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

APPENDIX.

READER, I intreat thee to lend mee the reading of a few lines more, which part∣ly by the Printers fault, and partly by mine own (having done my work in loose papers) were left out in the book.

P. 31. Before Destruction, Read, 6 Shame. O Lord the hope of all Israel; all that forsake thee shall be ashamed, and they that depart from me, shall be written in the earth, because they have forsaken the Lord, the fountaine of living water. Jer. 17, 13.

Pag. 32. read, The Jewes when they heard any one blaspheme God's name: either out of indignation against the party, for the af∣front (as Joshua and Caleb did at the murmu∣ring of the people, Num. 14. 6:) or else out of griefe for God's dishonour (as it was their cu∣stome to doe in times of mourning:) used to rent their cloaths. And this they would doe, whosoever he were, that had blasphemed: but especially, if he were one of their own na∣tion, and had professed himselfe to be in cove∣nant with him, whose name hee blasphemed, (oh! I could teare my haire to see Professours of godlinesse, dishonourers of God.) For this reason, (and because he spake in the Hebrew tongue) the Iewes conjecture Rabsbacheh, at

whose blasphemy the people in Jerusalem did rent their cloaths, 2 Kings 18. 37. to have been formerly of their religion Yea they thought the practice of this custome so warrantable, upon such an occasion; that even the Priests, who were expresly forbidden to use either this or any other custome used in times of mourning, yea though their owne daughters should be burnt to death, for whoredome, Lev. 21. 9. 10: yet notwithstan∣ding (as it seemes) upon the hearing of blas∣phemy, thought they might lawfully, & per∣haps were ambitious to use it (as they were to doe many other things, whereby they might seem to be over righteous.)

P. 75. before. Those who have no union &c. this chapter

Threats and Examples of his being a Scandal,

He shall be for a Sanctuary; but for a stone of stumbling, and a rock of offence to both the houses of Israel; for a gin and a snare to the in∣habitants of Jerusalem, Isa. 8. 14.

Behold this child is set for the fall and ri∣sing againe of many in Israel, &c. Luk 2. 34. See Pet. 2. 8. Rom. 9. 33.

This stumbling at Christ, was to the Jewes 1 A punishment of their disobedience. And therefore Jonathan the Paraphrast, in the place of the Prophet before quoted, before

he mentions the threat, prefixes these words, If ye shall not obey. 2 A fruit of their blind∣nesse, and ignorance. for certainely, had they seen never so little; they could not possibly have stumbled in so great a stone, as he was. No; instead of going on till they dasht th•• selves against him; if they had perceived him to be a rock of refuge, as indeed he was; they would have got up upon him, and have made him their Sanctuary. Had they known what a pretious corner stone he was, even cho∣sen of God, and laid in Sion of purpose, (as the fittest in whom the building of either sides, viz: of themselves, and Gentiles, might be fitly knitted together, Eph: 2. 21, for a living and a Holy Temple for God to dwell in by the Spirit, insteed of their tem∣ple made with hands, which must perish:) doubtlesse, they would never have rejected him, and have let him lye in the way, for themselves to fall in. Or, if they envied so much good to the Gentiles, as to make him a corner stone: yet they would have made him their foundation stone, and have built upon it themselves.

And as they stumbled at him, both Jewes & Gentiles, because of the meannesse of his quality, & because of the danger of believing in him: so because they liked not his do ctrine, as for other reasons, so especially for

these. 1. Because of the Spirituality of the expressions, and language thereof, seeming strange, & uncouth to them. Pilate said, what is truth? John 13. 38. He wondered what Christ meant by truth. Festus tooke Paul for a mad man, Acts 26. 24. Nicodemus could not conceive, how a man could be born again, unlesse he could enter into his mother's wombe, and so be borne, Joh. 3. 4. So when he told them, that unlesse they did eate his flesh, and drinke his blood, they had no life in them; they sayd, how can this man give us his flesh to eate? Joh. 6. 52. Nay, many that were his di∣sciples before, tooke such offence at this hard saying, (as they called it) vers. 60, that they went backe and walked no more with him. And thus the Pharisees were offended, when he told them, that Not that which goeth into the mouth, defileth a man, but that which goeth out of the mouth, Matt. 15. 12. They could not believe, that that which went out of a man, or that which proceeded from a man's own selfe, should defile himselfe. Ma∣ny other such like things there were in his doctrine, which (as Paul saith, 1 Cor. 1. 24.) they could not know, because they are spiritualy discerned. 2 They stumbled at it, because of the plainnesse and simplicity of it. And thus especially the Grecians, who were Schol∣lers and Philosophers, and all for the words

of man's wisedome. To the Jewes a stumbling block, to the Greeks foolishnesse, 1 Cor: 1. 23. viz: because they could see no wit, nor rea∣son, nor Philosophy it it. The Apostle in ex∣pressing the stumbling of the Greeks, expres∣seth what they stumbled at: but of the Jewes, he only saith, that Christ was a stumbling blocke. as if they had had no cause at all of stūbling at him worthy the naming: but on∣ly because they would stumble at him, & be∣cause they were thereunto appointed, 1 Pet. 2. 8. No cause, Isay; or that which was worse then none, even a cause why they should not stū∣ble at him, viz: the Liberty preached by his Apostles. Liberty from such a number of or∣dinances, to which they were subject. Coloss. 2. 20. Liberty from such weake beggerly ele∣ments, to which they were in bondage, Gal: 4. 9. Liberty from the grievous yoake of cir∣cumcision, which neither their fathers, nor they were able to beare, Acts 15. 10. Which one would have thought should have prevailed to entice them to it, and not have deterred them from it. And yet so it was: insomuch that even Liberty from circumcision (as if it were the main thing they stumbled at) is by Paul called the Scandall of the Crosse. Nay, it was that, for which he suffered most per∣secution of the Jewes, and Judaizing Chri∣stians: If I yet preach circumcision, why doe I

yet suffer persecution? then is the offence of the Crosse ceased, Gal: 5. 11.

P. 90. After Gen. 34, 23. In allusion to this covetousnesse of theirs, the Jewes call'd him that turned Pharisee for love of gaine, Pha∣risaeum Shechemitam, a Shechemite Pharisee. Pag. 123. In the margin against 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, See this word, perhaps, better expounded in the end of Intemperance.

P, 126. After Mat, 11. 13. So Mark, after he had related this speech of our Saviour's, immediatly addes, Because they said, He hath an uncleane spirit. c. 3. 30.

P. 133. Before, Some have, &c. But (I must confesse) this Hebrew word is more usually rendered a Basilisk: which makes mee take the more notice of the word used for colour in the verse before, viz: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies Eye. Because they say, a Basilisk hath such a venemous eye, that he will poyson a man at a distance; but with this condition, if you doe not see him before he sees you. Be sure therefore to see the wine first, before it see thee I mean, to see it with thy minde, before thou seest it with thine eye, and consider wel the danger of it, if thou take too much; for so it will doe thee no hurt. In that place a∣bove cited (viz. Prov. 23. 29.) where it is said, Who hath sorrow? In our Hebrew it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, But the vulgar translation renders it

cujus patri to whose father is sorrow? And indeed there is too many a parent, who hath had many sorrowes by meanes of this sinne in their sonnes.

p. 166. Among the Jewes, whereas the law was for the Theruma (or heave offe∣ring of the floore,) that it should be the sixt part of the whole: If a man gave the fourth part, they called it Theruma Hhajin jopha, the offering of a faire eye; if the fifth part, Be∣nonith, of a middle eye, but if he gave but the sixt part, just as much as was required, and no more; They called it Theruma Hhajin Rahha, the offering of an evill eye.

P. 176. After slight of hand, See Eph. 4. 14.

P. 395. After Ezek: 3. 18. See Heb, 13. 17.

p. 614. Over against adoption, in the mar∣gin, Is not he thy father that hath bought thee? Deut. 32. 6.

FINIS

Notes

• And Paul and Barnabas, when the people would have sacrificed to them. Act. 14. 14.
• Every dishonour & disgrace which we bring to God & his truth, is petty blas∣phemy.
• As their Hasidim were.
• The Apo∣stle applies this place to Christ. Rom: 9, 23
• 1 Pet. 2, 4.
• Plin. l. 8. c. 21. speak∣ing of a cre∣ature called Catob••e∣pas, having a very heauy head, which alwaies hangs down¦ward (as it were of purpose to prevent the hurt which else it might doe) saies, omnibus qui oculos ejus vidêre expiranti∣bus: & thē presently addes Ea∣dem est Basilisci viz. And this is all that I have read to this purpose.