. As Eliphaz told Job, (though 〈◊〉〈◊〉 had not perhaps stripped the naked of their doathing: but had only not given water to the weary to drinke, or witholden bread from ••he hungry) Therefore snares are round about ••ee, and sudden feare troubleth thee, Job 22. ••, 10. But his punishment in the next life, ••specially, if he be so to Christ's members, is ••o lesse then

5 Damnation. Then shall he say also to them on the left hand, Depart from me ye cursed, in∣to everlasting fire prepared for the divell and his Angells, Mat. 25. 41. And it followes in the next verse, for I was, (or my members were) a hungered, and ye gave me no meat, I was thirsty, and ye gave me no drink, vers. 42. So in the parable, the rich man, who relie∣ved not Lazarus, is said to be in hell, Luk 16. 23. And in another parable, the Servant, who pityed not his fellow-servant, that ow∣ed him money, is coudemned to perpetuall imprisonment, Matt. 18. 33, 34. And as no heaven is provided, for such as have no cha∣ritie: so, but a little heaven for such as have but a little charity. He that soweth sparingly, shall reap sparingly, and he that soweth bounti∣fully shall reap bountifully, 2 Cor: 9. 6.

God himselfe says, that one of the reasons why he destroyed Sodome, was, because shee did not strengthen the hand of the poore and needy, Ezek. 16. 49, 50.

Job even in his impatience sayd, he would be contented, in case he had seen any perish for want of cloathing, or any poore without co∣vering &c. that his arme should fall from his shoulder blade* 1.721, and his arme be broken from the bone, Job 31▪ 19, to 23. Which puts me in mind of a saying among the Jewes, The doore that is not opened* 1.722 to the poore, shall be o∣pened to the Physicians.

Ʋnfruitfullnesse. God punisheth men for it

1 With leaving them to the wide world. What could I have done more to my vinyard, that I have not done in it? wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? and now goe to, I will tell you what I will doe to my vinyard, I will take away the hedge thereof, and it shall be eaten up, and break downe the wall thereof, and it shall be trodden downe Isa. 5. 4, 5.

2 Taking away the means of making them fruitfull. It shall not be pruned nor digged: but there shall come up briars and thornes, I will also command the cloudes that they raine no raine upon it, ib. v. 6.

3 Taking away the power and meanes of be∣ing fruitfull (gifts and talents.) Take there∣fore the talent from him, and give it unto him that hath ten talents, Mat. 25. 28. So that for unfruitfullnesse the sinne, they have un∣fruitfullnesse the punishment; When he saw a fig-tree in the way, he came to it, and found no∣thing thereon, but leaves only: and said unto it, let no fruit grow on thee hence forward for ever. and presently the figtree withered away Mat. 21 19.

4 Cutting downe, as trees that have left bearing. It was John the Baptist's doctrine,

every tree which bringeth not forth good fruit is hewen downe and cast into the fire, Mat. 3. 10. And it was our Saviours too, in in the same wordes, chap. 7. 19. Luk 13. 7. He that had hid his talent in the ground, had his doome to be cast into outer darknesse, Mat. 25. 30.

Vnthankfull sinning.

(I meane sinning against more then ordina∣ry mercy. For otherwise, all sinning▪ hath Ʋnthankefulnes in it) It hath been threatned,

1 With God's anger; although the party were one that God loved exceeding well. Hezekiah rendred not againe, according to the benefit done unto him: for his heart was lifted up▪ therefore there was wrath upon him, and upon Judah and Jerusalem, 2 Chr: 32. 25.

2 God's not pardoning them (or forbearing to punish them.) How shall I pardon thee for this? Thy children have for••aken me, & sworne by them that are no Gods. When I had fed them to the full, they then committed adultery, and assembled themselves by troupes in the harlots houses, Jer: 5. 7.

3 God's punishing them severely. You only have I knowne of all the families of the earth: therefore I will punish you for all your iniqui∣ties

Am. 3. 2. How tenderly does God take it, to have hatred thus returned him for his good will! even as a father does, to be hated by his children, whom he hath not onely begotten, but bred up with a great deale of love, and paines, and care. One may plainly see it in the manner of his expressions. Of the rock that begat thee thou art unmindfull, and hast forgotten God that formed thee. And when the Lord saw it, he abhorred them, because of the provoking of his sons, & of his daughters, Deu: 32. 18, 19. Because of the provoking of his sons and his daughters.] If they had been strangers; their Provoking had not been so odious, nor their Sins so provoking, Deu: 32. 18, 19.

Heare, O heavens, and give eare, O earth: for the Lord hath spoken. I have nourished, and brought up children, and they have rebelled a∣gainst me. The Oxe knoweth his owner, and the Asse his masters crib, but Israel doth not know, my people doth not consider, Isa: 1. 2, 3. Heare O Heavens] As if creatures onely naturall, would be sensible of such an unnaturall thing viz: for children to forget him that nourished and fed them. In that place of Deuteron. last quoted; where we translate formed, the Sept. translate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that nourished thee. So in Hos. 11. 3. in the Latine translation, the words are, I, as Ephraim's* 1.723 nursing father

bare them in my armes. And indeed, these ex∣pressions, viz: of nourishing and a nursing father, doe aggravate ingratitude, much more then making, or begetting, or being a father. For many fathers doe hate their children; and many cause them to be made away, as soone as they are borne. Being a father is not so much a matter of love. At least, there is no love in so being (but only from:) unlesse it be by adoption, so, as God is a father in Jesus Christ. For they, to whom he is so, may well say, Behold, what manner of love the father hath bestowed upon us, that we should be called the sons of God? 1 Joh: 3. 1. He did not love us as fathers love their naturall children: which is usually by force of nature, so that they can∣not help it. But he bestowed his love upon us freely. To have been indeed the sons of God, had not been matter of love: but being not the sons of God (but the children if wrath) yet to be called the sons of God, here was love.

It may be seen likewise (viz: how tender∣ly God takes sinning against his love) in an∣other comparison, which God often useth, viz: of a wife forsaking her husband. Among other places, I refer you especially to Ezek. 16. 32. For in that Chapt. the Prophet seems to have made it his businesse, to set forth the greatnesse of the peoples ingratitude: re∣counting first Gods mercies, from vers. 4. to

14. and after that their sins notwithstanding those mercies. See the complaint concer∣ning Ephraim, Hos▪ 7. 13. 15. and the threat pronounced against them vers. 16, See also Ch. 11. 3.

4 Deniall of mercy under punishment, (which is a very sad thing.) When the Isra∣elites cried ro the Lord for help, being in∣vaded by the Ammonites; his answer was this, Did not I deliver you from the Egypti∣ans, and from the Amorites, from the children of Ammon, and from the Philistines? The Zi∣donians also, and the Amalekites, and the Ma∣onites did oppresse you, and yee cryed unto mee, and I delivered you out of their hand. Yet yee have forsaken mee and served other Gods, wherefore I will deliver you no more, Judg: 10, 11, 12, 13.

It hath been punished and threatned.

1 With many sorts of judgements. Such as the Jewes at severall times met with before thei•• captivity. The Levites in their confes∣sion (at the time of the fast, after the peo∣ples returne to Jerusalem) relating the man∣ner of God's dealing with their ancestors by mercies and punishments; and their behaviour towards him; still made the cause of their punishments, to be their sinnes after the receit of mercies; as you may see in Nehemiah, c. 9.

Not once, nor twice, nor twenty times, in the Old Testament, when there is either an ex∣hortation to the Jewes to remember, or a re∣proofe for forgetting the Lord their God: their deliverance out of the land of Egypt, is presently mentioned, in these words, Which brought them forth out of the land of Egypt. See 2 King 17. 6, 7. Deut. 13. 5, 10. &c. The men∣tion of this mercy alone, God knew to bee sufficient, to keep any one from wondring at any punishment, that should befall them, in case they sinned against him. And there∣fore, in severall places, where he shewes how severely he would punish them, if they re∣belled 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 en∣joying of their labours by others, (which is a bitter punishment.) Because thou hast forgot∣ten 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 sor∣row, 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 ende∣vours 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 in∣iquities deserve, and hast given us such delive∣rance as this; should we againe break thy com∣mandement, and joyne in affinity with the peo∣ple of these abominations? Wouldest thou not be angry with us till thou hadst consumed us, so that there should be no remnant, nor esca∣ping? Ezr: 9. 13, 14. The Prophet Amos chap. 2, complaining first of the wic∣kednesse of the Jewes; afterwards, to ag∣gravate it, begins to mention some of God's mercies toward them, Yet I destroyed the A∣morite before them &c. vers. 9. but having mentioned two or three, not able to hold a∣ny 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 Jerobo∣am 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 ser∣vant 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 Sa∣muels 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 king∣dome 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 vi∣gilant: 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 surpri∣zed, and most dangerously surprized, by Judg∣ment. It was threatened the Church of Sar∣dis, 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 wea∣ry 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 com∣mitted whoredome with the Moabites, God (by a disease, or fire, or some other extraor∣dinary plague) slew no lesse then foure and twenty thousand of them, Num. 25. 1, 9.

The usuall evills* 1.724 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* 1.725 are consumed Prov: 5. 8, ••o the 12.

2 Death. For she hath cast down many woun∣ded: 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, whē they know not where they goe. He goeth after her

straight way as an oxe goeth to the slaughter•• or a* 1.726 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 col∣lect those places also, which concerne wic∣kednesse 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) I thought it needlesse; be∣cause they were so many, and so easie to bee found. Hence, it is possible, that I may have overslipt some. but being confident they are very few, I here give you a catalogue of those which I tooke. which I have put in fi∣gures only: both because they might per∣haps seem too many to bee written out in a greater volume; and especially, because I feared the book would bee of two great a bulk for the volume.

More notable places of threats, and punishments for wicked men.

Gen. 38. 7. Exod: 23. 7. 1 Sam: 2. 9. 2 Sam: 23. 6, 7. 1 Kings 8. 32. 2 Kings 17. 20: Job. 4

8, 9. cap: 5. 3. 6. & 16. c. 8. 20, 22. c. 10. 14, 15. c. 11. 20. c. 15. 20. to the end. c. 11. 15. to the end. c. 20. 5. to the end. c. 21. 17. to 20. c. 22, 16. & v. 30. c. 24. 20, 24. c. 27. 13. &c. c. 31. 3. c. 34. 22. 26, 27. c. 36, 6. c. 38. 13. 15. c. 40. 12. Psal. 1. 4. 5, 6. Ps. 5. 5. Ps. 9. 19. Ps. 11. 5, 6. Ps. 20. 8, 10, 12. ps. 32. 10. Ps. 34. 16. 21. ps. 36. 12. Ps. 37. 2. 9, 10, 13, 15, 20, 22, 28, 36. 38. Ps. 50. 17. to 21. Ps. 5. 2. to 5. Ps. 64. 1. to 7, 8. Ps. 68, 21. 23. Ps. 73. 18, to 21. & 27. Ps. 75, 8. 10. ps. 92. 7. 9. ps. 94. 23. ps. 101. 4. 8. ps. 104. 35. psal. 109. 78. ps. 112, 3. 10. ps. 129, 4. ps. 141. 10. ps. 146. 9. ps. 147. 6. Prov: 6. 15. c. 10. 7. 9., 24, 25. 27. 28. 29, 30. c. 11. 7. 21. c. 12. 7. 21. c. 13. 5, 9. 21. c. 14. 11. 19. 32. c. 16. 4. c. 21. 18. c. 22, 8. c. 29. 16. Eccles: 2. 26. c: 8, 12: Isa: 1. 28. c. 3. 8. 11 c. 5. 18. c. 9. 18. c. 13. 9. 11. c. 57. 20, 21. c. 59. 2. c. 64, 6. Jer: 7. 20. c. 9, 10, 11, 15. 16. Par. 22. c: 13, 24, 25. c: 14, 16. c: 15, 1. to 8. c: 16, 4. c: 18. 16. c: 20, 5. 10, 12. c: 22. 24. 25, c: 23. 40. c: 24, 9. 15: c: 44, 27: c: 48, 38, 39. c: 49, 17, c: 50, 25: Lament: 2, 4: c: 3, 1: 3, 5, 8, 10. 12, 15, 43, 44. Ezek: 4, 17. c: 5, 11, 13, 15, c: 7, 3, 4, 8, 27, c: 12, 19, c. 14, 8, c: 22, 31, c: 24, 13, Hos: 1, 9, 6, c: 5, 10, 12, 14, 15, c: 13, 3, Nah: 3, 5, 6, Zeph: 6, 17, 18, Mal: 1, 4, c: 3, 5, c: 4, 4, Mat: 13, 41, 42. 50, Joh: 5, 29, c: 17, 9, Rom: 1, 18, 1 Cor: 6, 9, 10, 11: Gal: 5, 19, to 22, Eph: 5, 5, 6: Col. 3, 5, 6, 1 Pet: 4, 18.

Will worship.

And Nadab, and Abihu tooke each of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded not. And there went out fire from the Lord, and devoured them, and they died before the the Lord, Lev: 10, 1. 2.

Wisedome.

Such as neglect it.

1 They are certainly punished, one way or other. A rod is for the back of him that is void of understanding, Prov. 10. 13. This rod usually growes in their own mouth. In the mouth of the foolish is a rod of pride, chap: 14. 3 For by their own rash, and foolish speeches, & actions, they worke themselves abundance of misery, chap: 10. 14.

2 For the most part, they are (spiritual∣ly) starv'd to death. The lips of the righteous feed many: but fooles dye for want of wisdome. (which is the food of the soule) Prov: 10. 21, By death, I meane that which is everlasting. For the man that wandereth out of the way of understanding, shall remaine in the congregati∣on

of the dead, Prov: 21: 16. Shall remaine] He shall not obtaine the resurrection from the dead, as it is said, Luk: 20, 35, that is, a resurre∣ction to happinesse▪ which is only worthy the name of resurrection, and is called a resurre∣ction to life *: life in misery being not worthy the name of life.

Wisedome i e. carnall wisedome, punished

1 With Infatuation, and Ignorance in spirituall things. For it is written, I will de∣stroy the wisdome of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the Scribe? Where is the disputer of this world? Hath not God made foolish the wisedome of this world? 1 Cor. 1. 19, 20. See Isa 29. 14. Rom: 1. 22.

2 Deniall of grace. For yee see your cal∣ling brethren: how that not many wise men af∣ter the flesh, not many mighty, not many noble are called, 1. Cor: 1, 26. See Mat: 11. 25.

3 Confusion and Shame, (when they see children and fooles get to Heaven before them; & that they, with all their wisedome cannot understand the things of God, so wel as others who have lesse knowledge.) God hath chosen the foolish things of the world to confound, or shame the wise, & God hath chosen the weak things of the world to confound the things which are mighty, 1 Cor: 1. 27.

I may adde heereunto, how men, many times ruine themselves, either by the practise, or by the over eager pursuit of human wisdom, & learning. Be not righteous overmuch, neither make thy selfe over wise: why shouldest thou de∣stroy thy selfe, Ecles. 7. 16. We see, what ends many Politicians, and hard Students make. Either they take such courses as are destru∣ctive: or growing mad, they destroy them∣selves. Destroy thy selfe] Lat. Tran. ne obstu∣pescas, lest thou be astonished (shall I say?) or stupified. For so, many times, those who have attained to most humane knowledge, are: more then those who have attained but to a little: so that though they have more un∣derstanding, they have lesse sense. The wise∣dome that is from above, hath none of these evils attending it. You never knew a man the worse with studying that.

Witnessing falsly

It shall be certainely punished, one way or other: For Solomon hath said it twice in one chapter, A false witnesse shall not be unpunish∣ed, Prov. 19. 5, & 9. The manner of punish∣ing it among the Jewes, is thus prescribed, Deut 19, from the 16 vers. to the end. If a false witnesse rise up against any man, to te∣stifie

against him that which is wrong. then both the men, between whom the controversy is, shall stand before the Lord, before the Priests, and the Judges which shall be in those dayes. And the Judges shall make diligent inquisition: and behold, if the wit∣nesse be a false witnesse, and doth testifie fals∣ly against his brother: Then shall ye doe unto him, as he had thought to have done unto his brother; so shalt thou put away evill from a∣mong you And those that remaine shall heare, and feare, and shall henceforth commit no more such evill among you. And thy eye shall not pit∣ty, but life shall goe for life, eye for eye, tooth for tooth, hand for hand, foot for foot.

The hand of God appeares notably a∣gainst False witnesse, in this, that many times their speech bewraieth them. So (saith* 1.727 Au∣gustine) theirs did, who, when our Saviour was risen out of the grave, said, His disciples came by night and stole him away, while we slept, Matt. 28. 13. For (saith he) if they were asleepe, how came they to know so much. And in like manner the speech of those, whom the same men viz: the chief Priests suborn∣ed to witnesse against him, to put him to death. For (that which is strange to observe, considering what cunning men they had to teach them their tale,) though there were many of them, and though they brought di∣vers

accusations; yet were they not able to make any two testimonies agree together, Mark. 14. 56, 59.

Word of God

Such as obey it not

1 They have no title to God's Covenant, nor to any thing contained in the word. But unto the wicked God saith, what hast thou to doe to declare my statutes, or that thou shouldest take my Covenant in thy mouth? seeing thou hatest instruction, and castest my words behind thee? Ps. 50. 16, 17.

2 They are sure to be punished, (especially if it be the word of the Gospel.) See that ye refuse not him that speaketh; for if they escaped not, who refused him that spake on earth, much more shall not we escape, if we turne away from him, that speaketh from Heaven, Heb: 12. 25.

3 Their punishments have been great, and without remedy. Because they rebelled against the word of God, and contemned the* 1.728 Counsell of the most high, Therefore he brought downe their heart with labour••, they fell downe, and there was none to help, Psalm. 107. 11, 12. See Jer: 26. 4, 5. 6.

Let such heare the word never somuch;

nay declare it, and preach it never somuch; yet, if they build upon this only, and presume thereupon, that the promises contained in the word are theirs, and that Christ is their Saviour; they are in no better condition, then he that without a foundation built his house upon the sand, for that is our Savi∣ruo's comparison, Mat. 7. 26. Every one that heareth these sayings of mine and doth them not, shall be likened unto a foolish man, which built his house upon the sand.

Those that believe it not

1 They will not be profited by it, nor be partakers of what it promiseth.* 1.729 For unto us was the Gospel preached, as it was unto them, but the word preached did not profit them, not being mixed with faith in them that heard it, Heb. 4. 2.

2 They will without question be condem∣ned. For the word which they have sleight∣ed, shall judge them, He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day, John 12. 48: and all the Ministers, whom they have heard, and their writings which they have read, shall accuse them, Doe not thinke, that I will accuse you to the Father (there is no need of that, though I have cause enough▪) There is

one that accuseth you, even Moses in whom ye trust, chap. 5. 45, 46.

Mark how angrily God threatens the Jews, for not believing the Prophet Jeremy, They have belied the Lord, and said, it is not he: neither shall evill come upon us, neither shall we see sword nor famine: and the Prophets shall become winde, and the word is not in them: thus shall it be done unto them. Wherefore thus saith the Lord God of hoasts, because yee speake this word: behold, I will make my words in thy mouth fire, and this people wood, and it shall de∣voure them, Jer: 5. 12. 13, 14.

Such as will not heare it

1 God is exceeding angry with them. They refused to hearken, and pulled away the shoulder and stopped their eares, that they should not heare. yea they made their heart as an adamant stone, lest they should heare the law, and the words, which the Lord of hoasts had sent by the former Prophets. Therfore came a great wrath from the Lord of hoasts, Zach: 7. 12, 13. So in Jeremy. To whom shall I speake, and give war∣ning that they may heare? Their eare is uncir∣cumcised, and they cannot harken: behold, the word of the Lord is unto them a reproach: they have no delight in it. Therefore I am full of the fury of the Lord, I am weary with holding in, &c. Ch: 6. 10, 11: See also vers. 19. and ch: 7. 13, 14, 15.

2 They shall be certainly punished. God told Moses, concerning the Prophet, whom he would raise up in his roome, And it shall come to passe, that whosoever will not hearken unto my words, which he shall speak in my name, I will* 1.730 require it of him, Deut. 18, 19.

The punishments which the Scripture mentions, are

1 God's not hearing their prayers in their misery: as in that place of Zachary last quo∣ted: Therefore it is come to passe, that as hee cried, and they would not heare; so they cryed, and I would not heare, saith the Lord of hoasts, v. 13. Nay, insteed of hearing them, abhor∣ring of them. He that turneth away his eare from hearing the law, even his prayer shall be abomination, Prov: 28, 9.

2 Giving up to their lusts. But my peo∣ple would not hearken to my voice; and Israel would none of me. So I gave them up to their own hearts lust; and they walked in their owne counsells, Ps. 81. 11, 12:

3 Greater condemnation then those have, who never had the word to heare. Whosoe∣ver shall not receive you, nor heare your words: When yee depart out of the house or city, shake off the dust of your feet. Verily I say unto you, it shall be more tolerable for Sodome and Go∣morrha in the day of judgement, then for that city, Mat: 10, 14, 15. Our Saviour thus spake

to the twelve Apostles, when hee first sent them; and he said the like to the seventy dis∣ciples, Luk. 10, 11, 12.

Such as despise it.

Their end shall be destruction. Who so de∣spiseth the word shall be destroyed: but he that feareth the commandement shall bee rewarded, Prov: 13. 13.

Words idly spoken

Our Saviour told the Jewes, I say unto you, that every idle word that men shall speake, they shall give an account thereof, Matt. 12. 36. Idle word.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not that which we usual∣ly meane by idle talke, viz: wicked and pro∣fane only: but uselesse, and needlesse, and of which there comes, or is intended, no good

Workes neglected

No Salvation. What doth it profit, my brethren, if a man* 1.731 say, he hath faith, and have no workes? Can faith save him? Jam. 2. 14.

Offer the sacrifice of righteousnesse (saith David) and put thy trust in the Lord, Psalm. 4. 5, or else thy trust is vaine.

That they might set their hope in God, and not forget the workes of God, but keepe his com∣mandements, saith the same Prophet, Psalm.

87. 7, otherwise they might be one day asha∣med of theira 1.732 hope: faith without the obser∣vation of the Commandements, being but a deadb 1.733 faith, and not a livelyc 1.734 ashamed.

The Jewes were told, that unlesse they did thorowly amend their waies, and their do∣ings &c. they did but trust in lying words, (which would deceive them,) to say, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord, though they sayd it never so often, Jer: 7. 4, 5.

Not every one that saith unto me Lord, Lord, shall enter into the Kingdome of Heaven, but he that doth the will of my father which is in Heaven, Matt. 7. 21.

Workes of God not regarded.

Because they regard not the workes of God, nor the operation of his hands, he shall destroy them, and not build them up, Psalm. 28. 5. See Psalm. 78. 32, 33.

World Those that love it, punished

1 With a short enjoyment of what they love, (which is no punishment, to them that doe not love it) And they that use this world, as not abusing it; for the fashion of this world passeth away, 1 Cor. 7. 31.

2 Vexation of mind. I have seen all the

worke that are done under the Sun, and behold all is vanity and vexation of spirit, Eccles. 1. 14.

3 Not being able to be Christ's disciple. Whosoever he be of you, that forsaketh not all that he hath, he cannot be my disciple, Luk 14. 33. That forsaketh not] and vers. 26. That hateth not his father &c. Much lesse then can they that love, and cleave to the world, be Christ's disciples. Paul saith, he counted all things but dung, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: not, so he could; but, that he might, winne Christ: as if else he could not. See Phil. 3. 8.

4 Surprizall by the day of Judgment. Take heed to your selves, lest at any time, your hearts be overcharged with surfeting, and drunkenesse and cares of this life, and so that day come upon you unawares, Luk. 21. 34.

Worship of God neglected,

Yee looked for much, and loe it came to little, and when ye brought it home, I did blow upon it. Why, saith the Lord of hoasts? Because of mine house that is wast, and ye runne every man to his owne house. Hag. 1. 9.

Notes

• * 1.1

  Beza (u∣pon Matth. 19. 9) saith that this law was not executed in Christs time, be∣cause then Christ would not have spoken of putting away, I see not how it does neces∣sarily fol∣low, for doubtlesse the hus∣band 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.
• * 1.2

  It is said John 8. 5. Moses in the Law comman∣ded us that such shold be stoned, which I know no need Gro∣tius had to take such paines to reconcile with this opinion, for first tis but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 such; and I hope, 〈◊〉〈◊〉 be∣trothed woman is such. And secondly, for ought that appeare the woman-taken in adultery was a betrothed woman, 〈◊〉〈◊〉 the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adultery will beare it well enough, according his owne opinion upon Gal. 5. 19.
• a 1.3

  Grotius agreeing with the Jewes (as he doth too often) in the opinion above mention∣ed gives this reason why the betrothed wo∣mans 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 ag∣gravate 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.
• * 1.4

  The later Jonathan.
• a 1.5

  The Sep∣tuagint (in the old Ro∣man edition though not in the Compluten∣sis) in tran∣slating the Comman∣dements set down Adul∣tery bef••re Murther, and so doe Marke, chap. 10. 19 Luke, chap. 18. 20. aud Paul Ro. 13. 9.
• b 1.6

  The Jewes say these were the men that would have abus'd Susanna; & that they were put to death by the King's cōmand, & not by the Jews. The Gemara saies, that they suffe∣red for en∣ticing the King of Babylon's daughter this sinne
• * 1.7

  For in this sense the old La∣tin transla∣tion ren∣ders viz. Scortum alterius sit ux or mea. but Vata∣blus had rather have it meant of being made a slave. in∣deed grin∣ding was an usuall imployment and punish∣ment for slaves a∣mōgst most nations. See Isai 47 2.
• a 1.8

  If that he not ra∣ther meant of the strength of a mans wealth or state.
• b 1.9

  Salo∣mon 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 mo∣ther Abiah the daughter of Zachariah.
• * 1.10

  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 bit∣ter as worme∣wood. Prov. 5. 4.
• a 1.11

  When Ishbosheth accused Ab¦ner of lying with his fa∣thers concu∣bine, he re∣plyed, Am I a dog. Sam. 3. 8.
• b 1.12

  If the meaning be not of spi∣ritual adul∣tery.
• c 1.13

  Like horses. it is a saying in one of the Jewish Writers, he that lyeth with ano∣ther mans wife, his soule en∣treth into a camell. Buxtorf. in Floril. which yet agrees not with the opiniō of the Pharisees, who held transmigration onely of good mens soules▪ Joseph. de bello lib. 2. cap. 12.
• * 1.14

  Which we commō∣ly use when we speak in anger, as when we say, this same naughty fellow, or the like.
• * 1.15

  Matth. 6. 4. 6. David prayes that God would cleanse him from se∣cret faults. Ps. 19. 12.
• * 1.16

  See Prov. 30. 19. 20.
• * 1.17

  Prov. 9. ••9.
• * 1.18

  Timeo Danos & dona fere••∣tes.
• * 1.19

  In the orig. tis ye have. you are as sure to have it, as if you had it al∣ready, or you have it allotted for you: the pre∣sent tense is usuall for the future, we say in English what hath such a one this yeare? &c.
• * 1.20

  Like this. Be angry and sinne not, Eph. 4. 26.
• implied 1.21

  †Le Mis∣phat in the same sence (I thinke) that Bemis∣phat, with judgment, c. 10.
• * 1.22

  This doubtlesse was a to∣ken of Gods an∣ger with them as well as a punish∣ment upon their Fa∣thers and husbands.
• * 1.23

  See chap. 5. 13. & 21. 17.
• * 1.24

  Lib. Cur bonis ma∣la fiunt.
• * 1.25

  Plutarc.
• * 1.26

  Liv. l. 3••
• * 1.27

  For God had com∣manded them to be gone from that place where they were then saith Jo∣••phus.
• * 1.28

  Ego cap∣tandi voca∣bulo uti malo ubi do studio & conatu agi∣tur.
• * 1.29

  Arist. Eth. l. 5 c. 4.
• a 1.30

  Or neat∣nesse.
• * 1.31

  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.
• * 1.32

  Some understād this of the Fathers not puni∣shing the child, trā∣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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is seldome But if.
• * 1.33

  See Bux∣torf floril.
• * 1.34

  *According to the He∣brew pro∣verb Bekis Bekos, Be Kahhas, the purse, the cup, & wrath will shew what heart he hath.
• * 1.35

  Cap, 21.
• * 1.36

  L, de Ira cap. 1.
• * 1.37

  Cap. 25.
• * 1.38

  As any other passi∣onate man doth, Sed cūsubsedit cu∣piditas, Se∣neca, l 2. de Ben. c. 14
• * 1.39

  Or foam•• as angry men are no better then raging waves of the sea foa¦ming out their own shame. Jude 13.
• * 1.40

  The He∣brew uses to expresse the great∣nesse of a thing by putting the word in the plu∣rall num∣ber.
• † 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.42

  Arist. Eth. l. 7. c. 6.
• * 1.43

  Plutarch. de Frat. Am.
• a 1.44

  They were not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as Aristotles word is, Eth. l. 4. c. 5.
• * 1.45

  * Buxtorf. Rab. Lex. in voe. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.46

  l. 2. c. 2.
• b 1.47

  lib. 7. c. 6.
• * 1.48

  As Beza saies of Ju∣das upon Matt. 17. 12. exitio destinatus & devotus, though I thinke it be more then perditus, as Erasmus translates it (making the He∣braisme to be onely in the Genitive case) for then it had been no more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the man of perdition, nor yet so much.
• * 1.49

  Children of trans∣gressions, Isay 57. 4.
• b 1.50

  I say fat∣nesse and not oyle (according to the vul∣gar, filius olei) be∣cause other∣wise the vineyard would have been an o∣live yard.
• c 1.51

  For it may be under∣stood in an active sense as well as in a pas∣sive.
• a 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. Pet. 2. 12 they shall perish in their owne corruption.
• * 1.53

  See also Christ de∣nyed, and Relapse.
• * 1.54

  Such changes are usuall in threat∣ning ex∣pressions.
• * 1.55

  The La∣tine transla¦tion igno∣miniosa exercuere judicia, executeth disgrace∣full judg∣ments for because of his Apo∣stacy, he was buried only with his fathers, as other ordinary men were, and not in the sepul∣chers of the Kings, 2. King. 12. 21.
• * 1.56

  Laboravi rogans (the Latine translation) I am weary of intrea∣ting, as if they were the Prophets words resolving to intreat no more for their peace, See v, 5.
• * 1.57

  For these words es∣pecially the Church of Rome (who was more milde to∣wards those that fell, then o∣ther chur∣ches) for a long time refus∣ed to ad∣mit the E∣pistle 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
• * 1.58

  By which name the sin of apostacy is usually called. Esa: 31, 6. Jer: 5, 23. &c.
• * 1.59

  2 Chr: 28, 19, c. 33, 19. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ch: 29, 19.
• * 1.60

  God's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.61

  Gro∣••ius upon this place smells of Poland and Rome too: per nullas vi∣ctimas ali∣as as bo∣nam fru∣gem revo∣cabuntur, ut veniam consequi possint.
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pull a∣way the shoulder: Zach: 7. ••1. Like a backslid∣ing heifer in the yoke Hos: 4. 16.
• * 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies alsoe the things that are behind, for thou•••• they be good, we should with Paul forget them, and be still pressi•• and stretching forward toward the goale: Phil: 3. 14.
• * 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cheifest of revolt∣ers or their Princes are revol∣ters as Hos. 9. 15. if the first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 els revolt∣ing revol∣ters:
• * 1.65

  Prov. 6. 34. for Jealousy is the rage of a man therefore he will not spare in the day of vengeance.
• * 1.66

  The Cald. Paraphrast, But my people have forsaken my wor∣ship, for which I bring glory to them. It seemes in his time it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their glory, but at first (they say) it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my glory; the Jewes having thus alterd it, lest the glory and majesty of God should be vili••id, So Chebodam for Chebodo Ps. 106, 20.
• * 1.67

  See Clo∣thes.
• * 1.68

  It is not unlikely, that by Mal∣cheth ha▪ Shamaiim which signi∣fies Queen of Heaven: Jer: 7, 18. was meant the moone, who was called also Baaleth and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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.
• * 1.69

  See Christ de∣nyd' &c.
• * 1.70

  Not pardoning is often us••d in Scrip∣ture, where I believe the mea∣ning is only not leaving unpunisht according to the use of theword 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for both senses▪
• * 1.71

  Pet, Gala∣tinus l. 2. c. 18. de arcanis catholicae veritatis.
• * 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sep∣tuagint. Lev. 24. 4.
• a 1.73

  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 1.74

  The Jews since Christs time (and the Egyp∣tians too) when they goe to cast out Divels &o. they use the name of the God of A∣braham I∣saac, and Jacob. O∣rigen. lib. ad Cel∣sum. And sometimes the name Adonai▪ and the God of Tzabaoth
• * 1.75

  Soe like∣wise in the translation of the Sep∣tuagint it is only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the name.
• * 1.76

  The Lord (or Jehovah) ble••e thee, and keep thee The Lord make his face to shine &c. The Lord lift up his counte∣nance.
• * 1.77

  Naming from Supe∣riours, is a signe of ho∣nour to in∣feriours: as not name∣ing, from inferiours, is a signe of honour to superiours.
• * 1.78

  Pierc∣ing, both in Hebrew and Greek is appli'd to paine and vexation Job. 30. 17 1 Tim. 6. 10. especi∣ally to that which is: caus'd by blasphe∣mous, and reproach∣full Speeh∣es. Prov. 12. 18. which are therefore by David call'd Ar∣rowes, Ps. 64, 3. and the teeth of such as use them, Speares and Ar∣rowes; and their tong a sharp sword. Ps. 57. 4.
• * 1.79

  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.
• * 1.80

  Mal: 1, 13.
• a 1.81

  Isa 48, 11.
• b 1.82

  Zeph: 3, 4.
• c 1.83

  Ezek: 22, 8.
• * 1.84

  Ezek. 14 8.
• * 1.85

  Ps▪ 71. 7. I am as a wonder unto many.
• * 1.86

  Luk. 10▪ 16.
• * 1.87

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tis a won∣der, if the Jews have not some∣what to say upon this: as if hee meant in this manner only Pha∣rosch to ex∣plaine by spreading the letters, and not to expresse the name Jehovah, as Senna∣cherib in those let∣ters had expressed & blasphe∣med it. Which he did (say the Jewes) by vertue of that name which Sennache∣rib had bla∣sphemed, R. Bechai Sect. 1.
• * 1.88

  1. King. 20. 27.
• * 1.89

  Chald. par. Thou hast ope∣ned the mouth of the ene∣mies, the Sept. Thou hast pro∣voked the Lord in the ene∣mies. it is a sin as fre∣quently com¦mitted, as it is sel∣dome thought of: I mean this provoking God in others; when by scandalous living we occasion their con∣tempt of God and his truth.
• * 1.90

  Isa. 65. 7. that which we render bla∣sphemed me, in the originall is disgraced me or reproached m•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.91

  Or is ne∣ver to bee forgiven, as the par∣ticiple 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hee that pe∣risheth, for, hee that is to perish. so in the gos∣pells and e∣pistles; and so other par∣ticiples of the present tense in prophane writers ane used for participles of the fu∣ture tense; as wee say in English, such a one doth such a thin, or such a one suf∣fereth such a thing, for such a one is to do, or to suffer.
• * 1.92

  if we ren∣der it in, as we do, & not for, whcih per∣haps is bet∣ter; and the Hebrew preposition is used for both.
• * 1.93

  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. be∣cause he suffered death for them.
• * 1.94

  Eccles. 8. 11.
• * 1.95

  In that place of the Psalme last quoted, The Chal∣dee parap. renders Schelomim Sacrifices. Christ him sélfe to the Jew be∣came a snare, Isa. 8, 14.
• * 1.96

  In hi•• examen A∣nimadver∣sionū Hu∣gonis Gro∣tii; and in his Grotia∣nae discus∣sionis Dia∣lysis.
• * 1.97

  It seemes to be as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.98

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the word in the Septuagint
• * 1.99

  Beza upon Rom. 11, 9.
• * 1.100

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which suits well with stumbling∣block.
• * 1.101

  Lest they should hear &c. Mat. 13, 15.
• * 1.102

  were blinded Rom: 11, 7.
• * 1.103

  Habeant sibi
• * 1.104

  Mat. 6, 2. they have their re∣ward; or, all that they are lik to have.
• a 1.105

  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,
• * 1.106

  Se 1 Cor. 11. 3••.
• * 1.107

  Chalde Par. Their vengeance shall be in Geenna, which was a place without the citty of Jerusalem, where the fire ne∣ver went out, but was kept continually burning to consume the filth of the citty.
• c 1.108

  Or (if you will) I have recompenced and will re∣compence. The Hebrew is Shillamti Veshillamti.
• * 1.109

  See Inju∣stice and Oppressi∣on.
• * 1.110

  See Ri∣ches wrong fully gotten
• * 1.111

  Bribes and inju∣stice shall be blotted out Ecclus 40. 12.
• * 1.112

  For that which in the transla∣tion is, he that recei∣veth gifts in the ori∣ginall is Isch The∣rumoth a man of offerings i. e. apriest, to whom they paid such offe∣rings or first fruits. Terumoth is properly the first fruits of the dough, and the thresh∣ing flore. Num. 15. 20.
• * 1.113

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Those that are open, either for hearing, or seeing: quick or cleere∣sighted.
• * 1.114

  Plut. de Isid.
• * 1.115

  See a∣shamed, a∣postacy, and relaps.
• * 1.116

  Rev. 2, 4.
• a 1.117

  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 extre∣mity of the contrary.
• b 1.118

  Let him be so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or excōmu∣nicated, as to have no more to doe with him.
• * 1.119

  1 Cor. 5 5. 1 Tim. 5. 20.
• * 1.120

  Thess. 3. 35.
• * 1.121

  1 Joh. 5. 16.
• * 1.122

  This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or separa∣tion (for so they cal∣led excom∣municati∣on, both the greater and the lesse) was like the separa∣tion of an unclean person un∣der the law, who might not be touched.
• * 1.123

  Joh. 2. ep: 10.
• * 1.124

  I insert this as Beza¦doth, id est. to shew that the words following are only de∣claratory of those be∣fore: that so you may not think, that, if you abide in Christ, you can beare fruit of your selves.
• * 1.125

  See Rive•• Apolog: and Dial: where he is sufficiently proved to have been of that Sect.
• * 1.126

  As th••••e was a chang of apparel, so it is not unlike, there was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a change of the natu∣rall use of the Sexe spoken of Wised. 14. 26. Rom. 1, 16.
• a 1.127

  Why the woman should wor∣ship, 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 the Moabites, whose god was called Peor. (Num. 25, 3.) from thence in the feminine gender Aphorith, and from ••hence (if you will) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Venus.
• * 1.128

  Anselme speakes of some in his time, & sic hodiè mul∣ti variis morbis corripiun∣tur, quia in∣dignè cor∣pus domi∣ni accepe∣runt.
• a 1.129

  In epist. ad Tim. Homil. 5.
• b 1.130

  vers. 29.
• c 1.131

  vers. 31, 32.
• † 1.132

  vers. 32.
• * 1.133

  Jude 23.
• * 1.134

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.135

  Rom: 12, 2.
• * 1.136

  A pro∣verb among the Jewes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.137

  The French have a proverb: Aller &, parler peut on; boire, & manger non.
• * 1.138

  Stant nulla diu deceptis gaudia di∣vis. Sil: I∣tal: l. 2. He can no more p••o∣sper, then a sick man can be cu∣r••d, that will not di∣scover his disease. Vitia sua consiteri sanitatis indicium est Sen. ep. 55.
• * 1.139

  with men. See Oath.
• * 1.140

  That is, say the Jewes, shall dye before he be 50. yeare old; and they say it was ob∣serv'd that such as were not circumcis'd live not to that age
• a 1.141

  That is say the He∣brewes, if he were past thir∣teen yeare old, for whereas be∣fore his parents or the Ma∣gistrate ought to see it done, hence for∣ward he was bound to see it done himselfe. the Septuagint adde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the eighth day and so Austin cites it.
• a 1.142

  This word▪ if it signi∣fie gaine, it signifies covetous∣ne••••e too, as it does Exod. 18. 21. which is enough to raise my observation upon.
• b 1.143

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉sig∣nifies also to cutt, and when it sig∣nifies to be covetous, it is proper∣ly meant of being co∣vetous of gaine by cutting off from another, or by another's losse: as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 does signifie in Greeke not so much to desire to have simply 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 more, as to have more then another; or rather to have more by anothers having the lesse, and by our meanes: and therefore it is used with the Accusative of the person whom we over-reach, or are too hard for (viz. by cunning or cozening) out of love of gaine, as you may see in diverse places in the Epistles of Paul; insomuch that it is sometimes applyed to any other out-witting and going beyond a man to his hurt: as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Thes. 4. 6. to gaine upon, or to gaine advantage of a brother. So in 2 Cor. 2. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lest Satan get an advantage of us, viz, by his cunning. This is a thing too much delighted in by too many politicians of these times.
• * 1.144

  Crescit a∣mor num mi quantū ipsa pecu∣nia crescit.
• * 1.145

  See Selfe destructi∣on.
• a 1.146

  Where the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.147

  This ex∣communi∣cation the Jewes cal'd Herem. He that was thus ex∣communi∣cated by them was not to con∣verse or commerce, unlesse it were in buying his victuall. for in eating he might not. there were two other ex∣comunicat∣tions: one lesse then this called niddui, and the other greater call'd sche∣matha by them, by the Christi∣ans Mara∣natha.
• * 1.148

  Accor∣ding to that of Job, If I have made gold my hope, or have said to the fine gold, thou art my confi∣dence c: 13, 24. If I have said &c. i. e. If I have not only incon∣siderately trusted to; but if I have deli∣berately trusted in my wealth.
• * 1.149

  See Op∣pression, & not Pi∣tying.
• * 1.150

  Sept. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, de∣stroieth his own body.
• a 1.151

  The Le∣vites (all a∣gree) had no portion, but were scat∣tered amōg the other tribes, and lived by the Altar. the Simeonites, the Scripture sayes, had a portion Josh. 19. 1. but such as was taken out of Juda's portion, vers. 9. but the He∣brews say, they had no portion, but lived scattered among the rest of the tribes, and got their living by teaching children.
• * 1.152

  Or the fury of the anger. heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.153

  Which Pekah King of Is∣rael made with Ahaz King of Judah.
• a 1.154

  Though this expres∣sion is used sometimes when it cannot be meant of calling for vengeance as 1 Sam. 5. 12. Jer. 59. 9. but only to signifie the greatnesse or extremity of a thing▪
• b 1.155

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or tearing is elsewhere used of anger, as Job 18. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.156

  he distroyed his bowels, which by meere for••e of nature would otherwise have rolled towards them.
• * 1.157

  So the Chaldee Paraphrast. See Vata∣blus.
• * 1.158

  Herod was desi∣rous to see Christ Luk 9, 9. c. 23, 8. and so were the Greeks John 12. 21. they that cared most to see him, cared lest to be∣leve in him. blessed are they that have not seen, and yet have beleeved c. 20, 29.
• * 1.159

  Lycaon in the fable had better beleev'd Jupiter was a god, then have sought the proof of it, as he did, by setting mans flesh before him to eat Ov•• met: l. 1.
• * 1.160

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not simply 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to gaze upon them and observe ve∣ry earnestly their fea∣ture, and fashions and beha∣viour. (the Septuagint. translate it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to learne) which is a practise too common a∣mong wo∣men.
• * 1.161

  Joab as∣ked him why he took de∣light in this thing vers. 3.
• * 1.162

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.163

  Or, thou did'st pur∣posedly blesse them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.164

  like that bitter wa∣ter which she that was suspe∣cted of A∣dultery did drinke, when the Priest pro∣nounced the curse a∣gainst her Num 5, 21 S. James compared cursing to bitter wa∣ter c: 3, 11.
• a 1.165

  Not too lttle
• b 1.166

  Not too great.
• a 1.167

  The mea∣sure.
• b 1.168

  The weight.
• * 1.169

  See Hy∣pocrisie.
• * 1.170

  So (I thinke) the word pro∣perly signi∣fies.
• * 1.171

  See Cru∣eltie Sect. 5
• * 1.172

  The latin translation, ••separate them one frō another; which the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will hardly beare; yet ours & that do very well agree: for things must be first se∣parated be∣fore you can dash them together.
• * 1.173

  Which seemes to be intimated, and an em∣phasis to be in the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on earth being pla∣ced in the end, apart frō 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 peace.
• * 1.174

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Septuagint, or madnesse: wherein the hand of God is eminent; viz. when men fall out on a sudden, & they know not where∣fore, as in Jud. 7, 22. where it is also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but there they translate it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 confusion, and the vulgar caed••s slaughter.
• * 1.175

  Inquieta vita. Beza.
• † 1.176

  Like 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greeke: and as we say in En∣glish, such a one does well, for prospers, or is well.
• * 1.177

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.178

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Themist. orat. 12.
• * 1.179

  In the Hebrew 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.180

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Those who dissettle you; it may be meant de statu dejicien∣tes, who make you to be of a¦nother mind: as it is v: 10. by whom they were re∣moved from him that cal'd them to li∣berty v: 13. and chap: 1, 6.
• * 1.181

  Those that were for Draco, whom ha∣ving slaine he usurped the King∣dome of Boeotia.
• b 1.182

  l. 3. Met. fab: 1.
• * 1.183

  Livy.
• * 1.184

  You may observe. both in this and the rest of the Epistles, there are more names for this sinne, than any other.
• * 1.185

  Some make these places to stand in need of a Reconci∣ler; but, I believe, there needs none; for in the first place doubt∣les by peace is meant their good and pros∣perity; as the text it selfe will expound it.
• * 1.186

  See Hin∣dring.
• * 1.187

  See He∣ber: 5, 4, 5.
• * 1.188

  The pha∣risees pre∣ferd their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 law dilivered by mouth (th••ugh it it were but the mouth of men) before the written Law, Mar: 7, 8. but therein they erred.
• * 1.189

  That is, not so great: or they would have said they had not had sin.
• a 1.190

  For Saul was King all his life: hut after his deatb his King∣dome ceas∣ed, or conti∣nued no lō∣ger in his name and bloud; for then David had it.
• * 1.191

  As the word is in the Acts 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. cap. 2, 1.
• * 1.192

  which ap∣peared to bee so in∣deed after∣ward when he went to the witch of End or.
• * 1.193

  The Chaldee Par: trans∣lates it ad∣deth to the sayings of the Pro∣phets.
• * 1.194

  I desired mercy and not sacri¦fice; and the know∣ledge of God more then burnt offerings.
• * 1.195

  The vul∣gar renders multo me∣lior est o∣bedientia quam stul∣rorum vi∣ctima.
• * 1.196

  * See Isa: ••, 13.
• * 1.197

  Jer. 35, 17.
• * 1.198

  See also Unbeliefe, and Trust.
• * 1.199

  The La∣tine transl. peccatum ariolandi. the Sept 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.200

  We usu∣ally call thē Cunning women.
• * 1.201

  See Word
• * 1.202

  Mar. 11, 23.
• * 1.203

  Rom. 4, 20.
• * 1.204

  Where the wine was quits with them.
• * 1.205

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Soph:
• a 1.206

  One thing seems many—ut semel icto ac cessit fer∣vor capiti numerus que lucer∣nis Horat. Serm: l 2. Sat. 1.
• * 1.207

  The world uses to call good na∣tures and boone compani∣ons, those who are this way given.
• * 1.208

  As we say when we have other work in hand, to find a time, or steale a time for our owne busine••e: or as we say, find a man, that is maintaine him.
• * 1.209

  See also vers. 4.
• * 1.210

  Num: 24, 1.
• * 1.211

  The Sept. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 IN Jacob, but the o∣ther passa∣ges of the story, and what is said chap. 24. 1. seeme to speake the contrary••
• * 1.212

  See Isai∣ah 50, 11.
• * 1.213

  The O∣riginall put it into his eares: How care∣full God is not to suf¦fer the E∣nemies of his Church to go un∣punished
• a 1.214

  viz. in his Song pre¦sently after the passage thorow the red Sea.
• * 1.215

  Austin and others interpret the hornet•• spoken of v. 28. of the sting of Feare.
• * 1.216

  Where it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall be afraid like women in travell (we render it, shall be in anguish because of thee) accor∣ding to that Ps 48, 6. Feare took hold of thē there, and paine, as of a woman in travell.
• * 1.217

  In which name of his is chiefly implyed his strength or power, as who would say, all the strongs are in him alone; or, he is All-Mightie.
• * 1.218

  Perhaps better so then if you render it, all people.
• * 1.219

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Septuagint render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Spirit.
• * 1.220

  1 Sam. 25, 29.
• * 1.221

  Ps. 21, 21 Ecclus 46, 5.
• * 1.222

  Cui mi∣litataether, Claudian (speaking of Theo∣dosius fighting with Euge∣nius.)
• * 1.223

  For in his time there was not a Shield not speare seen among fortty hou∣sand in Israel. Judg. 5, ••.
• * 1.224

  See Ex. 12. 29. 2 Chr. 14, 12. 1 Sam. 14, 23. &c.
• * 1.225

  * Id. est, coelestes. Vatablus.
• * 1.226

  * Id est, (sayes Be-za) Ange-los ipsis peculiari-ter adhibi-tos custo-des, &c.
• * 1.227

  The greek copies read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 kill; and so the vulgar and Syri∣ack tran∣slate, but E∣rasmus and Beza read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 envy, be∣cause else the Apostle fell too much in his expression, viz. from kill, which is greater, to, desire to have which is lesse.
• a 1.228

  For so the word signi∣fies from whence that name comes.
• * 1.229

  Which is worse then what the Poet saith, Intactis vorat ossi∣bus me∣dullas: See Ovids de∣scription of Envy. Me∣tam. l. 2. Fab. 12.
• * 1.230

  Horace uses oculo irretorto, Of him that doth not envy; and Ar••sto phane saies of an ••n vious man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.231

  Good, and righte∣ous is often so to be meant in Scripture translation.
• * 1.232

  The word comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to feed, and it seemes properly to signifie my familiar companion, that doth eate of my bread (as it is Psal. 41, 9.) Conviva a Com-pa∣nion.
• † 1.233

  For un∣lesse the man were poore, the lender was not bound to release, Deu. 15, 4.
• * 1.234

  Indeed oppressing and exact∣ing is usu∣ally descri∣bed in the Scriptures by eating, and devou∣ring: See Psal. 14, 4. ••ic. 3. 3. Hab. 3, 14. Matt. 23, 14. When one asked Cato, quid est soene∣rari? his answer was quid est occidere? Cic. l. 2. de Offic.
• * 1.235

  † Which I believe is the English of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Lutine, rapaces, Quis in rapacitate avarior? Cic.
• * 1.236

  De statu mentis de∣jicere.
• * 1.237

  For so the passive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is used for to admire, vers. 13. of that Chap∣ter, and elsewhere.
• * 1.238

  In my Country we ••••ll them maz••d, who are out of their wits.
• * 1.239

  Dicebat se subli∣missimam esse virtu∣tem hoc est eum qui sit su∣per omnia pater Ire∣naeus.
• * 1.240

  In Isaiah c. 45. 16. where we translate, They shall goe to cō∣fusion to∣gether that are makers of Idols. The Latine translation renders, fa∣bricatores errorum, makers of errours. our Hebrew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.241

  There were two of the name. see Beza.
• * 1.242

  Joseph. l. 7. de bello, c. 28.
• * 1.243

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Genev: translation was long agoe not afarre o••••.
• * 1.244

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 1.
• * 1.245

  Some think they were men, so called be∣cause of their effe∣minatenes.
• * 1.246

  In dete∣station of this do∣ctrine Juni∣us (in pa∣rall:) saith it was that the belie∣vers at An∣tioch gave themselves the name of Christians instead of Nazarens: which was the common name that the Jewes gave to all believers, and not as some say to the sect of circumci∣sion, for in Acts 25. 4. Paul, who taught the contrary, is called the ringleader of the Nazarens.
• * 1.247

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.248

  Yea and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as it is in the ninth verse: but perhaps it is not meant so much, with all power, as with all sorts of miracles & strange works.
• * 1.249

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.250

  Sen: E∣pist: 97.
• * 1.251

  Such feare, as is forbid∣den Isa: 8, 12, 13 Matt: 10. 28. 1 Pet: 3. 14.
• * 1.252

  See Hy∣pocrifie.
• * 1.253

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.254

  In Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we trans∣late, bles∣seth the co∣vetous whom the Lord ab∣horreth.
• a 1.255

  Sen. de tranquil. anim. c. 10.
• * 1.256

  Jer: 6. 14.
• * 1.257

  Jam: 1. 22.
• * 1.258

  1 Tim: 4. 2. quorum conscien∣tia caute∣rio resect•• est; so Beza.
• * 1.259

  If there be any re∣gard to be had to what lyes upon, and what lyes under, in a heap of pro∣verbs.
• * 1.260

  Graecia mendax. Juven.
• * 1.261

  Aristot. Eth. l. 4. c. 6.
• * 1.262

  In Taci∣tus.
• * 1.263

  Jer. 14▪ 10.
• * 1.264

  I confesse the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seemes to ••e better translated faithfulnes or con∣stancie: which can∣not consist with Fro∣wardnesse.
• * 1.265

  Lev. 26. 23, 24. If 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i•• the 23 verse doe not sig∣nifie, con∣trary (but as it hits, or, care∣lesly) yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the 24 ver. very likely doth.
• * 1.266

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place, and else∣where (when it is in relation to men) may be that which we call ill-na∣tured or ill-conditio∣ned.
• * 1.267

  Mat. 6, 2
• * 1.268

  Which they might well be compared to, the ri∣ver ••ilus over flow∣ing all their Countrey once every yeare.
• * 1.269

  See Bles∣sings.
• * 1.270

  So it is in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.271

  Ps: 78. 29. they did eate and were well filled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 over well filled.
• * 1.272

  To betray the Capitol of Rome Liv: l. 1.
• a 1.273

  Which puts me in mind of what Q. Fabius did when he went in an Embassage from the Romans to the Sagun∣tini. For making a lap of his gowne, he told them that he there carried peace, and warre, and they should take which they would. When they answered, he should give what he plea∣sed, sinu effuso, (sayes my Author) he shook out his lap, and told them that he gave them warre Liv. l. 23.
• b 1.274

  As if they said withall, we doe shake you off, we will have no more to doe with you, or any thing that is yours, insomuch that we will not carry away your dirt with us: we renounce you.
• * 1.275

  Nova∣rum rerum studiosis The Sept: it is likely, did read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for they translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. nor diso∣bey either of them.
• * 1.276

  We doe not usually take revile in this sense, but perhaps in propriety of speech it imports the same, com∣ing from vile. The Chaldee word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.277

  We doe not usually take revile in this sense, but perhaps in propriety of speech it imports the same, com∣ing from vile. The Chaldee word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.278

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.279

  Upon Ezekiel.
• * 1.280

  Ezek. 2. 5.
• * 1.281

  Being Fat, and waxing Fat, is of∣ten used in Scripture, to expresse of bruitish use of pro∣sperity, only for the pam∣pering of the body, whereby men become as unfit, and unwil∣ling to serve God, as beasts are to run, or draw in the yoake, when they have beene suffered to lye too long idle, and are growne unwieldy and wanton. See Deut. 32. 15. and chap. 31. 20. Psal. 119. 70. Jer. 50. 11.
• * 1.282

  Hearing yee shall heare: is an Hebraisme, for hear••ng much: as the Jewes did, (espe∣cially when Christ him∣selfe was come) more then any o∣ther people in the world.
• * 1.283

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.284

  As it it had beene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Isaiah.
• * 1.285

  Exod 15. 10.
• * 1.286

  See the marginall note in the chapter of Hardnesse.
• * 1.287

  Jer. 15. 6.
• * 1.288

  Num. 13. & 14.
• * 1.289

  Num. 14. 22.
• * 1.290

  Vers. 9.
• * 1.291

  Ovid Met: lib. 8. Fab. 4.
• a 1.292

  l. 12. c. 11. So•• l. 18. c. 5. (speak∣ing of the Thessali) tanto odio Phocensi∣um arden∣tes, ut ob∣liti cladiū suarum perire ipsi quam non perdere e∣os praeop∣tarent.
• * 1.293

  Which 〈◊〉〈◊〉 properly of those onely, who have Commu∣nicated.
• * 1.294

  Ruth 4.
• * 1.295

  Vers. 11.
• * 1.296

  1 Cor. 7. 14.
• a 1.297

  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.
• * 1.298

  Nū 21•• 26, to 30.
• * 1.299

  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 〉
• * 1.300

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a great oath.
• * 1.301

  The Sept. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Re∣member me in rela¦tion to Tobias, viz. to pu¦nish them for what they did unto mee••
• a 1.302

  Fagius in Exod. The Eye (they say) hath a great hand both in Witchcraft & poyson∣ing. Nescio quis tene∣ros oculus mihi fasci∣nat agnos. we say, such a one hath over-look∣ed such a thing. Num. 23. 23.
• * 1.303

  Perhaps he alludeth to their cu∣stome of de∣livering him a Key, whom they admit∣ted to the reading of the Law.
• * 1.304

  Where he is called Sa∣tan.
• * 1.305

  Ch: 23. 20.
• * 1.306

  1 Cor. 6. 8.
• * 1.307

  Eph. 4. 26.
• * 1.308

  Prov. 23. 34.
• a 1.309

  Jonah. 1. 5.
• a 1.310

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.311

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.312

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.313

  Like that of David Ps. 18. 6. My cry came be∣fore him, even into his eares.
• * 1.314

  See Pu∣nishments.
• * 1.315

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.316

  It is added also to be∣ing hum∣bled, 2 King. 22. 19. &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Jam. 4. 10.
• a 1.317

  It is called afflicting the soule, Num. 30. 13. Le. 16. 29. 31. Isa. 58. 3.
• * 1.318

  Jer. 5. 3.
• * 1.319

  See more in Profes∣sours.
• * 1.320

  The Sep: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their hearts cried not unto me.
• * 1.321

  Rom: 1. 25.
• * 1.322

  verse 8.
• * 1.323

  vers. 9.
• a 1.324

  Paul calls Ananias whited wal Acts 23. 3.
• b 1.325

  As the Hypocrite to God, is a Close Sepulcher, so the Hypocrite to man, is an Open Sepulcher Ps: 5. 9, because when he opens his mouth to speak you faire, his meaning is to swallow you up, as th•• expression is Ps. 56. 2, 57. 3.
• * 1.326

  By whi•• we usually mean bold••nesse to speake; whence we•• say, such a•• one is a ve•• confident•• man.
• a 1.327

  Who sett up a relgi∣on of Heatha∣nisme and Judaisme.
• b 1.328

  Who de∣nyed the Resurre∣ction.
• c 1.329

  VVho hel•• Traditi∣ons.
• * 1.330

  1 Cor. 5. 7, 8.
• a 1.331

  See Du∣ties.
• b 1.332

  Or behave your selves like just men, and cause your selves to be counted so••
• * 1.333

  In libro ubi vocum sensa enar∣rat.
• * 1.334

  For who the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, now used for Hypo∣crites, was first used.
• * 1.335

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.336

  The un∣leavened bread of sincerity, 1 Cor. 5. 8.
• * 1.337

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of which word before.
• a 1.338

  In the Hebrew it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he filled after the Lord.
• b 1.339

  In He∣brew sha∣lem com∣pleat and entire.
• * 1.340

  Job 14. 34.
• * 1.341

  Cic: lib. 1. de Offi∣ciis.
• a 1.342

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so used often in Homer▪ and as it is likely in that verse of Epime∣nides, cited by Paul, Tit. 1. 12▪ evil beasts, &c. for beasts can∣not be evill in the other•• sense: henc•• the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which seems to signifie to be evill, is used by Paul•• for to be weary, or faint, especially in doing of good (Gal. 6. 9 2 Thess. 3. 3.) or, to be aff••••ghted from doing good, through la¦zinesse, and fearfulnesse because of other mens afflictions, Eph. 3 13. See the Note shortly after.
• b 1.343

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.344

  Ignavis precibus fortuna repugnat. Ovid.
• a 1.345

  In Gen. 25. 27 that which wee translate a cunning hunter, the Targum Baraphra∣ses an Idle man.
• a 1.346

  In Gen. 25. 27 that which wee translate a cunning hunter, the Targum Baraphra∣ses an Idle man.
• * 1.347

  A Monk, that la∣bours not, is like a theefe. So∣crates tri∣part: hist: lib. 8.
• * 1.348

  Discor∣diâ labo∣ratum, cū assuetus expeditio∣nibus mi∣les otio la∣boraret Tacit: in vit: Agr:
• * 1.349

  Cic. pro Rosc.
• * 1.350

  ideoque magis spernitur quam si vetitum esset Tac: de Mor: Germ:
• * 1.351

  Ezek▪ 14. 4▪ ••.
• * 1.352

  Rev: 18. 23. It is said of Ba∣bylon's I∣dolatry, by thy Sorce∣ries were all the Na∣tions of the earth deceived.
• * 1.353

  The Chald: Pa∣raph: they sweare in vaine; for the Lord liveth.
• * 1.354

  Jer. 50▪ 38.
• * 1.355

  De Ci∣vit. D.
• * 1.356

  Statim interficies
• * 1.357

  The Sep∣tuagint call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Kings 11. 33. 2 Kings 23. 13.
• * 1.358

  R. So∣lom: in Buxtorf: Rabb: Dict:
• a 1.359

  Sanctas gentes quibushaec nascuntur in hortis Numina &c. Juvenal: Sat: 15.
• b 1.360

  Illic coeruleos, hic piscem fluminis, illic op∣pida tota canem venerantur &c. ibid.
• c 1.361

  l. 3. de Nat: D.
• d 1.362

  Aristot•• Rhet: l. 2. c. 25. t. 8.
• e 1.363

  Otherwise called Ino & Matu∣ta. She was Athamas his wife; and for drow∣ning her selfe in the Sea, (to es∣cape killing by her hus∣band) was made a Goddesse.
• a 1.364

  De Mor: Germ:
• b 1.365

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.366

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.367

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.368

  See Har∣dening.
• a 1.369

  a These two pro∣phets pro∣phecyed to∣gether.
• a 1.370

  a These two pro∣phets pro∣phecyed to∣gether.
• * 1.371

  The He∣brew saies made so, o•• did so, in•• d••vers sen∣ses, as 1 ••or said 'tis so, Le•• 13. 3. where we render it, pronoun∣ced him uncleane, in the Hebrew it is, make him uncleane, So Job 9. 20. prov•• mee perverse, in the Hebrew it is, make mee perverse; as w•• say in English, you make mee very foolish, &c. for you account m•• so. 2 For prophecying it shall be so, Ezek. 43 3. When I can to destroy this city: and ch. 32. 18 Cast them downe. 3 F•• using the meanes to have it so, Jer. 51. 9. where we render it, W•• would have healed Babylon, in the Hebrew it is, we heale 4 For suffering it to be so, Ezek. 39. 7. where we render it, I w•• not let them pollute, &c. in the Hebrew it is, I will not pollute.
• * 1.372

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.373

  See 2 Thes. 2▪ 1.
• * 1.374

  There are very many examples of it. In the Psalmes, where it is said; shal no man living be justified, in the Heb: 'tis all men living shall not be ju∣stified, Ps: 143. 2. severall o∣herinstāces might be produced out of the Old Test. & you have the like phrase in the greek, in the New Test: for where it is, said, with God no∣thing is impossible in the Gr: it is, every thing shall not be im∣possible Luk 1. 37.
• * 1.375

  Sil. Ital l. 4.
• * 1.376

  Ambros & Hierom
• * 1.377

  Having eaten too much: and yet in Wis. c. 16. 3. Tis said they loathed those quailes, for the ugly sight of o∣ther beasts sent amōg them.
• * 1.378

  Unlesse the expres∣sions be me∣taphoricall and becaus•• it was said. before, hi•• anger wa•• kindled.
• * 1.379

  See Glut∣tony.
• * 1.380

  Perhap by an An∣gell, or as the Apost••∣calls him. (1. Cor. 1•• 10. the destroyer for by plague, is not me nt sicknes onl••
• * 1.381

  vers. 3.
• * 1.382

  vers. 34.
• * 1.383

  * vers. 20.
• * 1.384

  * Distru∣sting God is called tempting of him, Wisd. 1. 2.
• * 1.385

  In Wis∣dome, it is said, they were thus punished by beasts, for worshiping beasts, c. 16. 1. viz. after the manner of the Egypti∣ans. (Cro∣codilon a∣dorat pars haec Juv. Sat. 15.
• b 1.386

  R Solo∣men saith, their tongues (wherwith they spake the evill report) swoll, and that they dyed with poyson.
• * 1.387

  See Hardnesse of heart.
• * 1.388

  See Meanes.
• * 1.389

  Hierom Chryso∣stome &c.
• * 1.390

  Methinks, it is better rendered so, then after the vulgar, and yet they re∣turne not, from their waies: for though we should ren∣der, I have de∣stroyed: yet that might be understood, of purpose and inten∣tion to de∣stroy; accor¦ding to the use of the Scripture, and as it is likely to be meant in this place. the Sept: render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.391

  Accord∣ing to the Sept: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. and the Vulgar, major est iniquitas mea quā ut veniam merear, where the Papist can∣not say the word mere∣ri signifies to deserve, but only, to obtain; yea the Lovaine Divines translate it qu' elle ne puisse estre pardonnée, that it cannot be pardo¦ned.
• a 1.392

  Buxtorf. Rab. Lex. in voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where he saith, that R. Simeon Benchil∣pheta upon the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cryed migh¦tily unto God, Jon. 3. 8. (as if it had been said, cryed impudent∣ly) thus cō∣ments, An impudent man will prevaile with a bad man. How much more with God, who is the good∣nes it selfe of the world.
• * 1.393

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.394

  Aristot. Rhet. l. 2. c. 2,
• * 1.395

  See Pu∣nishments, and Not being Hū∣bled.
• * 1.396

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as it is in the places hereafter quoted, A∣mos 4. 6, 8, 9, 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.397

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.398

  The Rab∣bins say the pronoun is thus used likewise. concerning Esau. Gen. 36. 4. 3.
• * 1.399

  This seems to be Aristotle's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (one of the kinds of contempt, which are usually the cause of anger wh••ch hee defines, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hindering of another, not to doe one's selfe good, but only to crosse him Rhet. l. 2. c. 2. 6.
• * 1.400

  The Greeke translati∣ons are va∣rious. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sept. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aq.
• * 1.401

  Reuben's tribe, was likewise one of the lest tribes.
• * 1.402

  I have elsewhere observed this change of the per∣son, in the threats of the Pro∣phets.
• * 1.403

  Aquila 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Symmach. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.404

  They shall bee cut off in the sight of the peo∣ple.
• * 1.405

  See In∣justice, de∣ceitfull dealing & oppressi∣on.
• * 1.406

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 methinks the phrase is much like the He∣brew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. beare his in ini∣quity.
• * 1.407

  Maxima est enim factae injuriae poena fecisse, The greatest punishmet of an injurie is to have done it. Sen: l. 3. de Irâ c. 26.
• * 1.408

  For they, who doe so, were cursed upon mount Ebal. Deut: 27. 17, yet the Chal: Par: interprets it of worshiping Images made of stone or wood.
• * 1.409

  The Thessalo∣nians were great Mer∣chants.
• * 1.410

  Isa: 19 22.
• * 1.411

  Se Bri∣bery and Opression
• * 1.412

  〈…〉〈…〉
• * 1.413

  Because of un∣righteous dealings, injuries, & riches got∣ten by de∣ceit, the King∣dome is translated from one people to another, Eccl: 10. 8
• * 1.414

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A∣quila 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, forraging or plun∣dring: eat∣ing up of people, as they would eat bread: see Opres∣sion
• * 1.415

  To doe a∣ny thing vehement∣ly or, with boldnesse, in Latinwe call it, for∣titer agere to doe it strongly.
• * 1.416

  See Glut∣tony.
• a 1.417

  Who read the Hebrew Jadon (frō Dun) shall strive
• b 1.418

  Who read Jiddon from Na∣dan•• shall be sheathd
• * 1.419

  VVho translate, as if they had read Jalon (frō Lun) shall lodge, or remain.
• * 1.420

  VVho translate, as if they had read Jalon (frō Lun) shall lodge, or remain.
• * 1.421

  VVho translate, as if they had read Jalon (frō Lun) shall lodge, or remain.
• * 1.422

  Gird up the loynes of your minde and be Sober.
• * 1.423

  Let us who are of the day be sober, put∣ting on the brest∣plate of faith and love, ver. 8. 1 But the end of all things is at hand; be yee therefore Sober, and watch unto prayer.
• * 1.424

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.425

  The He∣brew word for know is likewise thus used: it hath set him on fire round a∣bout, yet he knew not. Isa, 42. 25.
• b 1.426

  It is u∣sually said of drun∣kards, Hee is no bo∣dies foe but his owne.
• c 1.427

  See the wickednes of this sin, set forth by Aristotle Eth. l. 7. c▪ 6▪ where he compares lust and anger to∣gether.
• * 1.428

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 1. 2.
• * 1.429

  Amos, 6. 3.
• * 1.430

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.431

  The Sep: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.432

  See Ma••▪ 6. 22.
• * 1.433

  Or, for the Father∣lesse, accor∣ding to the Septuagine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.434

  As the Kings of Israel were, when they were so sot∣tish and as brutish, as to worship Stocks v. 8
• * 1.435

  Grotius, upon this place thus speakes, qui ••â justitiâ contenti estis, quā lex produ∣cere potest, quae justi∣tia est car∣nalis, & praemia ha bet terre∣na. I doe not con∣clude from this; but I feare, he was of the number of those, of whom Beza upon this place complaines, qui Som∣niabant, sese suae justiciae suorúmque meritor••m plenos ad deum accedere, Christo quasi siquid ipsis deesset supplente, &c: see Ri∣vet, Apologet. Sect. 34: and his Grot: Disc: Dialysis, Sect: 3. and as he speaks here, of Meriting temporall rewards, by our owne righte∣ousnesse: so had he an opinion of, redeeming temporall punishments, by our owne satisfaction: se Dialys. Sect. 7. He made both the righ∣teousnesse, and satisfaction of our Saviour, but helpes.
• * 1.436

  See Lea∣ving us to sinne, in Sinne.
• * 1.437

  Prov: ••▪ 34.
• * 1.438

  Kings 18, 21.
• * 1.439

  See False witnesse.
• * 1.440

  Aquila, Symmach▪ and Theo∣dotion ren∣der Le Netzah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: by which though they mean in aeternum, for ever (as they doe Ps 49. 7. &c) yet they may as well mean, ad victoriam: to prevaile (or as we say) to the last. that which holds lon∣gest, pre∣vailes.
• * 1.441

  Chap. 24. 9. c. 15. 18. c. 26. 6.
• * 1.442

  Chrys: 2 Cor. 6. Paraphrasp it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ i. e. una∣voida•• ••e evils, wee render, ne∣cessities. The Chal∣dee word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is like it in sense, and sound. See Chal•• par.
• * 1.443

  Where, for, he that speaketh Lies; in the Hebrew it is••h that bloweth Lies, as if he ment to Kindle a fi••e: he Se••. rende•• it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he that will kindle, or burn wickednes, as if his tongue did not only set other things on fire, but were a fire it selfe: as James saith it is, c. 3, 6. perhaps it ••s rather a Metaphore from venemous creatures, (the poyso•• of Aspes, being under such mens lips, Ro. 3. 13.) of whō Vir∣gil says, inspirant venenū, that they hisse, or blow forth their poyson.
• * 1.444

  Buxtorf says there was one Rabbi A∣l••••ibha who had 24000 D••••ciples that adhe∣red to him.
• * 1.445

  See Bux torf. Syn. Jud▪ c. 36
• a 1.446

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and another▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• * 1.447

  or bring unto thee as a fruit or reward the Hebre•• I••s••ph (〈◊〉〈◊〉 adde) is often so use▪ as Prov. 3. 2. &c,
• * 1.448

  Sehekar Scikra.
• * 1.449

  * Ma••hhal Mahhal.
• * 1.450

  In Orat. pro Q. Ro∣scio Co∣moedo. Qu•• semel •• ve∣ritate de∣flexit, hic non majo∣re religio∣ne ad per∣juriū quā ad menda∣ciū perdu∣ci consue••vit. prop••terea quae poe••a à diis im∣mortalibu perjur••, haec eaden mendaci constitu∣ta est. no•• enim ex pactione verborū quibus jus jurandum comprehenditur sed ex perfidiâ & malitiâ per quā infidiae tenduntur alicui, dii im••mortales hominibus ir••sci & succensere consuerunt▪
• * 1.451

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.452

  So the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used Pr. 3. 29. In Ps. 129. 3. we translate it Plowed. (The Plowers plowed upon my back) as if it were meant of aration rather then exa••ation. Aq and Thood. translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and I know not but it may very well be inter∣preted of this manner ••f plowing by backbiting, and slanderous ly∣ing upon a man. For so we say in English, and so the Greek in that apo∣cryph••ll place but now quoted properly soundeth; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon thy brother, or against ••im behind his back.
• * 1.453

  Chaldee Par. chil∣dren of the dau••hters of the na∣tions, See Ch. 7. 8.
• * 1.454

  The Sep∣tuag. The rust shall eat up thē and their portion.
• * 1.455

  And be∣fore too: for he prophe∣cied (as Ri¦vet conje∣ctures) sea∣venty and nine yeares.
• * 1.456

  As you may see in the booke of Ezra, (c. 9.) whom Hierome and Calvin conceived to be the same with Malachi; and that Malachi was but a title of ser∣vice, or ho∣nour; sig∣nifying 〈◊〉〈◊〉 Angel, or my Mes∣senger.
• a 1.457

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.458

  Neither shalt thou make marriages with them, &c. v 3. For thou art an HOLY PEOPLE TO THE LORD THY GOD, vers. 6.
• * 1.459

  See also Harden∣ing and Ignorance
• * 1.460

  And ther∣fore the Pa∣raphrast translates, ver. 11. be∣cause with a scoffing tongue they moc∣ked at the Prophets, &c. but the Apostle otherwise, 1 Cor. 14. 21.
• * 1.461

  Epiphan. advers. haer. l. 1. Tom. 2. (where he speakes of the abominable abuse of the Hebrew words Kau lacau by the Nicolaitans, related by Hierome) trans∣lates the first words singularly, affliction upon affliction: but the others with Hierome, hope upon hope: expect a little, expect a little. In which sense the words are most likely to be ••eered; because the Prophets were still warning; but (through God's mercy) nothing came to passe. And the Chaldee Paraphrast, as well as can be, ex∣pounds this translation thus, They shall hope for redemption at such time, when I will bring upon them tribulation.
• a 1.462

  Eirher b•• the Babylonian, or by the Roman army, Saith Hierome.
• * 1.463

  So the Septua••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.464

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which (if the Septug did not meane so) seemes to be more genu∣inely ren¦dred, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.465

  Isa. 8. 19, 21.
• * 1.466

  See Such as Mock them.
• * 1.467

  Our tran∣slation is, I will utter∣ly forget you, fetch¦ing the word from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.468

  From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.469

  From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.470

  This word w••h I TAKE UP (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) against you, Am. 5. 1. TAKE VP a lamentation, Ezek. 28. 12. So it is said of any unpleasing speech, which a man casts at another; he takes it up; TAKE VP a proverbe against, Isa. 14. 4. and, take up a parable against, Mic 2. 4.
• * 1.471

  His owne name is not mentioued, for foure verses be∣fore.
• * 1.472

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 So the word signifies. which wee render, send forth. Mat. 9. 38. Yet perhaps by this word is no more meant, then by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Sept. many times ren∣der by it: as, 2 Chro. 29. 16, &c.
• * 1.473

  2 Tim. 2. 26.
• * 1.474

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 5. 4.
• * 1.475

  viz. that it should be rent; and the Priests offered upon it by Josi∣ah: which was accor∣dingly ful∣filled, 2. Kings 23. 14.
• * 1.476

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.477

  Heb. 1. 14.
• * 1.478

  As when we say, tuas res tibi ha∣bito. And as it is said Luk 10. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wee wipe off To you, not AGAINST you) the dust, &c: not in scorn but by way of renoun∣cing.
• * 1.479

  Mic: 3. 11.
• * 1.480

  About twenty yeares, after these words were writ∣ten, their city was de stroied by Titus: at such ••imeas they were gathered thither to keepe the Passeover.
• * 1.481

  Ishmael Phabi.
• * 1.482

  Joseph. l. 18, c. 3.
• * 1.483

  Rev. 1. 9
• * 1.484

  Otherwise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 translated by the Sept: Symm: & Theod. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may signifie any charge, or message, which they had recei∣ved of God to carry to the people.
• * 1.485

  Jer. 6. 10. The word of the Lord is unto them a reproach.
• * 1.486

  See Jet. 44. 12.
• * 1.487

  See the Chap: of Blasphemy
• * 1.488

  Of most boasts the she is the fiercest: especially, when she bath young.
• * 1.489

  In Zach. 7. 13. For as he cryed, the Chalde saies, the Prophets prophecied
• * 1.490

  * 1. Cor. 9. 11.
• * 1.491

  That is, he that is not of the seed of Aaron, ch. 16. 40.
• * 1.492

  Yet the Jews say, they were consumed, onely in their inner parts; as they doe say of others, that suffe∣red in this manner▪ and therefore (as in imi∣tation of God) wh••n the Law prescribes, to have any one ••urnt to death, they powre hot lead into his mouth, and so kill him.
• * 1.493

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 no∣titiae.
• * 1.494

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.495

  As in A∣mos 1 & 2. Super tribus sce∣leribus.
• * 1.496

  Neh. 13. 28.
• * 1.497

  Accept•• tragicae vi¦ctoriae nuntio l. 7 nat. hist. c. 29.
• a 1.498

  Policrate for having betrayed a castle to he countrymen Plut de mul. vir∣tut.
• * 1.499

  * Sen. De vit. brev. c▪ 17.
• a 1.500

  Ovid: Met: l. 1••, fab. 9. de Myrtha.
• a 1.501

  Vulg. tra∣duxit in typo late∣rum: by which is meant, cut∣ting them and chop∣ping them, either in the place where they made brick, or after the manner that they chopped that stuffe, of which they made it.
• b 1.502

  For some expound those blind and lame, the Images of their ••tutelary gods: and some otherwise.
• c 1.503

  It is said, v. 8. The lame and the blind, that are HATED OF DAVID'S SOVLE. Scorne an∣gers the very Soule of a man, Our SOVLE is exceedingly filled with the scorne of those that are at ease, Ps. 123. 4. The word for, are at ease, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Septuagint render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here; but in Amos, ch. 6. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So that, for woe unto them that ARE AT EASE, ac∣cording to their translation, it shoul•• be, woe be unto them that SCORNE.
• * 1.504

  Pineda l. 7 de reb. Salom. c. 4.
• * 1.505

  Tobiah jeered in that maner as Rhe∣mus did his brother Romulus (when he built the wall at Rome) by leaping o∣ver it, whose ieer cost him his life.
• * 1.506

  Jam. 5. 16
• * 1.507

  Vulgar Translat: irriserunt aedifican∣tes▪ they MOCKED the buil∣ders.
• * 1.508

  Validio∣ra fiant, saith Va∣tablus.
• * 1.509

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.510

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.511

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.512

  Ep. 125. ad Dama∣sum.
• * 1.513

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.514

  Num. ••5. 33.
• * 1.515

  Just. lib. 13. c. 5.
• * 1.516

  Num. 35. 33:
• * 1.517

  Or, His blood shall be shed, (that is certainly shed, one way or o∣ther: sooner, or later.) So saith the Vulgar, making Haadam to be the No∣minative case, and Baadam to look back∣ward, tran∣slating, Quisquis effuderit sanguinem humanum, fundetur sanguis il∣lius.
• * 1.518

  Num. 35. 33.
• a 1.519

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they that take; that is, usurpe, saith Be∣za. In Parri∣cidio n••lla satis justa causa ad sceleris pa∣trocinia praetexi potest, Ju∣stin. l. 16. c. 1.
• * 1.520

  He that kill his brethren upō a stone, was alm••st kild him∣selfe under a stone.
• * 1.521

  Ps. 44. 21,
• * 1.522

  Whom he murdered most trea∣cherously embracing ••hē so closly that their blood came out upon his girdle, and his shooes, v. 5.
• * 1.523

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.524

  I take forsweare, to be aword like, for fit, which is properly mean of un∣doing, or, making void a thing in force be¦fore there are divers words like it, as for∣bid, for∣warne, for∣get.
• * 1.525

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.526

  Tibull. There is a proverb, Sero Jupi∣ter diph∣theram in∣spexit. A∣quil: & Theod. in Zach. 5. 2. where wee read of a rowle a∣gainst false swearers, translate it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.527

  Kings 5. 12.
• * 1.528

  Those whom they tooke in fight, The∣odor those that fled to them for shelter frō the Assyri∣invaders, Vatabl: Those that come to them for wares, Arias.
• * 1.529

  * Ezek. 29. 18.
• * 1.530

  Tam fa∣cile & pro∣num est superos contemne∣re testes, si mortalis idem ne∣mo sciat, Juven. Sat. 13. speak∣ing of swearing falsely,
• * 1.531

  Thus to sweare with an im∣precation is properly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to curse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. as Peter did, Mat. 26, 74
• * 1.532

  Godwin Antiq. Rō. p. 253.
• a 1.533

  Silice. Liv. 1.
• b 1.534

  Because it is said,—Caesâ jungebant foedera porcá. Virgil.
• c 1.535

  Liv. ibid.
• * 1.536

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 such as that spoken of Revel. 14. 14.
• a 1.537

  And so in Jer. 30. 11. where we render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will not leave thee altogether unpunished, hee translates, perdendo non perdam: I will not altogether destroy thee. Vatabl. Succidendo succidam. R. David (in lib: Radicum) mundus eris, i. e. vacuus omni bono, cleane destroyed, (as we say.)
• b 1.538

  The Syriack, and the Zurich translation.
• * 1.539

  In the O¦racle in He∣rodotus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Prov. 3. 33.
• * 1.540

  Zeph. 2. 11.
• * 1.541

  Juvenal. Satyr. 13.
• * 1.542

  Liv. 26.
• * 1.543

  Psal. 95.
• a 1.544

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Septuag.
• * 1.545

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the like man∣ner do they translate Ps. 72. 4.
• * 1.546

  Perhaps the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used for a poore man, signi∣fies one made poor by such op∣pression, or a poore man so op∣pressed,
• * 1.547

  Nemo tam pater, Nemo tam pius, Tertul. de poenit. c, 8.
• * 1.548

  See Deut 10, 18,
• * 1.549

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the bounds of little children, Hieron. translates.
• * 1.550

  So per∣haps the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro∣perly signi∣fies: the Septuagint. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may very well be ex∣pounded so,
• * 1.551

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the same word that is used vers. 1. ac∣cording to the usuall manner in God's threats (as I have often said) to expresse a retaliation, or punish∣ing with like for like; much used, and prescribed in the Law, Exod. 21.
• * 1.552

  * Wearing them, till they looke thin with poverty.
• * 1.553

  See of this word a little af∣ter.
• * 1.554

  * I conceive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not so opposite to Barach, as it is to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which pri∣marily sig∣nifies, hea∣vie, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth light.
• * 1.555

  Parents had power of selling their chil∣dren for servants, Ex. 21. 7 at least they pra∣ctised it for the pay∣ment of debts, or the like causes, Neh. 5.
• * 1.556

  Lib. 22. de civ. Dei c. 8.
• * 1.557

  Lib. de Bened. Pa∣triarc. c. 1.
• * 1.558

  Translating 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not, blacknesse, but the apple of the eye, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.559

  Rab. Solom.
• b 1.560

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is trans∣lated by us gathering, Gen. 49. 10. wrinkles are made by the gathe∣ring up of the skinne.
• * 1.561

  The Storke called in greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be gratefull. I will not say that our word comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.562

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is the word in most plaes, where we have this exprssi∣on, Put away evill from among you (Used most commonly when mention is made of some desperate crime) as Deut. 13. 5. c. 17. 7. &c. it signi∣fies burne. and it hath respect either to the in∣corrigiblenesse of the person: because wee use to burn such things as we cannot otherwise deale with. or else to the infectiousnesse of his sinne: because wee use to burne quite up, (or dead) such things as will certainly spread further, if they are not so used.
• * 1.563

  a Deut. 1. 25, 35. &c.
• * 1.564

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.565

  And to perish frō off the good land, Deut: 11. 17▪
• * 1.566

  Such as Aeneas gave to his decrepit fa∣ther An∣chises, whō he carried upon his back (at the destruction of Troy) and is therefore called Pius Aeneas by the Poet, in honour and commendation, especially of this act of his Aristotle saith, the you••g storke will doe the like to the old.
• b 1.567

  Beza upon 1 Tim: 5. 17. honoris enim appellatione jam dixi, pium omne officium, ac subsidium Hebraeorum more significari. See Jer. 30. 19. &c.
• * 1.568

  Buxtorf. in Florileg.
• * 1.569

  So Pag∣nine. Kim∣chy, & Moseh ex∣pound, is grievous. (or his words are grievous) because the Hebrew word doth not signifie glorifying, in the con∣iugation Kal. but, as R. Abra∣ham saith, he forgets that place in Job 14. 21.
• * 1.570

  See Re∣joycing.
• * 1.571

  See Wise∣dome.
• * 1.572

  Septuag. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.573

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.574

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.575

  The word for ta∣keth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beza saith, properly signifies, taking with a snare or trap.
• * 1.576

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He∣••od.
• * 1.577

  Sicut turdus sibi malum parit.
• * 1.578

  The Sep. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and they had him in my wrath. as if this punish∣ment were repeated, that wee might take the more notice of it.
• * 1.579

  Brought in instead of the mis∣use.
• * 1.580

  So the Greek will signifie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we may rē∣der it, hath begged you.
• * 1.581

  Coming in to it head and eares, without ha∣ving 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a way to e∣scape. 1 Cor. 10. 13.
• * 1.582

  Beza compares them.
• * 1.583

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.584

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so he is cal∣led, Matt. 13. 19. Eph. 6. 16. &c.
• * 1.585

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ro. 7. 18.
• * 1.586

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.587

  Utinam non essem vir habens spiritum, & menda∣cium potius loquerer. stillabo tibi in vinum & in ebri∣etatem, & erit super quem stil∣labit popu∣lus iste.
• * 1.588

  They pre∣sumed much upo•• their de∣scent from Isaac and Jacob, as you may see Mic. 2. 7. as they did in Christs time upon their descēt from A∣braham, Joh. 8. 49.
• * 1.589

  Sept. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall be destroyed So we ren∣der that word, Act. 3. 23.
• * 1.590

  The Hea∣then them∣selves be∣fore some of their more solemne Sacrifices, would 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i.e. in casto esse, prepare themselves by continence, and abstinence, from such or such things.
• * 1.591

  For though this expression be usually taken of not owning Christ, yet it may be taken of lesse.
• * 1.592

  See Hy∣pocrites. & Religi∣on in shew only.
• * 1.593

  our tran∣slat. Then will I cause you to dwell in this place.
• * 1.594

  For in this sense the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.595

  See Un∣thankful∣nesse.
• * 1.596

  Alluding it may be to what is said ch. 10. 1. As I take it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to encrease any other way, as well as in num∣ber, see 1 King. 4. 30. Ezek. 19. 2. But perhaps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, is rather meant of encreasing in number: because it is presently af∣ter, threat∣ned for a punishmēt, They shall commit whore∣dome, and shall not encrease, vers. 10. as if it had beene said, because they abuse their encrease in number, they shall encrease so no more, ••••ough they shall commit whoredome never so much to effect it. ••••eed, (saith the vulgar translation) as if it were a threat of frustra∣ting their cōfidence in the Egyptians: for that is usually meant by fee¦ding with the wind.
• † 1.597

  Leaves are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the word here used) i. e. soetus.
• * 1.598

  Deut. 32. 15.
• * 1.599

  Arias.
• * 1.600

  Woe to them that are at ease, Amos 6. 1.
• * 1.601

  I chuse this title, rather then Pride: because, though all these pu∣nishments mentioned were infli∣cted upon proud mē, yet some of th••m it is not expres∣sed, that they were inflicted for pride.
• * 1.602

  Hebr. a∣bominatiō of his soul.
• * 1.603

  This he often doth, not for∣giving trespasses against him, to those, who will not forgive trespasses against them, Matth. 6. 15. and executing judgement without mercy, on him that hath shewed no mercy, Jam. 2. 13. &c.
• * 1.604

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.605

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I know not whether the word doth signifie onely excellencie: but here the Sept. translate it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the vulgar Superbiam.
• a 1.606

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.607

  Buxtorf. ex Sota fo. 5. coll. 1
• * 1.608

  Aesop being ask¦ed, What God did in heaven? made an¦swer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he makes high things low, and low things high.
• * 1.609

  Feriunt summos fulmina montes. Sen.
• * 1.610

  Contu∣melia, Hie∣rome: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Sept: who usually call pride it selfe by that name.
• * 1.611

  In his Hebrew qu••stio••s.
• * 1.612

  Cassian. institut. l. 16 c. 21. ut carnis ig∣nominiosa contagio patefaceret immun∣ditiem cordis ejus occultam, quam su∣perbiae malo contra∣xerat: ac manifestâ pollutione corporis probaretur impurus, qui elatione spiritus, factum se non senti∣ebat immundum.
• * 1.613

  Illa pror∣sus ruina, quae fit in occulto, praecedit ruiuam, quae fit in manifesto: dum illa ruina non esse putatur, August. de civ. Dei. l. 14. c. 13.
• * 1.614

  In two places of the Psalmes viz. Ps. 31. 23. & Ps. 101 6. you have faithfull, and proud, opposed one to the other, though (as I have elsewhere said) in the old Testament, by faithfull, is meant trusty; or, one that may be believed: ra∣ther then one that will believe.
• a 1.615

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Vulgar translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, judicium. Be∣za is indifferent, for criminationem, or, condemnationem. & Erasmus renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 calumniatoris, as he doth Eph. 4. 27.
• * 1.616

  Which is not an ex∣pression of their pu∣nishment but of their sin, as the former part of the verse is, as ap∣peares by the conjun∣ction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.617

  Sequitur superbos ultor à te•• go deus. Sen.
• * 1.618

  The Sep∣tuag. & so the Rom Psal.
• * 1.619

  * Hierom.
• * 1.620

  Isa 3. 9.
• * 1.621

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.622

  Respon∣debit. Hie∣ron. as it is said, Prov. 27. 19. Face an∣swereth face.
• * 1.623

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.624

  See Incor∣rigiblenes.
• * 1.625

  Like Vir∣gil, Quos Ego—Aen. 1.
• * 1.626

  Esa. 26. 9.
• * 1.627

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.628

  Nemo prudens punit quia peccatum est, sed ne peccetur. Sen. l. 1. de Irâ. c. 16.
• a 1.629

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hieron. exemplum.
• * 1.630

  Job. 34. 26.
• b 1.631

  Ps. 64. 9. Isa. 25. 3.
• c 1.632

  Ezek. 23. 48.
• * 1.633

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 d.
• † 1.634

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.635

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.636

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Wee say, that is noe counsell.
• * 1.637

  The same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is used for rashly, and in vaine.
• * 1.638

  Q. Cur∣tius (speak∣ing of temerity in Souldiers) quae ubi primum impetum effudit, velut quaedam animalia amisso aculeo torpet. Lib. 40.
• * 1.639

  See Not∣pitying.
• * 1.640

  At cala∣mities, Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.641

  Aristot: Rhet. l. 1. c. 11. f. 20.
• * 1.642

  See Apo∣stacie.
• * 1.643

  This nū∣ber is used to expresse a full num∣ber, or measure, as, 1 Sam. 1••. 5. Isa. 4. 1.
• * 1.644

  Comonly such as are thus used are longer, & larger, thou ordi∣nary: fit to make cloakes of: For a pre∣tence make long pray∣ers. Mat. 23. 14.
• * 1.645

  Cic. pro Cluentio. Deorum mentes nō contami∣natâ su∣perstitio∣ne neque ad scelus perficien∣dum coesis hostiis posse pla∣cari.
• * 1.646

  Non mi∣nuspericu∣lum est ex magnâ fa∣mâ quā ex malâ, Tac. in vit. Jul. Agri.
• * 1.647

  * See Mocking.
• * 1.648

  Vaine fellow. such as those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jud. 11. 3.
• * 1.649

  Josephus says, he did thus to all the Israe∣lites, that he could take. that so be∣ing not well able to use their shield (which they held in their left hand) unlesse they hindered their sight; they might be made unfit for warre.
• a 1.650

  Aristotle in his Politicks l. 5. c. 10. among other occasions of the ruine of States, brings this for one, and instances in the conspiracy of Decamnichus against Arche∣laus for giving him to Euripides to be whipt, whom he had formerly jeer'd for his stinking breath.
• b 1.651

  As they usually doe in a Ci∣vill warre.
• * 1.652

  We trans∣late, for I am un∣done, The Hebrew which we have is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.653

  Ep. 61. ad Pomp.
• * 1.654

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.655

  See a no∣table place more, Job 20. 21, 22.
• * 1.656

  Job 15. 34 Hab. 2 9.
• * 1.657

  Pagnin. in that place but now quoted, Prov. 10 30 translates, for casts away the sub∣stance of the wicked; Shall overthrow the wicked for their ri∣ches: meaning, which they have wrongfully gotten.
• * 1.658

  Levit. 4.
• * 1.659

  Job. 19 29.
• * 1.660

  Prov. 30. 9. give me neither poverty nor riches, lest I be full and DENY thee.
• a 1.661

  If I beheld the Sun when it shined, or the moone, walking in brightnesse: and my heart hath beene secretly emiced, or my mouth hath kis¦sed my hand This also were an iniquity to be punished by the Judge, for I should have denied the God that is above.
• * 1.662

  Luk. 16. 9.
• * 1.663

  Matt. 19. 20.
• * 1.664

  Matt. 6. 20.
• * 1.665

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.666

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of which see in Cove∣tousnesse.
• * 1.667

  Their riches are given them with this curse, viz. to make thē secure, and confident 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Job 24. 23
• a 1.668

  In the Latin trans∣lation it is, deliver: as if it were a bōdage to the creatures; to be sub∣ject by force, to be used to other purposes, then for which they were intended, according to that Rom. 8. 2.
• b 1.669

  As for the beauty of his ornament, he set it in majesty; but they made the ima∣ges of their abomi∣nations and of their detestable things therein: therfore have Iset it far from them v. 20.
• * 1.670

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for, though the word be impersonally used after the Hebrew manner: yet I think it is seldome spoken, but of a third person. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theoph.
• * 1.671

  Especial∣ly that of the sinner in getting. De male quaesitis vix gaudet tertius hae∣res, whose wealth, his childrens children, seldome en∣joy.
• * 1.672

  Some un∣derstand by Sa••baths, Feasts on∣ly, But (I believe) in that sense, it is not used to be said my, but your Sab¦baths.
• * 1.673

  See the manner de∣scribed 2 Macc. 13. 5, 6, 7.
• * 1.674

  See De∣spising.
• * 1.675

  See pro∣sperity.
• * 1.676

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.677

  Lib. 7. Bell. c. 17. 26.
• * 1.678

  See Ps. 13. 1. Zeph. 2. 15.
• * 1.679

  Not a snare of en∣ticement, but of hurt and ruine: in that sense as the word snare is most com∣monly used, as Prov. 11. 3▪ &c. And so likewise the word stumbling∣block or scandall, though in the New Testament it be used Meta∣phorically, of falling into sin: yet in the Old Testament, it is used most commonly more literally, of falling by sin into misery, and punish∣ment, as Ezek 3. 20. Isa. 8. 14, &c.
• * 1.680

  As on the contra∣ry, IN keeping the com¦mande∣ments there is great re¦ward. Ps. 19 11.
• * 1.681

  See in the Chapter of blasphemy against the holy Ghost at the end.
• * 1.682

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zach. 14. 19. &c. So for the verbe, In Job ch 5. 24 the word which we render Sinne, The Sep. render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be un∣happy.
• * 1.683

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.684

  Joh. 8. 36.
• * 1.685

  Rom. 6. 18.
• * 1.686

  Vers. 22.
• * 1.687

  •• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.688

  Because they trās∣gressed a∣gainst my word, and would not obey my Prophets, I cast them off, & de∣livered thē up to their foolish lust and they went away and made decrees not right, and laws by which they should not live.
• * 1.689

  Or in, if it be not bet¦ter transla∣ted, by.
• * 1.690

  The Sept. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.691

  See also ch. 18. 18.
• * 1.692

  Or men of Slan∣ders.
• * 1.693

  Linguis micat ore trisulcis. Virg.
• * 1.694

  Saying, that his in∣tent was to encourage mento sin, by teaching, that because sinne had so much a∣bounded, God's grace was the more glori¦fied.
• * 1.695

  Talka∣tive people may be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 busie bo∣dies, like those women 1. Tim. 5. 13. (for to that sex this vice is most common) but seldome 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, laborious, according to the proverb alwaies busie, and never well imploy'd.
• * 1.696

  Mic. 7. 5.
• * 1.697

  The Chal de likewise for destru∣ction, Feare.
• * 1.698

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.699

  Plutarch. Nulli tacu∣isse nocet nocet esse locutum.
• * 1.700

  Luk. 13. 24.
• a 1.701

  Exod. 22. 4, 7. 9.
• b 1.702

  2 Sam: 12. 6.
• * 1.703

  Or any wrongfull dealing. I suppose by thiefe, is meant any injurious gainer.
• * 1.704

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.705

  The La∣tine renders it Spernis as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but we ren∣der it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.706

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The same word signi∣fies Idol, and, no∣thing.
• a 1.707

  The best name the Hebrew hath for man; As Ad∣am is the worst.
• * 1.708

  So as not to doubt.
• * 1.709

  So as not to fayle.
• * 1.710

  (I think) the most natural sig∣nification.
• * 1.711

  * The same word like∣wise signi∣fies to nou∣rish and to believe,
• * 1.712

  Aquila renders, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.713

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.714

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.715

  As Gro∣tius would have it.
• * 1.716

  And be∣cause of the words fol∣lowing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.717

  He that beleiveth not is con∣demned al∣ready.
• * 1.718

  Aq. & Sym. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the same that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Cor 9. 6. Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.719

  The word righteous, seems to be often taken in this sence
• * 1.720

  Which we have frequent ex∣perience of.
• * 1.721

  In this ex¦pression he alludes, perhaps, to what Eli∣phaz accused him of, that he had bro∣ken the armes of fatherlesse, chap. 22. 19. For which he would count this a just retaliation
• * 1.722

  Buxtorf. in Floril.
• * 1.723

  Our tran∣slation. I taught E∣phraim al∣so to goe, taking thē by their armes.
• * 1.724

  See Adultery.
• * 1.725

  And so the Apostle might very well say, He that commit∣teth forni∣cation, sin∣eth against his owne body, 1 Cor. 6. 18.
• * 1.726

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sept. as a dog to the collar.
• * 1.727

  Upon Psal. •• 36.
• * 1.728

  Freind∣like coun∣sell, for their owne good only.
• * 1.729

  * Or, and so were they. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our tran¦slation, as well as un∣to them.
• * 1.730

  Sep. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vulg. ego ultor existam, I will be re∣venged upon him.
• * 1.731

  He might well say, say, for they doe but say, they have true faith, who have no workes.
• a 1.732

  Psal. 119. 116.
• b 1.733

  James 2. 17.
• c 1.734

  1 Pet. 1. 3.