A VIEW OF THE THREATS AND PUNISHMENTS Recorded in the Scriptures, Alphabetically composed.  
With some brief OBSERVATIONS upon several TEXTS.  
By ZACHARY BOGAN of C.C.C. OXON.  
Num. 32. 23.— Be sure your sin will find you out.  
OXFORD, Printed by H. Hall for R. Davis. 1653.   

TO MY HONOURED FATHER Mr WILLIAM BOGAN.  
SIR,  
IT is too well known to you, how for no less than four or five years, (by the just hand of God upon me for my many Sins; and, perhaps, more especially, for my presumption upon my power over my passions, and my fancy; which I have most prefidently expressed, whensoever my friends bade me beware, how I yielded to them) I have been in a manner buried alive in melancholy, and spent my days in vanity. My distemper was such, as did not only render me indisposed, by study to gather more knowledge than I had before, (being not able for whole months together, to persuade myself to take a book in hand; and for several years, if I had read any thing, to tell you what I had read:) But also made me to lose a very great part of that which I had already gathered. And therefore I doubt not, but my Acquaintance and Country men, what ever they may think, and say too, sometimes, against me for idleness: yet after a very few serious thoughts, do abundantly excuse me. It is true, It was one of those things, which in my melancholy, my dejected spirit dwelled longest upon, that I had done God, and my brethren no service, having lived so long. But after a year or two, It pleased the Lord (who, I cannot say, did ever hide himself in my trouble, or despise my affliction; but was ready to know me in all my adversity) to set me in a way, wherein I might spend my time better, and pass thorough with more ease, some of the rest of those wearisome days, which he had appointed for me. He gave me a subject to meditate upon (wherein he dealt suitably with my distemper, as well in the employment, as the subject: being fitter for meditation, then reading) The Mirth of a Christian Life, (in opposition to those who disparage it with reports of melancholy & sadness.) Which accordingly I undertook, and committed my meditations (such as they were) to paper. When some years were passed: you may remember, that the last winter, you told me in your letter, that my mother desired much to see those meditations printed. I resolved, considering the sickly condition she was then in, thought they were never so unworthy the public view, to satisfy her desire. But before ● had set upon the business, it thus happened. Being in a Booksellers shop, and looking upon a treatise of God's Promises; I asked the Bookeseller, whether he knew of any Treatise of his Threats Being answered (contrary to my expectation) that he knew of none; I was the more earnest to inquire further. And so I did; but could hear of none. Whereupon I told my Bookeseller, that I resolved forthwith to read over the Bible, and make a collection of them myself; and, if it pleased God to encourage me in it, to print them. Now the Lord did encourage me, and that exceedingly (as I shall show you in my preface to the Reader;) so that I have finished my work quickly, and brought you savoury meat, such as, I hope, you love. You had had it long since, had it not been longer in the Printers hands, than it was in mine own. But I hope it is not too late now. I had another reason, besides natural and civil obligation, why I chose to dedicate this book to yourself. And that was this, viz. because I conceived the contents of it more proper for your family, then for any that I knew; in regard we have had more mercies than other families, and as I fear, have abused them to security. The truth is, a book of this nature is very proper for the whole Nation; because there have been so many judgements of God in the Earth, and in our own Land; and yet we have not learned righteousness. The Lord grant, that as many as yet remain, may hear and fear, and may henceforth commit no more such evils, as they have committed. But I have held you too long. And therefore I will conclude, with this humble request, that as often as you meet with any failings in this book, you will bear with them in that manner, as you have been wont to bear with them in the author: so as never the less to accept of the unworthy gift of  
C.C.C. Jun. 29, 1652. Your obedient Son ZACHARY BOGAN.   

Christian READER.  
GIve me leave to show thee, what course I took in Composing this Book. It was in very little more than a fortnight's time, that by the help of God I read the Bible over: and reduced every thing that I observed, to a certain head, in Alphabetical order. After this, I examined every place of Scripture, by the Original, and the most noted Translations. Some few Texts, besides those which I observed myself, I met with afterwards in other Books. Those books I knew not of before I had done reading the Bible. Which I much rejoiced for; both because of other things, which in reading I took in, together with those that were for this purpose: and because of the abundance of time and labour, which I should have spent, in examining quotations; which are usually heaped up without choice, or judgement. It cost me not a little pain, to examine only those Texts, which they had, and I had not: out of fear, lest they had been applied to a wrong head, (a thing too ordinary in most Common place books.) But before I go any further, now I have spoken of pain, give me leave to tell thee of (that, which I took abundance of comfort in, and which I may not conceal) the marvellous encouragement, which it pleased God to afford me all along in this work. Whereas ever since my sickness, I have not been able to read above a quarter of an hour at a time, without a great deal of weariness and pain: In reading the Scriptures, although I read the same places ten times over, I was, I know not how, supplied with a constant delight in what I did, and a desire to go further. If at any time I was weary, (as sometimes I was quite tired, through infirmities of body, and want of spirits:) as soon as I had but turned aside, but a few minutes, I found a sudden supply of desire to follow my business again, as fresh as ever. Thus it was most commonly, when I was thus weary. and when it was not so, and I had no appetite at all to the business: If I did but once take my bible in hand, to try how it would be then, and read a line, or two; I presently recovered my appetite again; as bodies filled with wind use to get a stomach by eating. And these things I look upon as great encouragements. whereunto I add the health which I had, all the while I was doing this thing, better than I had these many years; yea though I used no exercise, or recreation. But à diverticulo, to show thee in what manner I have done every thing.  
1 I have produced only those texts, wherein mention is made, either of a punishment inflicted, or threatened for a sin, wherewith God punisheth it; or of an evil fruit, and effect of it, whereby it punisheth itself. The Attendants and Consequents of it, I meddle not with, except such as are necessary, or ordinary, and whereof there are several examples also in Scripture.  
2 In the titles of the chapters, when the chapters speak only of punishments threatened; I have written, Threatened. When of punishments Inflicted, or of fruits and effects; punished, (or, have cause to fear.) When of both; Threatened, and punished.  
3 The subject threatened or punished, for the most part I make the Sin; but sometimes the Sinner (as Proud men &c: viz:) when the punishments mentioned were indeed inflicted upon such a sinner; but of some of them, it is not so particulary expressed, that they were inflicted for that Sinne.  
4 Sometimes I seem to repeat one title twice: as in Oppression, Oaths, etc. And my reason is, Because I find Scriptures speaking sometimes in general against Oppression, and sometimes but particularly of only such and such oppression, and I would not willingly missapply any threat.  
5 In the Conclusion of many chapters, after I have showed, what is expressed in Scripture, concerning punishments; I do show you what may be gathered from the Scripture, concerning the odiousness, or concerning the danger of it: either by the names that are given it, or the manner that the Scriptures speak of it. And sometimes I show you, what may be conjectured from the nature of the sin: or from comparison of the like things among men.  
6 Some more notable threats, and punishments, as Being left to ourselves etc. I have inserted, although the cause be not mentioned: as taking them to be of use also, as well as the rest. not only because the greatest sort of punishments may be the just reward of the least sin: but because reading of such a fearful punishment, without finding for what sin it was inflicted, may make men wary of committing any sin, for fear of committing that.  
7 Some prophecies of sins, as Apostasy etc. I have inserted for Threats: because those sins are punishments too, as well as sins; and are so spoken of, viz. in a threatening manner: and because there can be no greater punishment, then to be left to the Commission of them.  
8 In setting down the places of Scripture I have not followed the order of the Bible, but of the punishments; placing them after God's method of mercy, from less to greater. But in mentioning the sins, where there are several titles under one subject, (as in Ministers, Parents, etc.) I have observed the contrary order, the less after the greater: the more to set forth the worth of that Subject, and the greatness of the respect due to it.  
Having in this manner digested my Collections, I intended so to print them, without saying any thing myself upon any place of Scripture: till by the persuasion of a friend, whom I very much esteemed, I was induced to the contrary. But I must earnestly entreat thee, to bear with my weakness, whensoever thou discoverest it. And if upon any subject, I have suffered my pen to run on too far (as in the chapters of Covetousness. Company-keeping. Blasphemy &c,) bear with that too. And if thou hast not the patience to read thorough; pass to the next Chapter, and be not angry. And so likewise do, when thou meetest with any critical observations on the Greek or Hebrew: if thou dost not like them or canst not understand them; yet keep the book still in thy hand, and pass on to other things. I speak in this manner, because I know how unwilling men are to read of threats, and punishments: and how forward, and saucy they are to catch at the promises. I shall desire thee likewise, when thou meetest with any thing that doth not satisfy thee, or like thee; to suspend thy judgement, till thou hast read the Appendix.  
I will but wipe off an aspersion or two, & then dismiss thee. The first is, that I was too bold, to venture abroad so young; unless I had more learning and Judgement. And I confess, this was once my own objection to myself. But I thought it sufficently answered by replying, It was not I, that went abroad so much, as the Scriptures; or I, and the Scriptures before me. The second aspersion is, that I was too hasty in printing a thing so suddenly attempted, and performed in so little time; as is declared in the former Epistle. To this I answer 1 That there was not so much need of longer time; most of the book being Scripture, and not mine own invention. 2 I thought upon the want of a book of this nature, and the usefulness of it. 3 I understood, at every opportunity of hearing from my friends, their earnest desire of seeing what I had done. 4 I thought that although I had made such haste, yet I might boldly say, there would be found but little sign of it. perhaps, thou wilt meet with some oversights in the printing: but not many material; and those I have affixed to the Appendix.  
5 I though upon the 
* Cic, lih. de clar. orator.  saying, Nihil est inventum simul & perfectum, that never any thing was perfect at the first, though there were never so much time spent about it. Well, I weigh not to censures. So ten may read me, I will give a hundred leave to censure me. Under a good Conscience, I care not what it cost me to convert a sinner. My prayer to God is, that he would incline thy heart to read the judgements of God written in his book: & when thou hast done to humble thyself under his mighty hand, that so he may exalt the main● thing, which in the Composing of this book was aimed at, by  
Thy Servant in Jesus Christ Z. B.   

THE TABLE.  

A  
ADultery.  
Affliction threatened.  
Non Affliction.  
Ambition.  
Angels.  
Anger.  
Antichrist.  
Apostasy threatened.  
Apostasy punished.  
Apparel. See also Clothes.  
Ashamed of Christ and his religion.   

B  
Blasphemy against God. See also Appendix.  
Blasphemy against the Holy-Ghost.  
Blessings turned into curses.  
Boasters of holiness.  
Bribery.   

C  
Carnal men.  
Ceremonies and commandments of men.  
Christ.  
Such as reject Christ.  
Such as forsake Christ.  
Such as deny Christ.  
Enemies of Christ.  
Such as to whom Christ is a Scandal.  
Threats and Examples of his being a scandal, see Appendix.  
Such as have no union or communion with Christ.  
Church not heard.  
Clothes of men and women promiscuously worn.  
Communicating unworthily.  
Company of wicked men.  
Company of any too much kept.  
Non-Confession of sins.  
Copulation with beasts, as likewise with men and women too nearly related.  
Covenant breaking with God.  
Covetousness.  
Cruelty.  
Curiosity.  
Cursing of Blessings by God.  
Cursing of Rulers.  
Cursing of any.  
Cursing of Parents. See Parents.   

D  
Deceitfulness.  
Delight in sin. See Sinne.  
Desertion.  
Despising.  
Discord.  
Threats of Discord among all sorts.  
Discord among the wicked as a punishment, and for the good of the godly.  
Threats to Discord, or to those that cause and maintain it.  
Discouraging of men in holy exercises.  
Distrust.  
Divination.  
Not Doing what we hear.  
Doubting in prayer.  
Drunkenness.  
Duties of Religion, Such as perform them with resolution to retain their sins.   

E  
Enemies of God's children.  
Envy.  
Escape of Malefactors suffered.  
Evil.  
Calling it good.  
Rendering it for good.  
Extortion.   

F  
False Prophets.  
Threats to false Prophets.  
Threats of false Prophets.  
Threats or Prophecies of being seduced by false Prophets or false teachers.  
Fear threatened and inflicted upon the wicked.  
Fear of men, and fearfulness out of distrust of God's goodness.  
Flatterers with God, with themselves, with other men.  
Forgiving one another.  
Frowardness.   

G  
Giving to the rich.  
Glory given, or taken to a man's self.  
Gluttony.  
God, speaking ungodly for him.  
Gospel opposed.  
Governors,  
Such as reject them,  
Such as do contrary to their sentence.  
Such as did not serve them, although heathen.  
Such as persuade men to revolt from them.  
Such as do not endeavour to preserve their lives.  
Threatening & punishing with unfit Governors.  
With wicked Governors.  
Threatening and punishing of wicked Governors.  
Grace refused.   

H  
Hardening of the Heart.  
Hardness of heart.  
Hastiness, See Rashness.  
Hatred.  
Hearing the word. See Word.  
Not helping the godly.  
Helping the wicked.  
Heresy, See False teachers.  
Hinderers of the good works of others.  
Hinderers of the conversion of others.  
Hire detained.  
Holiness.  
Not being humbled under judgements.   

I  
Idleness.  
Idolatry.  
Ignorance. (or Blindness) threatened and inflicted.  
Ignorance threatened & punished.  
Impatience and murmuring.  
Impenitence.  
Impudence threatened and punished.  
Incorrigibleness under punishments   

I  
Incest.  
Injurious dealing.  
Injustice Insensibleness under punishments.  
Instruments of punishing, punished.  
Intemperance.  
judging of others.  
judgement day, putting it far away.   

K.  
Kings and governors threatened, and punished.   

L  
law-righteousness.  
Leaving of men by God.  
Libertinisme.  
Love of life more than Christ.  
Lovers of the World.  
lukewarmness.  
Lying.   

M,  
Marriage with Idolatars.  
Means of grace continued in Anger.  
Means of grace not profited by.  
Men pleasers.  
Mercies Not bettered by, See Unthankfulness, Security and Prosperity,  
Ministers their Duty, Such as are scandalous, such as teach false doctrine. Such as are covetous daubers, and menpleasers, Such as are idle and neglect their duty.  
Such as ordain them  
Ministers their due  
Persecuters of them  
Such as Mock them  
Such as Despise or slight them  
Such as Believe them not  
Such as will not suffer them to reap their carnal things  
Such as do not stand by them in persecution  
Ministry, Such as intrude upon the work thereof  
Bad Ministers threatened for a punishment  
Mirth i. e. worldly mirth  
Mockers of the godly  
Mockers at those that denounce Gods judgements  
Mockers at those that suffer them   

O  
Oaths not kept, or taken falsely  
Old men their Duty  
Their Due  
Opportunities of grace neglected  
Oppressors of the poor, of the fatherless, widows, strangers, and servants   

P  
Parents, their Duty  
Their Due  
Such as curse them  
Such as mock them  
Such as slight them  
Such as are disobedient to them, and incorrigible  
Such as do not honour them  
Peacebreaking. See Discord  
Persecution, threatened, and punished  
Pity not showed  
Pledges kept  
Politicians, see also Wisdom  
Prayer not heard  
Praying amiss  
Not-praying  
Preaching of the word threatened to be removed  
Such as hinder it  
Preparation neglected  
Presumptuous sins. See in Sin  
Presumption of perseverance  
Pride, see Proud men  
Professors in hypocrisy, see also Hypocrites, and Religion only in show  
Prosperity abused, see also Unthankful sinning  
Punishments, Such as are 〈◊〉 bettered by them. see also Incorrigibleness   

R  
Rashness  
Reconciliation  
Regeneration  
Rejoicing at other men's miseries  
Relapsing. see also Apostasy  
Religion and Religious Actions used for a cloak  
Religion only in show  
Repenting late  
Reported well of by all  
Reproaching  
Reproof not given  
Not taken  
Revenging  
Riches wrongfully gotten  
Trusted in  
Loved too much  
Rich and wicked.   

S.  
Sabbath breaking  
Sacrilege  
Scandalising and Being  
Scandalised  
Scorning  
Scriptures not known, Wrested  
Scrupling at Gnats, and swallowing Camels  
Security as to Enemies as to Evil  
Seducers and Seduced  
Self conceited men  
Selfe-destruction  
●elfe-Feare  
●elling deceitfullly  
●in in general, as sin threatened  
●inning deliberately and with delight  
With a high hand  
Against knowledge  
Enticing or causing others to sin  
Gods leaving of men to sin  
Slanderers, or False aecusers   

T  
Talebearers  
talkativeness  
Temple of God  
Tempting of God  
Thiefs  
Thoughts of wickedness  
Treacherous dealings  
Trusting in the arm of flesh  
Not-trusting in, and distrusting of God   

V  
Unbelief as to promises  
As to the Gospel's  
Uncharitablehesse to men in want  
unfruitfulness  
Unthankful sinning  
Voluptuousness   

W  
War  
Watchful  
Weary in well doing  
Whoremongers  
Wickedness in General. more notable texts against it  
Will worship  
Wisdom neglected  
Wisdom i.e. carnal wisdom punished, see also in Politician's  
Word of God not obeyed  
Not believed  
Not heard  
Words idly spoken  
Works of our own neglected  
work of God not regarded  
World loved  
Worship of God neglected.   
FINIS   

SEVERAL THREATS AND PUNISMENTS for several Sins.  

Adultery.  
WHen the Punishments, and Threats for this sin, are mentioned, the Scriptures speak either in general, and then the punishment is aggravated, first with certainty; 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 innocent already:) secondly with severity; for God telling the Jews how severely he would deal with them, says, I will judge thee, as women that break wedlock, and shed blood are judged, Ezek. 38. 16. Or else speaks in particular, and then the punishments mentioned are first death 
* Beza (upon Matth. 19 9) saith that this law was not executed in Christ's time, because than Christ would not have spoken of putting away, I see not how it does necessarily follow, for doubtless the husband might put away his wife, and the law might put her to death too; he might do it; though he need not do it, which is all that Christ would have in that place.  both of the adulterer and of the adulteress, by the law of God: This Law was expressed in general terms, against married women. If a man be found lying by a woman married to an husband, than they shall both of them die, Deu. 22. 22. the Rabbins indeed say it is to be interpreted of 
* It is said John 8. 5. Moses in the Law commanded us that such should be stoned, which I know no need Grotius had to take such pains to reconcile with this opinion, for first 'tis but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such; and I hope, 〈◊〉 betrothed woman is such. And secondly, for aught that appear the woman-taken in adultery was a betrothed woman, 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adultery will bear it well enough, according his own opinion upon Gal. 5. 19  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 than it might be as well stoning, 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 against women who were but betrothed, it was specified by stoning. If a damosel that is virgin be 
a Grotius agreeing with the Jews (as he doth too often) in the opinion above mentioned gives this reason why the betrothed woman's punishment was greater, because (saith he) she was not in her husband's custody: as stealing a sheep out of the field, is punished worse than stealing him out of the fold; but he might as well have given such reasons as these: first she gave away her virginity, which her husband most esteemed: secondly, she broke her promise, viz in so doing: see Deut. 22. 13. to 18. thirdly, she wrought folly in her father's house. Deut. 22 19 (where the Scripture itself seems to go about to aggravate her fault.) Fourthly, she was not only dishonest to her husband in her first love, but she dishonoured also her first borne, (whose honour and privilege 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 less, because she was not another man's wife for she is called a neighbour's 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.  betrothed unto an husband and a man find her in the city, and lie with her. Then ye shall bring them both out unto the gate of the city, and ye shall stone them with stones that they die. Deut. 22, 23, 24. and by burning with fire, If she were a Priest's daughter. And the daughter of a Priest, if she profane herself by playing the whore, she profaneth her father, she shall be burnt with fire, Levit. 21: 19 There is one, 
The later Jonathan.  who (herein a Para●phrast if in nothing else) expoundeth it of hot Lead poured into her mouth, which indeed was practised in after times In imitation of God's manner of punishing by fire, which (they say) was by burning the parts within, and not hurting the outer part of the body: as in that example of Nadab, and Abihu, and others.  
The punishment of Adultery by death had been executed by God, before this Law was made, if the sin had been committed: as it seems by what he said he would do to Abimelech, If thou restore her not, know 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 punished 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 than 
a The Septuagint (in the old Roman edition though not in the Complutensis) in translating the Commandments set down Adultery before Murder, and so do Mark, chap. 10. 19 Luke, chap. 18. 20. and Paul Ro. 13. 9  Murder: For it is said that Abraham gave out that Sarah was his sister, lest otherwise they should have killed him, that so they might have the better liberty to enjoy her without adultery. It was executed upon the Shechemites when Simeon and Levi put all their male to the sword for Shechems lying with their sister Dinah, Gen. 34. And it was executed upon the Benjamites of Gibeah, for abusing the Levite's Concubine when he lodged there: for the Israelites slew of the Benjamites five and twenty thousand, and burned the city, Judg. cap. 8. & cap. 9 Judah being told that his daughter Tamar had played the harlot, gave sentence to have her burnt, before he knew that it was with himself, Gen. 38. 24. See the punishment of Zedekiah and Ahab for this, and other sins, Jer. 29, 22. 23. It has been executed upon the child begotten in adultery, as upon the child begotten by David upon the wife of Vriah. 
b The Jews say these were the men that would have abused Susanna; & that they were put to death by the King's command, & not by the Jews. The Gemara says, that they suffered for enticing the King of Babylon's daughter this sin  Because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the child also that is born unto thee shall surely die. 2. Sam. 12. 14. Disgrace, and Infamy is the least evil that befalls such children. In Job cap. 31. 10. where he says, Let my wife grind unto another man, and let others bow down upon her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint render the last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let my children be abased. It hath been observed, that the posterity of Adulterers are usually short-lived, see Wisd. cap. 3. 16.  
If those that commit adultery escape death, à thousand to one that they escape these ensuing punishments, viz.  
2. Retaliation, or being done to as they have done to others thus David was punished, Thus saith the Lord, behold I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes and give them unto thy neighbour, And he shall lie with thy wives in the sight of the sun 2 Sam: 12. 11. this threat was fulfilled by one that was his neighbour with a witness; for his own son Absolom lay with his concubines upon the top of the house in the sight of all Israel, cap. 16. 22. Job even in the chapter of his justification, acknowledges it had been justice for him, if he had been guilty of adultery, to be thus dealt withal, c. 31. 9, 10. 
* For in this sense the old Latin translation renders viz. Scortum alterius sit ux or mea. but Vatablus had rather have it meant of being made a slave. indeed grinding was an usual employment and punishment for slaves amongst most nations. See Isai 47 2.  Let my wife grind, etc.  
3. Continual fear. 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 terrors of the shadow of death. He is swift as the waters. Their portion is cursed in the earth: he beholdeth not the way of the vineyards, Job. 24. 17, 18. He always goes swiftly for fear of being overtaken, and he never goes in usual ways, for fear of being seen.  
4. Disgrace. A wound, and dishonour shall he get, and his reproach shall not be wiped away, Prov. 6. 33.  
5. Wasting of the body. It was lemuel's advise, Give not thy 
a If that he not rather meant of the strength of a man's wealth or state.  strength to women, nor thy ways to 
b Solomon knew this by his own experience some say, these are his words, Lemuel being one of his eight names: but he had them from his mother Abiah the daughter of Zachariah.  that which destroyeth Kings, Prov. 31. 3. In Job cap. 31. 12 that which we render a fire that burneth to destruction, the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fire that burns in all the members. The women under the law found experience of this punishment, if they had been guilty of the sin and had drunk of the bitter 
* Made of holy water and dust with the washing of the book in which the curse was written: so that herein her end was as bitter as wormwood. Prov. 5. 4.  water. It was given for trial in case of jealousy: & at the drinking thereof 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 rot, and thy belly to swell, Num. 5. 31. Galvin says, by the thigh in this place is meant the power of childbearing, 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 he had on his thigh this name written King of Kings, says hereby is showed that Christ's name should be propagated by a long posterity. Both cursing others unlawfully, & being cursed lawfully (as by excommunication) the Jews thought it had great effects upon men's bodies; See the chapter of cursing the Cabalists observe upon the word Cherem a curse, that the letters thereof being one way transposed make it Rachem mercy, because if he that is cursed do repent, it proves a mercy to him; but being placed 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 man's body; because (say they) if he do not repent, the dart or the curse pierced thorough all his members: thorough all his members, say they, and I may add, especially thorough his Liver by consumptions, etc. for so the Jews expound that place in the Proverbs, c. 7. 23. he goes after her straightway till a dart strike thorough his liver, saying, that lust is chiefly lodged in the liver, and that it is Gods usual manner in punishing offenders, to make them suffer most in those parts wherewith they have committed most sin.  
6. Wasting of the estate. It is a fire that consumeth to destruction, and would root out all mine increase, Job. 31. 12. See Whoredom.  
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 etc. shall enter into the kingdom of heaven, ● Cor. 6. 9, 10. See the threat against 〈◊〉 (if it be not meant of spiritual adultery) Rev. 2. 22. and Heb. 13, 3. Tertullian in his book de pudicitia, says that those Churches which admitted into Communion those who had fallen after baptism, notwithstanding excepted adultery, murder, and Idolatry, and therefore complains of Zepherinus the Bishop of Rome for admitting adulterers. But yet the Romish Church, excluded them till after long penance, and likewise if they fell the second time.  
The greatness of this sin, and the odiousness 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and of an 
a When Ishbosheth accused Abner of lying with his father's concubine, he replied, Am I a dog. Sam. 3. 8.  oven heated by the baker 
b If the meaning be not of spiritual adultery.  Hos. 7. 4. or to the sinn● itself, as uncleanness, Numb. 5. 19 Abomination Ezek. 22. 11. Neighing 
c Like horses. it is a saying in one of the Jewish Writers, he that lieth with another man's wife, his soul entereth into a camel. Buxtorf. in Floril. which yet agrees not with the opinion of the Pharisees, who held transmigration only of good men's souls▪ Joseph. de bello lib. 2. cap. 12.  Jerem. 5. 8. and cap. 13. 27. Secondly, by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies only sinful, to express adulterous or whorish, as if such a one were more sinful than others. So Luk. 7. 37. (according to Beza.) by that place it appears that the Jews accounted an idolatrous person (any sinner, it cannot be, for than they must touch no body) such an unclean thing, that they made it religion so much as to be touched by him: for the Pharisees concluded Christ to be no Prophet, because than he would have known that she was an adulteress that washed his feet and not have suffered her to have touched him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adulterous and sinful stand like words of the same sense in Mark. cap. 8. 38.  
3. Thirdly, by the use that is made of the name of adultery viz: for aggravation, to express the greatness of other abominable sins, as if it were greater than 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 loving the world, Jam. 4. 4. Ye adulterers and & adulteresses, know ye not that the friendship, (or love of the world) is enmity with (or hating of) God: Certainly the Apostle being to reprove such a base and unworthy sin as that, if he could have thought of worse names than adulterers & adulteresses he would have been sure to have used them, So our Saviour calling the Jews an adulterous generation seemeth to have taken it for the worst term that he could have given 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 
* Which we commonly use when we speak in anger, as when we say, this same naughty fellow, or the like.  adulterous and sinful generation. There is no sinner so likely to be punished as an adulterer (with another man's wife, especially because he seldom hath repentance to prevent it, and none so likely to be severely punished, because he hath no excuse to mitigate it; and therefore chrysostom 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 sin is the most secret sin to men (committed by the body) and such as they who commit it not only never think they shall suffer, but think they shall never suffer for (because the hand of man can seldom reach them) & therefore is it the more likely to be discovered by God, 
Matth. 6. 4. 6. David prays that God would cleanse him from secret faults. Ps. 19 12.  and more sure to be openly punished. The most secret goodness, and the most secret wickedness, have usually the most public, and the greatest reward.  
Secondly, it is a sin that is soon forgotten by men, 
See Prov. 30. 19 20.  because it leaves no footsteps behind it, and therefore it is the surer to be remembered by God. Under the Law the Sacrifice which was offered for the woman suspected of adultery was called mincha ziccaro●, an offering of memorial, because it was not offered to put away the sin, but to find it out, and to bring it to mind, if it were committed, Num. 5. 15.  
Lastly, this sin is a most pleasing sin to men, and therefore also the more likely to be punished; because usually such sins as are most pleasing to us, are most displeasing to God: as on the other side, such things as are most displeasing to God, a● through the cunning of the Devil, 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 fisher: he will put the best bait upon the be●● hook Sweetest things, turn soon to bitterness, and yet stolen waters none 
* Prov. 9 ●9.  so sweet Beware therefore of believing thine enemy the Devil: his good news is still too goo● to be true. Mistrust him always, but especially then when he comes with 
* Timeo Danos & dona fere●tes.  gifts. Thi● thou knowest, that he would have thee do nothing but what shall do thee hurt, an● consequently, that what he is most earne● to have thee do, that will do thee mo● hurt. Therefore as he increases his tentations, so do thou thy suspicion; and b● God's 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 Threatened  
In the world ye shall 
* In the orig. 'tis ye have. you are as sure to have it, as if you had it already, or you have it allotted for you: the present tense is usual for the future, we say in English what hath such a one this year? etc.  have tribulation, Joh, 16, 33. Seneca himsrlfe could say of God, bonum virum in deliciis non babet, experitur, indurat, sibi illum praeparat: he does not pamper a good man, but tries him, and hardens him, and fits him for himself. Sen. lib. Curio bonis 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, ye 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 punish them. I will correct thee in measure 
* Like this. Be angry and sin not, Eph. 4. 26. , and will not leave thee altogether unpunished, 
implied † Le Misphat in the same sense (I think) that Bemisphat, with judgement, c. 10.  saith God to Jacob, Jerem. 30. 11. as if this were a great mercy, and as if it were a great punishment to be left unpunished. so c. 46. 28. and therefore c 10. 24 the Prophet if he prays not for correction, does not pray against it, when he says O Lord correct me but with judgement, etc. 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 
* This doubtless was a token of God's anger with them as well as a punishment upon their Fathers and husbands.  daughters when they commit whoredom, nor your spouses, etc. It seems the Septuagint doubted not but God was angry when he spoke these words, for they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not I will not be angry but I will trouble myself no more: which is as much as if he had said, I am very angry with them. add hereunto that the words before these which we translate make my fury towards thee to rest, are the same in Hebrew with those chapt. 24. 13. which we translate, 
See chap. 5. 13. & 21. 17.  cause my fury to rest upon thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will fully execute mine anger upon thee. Woe to them that are at ease in Zion, Amos 6 1. woe to you that are rich for you have received your consolation, saith our Saviour, Luk. 6. 24. Some of the Heathen themselves accounted freedom from all manner of misery the greatest misery and slavery, for Seneca 
* Lib. Cur bonis mala fiunt.  saith it was the saying of Démetrius, nihil videtur infelicius eo cui nihil unquam evenit adversi, nothing more unhappy than he who was never unhappy. 
* Plutarc.  Philip King of the Macedonians hearing of a race won by his Coach horses at the Olympics, of the birth of a son, and of the overthrow of the Dardanians by his Lieutenant General Parmenio, all at one time, presently cried out with his hands lifted up to heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oh give me a little bad news in the other scale, or else I shall sink to the ground. And therefore I think Annibal 
* Liv. l. 3●  gave his enemy Scipio very friendly advice, telling him, Maximae cuique fortunae minimè credendum est, take heed of trusting fortune when she is over kind. Tacitus says it was a saying of Tiberius, Quanto plus adeptus foret tanto se magis in lubrico, the less rubs he met with the more slippery was his condition, and consequently the greater danger of falling, & the greater fall if he fell. 'tis with fortune as it is with men: if she speaks me over kind, I have cause to fear she flatters me; and if she flatter me, I have as much cause to fear she means to do me hurt: and therefore I am of Attalus his mind, malo me fortuna in castris suis, quam in deliciis habeat; I had rather my Father would give me but a little now and then, and retain me in his love then give me a great deal at once and bid me be gone and come no more near him. I am not so hasty; I had rather have my portion paid me in the world to come; for than 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 chains under darkness unto the Judgement of the great day, Judas. 6.  
2 Ejection out of Paradise, as in Adam and Eve: for doubtless; 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, than your eyes shall be opened, and you shall be as Gods, Gen. 3. 5.  
3 Miscarriage in designs; as in the builders of Babel, whose ambition may be seen in their words, Let us build us a City and a Tower whose top may reach unto heaven, and let us make us a name lest we be scattered 
* For God had commanded them to be gone from that place where they were then saith Jo●phus.  abroad upon the face of the whole earth, Gen. 11. 4. and likewise in Adoniah who exalted himself to be King against his brother Solomon, 1. King. 1. 5. see his success verse. 50. and his end, c. 2. 25. for Solomon caused him to be put to death,  
4 Abasement. He that exalteth himself shall be abased, and he that humbleth himself shall be exalted, Luk. 14. 11. To be ambitious, and to exalt one's self, when God doth not exalt him, is as if a man being invited to a feast, should take up his place himself at the higher end of the table; and you know what our Saviour says of such a one, that he may with shame begin to take the lowest room, Luk. 14. 9 Let ambitious men take notice of what the Prophet Habakuk says, Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil, Hab. 2. 9  
Add hereunto, if not the punishments, the sad effects of ambition 1. Unbelief, in those that have not believed. How can ye believe which receive honour one of another, and seek not the honour that cometh from God alone Joh. 5. 44 which receive honour etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza renders, cum captetis, which catch after honour. 
* Ego captandi vocabulo uti malo ubi do study & conatu agitur.  To show their ambition; for else it had been no fault in them, only to receive honour, as it had been no dishonour to Christ, only to receive his testimony from men, vers. 34. and therefore Beza in that place also renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, testimonium non capto, not, I receive not, but, I do not catch after, or affect the testimony of men. Doubtless Christ did not so much forbid the Jews to be called Rabbi, as to be ambitious to be called so, Mat, 23. 8. as sitting uppermost at feasts was not the thing which he disliked, but their desire, or ambition to sit uppermost, V. 6.  
2 Being ashamed of Christ in those that have believed. Among the chief Rulers also many believed on him, but because of the Pharisees they did not confess him, lest they should be put out of the Synagogue: for they loved the praise of men, more than the praise of God▪ Joh. 12. 42. 43. or at least, Being disobedient to his doctrine. I wrote unto the Church, but Diotrephes, who loveth to have the preeminence among them, receiveth us not. John ep. 3. 9 Be the more careful to avoid this sin, by how much there seems the less reason: for as it had no name among some of the Heathen, so among many Christians, it has not the name of a sin: but on the contrary is oftentimes commended under the name of 
* Arist. Eth. l. 5 c. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gallantry 
a Or neatness. ; and the virtue opposed to it, usually disparaged by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baseness of spirit.   

Angel.  
Such as should provoke the Angel whom God would send before the Israelites in their journey to Canaan, are thus threatened. Beware of him, and obey his voice, provoke him not, for he will not pardon 
* Or he will certainly punish, for so is meant (as I think) by not pardoning in more places than one. Jer. 5. 7. 2. Kings 24, 4 etc.  your transgressions, for my name is in him, Exod. 23. 21.   

Anger.  
Angry men are threatened.  
1 With punishment, sure enough, & often enough. A man of great wrath shall suffer punishments, for if thou deliver him 
* Some understand this of the Fathers not punishing the child, translating the next words in the third person, he will do it again. i e. sin again, but than it cannot be for if, & I think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is seldom But if. , yet thou must do it again. Prov. 19 19 He will bring himself into danger a hundred ways, and the same way a hundred times; for he is so blinded with passion, that he cannot see the stone on which he formerly stumbled. Indeed anger being brevis furor a madness for the time, makes such a change in a man, that he is not himself; having neither his understanding, nor his senses, no not so much as his natural faculties exercised: for says one out of the Talmud, 
* See Buxtorf floril.  An angry man tastes not what he eats, and understands not what he does. I remember the Poet says of Latona, that when she was denied a little water to quench her thirst, distulit ira sitim, out of anger she forgot her thirst.  
2 Committing of follies, not only against God (for be angry & forbear 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 Jews, whosoever is angry, if he be a wise man, his wisdom is taken from him; if a Prophet, his prophecy. Belike it was for fear hereof that Cotis the King of Thrace, was so careful to keep himself from anger: for when a neighbour prince had sent him a present of most curious glasses, he presently broke them all to pieces himself, lest if any of his Servants should happen to do it, he might be moved to anger▪ a man when he is drunk which passion, is as apt to betray himself, 
* According to the Hebrew proverb Bekis Bekos, Be Kahhas, the purse, the cup, & wrath will show what heart he hath.  as when he is drunk with drink.  
3 Hurting himself, either by vexing and fretting: as Bildad said of Job c. 18, 4, he teareth himself in his anger: or else by some other way, as by laying hands on himself, or provoking others to do it. one way or other (as we have often seen by experience) wrath killeth the foolish man, Job 5. 2. if he had no other executioner but his own wrath, I'll warrant you he would be sufficiently tormented. Cicero in his Consolation 
* Cap, 21.  to 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 ruins, 
L, de Ira cap. 1.  or ruinous walls, quae super id, quod oppressere, franguntur, which perhaps may bruise the ground a little upon which they fall, but break themselves into pieces: and therefore among other reasons which he brings, why a man should not be angry for an injury, this is one, plus 
* Cap. 25.  mihi nocitura est ira quam injuria, my anger will do 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 
* As any other passionate man doth, Sed cunsubsedit cupiditas, Seneca, l 2. de Ben. c. 14  within till he be ready to be skimmed, and yet he is so cold without that he cannot forbear shaking. 
* Or foam● as angry men are no better than raging waves of the sea foaming out their own shame. Judas 13.  In Hebrew as there is one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to boil, and to be angry; so there is one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to shake and to be angry. An angry man is all in a flame, but it is within, and he burns no body but himself: he sets his own house on fire about his ears to roast his eggs, or to get a little revenge. M. Leigh in his Critica Sacra observes, that the Heron being a hot and angry creature, has his name in Latin Ardea, from ardeo to burn, and in Hebrew Anaphah, from anaph to be angry. For the names I know not, but for the nature, I dare believe him; for I have known the keeping of those Birds tame, and have often seen them when they have been angered, to throw up all the meat which they had eaten a little before. The Jews have a saying. There is nothing comes into an angry man's hands, but anger▪ no passion so unprofitable to a man, as this passion. there is nothing but anger: neither pleasure nor gain: 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 means to take it.  
5 Judgement from God, certainly to be executed. Whosoever is angry with his brother without a cause, judgement shall take hold of him Mat. 5. 22. For perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered better so, then if you render it, shall be in danger of judgement: damnas judicii, according to Beza; rather than reus judicio, according to the Vulgar; or obnoxius, according to Erasmus: for if there were no more meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then being liable to, or in danger of it, would not have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the future tense, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense; for he is as liable to be 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for wrath bringeth the punishments of the sword, that ye may know there is a judgement Job. 19 29. (punishments) so it is to be rendered if the word hanoth come from hanah: but if it come from havah, 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 
* The Hebrew uses to express the greatness of a thing by putting the word in the plural number.  very great sin; it will have a compound of punishments, or a very great punishment. Beza in his annotations upon Mat. 5. 22. renders those words, scelus gladii, that is, a capital crime, (at least, at God's tribunal) or a crime to be punished with the sword. Whatever you do therefore, be slow to anger, & imitate God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ex. 34. 6. Long ere he be angry in both his nostrils, or (as the Rabbins observe, because it is in the dual 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; 
Arist. Eth. l. 7. c. 6.  if you be naturally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easily provoked; let your nature yield to grace, and be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be reconciled. For shame be not outstripped by heathen men: for of some of them 
* Plutarch. de Frat. Am.  (viz. the Pythagoreans) it is reported, that if they happened at any time to be angry, at what time of the day soever it were, they were not so stiff in their bow, 
a They were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle's word is, Eth. l. 4. c. 5.  but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † they were suppled or slackened before the Sun went down If they were now living among us, we must needs blush to look 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 anger: in so much that in Hebrew, in the Scriptures, the word, (viz. Natar) which signifies to keep, is used for keeping of anger, without any other word, Jer. 3. 5. Ps. 103. 9 Leu. 19, 18. If it be but for thine own sake (because perhaps thou dost not care for displeasing God) have as little anger as possibly thou canst: for thou canst never live a merry life with it. 
* * Buxtorf. Rab. Lex. in voe. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The saying of the Jews is very true for the most part, There are three whose life is no life, the overpittifull man, the angry man, and the sad man, especially the angry man that will be a long time angry: for such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their own greatest torments. Aristotle, though he would not say of anger, as he said of the rest of the passions, that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow (for he speaks little in discommendation of this passion in his Rhetorics 
a l. 2. c. 2. , and somewhat in commendation of it in his Ethics 
b lib. 7. c. 6. ,) yet he could not say but it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with sorrow: and more than so, he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it is usually for a seeming slight, or neglect: now if the cause may be a small matter, (but a slight) and that which is only seeming so; and if small matters be many, and that which is seeming be subject to be multiplied and increased; how can it otherwise be, but the angry man's sorrow must needs be much, and his punishments, many?   

Antichrist.  
Then shall that wicked one be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming, 2 Thess. 2. 8. Destroyed he will be, sure enough, and to the purpose; and therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the son of destruction, or perdition, vers. 3. yet perhaps not so much because of a decree 
* As Beza says of Judas upon Matt. 17. 12. exitio destinatus & devotus, though I think it be more than perditus, as Erasmus translates it (making the Hebraisme to be only in the Genitive case) for then it had been no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the man of perdition, nor yet so much.  of his destruction, as if he were a child, to whom his father had allotted destruction for his portion; for as to that (I think) though the word be Son, the sense may as well be Father; because his destruction came at first from himself, according to that of Peter 2. ep. 2, 1. (spoken of such as he is) Shall bring upon themselves swift destruction. He may be so called for other reasons, as  
1. Because of the certainty of his destruction: as David said, The man that hath done this thing, shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son of death, or (as we render it) shall surely di● 2 Sam. 12. 5. The end may be as certain, where there is no intention, as where there is, upon supposition that such means are used: as I may say, when I see a Father let his child alone to his own will; that such a child is a son of destruction, because he is sure to be spoilt; 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 greatness of his destruction: as if we might say (after the Hebrew fashion) in the plural number, he shall come to destructions, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, miserè periturus est he shall be miserably destroyed Matth. 21, 41. thus the Hebrew useth the words Ben, son, and Sera, seed, with the Genitive case of that thing, the greatness, or abundance whereof is intended to be expressed: as Beni Belial, Sons of wickedness 
* Children of transgressions, Isay 57 4. . 1 King. 21. 13. Ben Schemen, a Son of 
b I say fatness and not oil (according to the vulgar, filius olei) because otherwise the vineyard would have been an olive yard.  fatness, or as we render it, a very fruitful field Isa 5. 1. and Sera Shaked, a seed of falsehood. Isa 57 4.  
3. Because of the destructive things that are in him, and committed by him, and the destructive 
c For it may be understood in an active sense as well as in a passive.  courses which he takes: which Saint Peter calls destructions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2. 2. Speaking of false teachers, whose destruction is begun already, and slumbreth not; for they shall never leave destroying 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Pet. 2. 12 they shall perish in their own corruption. , and being destroyed, till they be destroyed for all eternity. What some deliver concerning the place where Antichrist shall be destroyed, viz. on the mount of Olives; I know no firm ground they have for it in Scripture; no more than they have for assigning the time when Christ shall come to judgement, viz. five and forty days after Antichrist's destruction.   

Apostasy  

threatened.  
Now the spirit speaketh expressly, 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 belief of the Gospel: and not of faith, or belief of election, and salvation. They that have this faith cannot lose it (though sometimes it may be to● seeking) because they cannot be lost: and they cannot be lost, because by it they are tied fast unto God, as by a chain 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 greek seems to intimate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 1, 4.   

Apostasy 
* See also Christ denied, and Relapse.  punished.  
Apostates, even whole nations may justly fear, 1. God's heavy wrath. Ezra told the King of Babylon, the hand of our God is upon all them for good that seek him, that is, that seek him constantly, for it follows, but his power and his wrath is against all them that forsake him, Ezra 8. 22. his power & his wrath etc. If God's wrath edge his power, and his power back his wrath; then woe 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 unavoidable punishment, though their apostasy 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 God's anger against this sin is so great, that as if punishment were too good for it, he resolves to throw away the rod, and not to punish, which is the worst punishment of all; They have forsaken the Lord, they have provoked the holy one of Israel unto anger, they are gone away backward, why should ye be stricken any more? ye will revolt more and more, Isa. 1. 4. 5.  
3 Being deprived of God's ordinances, & public worship. God appeared to Solomon in a vision by night, and told him, But if ye turn away and forsake my statutes and commandments which I have set before you, and shall go and serve other Gods, and worship them then will I pluck them up by the roots (them instead of you; Mark how he 
* Such changes are usual in threatening expressions.  changes the pronoun, as if he were so angry at the very mention of this sin, as to turn away from them) out of my land which I have given them; 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 byword to all nations, 2. Chron. 7. 19 20. It was said to the Angel of Ephesus. Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do thy first works, or else I will come unto thee quickly, & will remove thy candlestick out of his place, except thou repent. Rev. 2. 5.  
4 God forsaking of them. (which is but retaliation for their forsaking of him) God said to Moses concerning the Israelites, When thou art dead, this people will forsake me, & break the covenant which I have made with them: Then my anger shall be kindled against them in that day; and I will forsake them, and I will hide my face from them, and they shall be devoured, etc. Deut. 31. 16, 17. The spirit of God in Azariah thus spoke to King Asa: The Lord is with you, while ye be with him, and if ye seek him, he will be found of you; but if you forsake him, he will forsake you, 2. Chron. 15. 2. See chap. 12. 5.  
5 Conquest and Captivity. 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 forsook, or forgot the Lord their God. See chap. 3. 7. and chap. 10. 6, 7. 9, 10. 11. etc. When Rehoboam had establishd the kingdom, and had strengthened himself, he forsook the Law of the Lord, and all Israel with him: & it came to pass that in the fifth year of Rehoboam, Shishak King of Egypt came up against Jerusalem, because they had transgressed against the Lord. 2. Chr. 12. 1. 2. See vers. 5. So the spirit of God in Zachariah told King joash, 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 
* The Latin translation ignominiosa exercuere judicia, executeth disgraceful judgements for because of his Apostasy, he was buried only with his fathers, as other ordinary men were, and not in the sepulchres of the Kings, 2. King. 12. 21.  judgement against Israel, vers. 24.  
6 Destruction. Thou hast forsaken me saith the Lord, thou art gone backward; therefore will I stretch out my hand against thee, and destroy thee; I am weary 
* Laboravi rogans (the Latin translation) I am weary of entreating, as if they were the Prophet's words resolving to entreat no more for their peace, See v, 5.  with repenting. Jeremiah. 15. 6. 'tis spoken to the Jews. so chap. 16. 11. the Prophet is bid to answer the people, if they asked him the reason of God's 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 near God's heart to be forsaken by a people whom he had chosen: or as if going to other Gods, did not anger him so much as going from him, or forsaking him. Under the old Testament, when God made the Law that if any one enticed another to worship Idols he should be stoned to death, he added this for a reason of the punishment, or at least for an aggravation of the sin, viz: because he hath sought to thrust thee away from the Lord thy God which brought thee out of the land of Egypt from the house of bondage, Deut. 13. 10. See the words of Hezekiah, 2. Chron. 29. 6, 7, 8. Psal. 13. 27.  
Particular persons, as Kings and others, have been punished or threatened.  
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 turn away from following the Lord, they made a conspiracy against him in Jerusalem, and he fled to Lachish: but tbey sent to Lachisb after him, and slew him there 2 Chron: 25, 27.  
2 Being left to ruin themselves in their own ways. The back slider in heart shall be filled with his own ways Proverbs, 14, 14.  
3 Impenitency, and incurablenes. It is impossible 
* For these words especially the Church of Rome (who was more mild towards those that fell, than other churches) for a long time refused to admit the Epistle to the Hebrews into the number of Canonical books: for it was their practice to receive into Communion again after long repentance such as had fallen after baptism, though they had committed Idolatry: which occasioned the schism of Novatus, and Novatianus  for those who were once enlightened, and have tasted of the heavenly gift, and and were made partakers of the holy ghost, and have tasted the good word of God, and the powers of the world to come. (who have gone so far, and received so many good things) If they shall fall, to renew them unto repentance Hebr: 6, 4, 5, 6. If they shall fall etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not fall forward viz: remaining still in the right way: but fall aside, into another way: fall off, or fall away viz: by a total defection, and revolting 
* By which name the sin of apostasy is usually called. Esa: 31, 6. Jer: 5, 23. etc.  from the Faith. for otherwise, if it should be meant of only sinning again as the Syriack translation renders, (unless it mean that great sin whereof we speak called in Hebrew Maal, a Sin, and usually rendered by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* 2 Chr: 28, 19, c. 33, 19 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ch: 29, 19  * Apostasy) it were a very hard saying, and who could hear it?  
4 Rejection.— if thou continue in his goodness: otherwise thou shalt be cut 
* God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of. Rom. 11, 22.  
5 No pardon (if they sin wilfully and against knowledge) For if we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice 
* Gro●ius upon this place smells of Poland and Rome too: per nullas victimas alias as bonam frugem revocabuntur, ut veniam consequi possint.  for sin. Heb: 10. 26. and so verse. 38 If any man draw 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pull away the shoulder: Zach: 7. ●1. Like a backsliding heifer in the yoke Hos: 4. 16.  back my Soul shall have no pleasure in him. David in his charge to his Son Solomon told him, If thou seek him he will be found of thee; But, if thou forsake him, he will cast thee of for ever: 1 Chron. 28. 9  
6 Destruction temporal, and eternal. Consider this, ye that forget God, lest I tea● you in pieces and there be none to deliver Ps. 50 22. We are not of them that draw back to perdition Heb: 10. 39 Those wand'ring stars (to whom is reserved the blacknesse● of darkness for ever Judas. 13.) are by the gloss interpreted Apostates; and it 〈◊〉 thought to be meant of the Corpocratian● who deny the Divinity of Christ. No● only if a man do return back▪ 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 goal: Phil: 3. 14.  but if h● do but look back, it may be as much a● his life is worth (as it was with Lot's wife Remember Lot's wife. Luke. 17. 32.) No man having put his hand to the Blow, and looking back, if fit for the Kingdom of God Luke the 9 62. How grievous a thing Apostatising, or back sliding, is in the sight of God, may be gathered by his angry expressions concerning it; especially such as we find in the Prophets directed to the Jews calling them grievous revolters 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chiefest of revolters or their Princes are revolters as Hos. 9 15. if the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 else revolting revolters:  Jerem: 6, 28 &, Treacherous Judah, four times in one chapter, viz: chap: 3. v. 7. 8. 10. 11. verse 20. He compares them to a wife that leaves her husband: And therefore his anger against this sin being exceeding great is usually called by the name of Jealousy (which is the greatest anger that can be, 
* Prov. 6. 34. for Jealousy is the rage of a man therefore he will not spare in the day of vengeance.  and the hardest to be appeased) as you may see in an hundred places Deut. 32. 16. etc. The very heathen their constancy to their Idols, will rise up in judgement against them that forsake God, Hath a Nation changed their Gods which are no Gods? But my People have changed their glory 
* The Cald. Paraphrast, But my people have forsaken my worship, for which I bring glory to them. It seems in his time it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory, but at first (they say) it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my glory; the Jews having thus altered it, lest the glory and majesty of God should be vili●id, So Chebodam for Chebodo Ps. 106, 20.  for that which doth doth not profit. Jer. 2. 11.  
I will punish all such as are clothed in strange apparel: Zeph. 1. 8. See Isa 3. 18, to the end. Jonathan the Chaldee Paraphrast makes these words to have been spoken of Idolatry: says he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated, qui perstrepunt ad cultum Idolorum that make a noise at the worsbip of Idols. I believe he means shouting and clapping of hands and such like expressions of exultation and joy, in use, not only amongst the Gentiles, but among the Jews themselves, when they went about Divineworship. Psalm 55. verse, 14, where we translate, we walked into the house of God in Company; the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with consent; the Vulgar, in terrore, infeare; the anonymous Paraphrast, in haste; the word in the Original is of the same root with the word which this Paraphrast here useth: viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies also noise & it is not unlikely that the Prophet meant it of no other noise then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shouting & clapping of hands, that which he so often speaks of (make a joyful noise unto the Lord etc. Ps. 66. 1. Ps. 95, 1, 2. Ps. 98, 4, 6. Ps. 100, 1. Ps. 47, 15.) I believe we may do well if we join the exposition of this Paraphrast (for such his Paraphrase is many times, being nothing near so bare a translation as that of Onkelos) with our translation, and thence gather a reproof both of Idolatry, and and wearing strange apparel together: In regard it is not unlike that the 
* See Clothes.  Jews had learned of the Gentiles to worship the Moon (whom they both called the Queen of 
* It is not unlikely, that by Malcheth ha'▪ Shamaiim which signifies Queen of Heaven: Jer: 7, 18. was meant the moon, who was called also Baaleth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies, Lady. nor that by Molech which signifies King, and Baal which signifies Lord, was meant the Sun. Macr. Sat l. 3. cap. 5.  Heaven;) the men in women's, and the Woman in Men's apparel: the reason whereof was, because they took the Moon, whom they made the same with Venus, to have been both a man and a woman (for she is as well one as the other,) and you shall find in old Authors Lunus as well as Luna.    

Ashamed of Christ and religion 
* See Christ denied ' &c.   
Whosoever therefore shall be ashamed of me, and of my words, in this adulterous and sinful generation (than we ought to be lest ashamed, when we are apt to think we have most cause) of him also shall the Son 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 sin is in part very often committed by many godly men in conversing with the men of the world. they are ashame to set them upon praying or hearing o● reading; fearing or thinking it absurd (〈◊〉 word that occasions many a sin, and hinders many a good duty) to interrupt thei● filthy communication with godly discourse▪ They are as much ashamed to talk 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 than he who said, he knew not t● man, by thus disowning Christ, as if he we●● a contemptible man, now he has made it appear that he is a powerful God. nay th●● canst not sin less, to be ashamed of Chri●● notwithstanding his greatness, and after 〈◊〉 exaltation, than the Jews did to scor● him for his meanness in the time of his ●●miliation. Thou never lovedst thy fre●● truly, if thou art ashamed to own him●● any company whatsoever.   

Beloved Sins  
see Sins.   

Blasphemers against God not pardoned 
* Not pardoning is often used in Scripture, where I believe the meaning is only not leaving unpunished according to the use of theword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for both senses▪  in this world, but punished with  
Death: for God made it a law that they should be stoned to death, upon occasion of the blasphemy spoken by the son of the Israelitesse woman, Leu. 24. He that blasphemeth the name of the Lord, he shall surely be put to death and all the congregation shall certainly stone him, vers. 16. He that blasphemeth, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that doth expressly name, say some; according to the use of the word, Num. 1. 17. and Gen. 30. 28; and the translation of the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that nameth the name of the Lord▪ the Chalde● Paraphrast goes further and says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that shall any way express▪ which yet me thinks does not so well agree with what the Jews commonly speak of the Schem Hamphorash (whereby they mean the name Jehovah) as if it were a thing allowable, Pherosch, to imparle, or express the name Jehovah in other words, but not, Neko●, to pierce it thorough and thorough (as I may say) or speak it down 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 says they put him in ward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they may render (according to their Rabbinisme) that it might be expounded to them according to the word of God, etc. expounded, I say; for even the witnesses against such 〈◊〉 Blasphemer, when they testified what he said, were not to speak the name as he spoke it, but only to explain it or expound it some other way. Now they explained it or paraphrased it, Sometimes by his other names, as Adonai or Elohim (which are names derived from his power and strength, and not from his very essence, and therefore allowed to be used, and applied likewise to Angels & Men.) 
Pet, Galatinus l. 2. c. 18. de arcanis catholicae veritatis.  Sometimes by a certain number of Letters, made into one or more namest and sometimes by several words, wherein the letters of the name were contained: which were used only by some certain men of the wiser sort, and by them privately conveyed by mouth to their own posterity. Such receipts of words and letters, the modern Jews say their Fathers made use of as charms and spells for the defence of themselves, and annoyance of their enemies. you may call their practice, the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint. Leu. 24. 4.  naming over a man the name of Jehovah (or the schem Hamphorash) as it is said, the Jewish exorcists named the name of the Lord Jesus over these that had evil spirits, Act. 19 13. With such a charm they say Moses slew the Egyptian 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.. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render intendest thou: but the words signify speakest thou to kill me as thou killed'st 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 he slew the Egyptian, they say he feared, if there had been some body present, hearing what he said, he might speak the same to him & kill him in the like manner. Now as I told you before, how that sometimes they used a certain number of Letters; so they say Moses at that time made use of two and forty; which they have no other ground for, but because the letters of the word Lebaddo Alone (spoken of the name Jehovah, Ps. 148. 13. his name alone is excellent) will stand for that number in Arithmetic. In like manner, they say, that Elisha made use of two and forty letters when he cursed the children, 2. King. 2. 24, because there were so many children killed, a child for every letter▪ and more than so, they say that generally in the Scriptures where it is said, that an Angel smote such or such, it is not meant of the smiting of the hand or the like; but of smiting by the virtue of the name Jehovah, or that Schem Hamphorasch. Some of the Jews say that our Saviour Christ did his miracles by using this name; which me thinks might be retorted, as an argument against them, that he came from God. for otherwise, though he might have used the name, yet he would not have been able to do any thing with it; but rather on the contrary, those, in whom the evil spirits were which he endeavoured to cast out, would have fallen upon him, and overcome him, & prevailed against him, as they did against those Conjurers, Act. 19 16. At least they must confess thus much, that if he had not Moses or Elisha's spirit, yet he was a man of no ordinary spirit; because they say, that only such men as were not of an ordinary spirit, had the privilege of using this name, and doing miracles with it.  
Now because they thought there was a virtue or power in the name Jehovah, so used: as likewise out of a superstitious conceit common to them with other nations, of the 
a I have seen some in my own 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 been stolen.  virtue and power of other names also, (viz. of Prophets, Apostles, and Martyrs, both true and false) when any one did any strange thing, they imagined it was by the virtue, and power of some name; and hence perhaps was it, that they asked Peter and John, 
b The Jews since Christ's time (and the Egyptians too) when they go to cast out Devils & o. they use the name of the God of Abraham Isaac, and Jacob. Origen. lib. ad Celsum. And sometimes the name Adonai▪ and the God of Tzabaoth  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 conceit of any virtue, or power in the name itself; 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 behalf, or upon the account of Christ, and for his sake; yet thus much me thinks I fancy, that both the Jews 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 etc. or (say the Jews) he that nameth the Tetragrammaton, i. e. the name, which in Hebrew consisteth of four letters, viz. Jehovah. For this name of God they forbore to express with as much superstition as the Heathen did the names of the Tutelar Gods of their Cities and Countries (for fear their enemies might by sacrifices and enchantments call them out, and so conquer the place.) Whence it is that many times without adding any thing else, unless it be, Ithbareck (blessed be it, or as we say, blessed be his name) they express it by saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name, by way of excllency, without adding any more: for so in this chapter, though in the sixteenth verse where God speaks, (who might name his own name) the word Jehovah be expressed; yet where Moses speaks, viz. verse 11. that which we render, the Name of the Lord, in the Hebrew is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 
* So likewise in the translation of the Septuagint it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the name.  name. The Jews make the naming of this name to have been a worse sin, then cursing: And so they might, if by the word, Nokeb, only naming, were meant; but the contrary appears clearly, in that when Moses gave order to have this blasphemer put to death, vid. v. 23 he called him not, hanakeb, which they render, him that nameth; but, hamkallel, which they can render no otherwise then, him that cursed; And therefore methinks, for shame, though the word, Nakab, should signify, blaspheme, or curse, no where else (for, Ekkob, in Job. cap. 5. 3. they say comes from the radix, kabab,) yet however in this place, they should have expounded that which is not plain, which they acknowledge by their own different translations to have more senses than one, by the sense of that which is plain, and which they cannot render otherwise then they do. However, so it hath been with them; insomuch that by their superstitious tradition, or traditionary superstition touching this name, (according to their practice in other things, and according to the complaint of our Saviour Matt. 15. 6.) they came at length to make the Commandment of God of none effect; for they held it that if a man cursed his father or mother, unless he named this name, he was not to suffer Death, (as the Law prescribed, Levit. 20. 9) but only to be whipped. To say a little more yet, (now that I have gone thus far; and because that I have said that already which necessarily requires, I should say a little more) They called the name Jehovah, Shem hamphorash, from its being separated apart from common use, as well as for being to be separated in parts in any use: as if it came from paros to separate, or lay apart; as well as from parosh to explain or lay abroad. Hence is it that they never speak of it without some Epithet of reverence: such as Hannibdal the separated, Hamiiuchad the proper, Hannickbod the glorious and the like. Nekob to pierce this name thorough (as I might say) or to pronounce it down right, was permitted to none but the high Priest; and that but once in a year, viz. at the feast of expiation; when he pronounced the solemn Benediction, in every member whereof the name Jehovah was plainly expressed; as you may see, Num: 6, 24, 
* The Lord (or Jehovah) ble●e thee, and keep thee The Lord make his face to shine etc. The Lord lift up his countenance.  25, 26. and therefore (they say) it is added, v: 27, they shall put my name upon the childerens of Israel: my name, that is, my proper name, or that which may not be applied to others besides myself (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 year: so likewise but in one place viz: in the Temple at Jerusalem: and therefore, ever since the destruction of the Temple, and City, by Vespasian; the Jews have not known the pronunciation of this Name. Simeon Justus, being the last that was High Priest, was the last Jew that pronounced it. But to return 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 dishonoured God so much by expressing his name, refused to honour him so far as to 
* Naming from Superiors, is a sign of honour to inferiors: as not nameing, from inferiors, is a sign of honour to superiors.  name, his. And you may observe how the Scripture in several places make it an expression of Gods exceeding great anger against a man, to threaten to blot out his name from under heaven Deut. 29. 20. etc. I have been so long in relating the Jew's excess of revereverence to the name Jehovah, for these reasons First that I might reproove the Christian'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 thinking of them as we should. The verb Nekob which the Jews translate to name, Signifieth also to pierce: and though I would not be guilty either of their Kabalisme or Judaisme, yet this I believe, that those who pollute, and profane those names, and make them contemptible, either by false, and frequent swearing, or by irreverent and careless mentioning, 
* Piercing, both in Hebrew and Greek is applied to pain and vexation Job. 30. 17 1 Tim. 6. 10. especially to that which is: caused by blasphemous, and reproachful Speehes. Prov. 12. 18. which are therefore by David called Arrows, Ps. 64, 3. and the teeth of such as use them, Spears and Arrows; and their tongue a sharp sword. Ps. 57 4.  pierce the heart of Christ with such practices, as bad as the Soldier pierced his side with the spear John. 19 34. In Zachary chap. 12. 10. it is said They shall look upon me, whom they have pierced. They have pierced) &c, John in the chapter but now named speaks but of one Soldier that pierced him with a spear; and therefore, (besides that it is translated, Me, and not Him,) it may be applied to, and it is not improbable, that it was meant of piercing, by the reproach and blasphemy of others, as well as by the spear of that Soldier. Add hereunto that though some Greek translators read the original, Dakern, and translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pierced; which translation of it John useth, applying the place to Christ, (as some 
* Moses Hadarshan upon Gen. 18. but than 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.  of the Jews do also to the Messiah) yet the Septuagint read it Rakedu, and translated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a word that comes from, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to leap, or to dance: I may render it Insulted. There is nothing more piercing to any man, than Insulting over him. Suidas paraphrases this word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies, naso suspendere, to jeer and snuff at a man; and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when a man hath seen Divine Mysteries and rites celebrated in secret, to go out and divulge them, and make a sport of them. What can be more piercing and cutting, either to God or to man, (especially if he be in power and authority) then to be snuffed 
* Mal: 1, 13.  at, and scorned? to God, to have his 
a Isa 48, 11.  name polluted; and his 
b Zeph: 3, 4.  Sanctuary, and his most holy 
c Ezek: 22, 8.  things evulged and profaned: to man, to have his name (which he stands more upon then his life) reproached; and those things which he would have kept with secrecy, and respect, divulged with derision. The like difference of translation is there Ps. 22, 16: For where we translate pierced (my hands and my feet) Aquila translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shamed, and might as well translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insulted over: for (Charu from Charar to leap) is as like to have been the original word, if ours be not, as any Aquila could have, of that signification. That place, Psalm. 105. 18, where it is said of Joseph, that iron entered into his soul, is interpreted of the grief which Joseph took at the reproach of adultery cast upon him by Pharaohs wife, which doubtless pierced his very soul. And so likewise those words of Simeon to Mary, Luk. 2. 35. A sword shall pierce thorough thy own soul also, are interpreted of the grief, she also should take at the scorns, and reproaches which should be offered to her Son; 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 immediately going before, which say of Christ that he should be For a sign which shall be spoken against. It is as grievous to a man's spirit, to be made a sign, and a proverb 
* Ezek. 14 8. , and a wonder 
* Ps▪ 71. 7. I am as a wonder unto many. , for misery; as it is to suffer the misery itself. For a man to come from far, to his own pain and cost, to reveal a most certain and necessary truth, merely out of love, and yet to be, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Luk. 10▪ 16.  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 Christ's example, bids them Consider him who endured such contradictions of sinners, c. 12. 3. such contradictions. there is as much grievousness in evil speeches as in any thing; nay more, to the mind of a man, then in evil actions: though I do not say, that by contradictions, there is no more meant then evil speeches. I am confident that the Jews their mocking at our Saviour, and crying to him, Hail King of the Jews, when they crowned him with thorns, pierced a great deal deeper into his heart, than the thorns 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 reproachful speeches! And how many such speeches, and actions, have we related by the Evangelists of the Jews against our Saviour Christ! Blaspheming, and vilifying, and reviling of him, was that which the Jews were more guilty of then any thing else. See the complaint of David Ps. 123, 3, 4. and the Prophecy of Isaiah, c. 53. 3. It was the sin which they oftenest committed, and that which they never left committing, till they had killed him out of the way. Contempt of Christ for the meanness of his condition (that whereby chiefly he became a scandal to them, and for which they rejected him) was indeed The sin of the Jews, and that which occasioned all the rest. The second end which I had in thus lengthening my discourse of the Jews religion towards 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provoke the Gentiles to a due reverence to it, even for indignation) 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 do not rise up in judgement against us for our contempt of God himself. I will now proceed (according to my main intention, when I began this chapter, and according to my sole design when I began this work) to produce the punishments and threats which I find in the Scriptures concerning the sin of blasphemy. Sennacherib King of Assyria sent letters full of blasphemy to Hezekiah King of Judah. 2 Chr. 32. 17. Hezekiah praying against him, to make God the more angry with him, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'tis a wonder, if the Jews have not somewhat to say upon this: as if he meant in this manner only Pharosch to explain by spreading the letters, and not to express the name Jehovah, as Sennacherib in those letters had expressed & blasphemed it. Which he did (say the Jews) by virtue of that name which Sennacherib had blasphemed, R. Bechai Sect. 1.  spread the letters before him, Isa. 37. 14. an answer was presently returned, that God had taken notice of his blasphemy to punish it: which accordingly came to pass; for an Angel came that very night, and slew of his army a hundred fourscore and five thousand, 2 Kings, 19 35, and he himself afterwards was miserably murdered in the Temple of Nisroch (whom he had Idolatrously worshipped instead of the true God, whom he had blasphemed) by his own sons, Isa. 37. 38. a fit recompense; that the sons should murder 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 Valleys (wherein he was best able to fight, his strength consisting chiefly in Horse) was overthrown by Ahab's little army (which being parted in two, was but like two little flocks of Kids 
* 1. King. 20. 27. ) and an hundred thousand of his men slain; besides seven and twenty thousand more, afterwards killed by the fall of a wall, 1 Kings 20. 28, 29, 30. At your leisure you may see divers other examples of God's judgement upon blasphemy, in the Apocryphal books, as 1. Nicanor, who being slain in battle by Judas, had his blasphemous tongue cut in pieces, and given to the fowls, 2 Mac. 15 5. 33. 2. Olophernes, beheaded by Judith, (a woman, and a Jew) as he 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 taking of the city Gazara, 2. Mac. 10. 34, 35. 5. Others that were miserably slaughtered at the taking of Caspis. c. 12. 14. They that commit this sin must not look to escape unpunished; if they who do but give occasion to others to commit it, may not; as it is certain they may not; for the Prophet Nathan thus threatened David▪ Because by this deed, (speaking of his adultery with Bathsheba) Thou hast given occasion 
* Chald. par. Thou hast opened the mouth of the enemies, the Sept. Thou hast provoked the Lord in the enemies. it is a sin as frequently committed, as it is seldom thought of: I mean this provoking God in others; when by scandalous living we occasion their contempt of God and his truth.  to the enemies of the Lord to blaspheme, the child also that is borne unto thee shall surely die, 2. Sam. 12. 14. It is thought that Hezekiah forbade the people to answer Rabshakeh, when he was speaking blasphemy, 2 Kings 18. 36▪ for fear they might occasion him to speak the more. though others say he did it upon the same ground that we would forbid ignorant men to dispute with such as maintain Erroneous opinions. viz. for fear 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 God's truth, is disgracing God, and disgracing 
* Isa. 65. 7. that which we render blasphemed me, in the original is disgraced me or reproached m● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God, is blaspheming him.  
The Jews when they heard any one blaspheme etc. See the APPENDIX.   

Blasphemy against the Holy Ghost never pardoned.  
But he that shall blaspheme against the Holy Ghost, hath never forgiveness (or shall 
* Or is never to be forgiven, as the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that perisheth, for, he that is to perish. so in the gospels and epistles; and so other participles of the present tense in profane writers ane used for participles of the future tense; as we say in English, such a one doth such a thin, or such a one suffereth such a thing, for such a one is to do, or to suffer.  never have forgiveness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usual in the Evangelists) but is in danger of eternal damnation, Mark. 3, 29. is in danger of eternal damnation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so we: but the vulgar translation (abused by the Adorers thereof, the Papists, for the maintenance of their venial sins and Purgatory) renders, is guilty of an eternal sin. And indeed (I speak it without any good will to the Popish opinion) methinks, it were better to read as the ancient greek copies read viz: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sin, rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnation. for first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is no where else (that I remember) applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; only once it is applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that in the Epistle to the Hebrews, which is questioned, whether it were originally written in Greek or no. Neither (if we consider it) is the English more proper: viz: Eternal damnation: then, Eternal sin; though at the first view, it seem so: no more than if we said, eternal Condemnation, or sentence. Secondly, In other places where we render the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in danger, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put in the Dative case, and not in the Genitive, as Mat: 5. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Accusative case with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 22. If we will render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in danger, why may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sin, be taken for the punishment of sin, in imitation of the Hebrew? Gen. 4. 13. etc. lastly it seems proper enough in any Language, to affirm that Sin to be eternal, the guilt whereof shall never be taken away. The Language of the Scripture concernnig sin (as a thing that abides, till it be taken away) accords very well with this expression, not only in the Greek in the New Testament; as when it says Your sin remaineth John 9, 41. He that delivered me unto thee hath the greater sin John 19, 11. Ye shall die in your sins ch. 8, 21, speaking conerning Sin not pardoned: and so when it says Taketh away the sins of the world John 1, 29▪ Your sins may be blotted out Acts 3, 19 To put away sin Heb. 9, 26; speaking of the pardon of sin: But also, in the Hebrew, in the Old Testament; as when it says Sin lieth at the door Gen: 4. 7. died in 
* if we render it in, as we do, & not for, which perhaps is better; and the Hebrew preposition is used for both.  his own sin Num: 27, 3. My sin is sealed up in a bag Job 14, 17. 
* Usually spoken of him that was to suffer death for his sin, and therefore Christ is said to bear the sins of many Isa: 53▪ 12. because he suffered death for them.  shall bear his sin Num. 9, 13. speaking concerning sin not left unpunished; and so on the other side, when it says, Whose sin is covered Ps. 32. 1. Removed our transgressions Ps. 103, 12. Blotteth out thy transgressions Isa 43, 25. Speaking of the pardon of sin.  
Sin is not a thing that is only so long as it is in acting; like the actions of natural creatures, or like the indifferent actions of rational creatures. good and bad actions even towards men (as courtesies and injuries) will be such an hundred years 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 turneth not away from his righteousness, and he that turneth not away from his wickedness, their righteousness and their wickedness endureth for ever. There is a Book of remembrance for them that fear God Mal. 3. 16: and they that fear 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 certain, and enjoy it for ever. Sin is a debt (though it is not to be understood as when we say, pay your debts; for then sin should be a duty, for which the word debt is many times used, 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 after, till the due be paid or the debt forgiven, as it was at the first minute of default of payment.  
Sin is visible for ever, if it be not covered; legible for ever, if it be not blotted out; and durable for ever, if it be not taken away. I have been the longer in this point because I hear so often those expressions of wicked men when they are told of such and such sins which they have committed, O, That is past and gone now! That was in my younger years, and the like; not considering that God's book still is, and their bones also may be (to use Job's expression, ch: 20, 11.) Full of the sins of their youth, before they die. In vain doth the Adulterous woman wipe her mouth; and the murderer wash his hands; and the Drunkard sweep away his vomit; looking the world in the face with boldness, as if they had done nothing; and presuming of impunity, because sentence is not presently 
* Eccles. 8. 11.  executed. They shall one day find, that Sin has too wide a mouth, to be stopped 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 sin of the Blasphemer is; but even the lest of theirs, let it seem never so venial, without true repentance will 〈…〉 eternal sin, 〈…〉   

Blesing turned into curses.  
If ye will not hear, and if ye will not lay it to heart to give glory to my name, saith the Lord of hosts, 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 than things (though in that sense also, it will serve for my purpose) viz. that the Priests for not giving glory to God's name (perhaps it is meant by Confession of sins, which is usually expressed by giving glory to God, Josh. 7, 19 1 Sam. 6, 5.) should lose that privilege of Benediction which good Priests and Prophets 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 fools shall destroy them, Prov. 1, 32, of fools, etc. it is an ordinary thing with fools (i. e. wicked men) to have that which David either prays for, or prophecies of, fulfilled upon them: Let their table become a snare before them, and that which should have been for their welfare, let it become a trap, Ps. 69, 22. even spiritual blessings 
* In that place of the Psalm last quoted, The Chaldee parap. renders Schelomim Sacrifices. Christ him sélfe to the Jew became a snare, Isa. 8, 14.  shall become thus unto them; for to such has Paul applied 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 vain which he had of finding out the literal sense (as in exponding that place of Isaiah, A Virgin shall conceive etc. of Hezekiah's wife, who was once a virgin: for which Rivet 
* In hi● examen Animadversionū Hugonis Grotii; and in his Grotianae discussionis Dialysis.  hath sufficiently taxed him: and likewise in expounding many other places) says, 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 freedom of entertainment a snare to entrap him, and carry tales to Saul; doth in those words wish the like usage to them again, viz. that their table also might become a snare and a trap to them, as his was to him; and this by way of punishment, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a just 
* It seems to be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  reward to them for their ill rewarding him. but under correction, he interprets neither David's, nor Paul's words; nor does he set them down; for he leaves out the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, and reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let their table etc. be made a stumbling block, for a recompense: and so it is easy enough for any one to interpret. for it is not indifferent whether, And, be there or not; seeing the removal thereof, both changes the use of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for, (as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they may be rewarded) and▪ also the relation of the word recompense; 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word in the Septuagint  which, whereas before it was related to table only, now is related to the whole prayer. But Beza, methinks, expounds this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or recompense, otherwise For interpreting, Table, of the Law; and saying that David in those words prophesied, rather than prayed (as he does no doubt many times in such expressions, where the word Let is used) that As 
* Beza upon Rom. 11, 9  the birds are allured unto death by that in which they seek their life; so the Jews, seeking life in the Law, and rejecting the Gospel, should by that means be ensnared and destroyed; he may seem to have made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify as much as a bait laid before a snare; or as a baited snare laid in the way 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which suits well with stumbling-block.  before a creature to take it. But to give you in a few words my own conceit, by way of comparison. That piece of flesh wherewith the Falconer cousins his hawk, and takes him off from the bird, that he may 
* Lest they should hear etc. Mat. 13, 15.  not eat it, me thinks, may well be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to such a hawk. So may any thing which we put before a man's eyes, to keep him from seeing another thing which we would not have him 
* were blinded Rome 11, 7.  see. If a man should give his child, or his servant his choice, either to take such a certain portion, or so much wages in hand; or else to trust to his courtesy; with an intention hereafter to give him a great deal more than 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 courtesy, or such a service, and being given 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 brass, to part with a piece of silver; Either of these things, which I have named, may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a recompense, or reward to the party that takes it. And indeed it is a very great punishment, for a man to have any thing from God's 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 treasure. 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 world's goods, they shall have their belly full, but it is their reward, and they must look for no 
* Habeant sibi  more. God seems to have spoken to the Israelites (when they murmured for want of flesh) after this manner. Seeing you are so much for flesh, and loath my Manna, you shall have enough of it, even till it come out of your nostrils: But you shall have it for a reward; you shall have it instead of Canaan, and die as soon as you have eaten it. Num. 11, 20.  
This having a man's reward now, our Saviour used as a scarecrow, to affright men from showing liberality to the rich: and he used also the same word that is here used by the Apostle viz: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we translate recompense. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they also bid thee again, and a recompense be made thee Luk: 14, 12. he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and without relation (as I conceive) of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (made) to what was spoken before: whereby the evil of having a man's reward now, is more fully expressed; as if he would have 
* Mat. 6, 2. they have their reward; or, all that they are like to have.  a man by all means 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 observe that not only the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for so it is likely that the Septuagint red it) signifying recompense, is more especially meant of the recompense of bad works, as in Isaiah ch. 34. 8. and else where; but also the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to reward, is divers times so used as if it were properly appliable only to rewarding by punishment, as Prov. 11. 31. Psal. 31, 23, etc.  
Blindness see Ignorance.   

Boasters of Holiness.  
Boasters of holiness have cause to fear, 1 God's not justifying them because of their justifying themselves (for both can never 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 week, I give tithes of all that I possess, Luk. 18. 11. 12. But our Saviour says of the Publican (who would not so much as lift up his eyes to heaven, but smote upon his breast, saying, God be merciful to me a sinner) I tell you this man went down to his house 
a Grotius would have it approud (because he did not like justified in our sense) but pray what is Gods approving, other than counting us for probos, good, and not reprobous? (for there is none that is so himself, and a man may take what money he pleases) which is that which we mean by justifying,  justified rather than the other, vers. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rather (according to Beza's potius) not More, either magis, (as Austin translates) or plus (as Hierom) or prae (as Erasmus) to show that the Pharisee was not justified at all, but rather condemned: which may be gathered also by the words immediately following. For every one that exalteth himself shall be abased, and he that abaseth himself shall be exalted, v. 14. The connexion of these words with the former is such (as appears by the conjunction, For,) that as it is here said of exalting and abasing, so I may boldly say of justifying, and condemning; For every one that justifieth himself shall be condemned, and he that condemneth 
* Se 1 Cor. 11. 3●.  himself shall be justified. Theophylact puts the question, why the Pharisee should be thus condemned for speaking but a few words in justification of himself, 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 less for not mentioning in the New. 2. The Pharisee spoke to God, and without any provocation: whereas Job spoke the most of what he spoke to men, to clear himself of their false accusations. 3. It appears that Job condemned himself afterward for his justifying himself; 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 Jews, (who despised the Gentiles for their barrenness, as Hagar did Sara, Gen. 16. 4. notwithstanding the prophecy, that the children of the desolate should be more than the children of ehe married wife, Isa, 54. 1. which perhaps for that reason was the sooner fulfilled) which say, stand by thyself, come not near me for I am holier than thou; these are a smoke in my nose, a ᵇ fire that burneth all the day Behold, it is written before me; 
* Chalde Par. Their vengeance shall be in Geenna, which was a place without the city of Jerusalem, where the fire never went out, but was kept continually burning to consume the filth of the city.  I will not keep silence, but will recompense 
c Or (if you will) I have recompensed and will recompense. The Hebrew is Shillamti Veshillamti.  and recompense into their bosom, Isa. 65. 5, 6.   

Bribery.  
Bribery is threatened 
* See Injustice and Oppression. ,  
1. With punishment unavoidable. Thus saith the Lord, for three transgressions, and for four, I will not turn away the punishment thereof (speaking of Judah) because they sold the righteous for silver, and the poor for a pair of shoes, Amos 2, 6. I take it to be as much, as if he had said, There be many other sins which I mean to punish the Jews 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 little gain.  
2. A Curse. Cursed be he that taketh reward to slay an innocent person. Deut. 27, 25.  
3. If not the destruction of them and their family, at least, the consumption of that wealth which they have gotten by 
* See Riches wrong fully gotten  Bribery. Fire shall consume the tabernacles of 
* Bribes and injustice shall be blotted out Ecclus 40. 12.  bribery, Job. 15. 34. bribe*, So the Chaldee Paraphrase: understanding thereby tabernacles, or houses and estates purchased with money taken for bribes; which is a more plain setting forth of the punishment of this sin (being this way most severely, and most usually punished) then if we translated (after the 70) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the tabernacles of those that receive bribes. for than they might be punished notwithstanding for some other sin: and God's anger against a sin is never more visible, then when he punishes the offender in that member, or in that creature, (by taking it away, or making it hurtful, or troublesome or useless) with which he committed it.  
4. The desolation of that country where it is practised. The heads thereof judge for reward, and the Priests thereof teach for hire, and the Prophets thereof divine for money: yet will they lean upon the Lord and say, is not the Lord among us? none evil can come upon us Therefore shall Zion for your sakes be ploughed as a field, and Jerusalem shall become heaps, etc. Mic. 3. 12. See also Ezek. 22. 12. 13, 14, 15. It were good therefore, to prevent this sin, that those laws were observed which ordain that none shall be a judge, or in place of power and authority, 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 (says Buxtorf) interpret thus, When the judge is a King & needs nothing, than he establisheth a land; but when he is as a Priest 
* For that which in the translation is, he that receiveth gifts in the original is Isch Therumoth a man of offerings i e. apriest, to whom they paid such offerings or first fruits. Terumoth is properly the first fruits of the dough, and the threshing flore. Num. 15. 20.  and begs at every man's barn, he destroys it. The Rabbins say that those six Lions placed upon each side of the six steps that went up to Solomon's 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 tear: to show that if he that sat in that seat neglected his duty, the hand of God was ready to punish him and tear him in pieces. Now one of those six precepts was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not receive a gift; which they say the crier was to proclaim 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 afterward by punishment from God, as it is hurtful to thee at the present by punishing thee itself; I mean with blindness of judgement; which it will do, though thou hadst never so good a sight. Thou shalt take no gift, for a gift blindeth the wise (or the seeing 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that are open, either for hearing, or seeing: quick or clear-sighted. ) and perverteth the words of the righteous, Exo. 23. 8.  
The Thebans 
* Plut. de Isid.  painted Justice without hands or eyes: 1 To show that a Judge should accept neither gifts nor persons. 2. To show how hardly justice can consist with receiving gifts. 3. To show the danger of taking gifts; for if she had been painted with hands, though they had painted her with an hundred eyes, she would have put them all out with her hands.   

Carnal men punished.  
1 With not pleasing God. They that are in the flesh cannot please God Rome 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 die Rome 8, 13. See verse 6.   

Ceremonies and commandments of men:  
He that observes them more than the Commandments of God, that man's religion is vain. In vain do they worship me, teaching for doctrines the commandments of men. For laying aside the Commandments of God, ye hold the tradition of men, as the washing of pots & cups: and many other such like things ye do Mark 7, 7, 8.   

Christ  

Such as reject Christ.  
When the Lord of the Vineyard cometh, what will he do unto those husbandmen? our Saviour asked this question of the Priests and Elders concerning those husbandmen in his Parable that killed the Heir when he was sent to receive the fruit Mat: 21, 40. And they answered him v. 41. He will miserably destroy those wicked men and will let out his vineyard unto other husbandmen.  
Those mine enemies which would not I should reign over them, bring hither & slay them before me: our Saviour thus spoke of the people (in the Parable) who rejected the noble man that came to reign over them Luk: 19, 14, 27.   

Such as forsake Christ punished 
* See ashamed, apostasy, and relapse. .  
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 
* Rev. 2, 4.  love: for what had Paul to do 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 Buxtorf makes those words Love not, a Hebraism for, hate bitterly, for so the Hebrew by a negative added to a thing, uses to express the extremity of the contrary.  It seems to be as much as if he had said, Let him be accursed to the utmost, till the Lord himself come 
b Let him be so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or excommunicated, as to have no more to do with him. , 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 Cor. 5 5. 1 Tim. 5. 20.  ᶜ or exclude him from the public enjoyment of God's ordinances, trying and hoping by humiliation and prayer to restore him: and they ought to do no other; neither ought they to count him 
* Thess. 3. 35.  an enemy. But if once he denied the Faith, they even delivered him to Maran; not to Satan but to the Lord (for so the word Maran signifies) and were at liberty to pray, or not to pray for him, 
* 1 Joh. 5. 16.  as one whom they had discharged their hands of; giving him over for desperate. The practice of the Christians toward him who apostatised from the Gospel Was like to the practice of the Jews toward him who apostatised from the Law (if the Jews were not more severe) for whereas, 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 Samaritan worse than a Gentile) they esteemed themselves 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 
* This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or separation (for so they called excommunication, both the greater and the less) was like the separation of an unclean person under the law, who might not be touched.  place; refusing not only in public 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 
* Joh. 2. ep: 10.  God speed. Much more might have been spoken upon occasion of these words Anathema Maranatha; but perhaps I have diverted too long already▪ see a little in the chapter of Covetousness.  
2 Not bearing of fruit. As the branch cannot bear fruit of itself, I mean 
* I insert this as Bezadoth, id est. to show that the words following are only declaratory of those before: that so you may not think, that, if you abide in Christ, you can bear fruit of yourselves.  except it abide in the vine: no more can ye, except ye abide 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 withered, and men gather them and cast them into the fire and they are burned John 15, 6.   

Those that deny Christ are threatened  
With being denied by him again. 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 Judgement, but now; while I am before my Father and while I am an Advocate with him. when he prays, I will not own him, nor mediate for him; but leave him to my Father, and let my Father alone to do what he will with him. See 2 Tim: 2, 12 Peter aggravates this sin shall I call it (methinks the name is too little) or rather abominable and capital crime (as having that in it, than 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 any way freed out of captivity or prison, (though he were to continue in it but a few years) 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 deal of gold or silver only▪ But Christ hath redeemed us from an everlasting captivity 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 persuade Christians to be holy, as he that hath called them, having also dear bought them, is holy; verse 15. And therefore in the place first cited, as he aggravated the sin; so he aggravated the punishment, in these words: and shall bring upon themselves swift destruction. They are in a worse condition than those that never knew Christ: For, it had been better for them not to have known the way of righteousness, then after they have known it to turn from the holy commandment delivered unto them 2 Pet: 2, 21.   

Those who are Christ's enemies are thus threatened  
He that sitteth in the heavens shall laugh The Lord shall have them in derision Ps. 2, 4. Oh fearful threat! how sad is the conditon of those men at whose calamity God rejoiceth! or at whose wickedness he laughs! suffering them to run on in their sins because he seeth that their day of punishment is coming Ps. 37, 13. Give me any anger, rather than 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 himself) whosoever shall not be offended in me Mat. 11, 6. If a man shall be blessed, only for not being offended at, or not disliking, him whom he is bound to like; and whom it is for his own good to like; and whom he hath no cause to dislike: how can his condition be better than cursed, who notwithstanding all this, is offended at him and disallow's him, and rejects him, as unfit to build upon?   

Those who have no Union or Commumunion with Christ.  
Verily verily I say unto you, except ye eat the flesh of the Son of man and drink his blood, ye have no life in you Joh: 5, 3. Ye have, (according to Beza's translation,) and not ye shall have, (according to Erasmus, and the Vulgar) because (saith Beza) otherwise, it may be thought that Christ did not give life to us, but only keep it for us. I apply not this to those who do not imitate Christ (especially in his passion) as Grotius does, for as upon most other places he endeavoured to be as little mystical, and spiritual, as he could be: so I think upon this, he was more Socinian than he should be 
* See Rive● Apolog: and Dial: where he is sufficiently proved to have been of that Sect.  for thus he speaks: Hoc ergo est edere & bibere, Christi uti exemplo Christi perfestisimum est exemplum tum virtutum aliarum, tum praecipuè dilectionis, quam imitari Compendium est praeceptorum. Nam sicut cibus & potus in corpus admissi, hominem nutri●nt; ita bona exempla in animum admissa eum mirabiliter confirmant. But whereas he says Christ was a most perfect example of love; and makes imitation of him to be the highest thing intended in the Gospel (for doubtless eating Christ's flesh and drinking his blood was expressed as the highest and most principle of christianity) let me ask, wherein this love which he ackowledges did appear? I believe I shall not be answered by those of his mind, in his dying a Sacrifice for us: for then, certainly example and imitation cannot be the thing he 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 sins. 1 Ep: 4, 10. To conclude, If eating Christ's flesh, and drinking Christ's blood, be imitating his example; how did our Fathers imitate him who were before him; and yet did all eat the same spiritual meat, and did all drink the same spiritual drink (for they drank of that spiritual rock that followed them, and that rock was Christ?) 1 Cor: 10, 3, 4.    

Church not heard.  
If he neglect to hear the Church, let him be unto thee as a heathen man and a publican, Saith our Saviour to his Disciples concerning one Christian offending another Mat: 18. 17.   

Clothes of men and Women promiscuously worn.  
The woman shall not wear that which pertaineth to a man, neither shall a man put on a woman's garment; for all that do so are an abomination to the Lord thy God. Deut. 22, 5. Some do make this prohition to belong to the second Commandment, 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 custom of Idolatrous Jews, if they were men, to stand with the ●mbrodered garments 
* As th●●e was a change of apparel, so it is not unlike, there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a change of the natural use of the Sex spoken of Wised. 14. 26. Rom. 1, 16.  of women 
a Why the woman should worship, or wear men's clothes in the worship of Mars, I know not: but the men might wear the women's 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 Phoenicians, 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) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venus.  before the star Venus; and if they were women, with men's armour before Mars (another of the Planets) in imitation of the Heathen. That there was such a custom, is very likely: and there seems to be somewhat spoken in ●avour of this report, in Deuteronomy, ch. 17. because in the second verse, both sexes are mentioned. If there be found, etc. man, or woman, etc. and in the verse immediately following, there is mention made of worshipping the Sun, or Moon, 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 custom, only because they think the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here that which pertaineth to a man, to signify nothing but armour; I shall not take this for a reason neither: for they cannot deny that this word hath of itself a more general signification, even as general almost, as when we say, a man's or woman's things; as may appear by twenty places. which being so, methinks, it is far better to make the more special word used for the woman, viz. garments, to expound this; rather than this, which is a more general word, to exclude that: at least let it be that which contains armour, and clothes too. viz. the Habit of a man.   

Communicating (or partaking of Christ's body in the Sacrament) unworthily.  
It is threatened 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 drink this cup of the Lord unworthily, shall be guilty, (or shall be held guilty: for he is guilty already of himself) of the body and blood of the Lord, 1 Cor. 11, 27.  
It hath been punished with sickness 
* Anselm speaks of some in his time, & sic hodiè multi variis morbis corripiuntur, quia indignè corpus domini acceperunt. , and death: For this cause many are weak, and sickly among you; and many sleep, 1 Cor. 11, 30. chrysostom 
a In epist. ad Tim. Homil. 5.  speaks of some possessed with the devil after it; and Cyprian hath recorded divers examples of men thus punished. one way or another (for the most part) they were sure to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b vers. 29.  some judgement, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c vers. 31, 32.  to be judged or punished. and it was well for the Saints they were: for it may be otherwise they might have been 
† vers. 32.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quite and clean condemned, or damned, as the men of the world were.   

Company of wicked men, those that keep it threatened  
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 sins, Num. 16, 26. Moses thus spoke to the people concerning Dathan and Abiram. Elihu when he would convince Job of being justly punished by God, told him of this sin; as reckoning it for a very heinous one: What man is like Job, Who drinketh up scorning like water; who goeth in company with the workers of iniquity, & walketh with wicked men Job 34, 7, 8. Solomon thought that those who kept drunkards company, had cause to fear their punishments: for otherwise, that were no argument, which he brings to dissuade a man from it: Be not among wine bibbers, amongst riotous eaters of flesh: For the drunkard and the glutton shall come to poverty Prov. 23, 20, 21. The servant, that shall eat and drink with the drunken, is threatened, that his Lord shall come in a day when he looketh not for him, and in an hour 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 himself was: for if he had been sincere, he would have loathed the very garment 
* Judas 23.  spotted with the flesh.  
John says 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 sins; so it is rendered: But so they might be, if they were partakers only in the guilt, viz: by not reproving them, or not grieving, and mourning for them; though they did not commit the like themselves. and therefore methinks it may very well be rendered, partakers in their sins viz: by approving of them, & joining in them. The words in the original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which will imply as much. For so is the same verb used by Paul with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works. Have no fellowship with the unfruitful 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  works of darkness, but rather reprove them Ephes. 5, 11. where there cannot be so little meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as not reproving only; as there cannot be so little meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicating with my affliction Phil. 4, 14. as the Philippians their not adding affliction only to Paul's bonds. I think, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome 11, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil: 1, 7. Besides, to be partaker of men's sins in that manner spoken of before, is expressed by the simple verb only, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is partaker of his evil 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 mean bear a part also with wicked men in sinning; if he once yield to bear them company: because their disease is so catching. Sin will hang to a man's heart, as bad as pitch will to his fingers. I may say of most sorts of sinners, as the Son of sirach says of the proud man. He that toucheth pitch, shall be defiled with it; and he that hath fellowship with a proud man will be like unto him Ecclesiasticus 13 1. The Rabbins have a saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one that is profane maketh profane: which may be interpreted as well of society, as otherwise: as in the Law, whosoever touched him that was unclean was unclean also. The infectiousness of sin 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 amiss 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 sin. He says we are drawn into sin in company especially these two ways: First, By our being pleased with other men's sins, Nemo non aliquod nobis vitium, aut commendat, aut imprimit, aut nescientibas allinit Epis. 7. Secondly by seeing them pleased with ours; especially if we are vain glorious, 
Rome 12, 2.  and desirous to be conformed * to the world, and loath to be absurd (as they call it) or displeasing to our company: irritamentum est omnium in quae insanimus admirator & conscius: ubi testis ac spectator abscessit, vitia subsidunt, quorum monstrari & conspici fructus sit▪ In many sins our only aim is to please men; and if no body saw us we would not commit them, ep: 49. Which was the reason, why Pericles knowing himself to be addicted to vain glory, abstained altogether from feast, and merry meetings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch, in his life. I am not of their opinion who say 
* A proverb among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  aut societas, aut mors: either society, or death. Seeing therefore there is somuch danger in company, either be alone without company, or (according to the same Pilosopher's advice) as much as possibly thou canst, be alone while thou art in company: tunc praecipuè in teipsum secede, cum esse cogeris in turba Epist: 25. Be continually reflecting upon thyself; keep thy heart, with as much fear and care as thou wouldst thy face, if thou wert a midst a swarm of bees: watch over it and guard it with as much solicitude, as any Soldier does a fort, when he looks to be assaulted by his enemies every moment.   

Company of any too much keeping it  
punished with hatred: Withdraw thy foot from thy neighbour's house lest he be weary 
* The French have a proverb: Aller &, parler peut on; boire, & manger non.  of thee, and so hate thee Prov: 25. 17.   

Not confessing of sins punished.  
If out of ignorance, 1. With not preventing of judgements. Thy Prophets have seen vain and foolish things for thee, and they have not discovered thine iniquity, to turn away the captivity: 2. Not obtaining of requests. Solomon when he consecrated the Temple, and entreated God to hear those that should pray towards it, entreated for such only as should know every man the plague of his own heart, before they spread forth their hands towards it. 1 Kings 8, 38. See, 1 Chr: 6, 29. Ezek. 20, 3, 4.  
If wilfully, (by hiding them when they know them) with Not prospering. He that covereth his sins shall not prosper 
* Stant nulla diu deceptis gaudia divis. Silius: Ital: l. 2. He can no more prospero, than a sick man can be cur●d, that will not discover his disease. Vitia sua consiteri sanitatis indicium est Sen. ep. 55.  Prov. 28, 13. The way to have sins covered, is, not to cover them. by covering sin, thou robbest God of his glory, whose glory it is to conceal a matter Prov. 25. 2. Thou shalt not prosper viz: by losing not only thy labour (for thou canst not hide any thing from God) but thy pardon also. Job in his Justification, reckoned it among those things, which If he had been gulity of; he would acknowledge his punishment to have been just. If I covered my transgressions as Adam (or as a man; for a mere natural man can make no true confession) by hiding mine iniquity in my bosom Job 31. 33. Especially if we do not only not confess our sins, but love them too, and hide them in our bosom.  
If thou canst not discover all, be sure to hide none. deal so with those thou canst not find, as the Jews were wont to do with their leaven. for their custom was two or three days before the feast of unleavened bread, to search every corner of the house for leaven; and when thy had done; for fear there might be any yet left, to pronounce a general execration against it. Even so do thou: when thou canst not find every sin, acknowledge all: for that is the way to be charged with none.   

Copulation with beasts, as likewise with men or women too nearly related.  
Ye shall not commit any of these abominations Levit. 18, 28. (viz: Those mentioned from verse 6, to 23.) that the land spew not you out) like a stomach that is overburdened or hath eaten some unwholesome meat) as it spewed 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 bear their iniquity, of some to be childless.  
That Soul shall be cut off 
* with men. See Oath.  from his people; 
* That is, say the Jews, shall die before he be 50. year old; and they say it was observed that such as were not circumcised live not to that age  he hath broken my covenant, (speaking of one not 
a That is say the Hebrews, if he were past thirteen year old, for whereas before his parents or the Magistrate ought to see it done, hence forward he was bound to see it done himself. the Septuagint add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eighth day and so Austin citys it.  circumcised) Gen: 17, 14. Because circumcision was a condition or act of obedience on the Jews part, before which indeed God had made his covenant with them, but without which he would not bind himself to keep it. If ye shall despise my statutes, or if your soul shall abhor my judgements; so so that ye will not do my commandments; But that ye BREAK MY COVENANT: Leu. 26, 15. I will also do this unto you; I will appoint over you terror etc. v. 16. So vers. 17. I will set my face against you etc.  
These have altogether broken the yoke, and burst the bonds; wherefore a Lion out of the forest shall destroy them etc. Jer: 5, 5, 6. concerning the Jews.   

Covetousness.  

Covetous men are threatened and punished  
First with not being satisfied. He that loveth silver, shall not be satisfied with silver, nor he that loveth abundance▪ with increase Eccles. 5. 10. The Hebrew in Scripture expresseth a covetous man by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a This word▪ if it signify gain, it signifies covetousness too, as it does Exod. 18. 21. which is enough to raise my observation upon.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also to cut, and when it signifies to be covetous, it is properly meant of being covetous of gain by cutting off from another, or by another's loss: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does signify in Greek not so much to desire to have simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more, as to have more than another; or rather to have more by another's having the less, and by our means: and therefore it is used with the Accusative of the person whom we overreach, or are too hard for (viz. by cunning or cozening) out of love of gain, as you may see in divers places in the Epistles of Paul; insomuch that it is sometimes applied to any other out-witting and going beyond a man to his hurt: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Thes. 4. 6. to gain upon, or to gain advantage of a brother. So in 2 Cor. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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.  he that coveteth a covetousness, 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 gotten, 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 expression, or to this quality of covetousness; when having said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of money is the root of all evil, he added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which while some coveted after; that is, not which money, but which love of money; as if he meant to show the covetousness of covetousness.  
The love 
* Crescit amor num mi quantum ipsa pecunia crescit.  of money grows as the money grows; and I believe if money did leave growing; the love would also in little time, There is no slavery so endless and importunate as the service of Mammon Mat. 6, 26. There is no sin which after a man hath once begun, is so hard to leave, as covetousness: because of the unsatisfying nature of the things which are coveted; or rather indeed, because of the unsatisfiableness of the soul 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 look upon as a heavy punishment from God for the sin of coveting: and such it is reckoned for, in the Scriptures: See the chapter of gluttony Sect: 2.  
2 Many sorrows. For the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves thorough with many sorrows. 1 Tim: 6, 10. Have pierced themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have pierced themselves all round, or on every side; on that side on which they lose; on that side on which they spend; on that side on which they do not gain; nay last on that side on which they do● gain; because they have not their desire, though they have what they desired. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 themselves have pierced themselves; which aggravates the misery: For a man is never more vexed, then when he is vexed by himself; & never more hurted, then when he hurts himself. 'Tis an usual way with God of punishing the wicked, to fill him with his own ways 
* See Self destruction. : and I think a covetous man is as much punished this way, as any other. Nulla enim avaritia sine poena est quamvis satis sit ipsa poenarum, there is no covetousness without punishment, although it be punishment enough itself Sen: epist: 1. 15. He that desires to be still loading himself with wealth, is like a bird that loads himself with dirt, till he cannot fly upward for the weight: and therefore, says the Prophet Habakuk, Woe to him that ladeth himself with thick clay chap: 2, 6. The Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against himself; because thereby he hurts himself most.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have thrust themselves thorough with many sorrows: there must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many sorrows▪ where there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many lusts, (as there are wherever there is covetousness) verse 9  
3 Many foolish and ungodly actions to their own 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 hurtful lusts which draw men into destruction & perdition (destruction, and perdition.)  
So are the ways of every one that is greedy of gain, which taketh away the life of the owners thereof Prov: 1, 19,  
What made the men of Shechem so foolishly to yield to be circumcised, whereby they became so weak, that two men (Simeon and Levi) put them all to the sword; but only covetousness? For it is said they harkened to Hamor and Shechems' persuasion thereunto, assoon as they heard this argument Shall not their cattle 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 threatened with nothing from him? yes they are threatened.  
1 With his Hatred.— and blesseth the covetous whom the Lord abhorreth Ps: 10, 3.  
2. His anger, and also punishment; very great both, as may be gathered by his expressions. For the iniquity of his covetousness, I was wroth, and smote him; I hid me and was wroth. Isa: 57, 17. For the iniquity of his covetousness: the iniquity of covetousness is much; and commonly there is much iniquity also goes with it: especially in men that exercise trades; or are in places of power and trust.  
I will stretch out mine hand upon the Inhabitants of the land, saith the Lord; for from the least of them even to the greatest of them every one is given to covetousness Jerem: 6, 13. In the eighth chapter vers: 10. he shows how he would punish their coveting to have more, with the loss of what they had; and their wronging others, with being wronged themselves (which is an usual punishment of covetous men) I will give their wives unto others & their fields to them that shall inherit them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that shall disinherit 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 Where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  4. and elsewhere) so that them shall relate to the men, & not to the fields. unless you had rather say to their heirs; that is, to the heirs 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 called a brother be a fornicator or covetous etc. With such a one no not to eat. 
* This excommunication the Jews called Herem. He that was thus excommunicated by them was not to converse or commerce, unless it were in buying his victual. for in eating he might not. there were two other excomunicattions: one less than this called niddui, and the other greater called schematha by them, by the Christians Maranatha.  1 Cor. 5, 11.  
4. Exclusion from their company in the world to come; Nor thiefs nor covetous men nor drunkards etc. shall inherit the kingdom of God 1 Cor: 6, 10. The very rust of their money which they have greedily gathered, and niggardly kept, if their own consciences would not confess their covetousness, will come in judgement against them and testify it to their faces: Your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire; ye have heaped treasures together for the last day's Jam: 5, 3.  
Covetousness must needs be severely punished if it be Idolatry, as the Apostle says it is, Col: 3, 5. Indeed it may well be counted so, rather than other sins; yet not so much because covetous men love their wealth more than 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 
* According to that of Job, If I have made gold my hope, or have said to the fine gold, thou art my confidence c: 13, 24. If I have said etc. i. e. If I have not only inconsiderately trusted to; but if I have deliberately trusted in my wealth.  in it, (which are acts to be exercised upon nothing but God) and because they think their life consists in the abundance of things which they possess; for somuch our Saviour intimated in affirming the contrary, when he charged the people so earnestly to beware of covetousness, doubling the caveat: Take heed and beware of covetousness; for a man's life consisteth not in the abundance of things which he possesseth: Luk. 12, 15. doubtless those who are guilty of this sin have cause to fear God's severe punishment: for else our Saviour had never spoken in this manner. I might produce many instances of severe punishments of other sins, of which this sin 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.    

Cruel men are threatened and punished 
* See Oppression, & not Pitying. .  
1 With hurting themselves. The merciful man doth good to his own soul, but he that is cruel troubleth his own 
* Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, destroyeth his own body.  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 brethren, not only in blood, but in bloods, or bloudy-mindednesse and cruelty towards the Shechemites) Cursed be their anger for it was fierce, and their wrath for it was cruel. I will divide them in Jacob, and scatter them in Israel, Gen. 49, 7. for thus joining in sin, division and scattering shall be their punishment 
a The Levites (all agree) had no portion, but were scattered among the other tribes, and lived by the Altar. the Simeonites, the Scripture says, had a portion Josh. 19 1. but such as was taken out of Judas portion, vers. 9 but the Hebrews say, they had no portion, but lived scattered among the rest of the tribes, and got their living by teaching children. .  
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 me. Thus Adonibezek himself (a heathen) confessed, when the Israelites of the tribes of Judah and Simeon took him prisoner, and cut off his thumbs & toes Judg. 1, 6, 7.  
4 Gods anger. Hear me therefore and deliver the captives again which ye have taken captive of your brethren; for the fierce wrath 
* Or the fury of the anger. heb.. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of God is upon you. thus spoke Oded the Prophet to the Israelites for keeping the Jews (whom they had 
* Which Pekah King of Israel made with Ahaz King of Judah.  taken in war) in slavery. 2 Chron. 28, 11. and so vers. 9 he tells them, that in the battle also they had exercised such cruelty as called to heaven for vengeance. Ye have slain them in a rage that reacheth up to heaven 
a Though this expression is used sometimes when it cannot be meant of calling for vengeance as 1 Sam. 5. 12. Jer. 59 9 but only to signify the greatness or extremity of a thing▪ .  
5 Certain punishment without remedy, though the cruelty be exercised upon wicked men. Thus saith the Lord, for three transgressions of Edom, and for four, I will not turn away the punishment thereof, because he did pursue his brother with the sword, and did cast off 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tearing is elsewhere used of anger, as Job 18. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all pity, and his anger did tear perpetually, 
† he destroyed his bowels, which by mere for●e of nature would otherwise have rolled towards them.  and he kept his wrath for ever. Amos 1, 11. and thus the Moabites ch. 2, 1. Thus saith the Lord, for three transgressions of Moab, and for four, I will not turn away the punishment thereof, because they burned the bones of the King of Edom in Lime. Some say that that Son whom the King of Moab killed and offered for an offering upon the wall 2 Kings 3, 27. was the King of Edom's Son (whom he had taken prisoner when he endevourd to break through his army) and apply this threat to him; adding to this act of his cruelty here expressed (that he burned his bones into lime) one more 
* So the Chaldee Paraphrast. See Vatablus.  viz: that he made use of this lime to plaster his palace withal.  
6 Severe punishment without mercy; to cry him quits: He shall have judgement without mercy that hath showed no mercy James 2, 13. Where it is added, For mercy rejoiceth over judgement. as mercy rejoiceth over judgements, and love covereth a multitude of sins; so judgement shall rejoice over cruelty; and where hatred is, not one sin of a multitude but shall be discovered.  
Cruelty, even towards malefactors, how odious 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 Eunuches, nor such as had never any children; because such were more likely to be cruel: and it was allowed the malefactor, even after he was sent to execution, if he had any thing more to say then what he had said already, to come back again four or five times.   

Curiosity (especially in Divine things)  

Threatened.  
The Lord said unto Moses, Go down, charge the people lest they break thorough unto the Lord to gaze, & many of them perish Exod: 19, 21. Charge the people— in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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, unless there be some to witness that it was forbidden by God: Then again, charge them before witnesses, to show that I am resolved to do what I say; as Joseph did his brethren Gen: 43, 3. Lest they break thorough unto the Lord: it may be rendered 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, because they looked into the Ark of the Lord: even 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 
* Herod was desirous to see Christ Luke 9, 9 c. 23, 8. and so were the Greeks John 12. 21. they that cared most to see him, cared lest to believe in him. blessed are they that have not seen, and yet have believed c. 20, 29.  then godly men; and it is one great vanity of the eye (both of the body and the mind) to delight in seeing strange sights: which many times make them turn 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 turn aside, and see this great sight, why the bush was not burnt. Exod: 3, 3. But God loved him well, and therefore restrained him. You know how Jacob was reproved by the Angel for ask 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, says, 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, than (as we say) to go seek the proof of 
* Lycaon in the fable had better believed Jupiter was a god, then have sought the proof of it, as he did, by setting man's flesh before him to eat Ov● met: l. 1.  them. Yet some are as hard to believe, that God is God, without too diligent inquiry, as Thomas was to believe, that Jesus was Jesus John 20, 25. But we may not be too busy: there are some secret things, which belong only to God, Deut. 29. 29. It was a saying of Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nature loves to be hid, and the god of nature more than her. Ignorance in such things, though it be not a mother, is a very great helper of devotion: & curiosity on the contrary, a very great hinderer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. says Themistius, speaking of God, whom we reverence, & admire the more, because the knowledge of him is not easy and trivial, & ready to every man's hand.  
Curiosity in humane things, hath been an occasion of many sad accidents. Lot's wife. Gen: 19 out of curiosity to observe & gaze upon the destruction of Sodom (contrary to the) Angels command 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 (jacob's daughter) gadding abroad (forsooth) to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to gaze upon them and observe very earnestly their feature, and fashions and behaviour. (the Septuagint. translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to learn) which is a practice too common among women.  see the daughters of the land▪ Gen: 34, 1. was deflowered by Shechem, and became the occasion of all the sin, and misery, all the cruelty, acted and suffered, by Simeon and Levi, and the people of Shechem. verse 25. 3 David's curiosity 
* Joab asked him why he took delight in this thing vers. 3.  and desire only to know the number of his people, cost the Israelites the death of no less than 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 etc. 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 down to the grave with blood 1 Kings 2, 8, 9   

Cursing of any It is usually punished,,  
First, with God's blessing those, who are cursed, the more for it. David says of Shimei, 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 says of others, Let them curse, but bless thou: or, they will curse, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and thou wilt bless (meaning God) Psal. 109, 28. Thus the Israelites were blessed the more for it, when Balak sent for Balaam to curse them; as Balak himself complained. I look thee to curse mine enemies and behold thou hast blessed them altogether: or, thou hast blessed 
* Or, thou didst purposedly bless them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a blessing Num: 23, 11. At the consecration of the new wall of Jerusalem, when it was read in the Law, how the Ammonites and Moabites hired Balaam against the Israelites to curse them (whereupon at that time they ordered the separation of the mixed multitude) this passage of God's 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 than this: and therefore ought the more notice to be taken of it.  
2 With returning the curse upon the authors: He clothed himself with cursing, like as with a garment: so let it come into his bowels like water 
* like that bitter water which she that was suspected of Adultery did drink, when the Priest pronounced the curse against her Num 5, 21 S. James compared cursing to bitter water c: 3, 11.  and like oil into his bones Ps. 109, 18. Nothing so usual, as for such arrows to fly back in the face of him that shot them.   

Cursing of Parents  
see Parents.   

deceitfulness.  
Deceitful men are threatened 1 With God hatred. Thou shalt not have in thine house divers measures (some to sell with and others to buy with) but thou shalt have a perfect and just weight; a perfect 
a Not too lttle  and just 
b Not too great.  measure shalt thou have, that thy days may be lengthened in the land which thy Lord thy God giveth thee. (as if otherwise they should be shortened) for all that do such things, and all that do unrighteously, are an abomination to the Lord Deut: 25, 14, 15, 16.  
2 Excommunication (out of men's houses at least.) He that worketh deceit shall not dwell in my house Ps: 101, 7.  
3 Grief, and vexation, after they have done their work: Bread of deceit is sweet unto a man, but afterward his mouth shall be filled with gravel Prov. 20, 17.  
4 Being deceived themselves, by other men or by God: and taken in their own 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 expound that place in the Prov: cap. 20, 26. A wise King bringeth a wheel over the wicked, thus: As a wheel turneth round; so, by the wisdom of a King, the mischief intended by wicked men to others, is brought about upon their own heads.  
5 Being deceived by themselves, i. e. by their own deceit, which makes them believe they shall prosper, but tells them a lie: Thou hast trodden down all them that err from thy Statutes; for their deceit is a lie (or falsehood) Ps. 119, 118.  
6 Shortness of life: Bloody and deceitful men shall not live out half their days Ps. 5, 6. By bloody men is usually meant (in Scripture) not somuch downright murderers, who take away the life of another; as any other wrongful, or unconscionable and unjust dealers; who take away that which is many times called their life viz: their livelihood. in Deut: 24, 6. he that taketh a millstone, is said to take a man's life, to pledge. Thus oppressors, & 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 many places to this purpose in the Prophets.  
7 Punishment by the hand of God, not to be prevented: in most dreadful 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 The measure.  small and the Shekel 
b The weight.  great, and falsifying the balances 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 works. So in Micah chap: 6, 11, 12, 13. Shall I count them pure with the wicked balances and with the bag of deceitful weights? For the rich men thereof are full of violence and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth: therefore also will I make thee sick in smiting thee, in making thee desolate because of this sin. Notwithstanding all these threats, (and which it grieves my heart to see) this sin of deceitful dealing is swallowed with ease, and looked upon as a small sin by those that strain at violence, and abhor to commit it. contrary to the judgement even of an heathen man; who says he looked upon it as the wo●se crime of the two; fraus quasi vulpeculae, vis leonis, utrumque alienissimum, sed fraus odio digna majore: Cozening is for a fox, and violence for a Lion; both are very inhuman things; but of the two, cozening is the more odious. Cicero lib. 1. de Off.   

Delight in Sin,  
see Sinne.   

Desertion.  
1 Spiritual desertion. I go my way and ye shall seek me, and shall die in your sins, saith our Saviour to the Pharisees Joh, 8, 21.  
2 Either spiritual, or temporal, or both (for the expressions are very dreadful) I have forsaken my house, I have left mine heritage, I have given the dearly beloved of my soul into the hands of her enemies Jer. 12, 7. the Prophet had a little before spoken of their Hypocrisy towards God, viz. vers. 2. (as well as towards himself vers. 6.) and therefore that sin 
* See Hypocrisy.  is to be thought the main cause at least, why this punishment was threatened.  
I have taken away my peace from this people, saith the Lord, even loving kindness, and mercies, Jer. 16, 5. my peace. so that I will be their enemy. if it had been but their peace, that is, peace among themselves, or with men: or, their prosperity: it had not, deserved the name of a threat in comparison of this. loving kindness and mercies: or goodness, and bowels (or pity) so the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as proper expression of desertion and anger, as may be: if God had removed only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his goodness, 
* So (I think) the word properly signifies.  or beneficence, by not doing them good; yea if he had afflicted them with never so great judgements: yet if he had retained his bowels, 
* See Cruelty Sect. 5  to pity them in their misery, (and such mercy is properly meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowels) their condition had been hopeful. Oh 'tis a sad thing when God strikes a man, and goes away and leaves him; when he shows his back and not his face, in his calamity! And yet thus are the same people threatened, against whom the former threat was denounced c. 18, 17. And both these threats were for the same sin 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 sin: For the wickedness of their doings I will drive them out of my house▪ I will love them no more. ch. 9, 15. now this wickedness was Idolatry; as is to be seen by those words in the same verse, All their wickedness is in Gilgal (as if their other wickedness were no wickedness 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 sin, verse 16.   

Despising. Despisers punished.  
Hagar (Abraham's maid) despising her mistress Sarah, because she had conceived by her master, when her mistress had not: was by her master delivered up to the will of her mistress; who used her so hardly, that she was fain to run away. Gen, 16. 5, 6.  
Gaal, despising Abimelech, & saying to the Schechemites (whom he had caused to rebel against Abimelech and to be in subjection to himself) Who is Abimelech that we should serve him? (Judg: 9, 28.) when Abimelech came against the town, his army was overthrown; and himself by Zebul (Abimelech's deputy governor of the place) expelled 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 seems, was usual in way of Contempt; for otherwise, you may see, he knew well enough who he was) had not his wife appeased this son of Jesse (as contemptible as he made him) with a present; both himself and all his family had been put to the sword, 1 Sam. 25, 10, 34.  
Sheba (who drew away the ten tribes into rebellion against David) in the same manner despised him, call him, in contempt, The son of Jesse. but mark his end: for God used a far more contemptible instrument to destroy him, than the son of Jesse: and it was done in a very contemptuous manner. for being besieged in Abel; by the advice of a woman, his head was cut off, and thrown over the wall to Joab. now, whereas this fellow, when he stirred up the people to revolt, cried to them Every man to his tents, jeering, as if they might go every one to his home, and take no more notice of the son of Jesse: when this was done, it is said (as if the Scripture meant to show how it pleased God to fulfil those words one way, which he intended in another) that they retired every man to his tent, 2 Sam. 20, 1, compared with v. 22.  
Goliath (the Champion of the Philistines) despising David, and threatening him (as we say) to make hawks meat of him, 1 Sam. 17, 42, 44. was slain by him in a very contemptuous manner, viz: only with a little stone flung out of a sling; and afterward beheaded by him with his own 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 city; in a careless scornful manner gave order, whether they came for peace, or war, 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 Syrian 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 
* The latin translation, ● separate them one from another; which the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will hardly bear; yet ours & that do very well agree: for things must be first separated before you can dash them together.  one against another, even the Fathers and the Sons together Jer: 13, 14. (concerning the Jews.)  
By our Saviour: Suppose ye that I am come to give peace on 
* Which seems to be intimated, and an emphasis to be in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on earth being placed in the end, apart from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace.  earth, (no, my business is to give peace in heaven, and reconciliation with God:) I tell you, nay, but rather division Luk. 12, 51. You may see those words in part fulfilled at Iconium, upon Paul's preaching there Act: 14, 4.   

of Discord among the wicked, as a punishment, and for the good of the godly.  
Every man's sword shall be against his brother (concerning Gog) Ezek: 38: 21.  
A great 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint, or madness: wherein the hand of God is eminent; viz. when men fall out on a sudden, & they know not wherefore, as in Jud. 7, 22. where it is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but there they translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confusion, and the vulgar caed●s slaughter.  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 man's sword against his brother, as it was above, a great tumult from THE LORD: and indeed the Lord's hand is especially seen in this punishment; because there is a work to be wrought upon the heart; which the power of man cannot so well reach.  
In this manner the Philistines 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 maintain it.)  
1 Of Confusion, and every evil work, So S. James says, Where envying and strife is, there is confusion (or an unquiet 
* Inquieta vita. Beza.  life) and every evil work, Jam. 3, 16. The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
† Like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek: and as we say in English, such a one does well, for prospers, or is well.  but (I think) it may not be meant so much, every evil, or sinful work, or action (which is best expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as every evil or hurtful thing: not so much the evil Sin, as the evil of it. neither is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here a sin; as it is in 2 Corinth. 12, 20. (for then there might have seemed to have been a Tautology) but a punishment; as it is in 2 Cor. 6, 5. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The evil actions, which are the fruits of strife are many; but, I believe the evil 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) observers, do make men forbear many sins, either for fear, or shame, or even for spite itself: and the want of an enemy makes them 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Themist. orat. 12.  loose and careless.  
The fruits of strife, both miseries, and sins, 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 Because men at variance, are for the most part in passion: now passion (usually) considers not what is profitable, and cares not what is lawful. which way soever you interpret the words of the Apostle, they may very well be attended with those words of Solomon, The beginning of strife is as when one letteth 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 
* In the Hebrew 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  entangled thyself: for before it be meddled with, it cannot be left off. In like manner chap: 20, 3, I should render it, every fool will entangle himself: instead of, will be meddling; because, what ever it be that is there meant, it seems to be opposed to ceasing from strife, expressed in the former part of the verse: which a man cannot so well be said to do, unless he hath already meddled, or begun.  
Strife is like a snare; which at first, when a man falls into, if he go gently to work, he may draw his foot out again: or, i● it be tied, if he be not too hasty, but go wisely to work, he may untie it again: but if once he fall to striving; the more he strives, the faster he is tied. So one word draws another, and the next is still worse than the former; and each party more angry than before▪ when men are far in, they resolve to go on; either because they think they cannot come off with credit; or because they will not come off without it.  
3 Destroying one another. But if ye by't, and devour one another, take heed that ye be not consumed one of another Gal: 5, 15.  
These evils are the natural effects of the sin itself: but can it be threatened with nothing from without viz. from God, or from men? Yes it may be threatened:  
1 With God's hatred. for, him that soweth discord among brethren, Solomon hath put for one of his seven things, which, he says are an abomination to God Prov: 6, 16, 19  
2 Excommunication, (or a worse matter) I would they were cut off that trouble 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those who dissettle you; it may be meant de statu dejicientes, who make you to be of another mind: as it is v: 10. by whom they were removed from him that called them to liberty v: 13. and chap: 1, 6.  you Gal: 5, 12. (Spoken of them that caused division among the Galatians by urging circumcision) 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 doubtless he was to them: as he says 1 Cor. 9, 2.) but among the Corinthians, I believe, he meant to see it done indeed, when he told them I fear 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 debates, envyings, wraths, strifes, backbitings, whispering, swellings, tumults. (behold discords numerous and viperous brood) 1 Cor. 12, 20.  
3 Ruin of families, cities, and kingdoms our Saviour used it as an argument against he Pharisees to prove, that he did not cast out one devil by an other (as they said he did) because, says he, Every kingdom divided against itself is brought to desolation: and every city, or house divided against itself shall not stand: and if Satan cast out Satan he is divided against himself; how shall then his kingdom stand. Mat: 12, 25, 26. Where Discord is sown for the seed, the harvest must needs be destruction. Pallas (whom the Poets fain the goddess of wisdom) thought that Cadmus' intending to make himself King of Boeotia, could not take a wiser course to destroy his enemies 
* Those that were for Draco, whom having slain he usurped the Kingdom of Boeotia. , then to sow this seed among them (which the Poet Ovid 
b l. 3. Met. fab: 1.  describes by the sowing of viper's teeth in the ground) which accordingly had its effect.  
A viperous and poisonous seed indeed it is; as destructive in the body of a commonwealth; as any poison can be in the body of a man. 
* Livy.  Id unum venenum, eam labem civitatibus opulentis repertam, ut magna imperia mortalia essent; 'tis the only mortal disease that a Kingdom can be sick of.  
4 Exclusion out of the kingdom of God Hatred, variance, emulation, wrath, strife, seditions, heresies, envyings &c. (what a company of names 
* You may observe. both in this and the rest of the Epistles, there are more names for this sin, than any other.  this sin hath, or what a compound of sins 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 do such things shall not inherit the kingdom of God Gal: 5, 20, 21.  
Follow peace therefore with all men, if not the peace of friendship, the peace of good will. Even the most wicked men, although thou dost 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 distress them c. 
* Some make these places to stand in need of a Reconciler; but, I believe, there needs none; for in the first place doubtless by peace is meant their good and prosperity; as the text itself will expound it.  2, 9 Though they might not seek the peace of the Ammonites with themselves, (that is, make a mutual league of amity and association) yet they must seek their own peace with the Ammonites (that is, not begin to contend with them in battle) Follow your own peace (love and good will) with all men, though not their peace with yourselves: because it must not be gotten with enmity with God; and it cannot be had without it.    

Discouraging 
* See Hindering.  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 evil report upon the land (the sin is repeated, to show 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 sin punished, that he would stand by and see it done himself.   

Disobedience to God (either merely Disobedience without any other sin; or, as being the main provoking part of other sins) threatened 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 go to Pharaoh, three several times, when God bid him ver: 1, 10, 13. Even Artaxerxes himself was sensible 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 realm 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 Fathers, even upon their Children after them.  
2 God's Curse: I set before you this day a blessing and a curse; a blessing, if ye obey etc. and a curse if ye will not obey the commandments of the Lord your God, saith Moses, Deu. 11, 27, 28. See Jer: 11, 8. Thus were Adam and Eve punished chiefly, if not merely for Disobedience; at least in the act itself was nothing sinful but Disobedience. for what sin could there be in in eating of a little fruit, unless God had commanded them to the contrary? And therefore when God pronounced judgement 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 eat Gen: 3, See what he says to the woman v. 11. and likewise to the man vers. 17. (almost the same words) When Paul would show how we were made sinners in Adam, he says not, by the Vnholynesse, or by the Intemperance, or by the pride, or the like; but by the Disobedience of one man many were made sinners Rome 5, 19 so on the other side, he says not, we were made righteous, by Christ's holiness; or by his patience, or by his meekness, nay nor by his sufferings, (for he might have suffered 
* See Heber: 5, 4, 5.  without command, and then he had merited nothing at his Father's 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 Obedience. What Christ did, or suffered, was neither duty (in itself) nor desert; but merely (as he said) to do the will 
* The pharisees preferred their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law delivered by mouth (though it it were but the mouth of men) before the written Law, Mar: 7, 8. but therein they erred.  of God, or to perform what the father had imposed upon him.  
3 God's Setting himself against them. If ye will not OBEY the voice of the Lord, but rebel against the commandment of the Lord; then shall the hand of the Lord be against you, saith Samuel to the Israelites 1 Sam: 12, 15. voice: and commandment] or, as it is in the original, mouth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebel against (or provoke) the Mouth of the Lord; the aggravation is in the word, mouth. for if they should do things not according 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 own mouth 
* That is, not so great: or they would have said they had not had sin.  to the contrary; this is unanswerable. as our Saviour says, If I had not come, and spoken unto them they had not * had sin, but now have they no cloak for their sin John 15, 22. In Jeremy yond may see the sin of Disobedience often aggravated by these expressions: I spoke 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 hearkened chap: 25, 3. and so chap: 35, 14. you have the same words, Oh lit must needs anger God exceedingly (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 against you, to hurt you; and not at all for you, to protect you. O heavy Judgement!  
4 In Kings, (in their Heirs 
a For Saul was King all his life: hut after his deatb his Kingdom ceased, or continued no longer in his name and blood; for then David had it. ) with the Loss of their Kingdoms. Samuel told Saul, Thy Kingdom shall not continue etc. Because thou hast not kept that which the Lord commanded thee. 1 Sam: 13, 14. Ye read of no other fault reproved, but mere Disobedience to one command only of the Prophet's. viz: To tarry seven days 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 days were fully come, 
* As the word is in the Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cap. 2, 1.  (which is enough in Scripture-account to make it so many days.) but yet because he did not that which doubtless he knew was the Prophet's meaning viz: tarry out the full seven days; it argues, he cared little to obey his command, or follow his council; and therefore he must suffer accordinly. So again chap: 15, 23, he tells him thus, Rebellion is as the sin of witchcraft, and stubborness is as iniquity * and Idolatry: Because thou hast rejected the word of the Lord, he hath also rejected thee from being King. Rejected] or, Slighted, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as if he had said thus: Thou wouldst be thought to hate Witchcraft, and Idolatry, as most abominable crimes: But I tell thee, in Disobeying God's express command, thou dost 'Slight and Reject God, as much as he that doth worship an Idol, or go to a witch: 
* which appeared to be so indeed afterward when he went to the witch of End or.  and therefore God hath also Slighted thee & thought thee unworthy to be King any longer. Here we read of no other fault but Disobedience neither, viz: in sparing Agag the King of the Amalekites, and the best of the spoil vers: 9, whereas he was commanded to destroy every thing without exception v. 3. Yet (perhaps) he thought to do God better service in reserving some for sacrifice; therefore some observeupon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (englished Idolatry verse 23. but signifying Images which they used to divine, and know things by) and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (englished stubborness, but, as they say, signifying to sin by adding 
* The Chaldee Par: translates it addeth to the sayings of the Prophets.  to God's command, and serving him another way than he commands) that in the verse before mentioned, Saul was told thus much, viz: That by serving God one way, wben he commanded another, (as if he knew better himself 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 own way when God commanded another, was but will-worship; and I may say of obedience, as God himself says of mercy Hos: 6. 6 
* I desired mercy and not sacrifice; and the knowledge of God more than burnt offerings.  God desireth obedience and not sacrifice. even knowledge only (as it is in the same place) he desireth MORE than 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 do not perform obedience to me, I will not accept of your sacrifices or your prayers at all. And therefore (as Solomon says Eccles: 5, 1,) Be more ready 
* The vulgar renders multo melior est obedientia quam stulrorum victima.  to hear, then to offer the sacrifice of fools. you will but play the fool and lose your labour in offering sacrifices, so long as you refuse to hear and obey:  
5 In whole nations, Conquest and Captivity. The King of Assyria did carry away Israel unto Assyria 2 Kings 18, 11 and it follows v. the 12. Because they OBEYED not the voice of the Lord their God.  
They were DISOBEDIENT, and rebelled against thee etc. Therefore thou deliveredst them into the hand of their enemies etc. thus said the Levites in their prayer at the time of the fast, after the return to Jerusalem Neh: 9 26, (speaking concerning the old Israelites.)  
6 Cutting off from the congregation, (by the levitical 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, doubtless, such an action was in itself indifferent.  
7 Destruction and death. God told the Israelites by Moses, before they went into Canaan As the nations which the Lord destroyeth before your face, so shall ye perish because, you would not be obedient to voice of the Lord your God. Deut: 8, 20. and he told the same people by Jeremy, after their return 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 spoil, is mentioned for the chief cause of his death: So Saul died for his trangression (as if it were said, that his grand transgression of Disobedience) which he committed 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 commanded him to do, 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 drinking with the old prophet of Bethel? 1 Kin: 13, 21. and yet it is there said, that while they sat at table the word of the Lord came to the man of God that came from Judah saying, For as much as thou hast DISOBEYED the mouth of the Lord etc. thy carcase shall not come unto the Sepulchers of thy Father's verse 20, 21, 22. and accordingly, a Lion met him, and killed him (v: 24.) but he was not suffered to eat him (v. 28.) belike, lest such an example of God's anger against Disobedience, might be too soon forgotten.  
What other fault could there be in him who refused to smite the Prophet, when the Prophet himself bade him? 1 King: 20, 35 and yet, that Prophet, because he bade him in the name of the Lord, told him, Because thou hast not OBEYED the voice of the Lord: behold, as soon as thou art departed from me, a Lion shall tear thee. which accordingly came to pass, vers. 36.  
Even of the righteous, when God hath made use of affliction to open their ears to discipline, Job says, If they OBEY NOT, they shall perish by the sword, and they shall die without knowledge Job 36, 12. without knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* See Isa: ●, 13.  because being instructed, they would not learn, or, were Disobedient.  
Lot's wife was to blame indeed, for her curiosity; but there is no fault of hers mentioned, besides Disobedience to the Angel's command of not looking back Gen. 19, 17. and yet she was turned into a pillar of salt, verse, 26.  
Jonah, for refusing to go to Nineveh, when God commanded him, was made to lie for it no less than three days in the belly of hell Jon. 2, 2.  
Lastly, Those who were destroyed by the Flood, it seems Disobedience had a great part of the cause of their punishment; for the term that S. Peter gives them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which sometimes were Disobedient, 1 Epist. 3, 20.  
Disobedience to God's command, in some cases, is threatened worse, then in others: according to the quality of the person, by whom it was delivered etc. If the command were delivered by the mouth of a Priest, it is threatened with Death. The man that will do presumptuously, and will not hearken to the Priest, etc. even 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 Disobeyed, may be gathered by his upbraiding the Jews with the Obedience of the sons of Rechab. who, because their father commanded them not to drink wine, though he spoke but once, and were now dead, obeyed his his command for ever: whereas the Jews, though they had been spoken to so often, and that by the Lord of Hosts *, and the God of Israel 
* Jer. 35, 17. , to leave their Idols, yet would never obey. See Jerem. 35, 14, 15, 16, 17.  
Nothing (in the Scripture) is spoken so often, and with so much emphasis, in the praise or dispraise of a man, as doing, and doing not, as the Lord commanded; or, according to the commandment of the Lord. as might be showed in an hundred places.   

Distrust threatened 
* See also Unbelief, and Trust. .  
When the Israelites would have stoned Joshua and Caleb, for persuading them to go, into Canaan against the advice of the rest of the spies, the Lord said unto Moses, How long will this people provoke me, how long will it be ere they believe me, for all the signs that I have showed amongst them? I will smite them with the pestilence, and disinherit them, Num. 14, 11, 12.  
Provoke me] or slight (or despise) me; so the Hebrew word also signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 '. No greater Slighting of a man, then to think him not worthy to be believed. The Latin Translation renders it detrahet mihi, detract from me, or, bring a slander upon me. and indeed nothing does more detract from the honour and reputation of God or man, than not to believe him, or to refuse to trust him (as we say) without ready payment.  
For all the signs] or In all the signs: so it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as if they might be ashamed, in the midst (as it were) of so many signs of his fidelity, 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 madness, and being made liars; for it is said to be one of God's proper works so to punish them. I am the Lord that frustrateth the tokens of the liars, and maketh diviners mad, and turneth wise men backward, and maketh their wisdom foolish Isa: 44, 24, 25. Their sin appears to be very grievous to God, in that Samuel, when he would aggravate the sinfulness of Disobedience, said it was as ba● as Divination: rebellion is as the sin of Divination 1 Sam: 15, 23. (for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, as well as 
* The Latin transl. peccatum ariolandi. the Sept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Witchcraft.)   

Such as seek to them are threatened or punished▪  
1 With Cutting off: The soul that turns after such as have familiar spirits, and after wizards 
* We usually call them Cunning women.  to go a whoring after them: I will even set my face against that soul, and will cut him off from amongst his people Levit: 20, 6.  
Wisard's] the Hebrew word is Jiddehonim, which signifies, knowing; and therefore no doubt, the threat is of large extent: insomuch, that unless Astrology shrink itself into a narrower compass then usually it doth, I do not see well how it can avoid it. Indeed Jonathan (the Later) in his translation, and the Jew's in their talmudical fables, make this word to signify only such as enquired at the mouth of the creature called Jiddoah (whose head they put into their mouths: and after that, they say, it spoke) But however, to me the word seems in its genuine signification to import, all such as are over earnest and curious to know. either such as seek to know things which Divine wisdom hath reserved for itself to know; which later sort (perhaps) are more especially called Diviners.  
2 Death: So Saul died for his transgression etc. and also for ask council of one that had a familiar spirit to inquire of it (well might rebellion be said to be as the sin of Divination; for after Saul had committed that, it was not long ere he committed this; and he that makes no conscience of one, wili make little scruple of the other) and inquired not of the Lord; wherefore he slew him. 1 Chr: 10, 13, 14.  
And also for ask] 'tis not said, he died for his transgression, and for ask; as if he should not have been thus punished, if he had committed but one of these sins: but, he died for his transgression, and also for ask, or he died also for ask, etc. as if it had been said. He was justly thus punished, for his Disobedience: nay, he had been justly thus punished, without that sin; or if it had been only for his ask council 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 loss of his life, rather for this sin, then for the former (for, for that he was more peculiarly punished with the loss of the Kingly government; which was a fit punishment for his rebellion against the King of Heaven,) for these reasons. First, because the sin is aggravated with variety of expressions; such as, ask; to inquire 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 etc. and it is said again v. 14. wherefore he slew him.  
He (that is God) slew him] which accords with the words of the threat before mentioned, I will cut him off, I, myself: not only the people shall cut him off from among the Congregation (by Excommunication) but I myself will cut him quite off from amongst his people, by some extraordinary judgement.  
Ahaziah (King of Israel) seeking to Baalzebub to know whether he should recover of his sickness, received it both for his punishment, & his answer, Not to recover, 2 King. 1, 6.    

Not 
* See Word  Doing what we hear.  
Every one (saith our Saviour) that heareth these sayings of mine, and doth them not, shall be likened to a foolish man, which built his house upon the sand. And the rain descended, and the floods came and the winds blue, 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 think, that he shall obtain any thing of the Lord, James 1, 6, 7.  
He that wavereth] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Mar. 11, 23.  
* Rom. 4, 20.  he that sometimes believeth, and sometimes believeth not. we may not look to have God's blessings descend right upon us, unless we stand steady to receive them.   

Drunkenness.  

Drunken men, and Drunkards are punished or threatened.  
1 By the sin itself. 2 By men. 3 By God. (hat is, more immediately, or more notoriously by him.)  
They are punished By the Sin itself 1 With Committing of sins when they are drunk, which at other times they abhorred. Lot, when his daughters had made him drink wine, lay with them both, and at two several nights, and at two nights immediately following one the other Gen. 19, 33, 34. one would have thought, he would have remembered how he had been deceived in his drunkenness so little while before; but that drunken men are likewise punished 2 With Senselessness, even of things present, much more of things past: so that they can neither abstain, nor repent. He porceived not when she lay down, nor when she arose, Gen: 19, 33, 35. (it is spoken of Lot and his Daughter.)  
3 Shame, and yet Shamelessness. He drunk of the wine, and was drunken, and was uncovered within his Tent (Concerning Noah) Gen: 9, 21. was uncovered] in the original, 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was uncovered by himself. When he had most shame, he had none at all. The Latin verse holds true of all Secrets, both of nature, and council, viz: That they are discovered by Drunkenness.  
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, Whoredom, and wine, take away the heart that is, the understanding Hos: 4, 11. some interpret it in this sense: but the meaning may rather seem to be, that those things had stolen their hearts (as we use to say) that is, their affections, from God: so that they loved them, more than him.  
5 Danger, and yet Security (for this is the misery of his misery, viz. to be senseless of it: and there cannot be greater misery) Thou shalt be as he that lieth down in the midst of the Sea, or as he that lieth upon the top of a mast Prov: 23, 34.  
6 Ignorance, and Error; whereof mention is made five times in one verse. They have erred through wine, and through strong drink are out of the way, the Priest and the Prophet have erred 
* Where the wine was quits with them.  through strong drink; they are swallowed up of wine: they are out of the way through strong drink; they err in vision, they stumble in judgement. Isa: 28, 7.  
In the levitical Law God forbade the Priests to drink any wine, or strong drink 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 unclean and clean. Lev: 10, 10. as if otherwise they could not.  
The eyes, both of the body, and the mind in Drunken men, are so distorted 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Soph:  (like the eyes of mad men) that usually they seem to see those things which otherwise they never saw, and which never were presented to them 
a One thing seems many— ut semel icto ac cessit fervor capiti numerus que lucernis Horat. Serm: l 2. Sat. 1. : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strange things: So the Chalde● Paraphrast, and Vatablus translate that word in the proverbes, which we translate 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 applied to what I said but now, of the perversion and corruption both of the understanding, & the outward senses; seeing he speaks of the eye, and the heart.  
7 Sickness, Vexation, and Sadness, and an hundred other ill consequents afterward; besides the hurt which they usually take by fightings, foolish speeches, & mischances, while their Drunkenness lasts. Who hath woe? who hath sorrow? who hath contention? who hath babbling? who hath wounds without cause? They that tarry long at the wine etc. 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 punished with so many: or so much with this sort of punishments, as Drunkards: and therefore well might he add that exhortation which he adds, backing it with that reason: Look not on the wine when it is red, when it giveth its colour in the cup, when it moveth itself aright. At the last it biteth like a Serpent, and stingeth like an Adder Prov: 23, 31, 32 like an Adder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a kind of Serpent that will not be charmed Jer: 8, 7. to show the inevitably hurtful and poisonous quality of Drunkenness. Some have a conceit, that there is an affinity betwixt the two Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wine & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 howling (because the letters of both words signify the nmmber of 70) and thence observe the affinity betwixt Drunkenness, and Sorrow. See (at your leisure) Ecclus 31, 29, 30.  
THEY are punished or threatened by men: First, with Excommuication (at least as to the use of temporal 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 brother, but is one indeed, will never be a Drunkard) be a fornicator etc. or Drunkard etc. with such a one, no not to eat. 1 Cor: 5, 11.  
2 Conquest. Benhadad King of Syria, as he was drinking himself drunk at the siege of Samaria, was assaulted and overthrown, even by those whom he besieged 1 Kings 20. 16.  
3 Murder. Elah King of Israel was murdered by his servant Zimri, as he was drinking himself drunk in his Steward's house 1 Kings 16, 9, 10. So Ammon was murdered 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 original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when his heart was good 
* The world uses to call good natures and boon companions, those who are this way given. : when he was so over- good, as to suspect no hurt, if a man offered to kill him. All good, with men in that condition; so that they fear no evil, to avoid it; and hate no evil, to abstain from it.  
In like manner, it is said, in the story of the Maccabees, that Simon and his Sons, when they had drunk largely, were murdered by the Captain of Jericho (who invited them into his Castle for that very purpose.) 1 Mac: 16, 16. It is likely enough, had not Vriah been Drunk when he was with David (who therefore made him Drunk that he might do his business the better) he might have smelled out somewhat of his design against him. 2 Sam: 11, 13.  
THEY are threatened and punished BY GOD, in general, 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 etc. See verse 22.  
In particular 1. Either with Loathing of those creatures which they have abused, or Using them without delight, or Not being able to use them at all (either of these punishments is notable, and the hand of God especially observable in them) They shall not drink wine with a song; strong drink shall be bitter to them that drink it Isa: 24, 9 So as he punished their gluttonous desire of flesh viz: with making it loathsome to them Num: 11, 20. I believe this is a usual punishment with Drunkards, before they die.  
2 Want of those creatures. Isaiah having spoken those words above mentioned (c. 5, 11) afterward adds, 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 poverty] in the original 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies also to be dispossessed or disinherited. but with this punishment wine itself will punish them, disposessing them of themselves, disinheriting them of their natural estate of reason, and causing their Parents to disinherit them of their civil estate. Sometime they are, and it were good if they were oftener punished thus, by their Parents.  
The word in the Hebrew (viz: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which signifies wine, seems to be compounded of two other Hebrew words (viz: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which signify, thou shalt be Poor. of these two words, for that which signifies poor, some put another like it viz: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Chief. the word will admit of both etymologies; in like manner, as wine produces both effects, according as it is well or ill used. The richest wine is most dangerous 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 meats, and drinks, with Fear: so especially would I have thee be afraid, to Look upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright Prov: 23, 31.  
5 Sudden Death (if Priests, and when they went about their office) Do not drink wine nor strong drink, thou nor thy Sons with thee, when ye go into the Tabernacle of the congregation, lest ye die: It shall be a statute for ever throughout thy generations Lev: 10, 9 Some think that Nadab, and Abihu were Drunk, when they took common fire instead of consecrated, (as you may see verse 1. of that chapter) and that this Law was made upon that occasion, because it is mentioned presently after. now their punishment was also death, viz: by fire from the Lord: as you may see verse 2.  
Either Sudden death, or Surprisal by the day of judgement. But and if that evil seraunt shall say in his heart, my Lord delaieth his coming (such speeches of security are common with Drunkards) and shall begin to smite his fellow servants, and to eat and drink with the Drunken; the Lord of that servant shall come in a day that he looketh not for him etc. Mat: 24, 48, 49, 50. shall begin] If ●e be thus threatened, for but beginning to drink etc. what must he expect, if he have practised this wickedness for many years?  
6 Exclusion out of heaven. Nor thiefs, nor covetous, nor DRUNKARDS, shall inherit the Kingdom of God 1 Cor: 6. 10. See Mat: 24, 49, 51.   

Such as make others Drunken are thus threatened.  
Woe unto him that giveth his neighbour drink: that puttest thy bottle to him, (the Prophet could not forbear to come from the third person to the second, for anger; which is best expressed in that person) and MAKEST HIM DRUNKEN also, that thou mayest look on their nakedness. 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 shameful spewing shall be on thy glory. Hab. 2, 15, 16.    

Duties of Religion etc.  
Duties of religion, such as perform them with resolution to retain their sins.  
THEY are threatened: First with non-acceptance as 1. in Fasting and humiliation. When the Jews demanded of God, Wherefore have we fasted, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? He made them this answer, Behold in the day of your fast you 
* As we say when we have other work in hand, to find a time, or steal a time for our own busine●e: or as we say, find a man, that is maintain him.  find pleasure, and exact all your labours. Isa: 58, 3. 2. In Prayer or seeking to God Y● pollute yourselves with all your Idols, even unto 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 original 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for you; which will express both senses, & more anger▪ I will neither hear 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 burned offerings, I will not accept them etc. But let judgement run down as water etc. verse 24. As if he had said, though you offer me never so many offerings etc. I will not accept them, as long as you do not execute judgement. See Jer: 7, 9, 10. 3. In Believing God's word, or believing in God (or in preaching or reading) But unto the wicked God saith, what hast thou to do 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. God's house is not a Den for thiefs etc. Jer: 7, 11. and as long as we reject his ordinances to obey them, we have nothing to do with his ordinances to enjoy them.  
2. Severe punishment. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me etc. And cometh to 
* See also vers. 4.  a Prophet to inquire of him concerning me: I the Lord will answer him by myself; And I will set my face against that man, and will make him a sign and a proverb etc. Ezek: 14, 7, 8. Samuel 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 commandment of the Lord thy God which he commanded thee: For now would the Lord have established thy Kingdom upon Israel for ever: But now thy Kingdom shall not continue. 1 Sam: 13, 13, 14.  
God's Altar was not allowed for a refuge for him that slew his Brother with guile Exod. 21, 14.  
An earthly Father, though his Son behave himself never so respectfully, and show him never so much reverence in his language and deportment; yet if he be Disobedient, is so far from accepting of it, that he likes him the worse.   

Enemies of God's Children.  
Enemies of God's children threatened and punished:  
First with God's enmity against them (especially when his children are dutiful) for thus he speaks to the Israelites, concerning the Angel whom he would send before them, If thou shalt indeed obey his voice, and do all that I speak, than 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 spoke, Cursed be every one that curseth thee, and blessed be he that blesseth thee, Gen. 27, 29.  
CURSED be] in the Original it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cursed: neither Be, nor Let, nor Shall; whereas it was before, LET people serve thee, or, people SHALL serve thee, and Nations bow down to thee: BE Lord over thy Brethren etc. to show, that those who hate and curse God's Children, are cursed with God presently (ipso facto) though they may not appear so to them; & though as yet, for matter of their temporal prosperity against them, it be in the future tense. They SHALL SERVE thee, and they SHALL bow down to thee: but they ARE CURSED, or, they are cursed already.  
Thirdly, The Increase of those whom they endeavour to diminish. It is said of the Israelites in Egypt, But the more they afflicted them, the more they multiplied. Ex: 1, 12. the original (word for word) speaks thus: As they afflicted them, SO they multiplied: as if God were so punctual, 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 seem to be but spilt) Sanguis Martyrii est semen Ecclesiae.  
Fourthly, Vexation and Grief thereupon: as it is afterward said in the forementioned verse, and they were GRIEVED because of the Children of Israel. The Psalmist, having spoken before of the good man's 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 
* Num: 24, 1.  enchantments several ways, at several times, and in several places, to curse the Israelites; and being still told by God, that it was to no purpose to endeavour it, because he was resolved to bless them; at length sits down, and concludes, Surely, there is no enchantment 
* The Sept. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IN Jacob, but the other passages of the story, and what is said chap. 24. 1. seem to speak the contrary  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 faithful, and chosen, Rev: 17, 14.  
Seventhly, Shame. Isaiah in his Song-They shall see, and be ashamed for their envy at the people; yea the fire 
* See Isaiah 50, 11.  of thine enemies shall devour them chap: 26, 11.  
Eightly, Punishments, many, and sure, and notoriously by the hand of God. That they are many, this whole chapter shall declare. 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 recompense tribulation to them that trouble you 2 Thes: 1, 6. insomuch that as he makes the persecution of the godly to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a manifest token of the righteous judgement 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 other place, he makes the malice of wicked men in persecuting of them, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 parable of a Judge, who neither feared God, nor regarded man, and yet resolved to avenge a widow of her adversary, because of her importunity: asked them, whether they thought that God could be more hardhearted than a wicked man? and shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you, that he will avenge them speedily; Luk. 18, 7, 8. Bear long, and yet speedily, fo● he counteth not slackness, and speediness; long, and short, as we do; because with him one day is as a thousand years, and a thousand years 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 memorial in a book, and rehearse it 
* The Original put it into his ears: How careful God is not to suffer the Enemies of his Church to go unpunished  in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven. Ex. 17, 14. So careful 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 than the remembrance of their injury. REMEMBER (says he,) what Amaleck 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.  
Rejoice O ye Nations with his people, for he will avenge the blood of his Servants, said Moses in his Song, Deut: 32, 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, So the Septuagint, and after them Paul Rome 15, 10. (though some translate, Rejoice ye Nations, which are his people) It seemeth to me as if he had said: Ye Nations, which have not yet showed yourselves 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 far as they have done, and God will surely punish you.  
Smite thorough the loins 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 inspired with a Prophetic Spirit, whether for the godly, or against the wicked, have most of them, the nature of prophecies, 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 Psalms, to be rendered (or interpreted at least) rather by shall, then let: as Ps: 69, 27, 28. etc. See Deborah's prayer Jud: 5, 31.  
Joshua prophesied to the Israelites peremptorily, when they had put their feet upon the necks of the five kings at Makkedah, Fear not, nor be dismayed: for thus shall the Lord do to all your Enemies against whom ye fight, Josh. 10, 25. So much for the certainty of God's punishing the Enemies of his Church: I proceed to the manner; such as wherein it may be more clearly seen, it is He.  
THE hand of God notoriously appears in the punishing of the Enemies of the Church, severallwayes:  
First, When he produces unnatural, and unusual 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 Assyria, was murdered by his own sons 2 Kings 19, 37. The Assyrian Officers helped the Jews in the slaughter of their own Nation. Esth. 9, 3. Haman was hanged by his own kings command, whom he had advised to slaughter the Jews, Esth. 7. 10. but see more to this purpose in the chapter of Discord.  
Or (at least) Suspending their malice against those, whom they persecute. When the Scribes and Pharisees fell out, upon occasion of Paul's mentioning the Resurrection: the Scribes who (held the resurrection, which the Pharisees deny) spoke to have him acquitted Acts 23, 7.    
Secondly, A strange pertinacy in prosecuting 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 took in battle. For it was of the Lord to harden their hearts, that they should come against Israel in battle; that he might destroy them utterly, and that they might have no favour (for, favour they were to show them, if they had made them answers 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.) again, and again, but especially at the red Sea, when he resolved to pursue the Israelites. For certainly, he could not think that he, who was for them, was for him too: and if he were not, it was strange he would not think, that having made the water to stand on a heap against nature, to preserve his friends, he could, and would make them return to their natural course, to destroy his Enemies.  
Thirdly, A strange Fear, when they come to act their designs, even of those whom before they esteemed contemptible; whereof they can give no reason.  
It was Moses his 
a viz. in his Song presently after the passage thorough the red Sea.  Prophecy (concerning the Canaanites) FEAR and DREAD shall fall upon them, by the greatness of thine arm (for the greatness of God's arm (or power) appears most in his working upon the heart, (as by sudden passions, or otherwise) They shall be as still, as a stone, till thy people pass over, O Lord: till the people pass over, which thou hast purchased Exod. 15, 16. FEAR and DREAD] so Deut 2, 25. The FEAR of thee, and the DREAD of Thee: and chap. 11, 25. The FEAR of you, and the DREAD of you: to show, it should be a mere fear, 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 Fear before thee Ex. 23, 
* Austin and others interpret the hornet● spoken of v. 28. of the sting of Fear.  27. repeated Deut. 2, 
* Where it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be afraid like women in travel (we render it, shall be in anguish because of thee) according to that Ps 48, 6. Fear took hold of them there, and pain, as of a woman in travel.  25. and chap. 11, 25.  
This Prophecy, and Promise, were fulfilled and performed: according to Rahab's confession to the spies, I know that the Lord hath given you the Land, and that your terror is fallen upon us, and that all the Inhabitants of the Land faint, because of you Josh. 2, 9 The like had God done for their Fathers before them: viz Jacob and his sons, when they journeyed from Shechem to Bethel. 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 Terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob Gen. 35, 5. The terror of God] the Fear of the Israelites, but the terror of God, or a terror from God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. A Consternation sent from him. Indeed it might be rendered, a Great Consternation (or terror) Such as could come from no less power than God's (it was so great:) or such as could come from none but God (there being no cause of fear from man) such as this was, because the power of man was so small. It is usual (you know) in Scripture, when the intention is to express the greatness or strength of a thing, to add the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* In which name of his is chiefly employed his strength or power, as who would say, all the strongs are in him alone; or, he is Allmightie.  (or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i. e. of God: as you may see Gen: 30, 8. 1 Sam: 14, 15. Psalm: 36, 7. Jon: 3. 3. etc.  
There are other very notable examples of this terror; as, 1 The Philistines: for though they knew that (unless it were with Saul and Jonathan) there was neither sword nor spear 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 (assoon as Jonathan & his Armour-bearer had made an assault upon the garrison) there was trembling in the Host, and in the field, and among all the people: the garrison & the spoilers they also trembled, 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 down one another (perhaps not knowing what they did, out of extreme fear) 2 Saul, who was afraid of David, before ever he went from the court, or had any with him to help 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 fear without cause: for I take the reason which is added, viz. Because the Lord, etc. to be given by him that wrote this book, and not as Saul's reason; for had it been so, it is likely, it would have been said, Was departed from HIM, (sibi reciprocally) and not FROM SAUL. 3 The Assyrians. For it is said of the Jews, (when Ahasuerus had given them leave to kill those who would have murdered them, in comparison of whom, doubtless, they were of a very contemptible number) And no man could withstand them, for the FEAR of them fell upon all (
* Perhaps better so than if you render it, all people.  the) people Esth. 9 2. But (that which is more strange yet) it is said, verse 3. of the same chapter, that the FEAR of Mordecai (of one single Jew, whom even now they had appointed to be hanged) fell upon all the Rulers of the Provinces, and the Lieutenants, and the Deputies, and Officers of the King. Lastly, Judas, and his company of soldiers: who, when they came to apprehend our Saviour, Assoon as he said unto them, I am He, 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 fear, where no fear was Psal. 53, 5. no fear] that is, no cause of fear. A cause of fear there was indeed, (for, as he says, 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 speak largely of God's way of punishing his Enemies with fearfulness: but I will only refer you to these three, which you may read at your leisure: viz. Isa 19, 17. Mic. 17, 17. Zach. 12, 2. 2 Chr. 14, 14.  
Fourthly, Strange Sottishness, and want of understanding, (so that they have not the wit to do hurt) In this manner (at least) was Nebuchadnezar punished Dan. 4, 33.  
Fifthly, Strange Madness. In this manner the Enemies of Jerusalem are threatened to be punished: In that day, saith the Lord, I will smite every horse with astonishment, and his rider with MADNESS Zach. 12, 4.  
Sixthly, Strange Delusion: as 1 By Sights. Thus the Moabites, that fought against Jehoram, and Jehoshaphat, were punished; For, the water (wherewith the valley, in which the Israelites lay, was fiilled without wind or rain 2 Kings 3, 17.) by reason of the Sun shining upon it in that morning, seemed to them to be bloody; (vers. 22, 23.) which made them to think they had slain one another, and so run thither with confidence to take the spoil. 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 Gideon and his three hundred men broke in pieces, when they fell upon them at Moreh. For at the sight of them it is said, that, all the host r●nne, and cried, 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 hear a noise 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 against 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 says of Sennacherib their King: I will send a blast 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit.  upon him, and he shall hear a rumour, and shall return to his own Land; and I will cause him to fall in his own Land. 2 Kings 19, 7.  
A Second way, wherein the hand of God is notoriously seen in the punishing of the enemies of the Church, is, When he produces unusual effects upon their Bodies: such as 1 Blindness: So the Sodomites were punished, when they came to demand the Angels that lodged in Lot's house; insomuch that they could not find the door Gen: 19, 11. And so the Syrians, upon the prayer of Elisha, at Dothan; (whither they were sent by the King of Syria, to apprehend him) insomuch that, promising to direct 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 Philistines with emrod's 1 Sam: 5. Gog, & his men, have been, or shall be, with the Pestilence, Ezek: 38. 22. 3 Strange, and violent, and untimely Death's, inflicted Sometimes more immediately by the hand of God; as when all the first borne in the land of Egypt were slain in one night Exod: 12, 29, And, when Jehoram King Judah (who had slain his brethren of his Father's house that were better than himself 2 Chr: 21, 13.) died of such a disease in his bowels, that his bowels fell out verse 15. Hitherto may be reduced that Deep Sleep from the Lord, which fell upon those that were with Saul 1 Sam: 26, 12. (insomuch that David took away his Spear, 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 less notoriously seen.  
Either, when it is done by those whom they most trusted: as, when Jezebel was thrown out at window by her own eunuchs 2 Kings 9, 33.  
Or, when it is done by those, to whom they intended the same death themselves; as, when those, who got a Commission of King Ahasuerus, to kill the Jews, were slain themselves by the same Jews, and by the same authority Esth: 8, 11. c. 9, 5.  
Or, when it is done in the same manner; as when Haman was hanged on the gallows, which he made for Mordecai Esth: 7, 10. and those that accused Daniel, and caused him to be cast into the den of Lions, were by the King's command, thrown in themselves, and devoured Dan: 6, 24.  
Insomuch that I think, for the most part, what Abigail 
* 1 Sam. 25, 29.  said to David, of his enemies, may be as truly said to any of the Children of God: of theirs, The souls of thine enemies, them shall he sling out, as out of the middle 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 appears in punishing the Enemies of his children, is, when he makes use of noisome creatures for instruments; or, renders them noisome, by changing their nature, or increasing their number, or prolonging their continuance, or making them act after a strange, and unusual manner. Thus it was seen upon the Egyptians, in Turning their water into blood, Ex. 7. 19 In causing an excessive number of Frogs chap. 8, 6. Of Lice, v. 17. Of Flies v. 24. Of Locusts c. 10, 13: Upon the Assyrians (sent to inhabit Canaan, after they had carried the Israelites captive) by destroying them with Lions 2 Kings 17, 25. Upon the Egyptians, in causing an exceeding great darkness to continue three days together vers. 22. Upon the Canaanites, by destroying 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 hailstones, wherewith there were more slain, then with the sword, Josh. 10, 11. as likewise upon the Egyptians Exod. 9, 23. See Ezek. 38, 22. Upon the two Captains, and their companies of fifty (scent 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 etc. cap. 2, 10. and so upon the Egyptians, Exod. 9, 23. Upon those Five Kings formerly mentioned, by causing the Sun, and Moon to stand still, at the prayer of Joshua; that so it might not be dark, till the people had avenged themselves of their adversaries, who might have escaped in the night 
* Ps. 21, 21 Ecclus 46, 5.  Josh. 10, 12. At that time, the Sun and Moon may be said to have fought for God's people, though not in their courses (for their courses were stopped) as Deborah said in her Song, the stars in their courses fought against Sisera, Jud. 5, 20. The Jews some of them say, that the Stars had so overheated the ground, that, with the heat the horses hooves fell off. Some, that they had so heated the men, that going into Kidron to cool themselves, they took cold and died. Others, that the Stars caused 
* Cui militataether, Claudian (speaking of Theodosius fight with Eugenius.)  winds, and other Meteors, in such extremity, that they could not fight.  
A Fourth way, wherein the hand of God is more notoriously seen in punishing the Enemies of his Church, is, when he makes use of contemptible, and unlikely means: such as were 1 A sling, and a stone, wherewith little David slew great Goliath, and put the Philistines to flight 1 Sam. 17, 49. 2 Ram's horns, at the sounding whereof the walls of Jericho fell down, Josh. 6, 20. 3 An Oxe-goad 
* For in his time there was not a Shield not spear seen among fortty housand in Israel. Judg. 5, ●. , wherewith Judge Shangar is said to have slain no less than six hundred Philistines, and delivered Israel, Judg. 3. 31. It is likely, that Saul's army, when they went against the Philistines etc. 1 Sam. 14. had but little better weapons, than such tools. for they had no Smiths of their own; and those Smiths which they went to of the Philistines, (doubtless) durst not make them any other things, than Axes, and Mattocks, and such other tools, as belonged to husbandry, chap. 13, 20. 4 One only woman, and with nothing but a hammer and a nail: for therewith Jael (the wife of Heber) slew no less man than Sisera, the King of Canaan's General, 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 appears 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 Angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand, and when they arose early in the morning behold they were all dead corpse 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, 
* See Ex. 12. 29. 2 Chr. 14, 12. 1 Sam. 14, 23. etc.  when the number of men was so little, that it could not be done, unless God's hand did eminently show itself either this, or some other, extraordinary way. I will instance in one place especially viz: Jud: 4, 15. where it is said, that the LORD DISCOMFITED Sisera, and all his Chariots, and all his host, with the edge of the sword before Barak now it is probable, that in that fight God made use of Angels, because Deborah in her Song of Thanksgiving for the victory says: 
* Id. est, coelestes. Vatablus.  They fought from Heaven chap: 5, 20. As also because it is said vers. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which signifies, the bread of strong or Mighty ones) the Bread of Angels Ps. 78, 25. Paul calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Angels of his power, or (or as we render it) his mighty Angels. However, I must confess, it is sometimes thus spoken, when, it is like, the intention was, only to denote the just judgement of God upon those that were smitten, for their sins: as in Judg: 20, 35. and elsewhere. This is certain, that Persecuters of God's Children have just cause to fear the help which they have of Angels, in regard that (as contemptible as they make them) they have allowed them, Angels of their own, 
* Id est, (says Be-za) Angelo's ipsis peculiariter adhibitos custo-des, etc.  provided of purpose for them, continually attending upon God in their behalf, and looking but for the word to execute vengeance upon any that shall wrong them. I say unto you, their Angels do always behold the Face of my Father which is in Heaven, says 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 little 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 door, in the night; the people of the house being confident it could not be Peter himself, (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 words; for they might have said, it is an Angel sent from God about some business concerning him) as if it were a thing then commonly believed, and known 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 again (if occasion 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 help which he hath laid for us, upon Jesus Christ, who is mighty to save) and he saw, and behold the mountain was full of horses and Chariots of fire round about Elisha. So that for horses and Chariots against him, there are horses and Chariots for him, even horses & Chariots of fire: 2 Kin. 6, 17.  
Besides what I have here produced, the Tenderness of God's love towards his Children, & the Bitterness of his hatred 'gainst those that persecute them, may be further gathered out of the Scriptures, by the Tenderness, & Bitterness, of his expressions therein, concerning them. I will produce only two places: One is in Matthew, where mention is not made of persecuting them, but only of offending them. Whosoever shall offend one of these little ones (an expression of most tender love) which believe in me, it were better that a millstone were hanged about his neck, and that he were drowned in the midst 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 elsewhere, viz: Jer: 46, 10. etc.) and he seems by his manner of expression, to speak of it with abundance of delight and complacency: The sword of the Lord is filled with bood, it is made fat with fatness, and with the blood of Lambs, and Goats, and with fat of the kidneys of rams, for the L●nd hath a Sacrifice in B●zrah, & a great slaughter 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 against 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 consume, into smoke 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 haste. The enemies of the Jewish Church in Canaan were not destroyed at once: no more will the enemies of the Church in General. Be sure, they shall by degrees wast away, as in a smoke; and drop away like fat, by the fire of God's anger. At the Feast of Tabernacles, in seven days 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 Jews conceive to be this, viz: To show, how the Seventy Nations (for whom they say those Sacrifices were offered) should still grow less and less, till all were subdued to the government of the M●ssias Jesus Christ. Doubtless the time shall come, when that prophecy, which is twice related in the Book o● Isaiah, shall be fulfilled: They shall not hurt, nor destroy, in all my holy Mountain: Isa: 11, 9 chap: 65, 25.  
I have been the longer in this chapter of the punishments of the enemies of God's children, 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 confess) it be proper rather to emulation, than Envy, to desire (for envy is properly sorrowing at that which an other man hath, not because I have it not, but only because he hath it: whereas Emulation is, because I have it not, or because I have it not as well, as he) and therefore in the text which I am about to cite, after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* The greek copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kill; and so the vulgar and Syriack translate, but Erasmus and Beza read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envy, because else the Apostle fell too much in his expression, viz. from kill, which is greater, to, desire to have which is less.  ye envy, before the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cannot obtain, you have, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ye emulate) and we translate it, desire to have: Ye lust and have not: ye envy, and desire to have, and cannot obtain James 4, 2.  
Add hereunto, that their envy is seldom to any purpose. many times those whom they envy, have the more for it; and from Esek and Sitnah, they come to Rehoboth. This name Isaac gave to that well, in the digging whereof, the Philistines, who envied at him for his prosperity, and therefore strove against him in digging of his wells before, (called therefore Esek and Sitnah, both which names signify, contention) when they saw it was to no purpose, forbore to st●ive any longer: Because (said he) now the Lord hath made ●ome 
a For so the word signifies from whence that name comes.  for us, and we shall be fruitful in the Land Gen: 26, 19, 20, 21, 22. I remember a saying of Alexander's to Meleager (who was angry with him, for bestowing a thousand Talents of Silver upon a Barbarian prince) Invidos homines nihil aliud quam ipsorum esse tormenta, Envious men are merely their own torments, and nothing else. Q. Courtesan: l. 8.  
Nay, perhaps, (for having an evil eye, because God's eye is good) they may not only be forced to be contented with that which is their own, but be bid to be gone too; as the servant was in the parable (because he envied at those who wrought but one hour, & received a penny, as well as he:) Take that thine is, and go 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 Queen did let no man come in with the King unto the banquet, that she had prepared, but myself, and to morrow am I invited unto her also with the King: Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the King's gate. Esth: 5. 11, 12, 13. Though Elkanah were kinder to Hannah, than he was to Peninnah; yet because Peninnah had children, and she had none, she remained in bitterness of Soul, and refused to eat her meat. 1 Sam 1. 7, 10.  
3 Consumption of their Bodies (which punishment they owe to themselves, and their own sin; as there are scarce any sinners, but are filled with their own devices Pro: 1. 31.) Solomon saith, Envy is the rottenness 
* Which is worse than what the Poet saith, Intactis vorat ossibus medullas: See Ovid's description of Envy. Metam. l. 2. Fab. 12.  of the bones. So David, (speaking of men envying the prosperity 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 bore 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉)  
If Envy be so much in the eye, (as I believe it is, 
* Horace uses oculo irretorto, Of him that doth not envy; and Ar●sto fane an●n ●n vious man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) it must needs cause a great deal of pain, because it is in a very tender part It is expressed in Scripture, (as we usually expound it) by the name of an evil eye: although that expression may be meant also of being niggardly, or hardhearted, or not 
* Good, and righteous is often so to be meant in Scripture translation.  good (that is merciful, liberal, or charitable) see Matt: 20. 15. Prov. 23. 6. and the Appendix.  
4 Destruction both of Body and Soul. Envyings, Murders etc. 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 Kingdom of God. Gal: 5. 21. I might give you many instances of severe punishments, inflicted perhaps for other sins; but upon such sinners, who were primarily, if not chiefly incited by envy to do what they did. I will mention only two or three. 1 The King of the Egyptians, who took up his resolution to persecute the Israelites (for which he suffered all those fearful plagues) upon this motive, Behold the people of the Children of Israel are more and mightier than we Exod: 1. 9 2 Dathan and Abiram, and their company. They envied Moses also in the Camp and Aaron the Saint of the Lord, says the Psalmist Ps: 106. 16. (viz: for being above the rest of the congregation Num. 16. 3.) and it follows immediately in the next verse: The earth opened and swallowed up Dathan, and covered the company of Abiram.  
3 The Ephraimites: who envying Jephtha, for conquering the Ammonites without caling them, made war against him, and were overcome by him and the Gileadi●es, with the loss of no less than two and forty thousand men Jud: 12. 6.  
Paul threatens the Corinthians well, if he found them guilty of this sin, 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 conquered him, was thus threatened. Because thou hast let go out of thine hand, a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people, for his people, 1 King. 20, 42.   

Evil.  

Calling it Good.  
woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; 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, Justify the wicked for a reward, and take away the righteousness of the righteous from him: as it follows here v. 23.) And it may be, it was spoken only to Priests and Prophets: but this I am sure, it is a fault too common now, both to Ministers and others, in very many things. Separating from wicked men is called schism: pride, neatness; and neatness, pride: covetousness, frugality; and frugality, covetousness; and twenty such other mis-namings there are: whereby we see, men are very much encouraged in evil, and discouraged from good; being naturally apt to regard more, what they are esteemed to be, than what they are.   

Rendering it for Good.  
In the Proverbs, you have this threat, Who so rendereth evil for good, evil shall not depart from his house chap: 17. 13. Jeremiah, in that prayer of his against those that conspired his death, chap. 18. (wherein are such bitter & passionate expressions) the first and main thing, that he complained of, was their rendering him evil for good viz: by endeavouring to destroy him, although he had prayed to God to preserve them, v. 20. The heinousness and desert thereof, you may gather by his interrogation, Shall evil be recompensed for good? v. 20. The dangerousness thereof, and the punishment like to ensue, by his prayer immediately following: vers. 21. to the end of the chapter. There are not many prayers like it; for it begins with Remember, and concludes with Forgive not.    

Extortion.  

Extortioners are threatened 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 me, saith the Lord God. Behold therefore, I have smitten my hand at thy dishonest gain, which thou hast made, etc. Ezek. 22, 12, 13. Thou hast greedily gained of thy neighbours] or, thou hast gained of thy neighbour by Extortion (or, Oppression) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for greedily gaining of any one is naught: and I think, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be chiefly, yet it is not necessarily meant of ungodly gaining; as may be conjectured by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evil, Hab. 2, 9 Woe unto him that coveteth an evil covetousness (or gain:) as if some such gain as is expressed in that word, were not evil. So likewise here, there seems to be an Emphasis in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* The word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feed, and it seems properly to signify my familiar companion, that doth eat of my bread (as it is Psal. 41, 9) Conviva a Com-pa-nion.  thy neighbours (or thy friends and familiars) as if else, 
† For unless the man were poor, the lender was not bound to release, Deu. 15, 4.  it had not been such a matter, simply to gain. at least there is an Emphasis, (and indeed, I think that it is All) in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Extortion (or, Oppression) for this, I conceive, is the only thing, besides poverty, (now that I may call any one my neighbour, and must call nothing common, or unclean) that makes Usury unlawful. As for that usual distinction, making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which signifies simply increase) to be the lawful excrease, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which signifies b●ting 
* Indeed oppressing and exacting is usually described in the Scriptures by eating, and devouring: See Psal. 14, 4. ●ic. 3. 3. Hab. 3, 14. Matt. 23, 14. When one asked Cato, quid est soenerari? his answer was quid est occidere? Cic. l. 2. de Offic.  the unlawful, it seems to me to be taken away, by the placing of the same words in the text above quoted; for if this were necessarily worse, and an aggravation of the other, I think, it would have been put after it, rather than before it. Besides this, the Septuagint translating the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Vulgar, Superabundantiam, (or, superabundance) seem to take it for a worse thing than this: viz. not, for a bare increase of that which is lent; but an increase of such an increase, or a multiplying excessive increase, or Usury.  
2 Exclusion out of Heaven, for the Apostle saith peremprorily,— nor revilers, nor * Extortioners, shall inherit the Kingdom of God, 1 Cor. 6, 10. 
† Which I believe is the English of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Lutine, rapaces, Quis in rapacitate avarior? Cic.     

False Prophets.  

THREATS To False-Prophets, or, False-Teachers, and Seducers.  
They are Punished, or Threatened  
1 With being Deceived themselves (though they deceive others.) But evil men, and seducers, shall wax worse, and worse: deceiving, and being deceived, 2 Tim. 3. 13. For, as (in general) none hurt themselves more, than they who hurt others, most: so none are more deceived, than such deceivers. They are deceived by the Devil, when they do what they should not; and they are deceived by God, when they suffer what they would not; which they are sure to do.  
2 Impenitency, and growing worse and worse. Worse in sin, and worse in misery. But evil men and seducers shall wax worse and worse, 2 Tim. 3, 13. (as you had before)  
Evil men] for such are evil in grain, wickedly (or maliciously) 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 Disciples, There shall be false Prophets (vers. 11,) he presently added, And because iniquity shall abound, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers. 12. That grand Deceiver (Antichrist, whose coming is with all deceivableness of unrighteousness, 2 Thess. 2, 10.) is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The (or, that) wicked one, (as the devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;) as if none were so wicked as he, 2 Thess. 2, 8. Seducers] in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, jugglers, or witches. The Apostle in his Epistle to the Galatians (ch. 3, 1.) asked them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; who hath bewitched you? as if he thought it impossible for them, unless they were bewitched, having had Jesus Christ so evidently set forth before their eyes (as evidently, as if he had been crucified among them) yet nevertheless, to be drawn aside from the truth, and be made to see another Gospel: which indeed was not another gospel (as it is ch. 1, 7.) but only those juggling fellows, by their delusions (dazzling their eyes with witty arguments, and specious pretences) made it seem so to them, who had but a weak sight. So in the 8 verse of this chapter, he compares them to Jannes and Jambres, who (they say) were two of the chief of the Egyptian witches. It is said of Simon 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for so it 〈◊〉 expressed vers. 11. and so it is usual in the Scripture (both the Old and New Testament) to join the effect to the cause, with the conjunction And, and in the same Syntaxis, were it not so, we could not render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bewitched. for the word most usually signifies, putting a man 
* De statu mentis dejicere.  out of his wits, or making him mad: (at least, for a time, as in an ecstasy) so that you may render it, By sorcery he set the Samaritans beside themselves. For although the word seem to me to be very well rendered (according to Cicero's translation in admirationem 
* For so the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used for to admire, vers. 13. of that Chapter, and elsewhere.  tr●ducens, drawing the people into admiration of him, viz. by doing miracles and signs (by his witchcraft) as it is v. 13. (as usually those do, who practise such things:) yet because it appears, it was no ordinary admiration to which they were drawn, but an Amazement 
* In my Country we ●●ll them mazed, who are out of their wits.  even to stupifying (and therefore 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 translated it, (not without Beza's liking) such a translation cannot be much misliked. Had not that people been given up to madness, 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 greatest 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 gross a manner, as to believe that this man was the great power of God: for so he 
* Dicebat se sublimissimam esse virtutem hoc est eum qui sit super omnia pater Irenaeus.  called himself, and so they also esteemed of him, saying, This man is the great power of God, verse 10. (In their own words confessing him to be a man.) Beza upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (formerly mentioned) says, id est, ita sibi conciliârat suis praestigiis, ut coeco quodam furore amentes, toti essent illi addicti, that is, he had so won them over to him by his juggling tricks, that in a blind fury, like so many mad men, they were wholly addicted to him. There hath been very often experience of the like madness in many countries; and there is still. For Seducers & falseteachers, although they deliver never so strange, and absurd opinions, yet you shall have the people, who were but even now of another mind, presently run after them, & hang upon them, even to the hazarding of their lives and fortunes, in such a manner, that you would think 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 fornication 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 better word for these men, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jugglers; for such kind of fellows they do notably resemble, both in cozening and cheating men of the truth, as they do of their moneys; & 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 threatened.  
3 With Discovery of their errors. But they shall proceed no further, for their folly shall be manifest unto all men. 2 Tim: 3. 9 Folly] in the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, want, (or corruptness) of judgement; as it is verse 8, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which we render, men of corrupt minds) whereby they become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as it is in the same place) not so much repro bats, as repro bants concerning the faith: such as have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a palate. or judgement out of taste, that will not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rome 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 foundatition of the wall, which they had built and daubed with untempered mortar, should be discovered, Ezek: 13. 14. And the pillows, which the false Prophetesses sewed under men's arms, torn of, verse 20.  
4 A Curse. Though we or an Angel from Heaven preach otherwise unto yond (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) than we have preached, let him be accursed, Gal: 1. 8. And again verse. 9 As we said before, so say I now again; if any man preach any other Gospel unto you, then that ye have received, let him he accursed. in the first verse it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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 go about to Gospel you, or principal you clean another way.  
5 Shame 
* In Isaiah c. 45. 16. where we translate, They shall go to confusion together that are makers of Idols. The Latin translation renders, fabricatores errorum, makers of errors. our Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; (when their vizard is taken off, and every one sees their falsehood) And it shall come to pass in that day, that the Prophets shall be ashamed every one of his vision, when he hath prophesied: neither shall they wear a rough garment, to deceive. But he shall say, I am no Prophet, I am a husbandman; for man taught me to keep cattle from my youth. Zach: 13. 4, 5.  
6 Death. It was the punishment appointed appointed by the Law. But the Prophet, which shall presume to speak a word in my name, which I have not commanded him to speak; or, that shall speak in the name of other God's, even that man shall die, Deut: 18, 20.  
Shall presume to speak] in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be so proud as to speak: and so vers. 22. where we render presumptuously, in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Ambassador when he hath no commission; or, if he have a commission to be an Ambassador, to go beyond his commission, and speak what he pleases on his own head?  
It was the punishment threatened by Isaiah, Therefore the Lord will cut off from Israel head and tail, branch and root in one day; The ancient and honourable, he is the head: and the Prophet that teacheth lies, he is the tail, Isa. 9 14, 15.  
It is the punishment prophesied by Zachary (to be executed by their own parents) And it shall come to pass, that when any shall yet prophesy, than 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 Mother that begat him, shall thrust him thorough when he prophesieth: chap. 13. 3.  
Hananiah, for prophesying to the captive Jews, their return from Babylon within two years, was threatened by Jeremy to die within a year after, & died accordingly Jer: 28. 16, 17. There is abundance of anger to be read in the expressions, which the Prophet used, when he threatened him: The Lord (says he) hath not sent thee, but thou makest 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 original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will Send thee; as we say, I will send thee going with a witness. as if he had said, For going, when thou wast not sent, thou shalt be sent, when thou wouldst not go. I have elsewhere observed, that it was usual with the Prophets in their threats, to make use of such words, wherewith they had expressed the sin, which they threatened; even as it was usual with God in punishments, to make them have a resemblance, with the nature of the sins which he punished.  
Shemaiah prophesying in the same manner, both he, and his whole family were threatened to be cut off chap. 29. 32.  
Ahab, and Zedekiah prophesying in the same manner (and dissuading the Jews from obedience to the King of Babylon) were by Nabuchadnezzar roasted to death: c. 29. 22. And after their death, it became an usual curse among the people, whom they had thus endeavoured to deceive: The Lord make thee like Zedekiah and like Ahab, whom the King of Babylon roasted in the fire, verse 22.  
When the Council of the Jews would have put the apostles to death as being false Prophets, Gamaliel advised them to forbear; as reckoning, that if they were such indeed, they would be sure to perish, though they should do nothing to them▪ he produced also his examples for it; as first, Theudas; 
* There were two of the name. see Beza.  who was slain (says he) and all that obeyed him were scattered, and brought to nought, Acts 5. 36. Secondly, Judas of Galilee, he also perished; (says he) and all, even as many as obeyed him, were dispersed, Acts 5. 37. This Judas was otherwise called Judas the Gaulonite, and those that adhered to him, Gaulonites, or Galileans. Some of his sect were slain by Pilate, as they were sacrificing for themselves; because they forbade sacrificing for the safety of the Roman Empire; and therefore it is said: He mixed their blood with their Sacrifices Luke 13. 1. The first beginning of this sect, was at the time when Cyrenius was sent from Augustus for raising of a tax in Syria and Judea: For Judas then dissuaded the people from paying it, telling them, they were tributary to none but God. 
* Joseph. l. 7. de bello, c. 28.   
You have read of the death of 450. prophets of Baal at one time 1 King. 18. And you may read of the miserable end of Arrius, and divers other such Heretics.  
6 Speedy destruction (if not damnation, for so the English translations renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) Whose judgement now of along time lingreth not, and their damnation slumbreth not 2 Pet: 2. 3. Lingreth not] not, as if time could go away faster; or that time, when their judgement should be executed, come any sooner: but to show, that the long suffering of God, which had waited a great while, and not pronounced judgement 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: because he doth not defer it, although men fear, or hope that he wil Lingreth not Hence forward their judgement lingreth not, or, is not idle. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Genev: translation was long ago not afar o●●.  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 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 1.  which they teach, if they do not upon others, they certainly bring upon themselves swift destruction verse 1. I say destructive courses; for so I think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well be rendered in the verse following; though it signifies destructions, and we render it, pernicious ways. In the Spanish edition (saith Beza) and in six manuscripts, 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & the vulgar translate it luxurias; we may english it lascivious courses. now as Beza saith, that this reading agrees well with the description which follows in this chapter of lascivious Nicolaitans, so do I say, it agrees very well with the practice 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 uncleanness, verse 10.  
Swift destruction] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or destruction in a short time, as it is chap. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies word for word, the leaving of my Tabernale 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 do not use the means to prevent it.  
In Ezek. 13. 14, it is said to those false Prophets, that daubed up a wall of security for the Jews, (bearing them in hand, that they should be safe enough from their enemies, whatever God had threatened to the contrary) So will I break down the wall that ye have daubed of untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be 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 threatened; And my hand shall be 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 afore, among those that should return again to Canaan out of Babylon (as God seems to have had a book of those who should enter into it, in the time of Moses Exod 32. 32.) or whether it be meant of being 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 than so, be meant in those words, I know not: but it is clear by the words following (which it may be are but an interpretation of them), that those Prophets, who bore the people in hand, there would be no captivity, should suffer most by it, and never return into the Land of Israel.  
If there had been nothing threatened in Scriptures against such men, yet you may guess their end and punishment to be bad enough, by the names which they have given them in the Scriptures: as of Thiefs and Robbers Joh: 10. 8. (for of such Austin, and chrysostom think 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 souls (as those creatures do after sheep) to make a prey of them; for this speech is used concerning the False Prophetesses 
* Some think they were men, so called because of their effeminateness.  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 natural bruit beasts, made to be taken and destroyed 2 Pet: 2. 12. It is but talio, like for like, that they should be so punished; because they destroy others. for if he, who takes away the life of the body, be punished in the same manner; why not also he, who takes away the life of the Soul? In like manner, we might guess 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 Testament, 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 Souls 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 them, but it is an unclean spirit; and therefore let them take heed how they miscall it, and so blaspheme against the Holy Ghost. It was presently after our Saviour had reproved the Pharisees, for saying he did cast out devils by the prince of the devils (whereas he doth it by the Spirit of God) that he added these words, Wherefore I say unto you, all manner of sin and blasphemy, it shall be forgiven unto men, but the sin and blasphemy against the Holy Ghost shall not be forgiven unto men. Mat: 12. 13. If it be not The blasphemy against the Holy Ghost, I am sure it is a blasphemy against it, as well to say, that the spirit of the devil is the Spirit of God, as to say the Spirit of God is the spirit of the devil; 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 commit, will be said to proceed from that spirit, which they pretended. I am sure, if the Spirit of truth be not, the word of truth is very much evil spoken off (or blasphemed) by reason of such men, 2 Pet: 2. 2.  
Luke, in the Acts of the Apostles, instances in some, that taught circumcision 
* In detestation of this doctrine Junius (in parall:) saith it was that the believers at Antioch gave themselves the name of Christians instead of nazarenes: which was the common name that the Jews gave to all believers, and not as some say to the sect of circumcision, for in Acts 25. 4. Paul, who taught the contrary, is called the ringleader of the nazarenes.  at Jerusalem, chap 15. 5, and some, that came from Judea & taught it in Antioch vers: 1.  
Threats and prophecies, that there shall be false teachers, The Apostles have more than 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, together with some truths as one would make bad money pass with good, & as it is said in Isaiah, The Lord hath mingled a perverse Spirit, chap: 19 14. They do their work slily, not breaking open houses, or going into them openly; but creeping 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , and slipping in with others, that are honest, 2 Tim: 3. 6. Insomuch that it is a very hard thing, not to be cozened by them: and therefore the times, when such men shall abound, may well be called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, difficult, for so they are, verse 1. (though I say not for this reason.)  
From our Saviour's own mouth, we are threatened twice in one chapter, Matt. 24, And many false Prophets shall arise, vers: 11, and so again verse 24. There shall arise false Christ's and false Prophets. Shall arise] or shall be raised, (for so the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies.) viz: by the power of the devil, and God's permission, like so many spirits (for by this name they are called, 1 Tim: 4. 1. 1 Joh: 4. 1.) conjured up, to trouble the world▪ but this I speak not, as if I were ignorant that the word, raising, is applied also to good Prophets, both in the new Testament. Matt: 11. 11. And in the Old, Deut: 18. 18. As likewise to Priests, and Kings, 1 Sam: 2. 35. 1 Kings 14. 14.   

THREATS, or PROPHECIES. Of Being seduced by False-prophets or False-teachers.  
Paul says, Some shall be seduced: Now the spirit speaketh expressly, That in the latter times some shall depart from the faith, 1 Tim: 4. 1. And this they shall do with a Love to error (we see daily how greedily men drink in any thing that is erroneous) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, giving heed to seducing spirits (as it is in the same verse,) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render taking heed, expresses as great Diligence, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth Constancy, in adhering to any one. it is used of those that followed Simon Magus Act 8. 10. Nay they shall do it with a Loathing of the truth, such as a diseased body hath of wholesome food. For the time shall come, when they will not endure sound (or wholesome) Doctrine (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but after their own lusts shall they heap to themselves teachers, having itching ears, and they shall turn away their ears from the truth, and shall be turned unto Fables 2 Tim: 4. 3.  
Peter says, Many. And many shall follow their pernicious ways 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 Christ's name, but have taken Christ's name upon them; as Dositheus, Simon, Theudas, Manes, (who had his twelve Apostles) The Anabaptists of Munster, David George etc.  
Now their being seduced proceeds: First, from their own 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 usually they go 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 do come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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.  2 Thess: 2. 10, that is, not only with all deceivableness, (as we render it, meaning thereby deceitfulness) for so they come even to the Elect, who are not deceivable; but with actual deceit (as those words literally signify) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to those that are to perish.  
Had not the Elect, the Spirit to lead them, and the word to light them, they would never be able to avoid their snares; for our Saviour saith of some of them, And shall show great signs, and wonders, insomuch that if it were possible, they shall deceive the very Elect Matt: 24. 24. Thirdly, from God justice upon those who are seduced, for their hypocrisy: Because they received not the love of the truth etc. And for this cause, God shall send them strong delusions, that they should believe a lie, 2 Thess: 2. 10, 11. Strong, delusion or, the efficacy of delusion (for so the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  words in the Original signify) i. e. Delusion, that shall prevail with them. Them] that is, those that perish (or those that shall perish) for with the Elect & sincere Christian it shall not prevail I might name a great many more causes, or occasions of men's being seduced, but that I am loath to go beyond my bounds. There is one, which I cannot forbear to name▪ because there hath been so frequent experience of it in these times; and that is Covetousness. according to the words of Paul, For the love of money is the root of all evil which while some coveted after, they have erred from the faith etc. 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 seems, is so resolutely intended to be effected by this means, that it is there said, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there shall be, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there must be heresies among you. That those which are approved etc.  
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 vain (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.    

FEAR Threatened and inflicted upon the wicked.  
1 Of God. It is said, that, when Jehosaphat fell to teaching the people the Law of God, The fear of the Lord fell upon all the Kingdoms of the lands that were round about Judah, so that they made no more war against Jehosaphat 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 obedient to him, see Chron. 20. 29.  
2 Of The Godly: Egypt was glad when they departed, for the fear 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.) seems to have had more fear 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 deal of money, just as he is running away. Observe therefore God's wonderful manner, of making the enemies of his Children serviceable to them.  
3 Of Such as themselves are. Behold I will bring a fear upon thee, saith the Lord of Hosts, 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] indeed this work is very proper to God, and very much to be observed; especially when we see it in such men as were otherwise bold and fearless.  
4 Of Any thing, and for nothing. With this fear God threatened the Israelites themselves, if they persisted to walk contrary to him: And upon them that are left alive of you, I will send a faintness into their hearts in the lands of their enemies, and the sound of a shaken leaf shall chase them, and they shall fly as flying from a sword, and they shall fall when none pursueth Levit: 26. 36. So Deut: 28. 65, 66, 67. The Lord shall give thee there a trembling heart, & failing of eyes, and sorrow of mind etc. Certainly this fearfulness was a greater punishment to them, than their captivity: and is as great a punishment almost, as can be inflicted; as may be guessed by the Emphasis, and estimate, which seems 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 promised by Job to the godly man chap. 11. 19 And it was promised and prophesied by the Prophets to believers, in the time of the Gospel, Ezek: 34. 28. Jer: 30. 10. etc. Neither hath the punishment of fearfulness been only threatened, to the wicked; or the blessing of boldness only promised to the godly; but constant experience hath made it good, that the wicked are seldom free of their punishment; or the godly to seek of their blessing. Bona conscientia prodire vult, & conspici; ipsas nequitia tenebras timet 
* Sen: Epist: 97.  which I cannot render in better english, than this: The wicked fly, when no man purfueth, but the righteous is bold as a Lion. Prov. 28. 1.   

Fear of men, and Fearfulness, out of distrust of God's goodness.  
The fear of man bringeth a snare, Prov: 29. 25. A snare] to make men fall into mischief, 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 into mischief and sin; even as it was to Saul, when he was commanded to destroy all the Amalekites, according to his own words▪ I have sinned, for I have trangressed the commandment of the Lord, and thy words, because I feared the people, and obeyed their voice 1 Sam: 15. 24. I say, according to his words▪ because by these words, it may be gathered that this fear, was the cause of his sin: but otherwise, that which is immediately intended in them, seems to be a Confession of that fear, as a sin itself: for the same word is prefixed to transgressed, and to feared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because I transgressed, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because I feared. And indeed, they that are fearful of men, if they be so out of distrust of God's providence, and doubting of his faith fullness 
* Such fear, as is forbidden Isa: 8, 12, 13 Matt: 10. 28. 1 Pet: 3. 14.  (no question) do sin very grievously. In the Revelation, you have this threat: But the fearful and unbelieving etc. Shall have their part in the lake which burneth with fire and brimstone, Chap: 21. 8.   

Flattery.  

Flatterers with God 
* See hypocrisy.  punished  
With Destruction, without God's exceeding great mercy, even multiplied mercy; as may be gathered by what the Psalmist saith Ps. 78. 36, 37, 38. Nevertheless they did but flatter him with their mouth: and dissembled with him in their tongue. For their hear● was not right with him: neither were they steadfast in his Covenant. But he being full of compassion fogave their iniquity, and destroyed them not: Yea, many a time turned he his anger away. Yea many a time turned he &c] In the Hebrew it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He multiplied to turn away his anger; to intimate, how much their Hypocrisy provoked him; as if he had said, His hand was up again and again; and had he not multiplied to pardon, they must needs have been Destroyed.   

Flatterers with themselves punished,  
1 With certain and severe punishment. And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of my heart, to add drunkenness to thirst. The Lord, will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man; and all the curses that are written in this book, 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 himself, when he thus blessed himself: and this shall be a great addition to his punishment, viz.  
2 Vexation, upon discovery of their folly: He flattereth himself in his own eyes, until his iniquity be found to be hateful 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 themselves happy. Let them (or, they shall) be taken in their own devices: For the wicked boasteth 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of (or commendeth) his heart's desire, Psal. 10, 2, 3. The last verse, in the Latin Translation, is thus rendered. Quia laudavit impius desiderium animae suae: & avarus applaudens sibi blasphemavit Dominum: Because the wicked hath praised the desire of his soul; and the covetous man, applauding (or 
* In Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translate, blesseth the covetous whom the Lord abhorreth.  blessing) himself, hath blasphemed God.  
This sin is as dangerous, as it is common, and it is very common; for (as one saith 
a Sen. de tranquil. anim. c. 10. ) Quis sibi verum dicere ausus est? men are afraid to tell themselves the truth. That, they think, will beget nothing but vexation, and sorrow, and hatred; (as usually the best chirurgeon puts a man to most pain in a dangerous wound;) and therefore they resolve rather to heal 
* Jer: 6. 14.  the wound slightly, then be troubled to cure it. But alas! what foolish courses do men take! they are desirous (and therefore most wicked;) but they are unable, (& therefore most unhappy) to deceive 
* Jam: 1. 22.  their own selves. They can gain no more by so doing, then if a man should play at chess with the right hand, and win the game of himself with the left. They cannot act behind the curtain to themselves; unless they could stand on both sides the curtain; which they can never do. Though thou hast burnt 
* 1 Tim: 4. 2. quorum conscientia cauterio resect● est; so Beza.  off the hand of thy conscience, that it cannot strike thee; thou canst not put out the eye of thy conscience, that it cannot see thee. And therefore the saying of Cato Major was excellent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man ought to reverence himself 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 friend with a loud voice, 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 righteous, him shall the people curse, and nations shall abhor him Prov: 24. 24, for though these words, by the verse that goes before 
* If there be any regard to be had to what lies upon, and what lies under, in a heap of proverbs. , must be interpreted only of Judges; yet, by the verse that follows, they may be interpreted of any other men.  
3 Being cut off▪ especially such as as flatter great men, to do others mischief (such as I believe the Prophet meant) The Lord shall cut of all flattering lips Ps: 12. 3. Of this sin 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 men's sins; causers of pride, idleness, security, and of all the sins that follw them; and encouragers of any besides. When one told Demaratus, that Orontes had not used him well, to give him ill language, he made answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 occasion of much sinning only in them, but in our selves also. For as Truth, or the virtue of Telling Truth (for which we want a name as well as the Grecians; 
* Graecia mendax. Juven. ) 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 
* Aristot. Eth. l. 4. c. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that makes pleasing his only end, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that makes profit his end, & pleasing the means, (being not able to please without complying) must do, as well as speak, to please him whom he flatters. he must do as he does, and do as he will have him, if it be never so bad. Therefore, as I approved of what Demaratus said, viz: that those who please most, hurt most: So am I also of Thrasias 
* In Tacitus.  his mind, to say, plura peccantur dum demeremur, quam cum offendimus, that those who please most, do likewise Sin most. Never less care not to offend God, then when there is too much fear 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, bears less proportion to an offence committed against God, than an hundred pence doth to ten thousand talents) how shall we expect, nay do we not confess, that we do not expect, that he should forgive us a debt that is so much greater? Our Saviour having said of him, who imprisoned his fellow servant for debt, And his Lord was wroth, and delivered him to the torments, till he should pay all that was due to him, Mat. 18. 34, presently added, v. 35. So likewise shall my heavenly father do unto you, if ye from your hearts (for you may profess it with your mouths, as the most malicious of us do, and never think of it, in the formal 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 greatness of this sin appear, 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 sin, 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 sin.   

Frowardness. He that is froward, either towards God, or towards those that instruct him, is punished  
1 With Missing a great deal 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 selfwilled man fail of, which else he might have had? the Froward man is most in his own light, and (for any hurt that he can do) is no bodies foe but his own. He can never do well. he hath not the wit to advise himself, for than he would not; and he hath not the goodness to be advised by others, for than he could not, be Froward.  
2 Meeting with many mischiefs, and falling frequently. Thorns and snares are in the way of the froward, Prov. 22. 5. He that goes many ways, must needs meet with cross ways; and he that is out of the right way, must needs go many ways: especially if he left the right way, out of Frowàrdnesse. for he takes no way upon a reasonable choice; and any way pleaseth him, so it be not the right, because he loveth 
* Jer. 14▪ 10.  to wander.  
3 Meeting with great mischiefs, & falling desperately. Who so walketh uprightly shall be saved; but he that is perverse in his ways, shall fall at once, Prov: 28. 18. at once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in one way, some translate; as if it could not be, that he who is perverse, & wanders so many ways should be long safe; but if he fall not one way must needs fall another. fall desperately, 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, & draws with all his force another: or like a blind horse that is full of metal: as usually froward men are full of brutish passion, and nothing else. If it be but a frowardness of language, it is thus threatened He that hath a perverse tongue shall fall into mischief Prov: 17. 20.  
4 God's hatred. They that are of a froward heart, are an abomination 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 never so faultless otherwise, & have never so many excellent endowments. I believe, forwardness is a main ingredient in all wickedness; and I think both with David, and his Son after him (viz: in the Psalms, and the Proverbs) not only a Fool, and a wicked man; but a froward man, and a wicked man is all one. Doubtless were not a wicked 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 mere folly, and frowardness, when God directeth us one way, which will certainly be for our good, and in which we know he doth direct us merely for our good; and that he himself is never the better for it (for our goodness extendeth not unto him, be it never so much Ps. 16. 2. Zech 7. 5, 6) yet not withstanding, to take another way, which will necessarily be to our hurt. What desperate frowardness, and folly is it, to forget God, who was our Maker; who is our Father, that bought us (which is a greater expression of love, then to say, our Father, that begatt us; who is our Preserver, and not only willing to be so still if we own him, but able to be our destroyer, if we do not own him? And therefore Moses when the Israelites had forgotten God, notwithstanding these relations, in accusation of thei● frowardness, and foolishness, thus spoke. They are a perverse, and crooked generation. Do ye thus requite 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 guess, he was very angry when he thus spoke, by his changing of the person, (which is commonly a token of it, and very usual in Scripture.) What desperate folly, and frowardness is it, not to believe the Gospel, or, not to believe in God? Even like the frowardness of one that is sick, and will not take physic. nay worse, like the forwardness of a child, that is fallen, and will not be lifted up; or one that stands in need of a friend, whom he knows to be very able and willing to help him, and yet will not apply himself to him. I remember, in one or two places of Scripture, frowardness, and unbelief are▪ complained of together: as in Mat: c. 17. 17. O faithless & perverse generation: (and so Luke 9 41.) In Deuteron: ch: 32. 20. They are a froward generation, children in whom is no faith 
* I confess the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to ●e better translated faithfulness or constancy: which cannot consist with Frowardness.  The affinity between folly, & forwardness appeared prettywell in Nabal. as for the first his very name signifies a Fool: and I think, he was little better by nature; for the Scripture seems to intimate so much, when as commending his wi●e above him, it says She (as if it had said, she for her part) was a woman of good understanding 1 Sam: 25. 3. And for his frowardness, his own wife complained of him; that he was so froward that one could not speak to him verse 17.  
Yet such a root of bitterness 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: we presently lust, if the Law say, we shall not covet, though we never lusted before Ro: 7. 7. We are like some froward selfwilled children, who when their Mother hath provided a thing for them, which they loved; or bids them go to a place where otherwise they would rejoice to go, yet in their froward humour, refuse to take the thing, or go to the place, because it was not of their own choice, and because they cannot endure to do any thing after the will of another. I am confident, many duties would be done, and commended, if they were not commanded; and many sins forborn, if they were not forbidden. which puts me in mind of what Tacitus says of the Germans concerning usury, Foenus agitare & in usuras extendere ignotum, ideoque magis spernitur quam si vetitum esset, that it was not so much as known among them; and that it was more scorned than it would be, if it were forbidden.  
If it be but a froward mouth, it hath the same threat. Pride and arrogancy (which are usual companions of forwardness) & the evil way, & the froward mouth, do I hate Pr. 8, 13.  
5 God's walking contrary 
* Leu. 26. 23, 24. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i● the 23 verse do not signify, contrary (but as it hits, or, carelessly) yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 24 ver. very likely doth.  to them, for their walking contrary to him. With the pure thou wilt show thyself pure, and with the froward thou wilt show thyself froward, Ps. 18. 26. as if he had said, As he delights to cross me, so will I delight to cross him: or, Let him take what course he will, he shall not prosper. If it be but children that are Froward towards their parents, nay or any others that are Froward towards those that advise them, you may observe, ●hat almost always they are crossed in those courses, which they take against Command, or Advice.  
Thou wilt show thyself Froward] the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 prevail as Jacob did; but if God wrestle with him, he is sure to have the worst. In this manner God seems to me to have purposed to wrestle with that strong, & head strong antagonist of his, Sennacherib, when he told him, Because thy rage against me is come up into my ears, therefore I will put my hook into thy nose▪ and my bridle into thy lips, and I will turn thee back by the way by which thou camest, 2 Kings 19, 28. And so with the King of Egypt Ezek: 29. 4. A froward man will get no more by his frowardness, than a dog in a string, by refusing to go where he is led; or an Ox in a yoke, by drawing the contrary way viz: only pain and weariness, and it may be death the soonner.  
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 own wilfulness. The integrity of the upright shall guide them, but the perverseness of transgressors shall destroy them Prov: 11. 3. All trangressours, if there were no Judge to punish them, would punish themselves by their own transgression; (as it follows in this chapter, v. 5, but the wicked shall fall by his own wickedness; and verse 6, but trangressours shall be taken in their own naughtiness:) But the main thing that makes them do it, is perverseness and frowardness.  
The odiousness of this sin to God, and the dangerousness of it to men, may be gathered out of the Scriptures yet more ways, as First, in that they give wickedness the name of this sin; 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 took them for the worst. Matt: 17. 17. Luke 9 41. Philip: 2. 15. Secondly, in that they give this sin the name of wickedness; as if it were The wickedness, or as if, when wickedness is mentioned, there need be nothing else added to express what is meant. Abigail said of her husband Nabal, He is such a Son of Belial (i e. such a Son of wickedness) that a man cannot speak to him, 1 Sam: 25. 17. In the Proverbs chap. 6. 12, the froward man is in Hebrew called Adam Belial; we render it, a wicked man. In other places of that book, you shall find The evil man (or the naughty man, or the wicked man) and the froward man, going hand in hand: as chap: 2. 12. etc. and so the evil way, and the froward mouth chap: 8. 13. It is said of Nabal, The man was churlish and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place, and elsewhere (when it is in relation to men) may be that which we call illnatured or ill-conditioned.  evil in his doings, 1 Sam: 25. 3. In all these three places which I have quoted, for evil, the Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked, viz: out of lust, or for some selfe-ends; but evil i. e. purely evil, out of malice, and perverseness merely to be contrary, and because a man will be evil; as those to whom David (Ps. 59, 5.) prays to God not to be merciful. (if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be as we render it, wicked transgressors, 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 tells the Jews, I hid me, & was wroth, and he went on frowardly in the way of his heart, v. 17. But afterwards adds, as a promise of mercy, 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 walk, vers. 18. Solomon, speaking of the good to be gotten by wisdom, as if frowardness 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 evil man, from the man that speaketh froward things, Prov. 2, 12.   

Giving to the Rich. Giving to the rich is Threatened  
1 With Poverty here. He that appresseth the poor to increase 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 condition who have 
* Mat. 6, 2  their reward. When thou makest a dinner or a supper, call not thy friends nor thy brethren, neither thy kinsmen, nor thy rich▪ neighbours, lest they also bid thee again, and a recompense be made thee Luke 14. 12. And a recompense be made thee] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ seems to speak it, as if it were a bad matter, which he would have us endeavour to avoid.  
But when thou makest a feast, call the poor, 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 sin reigns very much every where; and therefore 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 there is little said in the Scriptures against it; for the greatest sins there are least spoken of.   

Glory. Those that give it to themselves are threatened  
1 With God's great displeasure, and severe punishment. mark 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, speak and say. Thus saith the Lod God, Behold I am against thee Pharaoh King of Egypt, the great Dragon that lieth in the midst of his rivers, which hath said: My river is mine own, and I have made it for myself. But I will put hooks in thy Jaws, and I will cause the fish of thy rivers to stick unto thy scales etc. Ezek: 29 2, 3. Those Hooks (as it is likely) were the Chaldeans; by whom the King of Egypt was taken; and all his Subjects, like fish, 
* Which they might well be compared to, the river ●ilus over flowing all their Country once every year.  destroyed 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 looks: for he saith, by the strength of my hand I have done it, and by my wisdom; for I am prudent etc. Isa: 10. 12, 13. and it follows vers: 16, under his glory he shall kindle a burning etc. The Jews say, that the Angel smote his army with a secret fire which burned their bodies without hurting their clothes, or their arms; and that there were not ten men that escaped alive. Hierom. See Jer. 50, 29, 30.  
3 Discovery of their weakness 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 turn it off to God,  
Have cause to fear severe punishment: for, it is said of Herod, when the people gave a shout, (after he had made an Oration to them, and said, It was the voice 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 worms, and died. Act. 12, 23. Gave not God the Glory] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Glory, viz. which the people gave him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not-giving THE Glory, or, not refusing Glory already made and given, must not look to be unpunished (being wilful sin, and nearer to sacrilege, then receiving stolen goods is to theft) if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not-giving glory to God (or, not-bringing Glory to God of our own making) have been so severely threatened and punished. For so it was, First in the Israelite priests, with Cursing of their blessings: If ye will not hear, and if ye will not lay it to heart, to give glory to my name, saith the Lord of Hosts, I will even send a curse upon you, and will curse your blessings 
* See Blessings. : yea I have cursed them already, because you do not lay it to heart, Mal. 2, 2. 2 In Belshazzar, with The loss of his Kingdom: at least it had a great hand in that punishment; for Daniel, when he told him of his sins, whereby he had provoked God's anger against him, assoon as he had said, The God in whose hand thy breath is, and whose are all thy ways, thou hast not glorified: presently added, THAN 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 gluttonously taken with the curious red red 
* So it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  pottage, which his brother had made, that he sold him his birthright for a mess 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 soul loatheth the hony-comb Prov: 27. 7.  
3 Sickness. The Israelites (wherein their God was their belly, for they chose to serve that, before God) although they had no worse fare than the Angels. Ps: 78. 25, like so many sw●ne, snuffed at the pearl, 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 answer them? 'tis true, he gave them their 
* Ps: 78. 29. they did eat and were well filled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over well filled.  own desire; but as the Sabines did Tarpeia, who, when she had desired of them, what th●y had in their left hands 
* To betray the Capitol of Rome Liv: l. 1.  (meaning no more than 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 vengeance; for ye shall not eat one day, nor two days, nor five days, nor ten days, nor twenty days, but even a whole month, until it come out at your nostrils, and it be loathsome unto you, v. 18. 19 20. I believe this punishment was inflicted upon them, in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or an unsatisfied craving of the stomach in eating. It is often threatened to the wicked in Scriptures (perhaps sometimes in another sense) in these words, ye shall eat and not be satisfied▪ as Levit 26, 26. Isa: 9 20. Mic: 6. 14. as, on the contrary, it is promised as a blessing to the Godly, to eat and be satisfied, Deut: 14. 29. Ps: 22. 26. and the reason is, because they have other food to eat with it, heavenly food with which a man may be satisfied if he have no other, & without which, nor food, nor any thing else will satisfy a man.  
4 Taking away, or, Marring of those creatures which they have abused. When the Israelites gathered Manna, if any were so greedy, as to gather more than they could eat, that, which was left till the next morning, bred worms 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 Jews of their Feasts, which they kept in honour to their Idols, chap: 65. verse. 11. in the 13 verse thus threatens them, Therefore thus saith the Lord God, behold my servants shall eat, 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, Luke 6. 25. and so it came to pass in the Prodigal Son, who wasted his substance in riotous living, Luke 15. 13. for afterward, it is said (v. 16.) he would fain have filled his belly with the husks, that the swine did eat, and no man gave unto him.  
6 Shortness of life. Ordinarily, by their own 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 greediness, violently took what they pleased of the flesh of the offerings, while it was raw, to roast it) were punished, not only 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 himself took this for a great punishment; & would have him take notice how greatly he had offended, by the greatness of his punishment. A short life hath been always counted among the Jews for a very great punishment from God: and therefore it is, that to this day they have a custom, when they come to 60 years of age, to hold a Feast: because at that time, they say, old age begins; the number of 60 being contained in the letters of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in Job, ch. 5, 26. where it is reckoned for a peculiar blessing of the godly to come to his grave, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a full age, like as a shock of corn cometh in his season.  
7 Untimely death. Job's sons and daughters thus suffered. While he was yet speaking, there came also another and said, Thy sons, and thy daughters were eating and drinking wine in their eldest brothers house; And behold, there came a whirlwind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead: Job 1. 18, 19 If they were not gluttons, than they, who are gluttons, have the more cause to fear the like punishment. No sooner had the rich man said to his soul, Eat, drink, and be merry Luk. 12. 19: but God said to him, Thou fool, this night thy soul shall be required of thee, v. 20.  
It is said of the Israelites before mentioned, Numb. 11. 33: While the flesh was yet between 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 slaughter. Whether they died of a disease contracted by eating too much of the flesh; or whether it were by a more immediate hand of God, it is not expressed: but the former seems 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 other, or, as if it were the worst lust of all, his spirit hath set it down under the general name only 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 Jews, the Son, that was to be stoned to death upon the complaint of his parents, the only vices to be mentioned in the complaint (besides stubborness) were gluttony, and drunkenness (which is a kind of gluttony, or, as they call it, intemperantia circa humidum (Deut 21. 20, 21.  
8 Surprisal by the day of judgement; or, The worse usage when they are surprised. Take heed to yourselves, least at any time your heart be overcharged with surfeiting, and drunkenness, 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 public calamities, for than they are sure to be punished without hope of pardon. In that day did the Lord God of hosts (and yet they were not afraid to disregard him) call to weeping, and to mourning, and to baldness, and to girding with sackcloth. And behold joy and gladness, slaying oxen, and kill sheep, eating flesh, and drinking wine; Let us eat and drink for to morrow we shall die. And it it was revealed in my ears by the Lord of hosts; surely this iniquity shall not be purged from you till ye die, saith the Lord God of hosts. Isa: 22. 12, 13, 14.   

God. Speaking ungodly for him  
Shall have no thanks; but anger, and punishment also, unless the anger be appeased For thus God spoke 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. Therefore take unto you now seven Bullocks, and seven Rams, and go to my servant Job, and offer up for yourselves a burnt offering, and my servant Job shall pray for you, for him will I accept: lest I deal 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 therefore doubtless they had Sinned greatly. Folly] There is much of this foolish hypocritical Zeal amongst professors; both doing and speaking more than 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 friends for their uncharitable Zeal, c: 13. Will ye speak wickedly for God, and talk deceitfully for him? verse 7.   

Gospel. Such as oppose it  
They are in the same condition with Selfemuderers. For Paul said to the Jews that opposed him at Corinth, Your blood be upon your heads, I am clean etc. Act: 18. 6. Nay, with fighters against God, (who are sure not only to have the worst, but to be beaten also for fight.) Gamaliel told the council of the Jews, when he dissuaded them from meddling with the Apostles, If it be of God, ye cannot overthrow it; lest happily ye be found to fight against God, Act: 5. 39  
They are punished 1. With corporal blindness, Elymas Barjesus (the sorcerer) resisting Paul and Barnabas, and dissuading Sergius Paulus (the Deputy of Paphos) from harkening to them, was immediately stricken with blindness Act: 13. 11. What fearful expressions did Paul use, when he denounced this judgement against them! O full of all subtlety and all mischief, thou child of the Devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? vers. 10. He that would keep the light from another, was justly punished not to see the light himself.  
Spiritual darkness, both by the removal of the light of the Gospel, as in the place afore quoted. From hence forth I will go unto the Gentiles Act: 18. 6: and by utter rejection of the men themselves; for so much seems to be employed, in Paul's shaking his raiment to the Jews of Corinth, that opposed 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 lap 
a Which puts me in mind of what Q. Fabius did when he went in an Embassage from the Romans to the Saguntini. For making a lap of his gown, he told them that he there carried peace, and war, and they should take which they would. When they answered, he should give what he pleased, sinu effuso, (says my Author) he shook out his lap, and told them that he gave them war Liv. l. 23.  in the same manner (in indignation against the Jewish Usurers, that detained the mortgaged lands Neh: 5. 13.) 'Tis likely, shaking off the dust 
b As if they said withal, we do shake you off, we will have no more to do with you, or any thing that is yours, insomuch that we will not carry away your dirt with us: we renounce you.  of the feet, had the like signification. It was used by Paul and Barnabas, at Antioch, where they were persecuted by the Jews, Act: 13. 51, and prescribed, 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 do not obey the truth, but obey unrighteousness, indignation and wrath Rome 2. 8.   

Governors.  

Such as resist them  
They will certainly rue it one way or other: for that is the least that can be meant by the words of the Apostle, They that resist shall receive to themselves damnation, Rome 13 2. The word which we translate damnation, is (in Greek) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies judgement. See 1 Cor: 11. 29. 1 Tim: 5. 12.  
They have been punished; 1. With Conquest▪ 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 Governors were heathen, and the Subjects the people of God: for so was Hosea King of Israel punished, and the Israelites carried away captive; viz. because he made himself servant and triburary to Shalmaneser the King of Assyria, and yet afterward denied him tribute, and sent to the King of Egypt to join with him against him, 2 Kings 17. In like manner Zedekiah King of Judah was punished; as yond may see, 2 Kings 25. 1, &c It is said of him, Through the anger of the Lord it came to pass in Jerusalem & Judah, until he had cast them out from his presence, that Zedekiah rebelled against the King of Babylon 2 Kings 24. 20. Nabuchadnezzar against home he rebelled, took his City, and led him away captive, and put out his eyes chap: 25.  
2 Untimely death. Sheba, who rebelled against David, and drew all the ten tribes after him, was besieged by him in Abel, and had his head cut off by the advice of a woman, and thrown out to him, 2 Sam. 20, 22. Amasa, who was General to Absalon in his rebellion against his father, was treacherously slain by Joab, pretending to kiss him, vers. 10. The Amalekite, that said, he had slain Saul, though he had not slain him, and though he said, that Saul bid him, and though Saul were no righteous person (as David saith of Ishbosheth in opposition to Saul, 2 Sam 4. 11.) and though he were David's mortal enemy, 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 Anointed? 2 Sam. 1, 14. And here I cannot but add also, David's words in his Epicedium upon Saul's death, (because Ambrose and others think it to be a curse: and that those hills of Gilboe, where Saul was slain, were accordingly barren ever after) Ye mountains of Gilboa, Let there be no dew, neither let there be rain 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 been anointed with oil chap. 1. 21. See in the Title of Murder, examples of such as seek their places by murdering them, murdered themselves: for it cannot be safe when our spirit riseth against them, to take their places, if when their spirit riseth up against us, we may not forsake our own places (but of this by and by) Eccles 10, 4. If the spirit of a Ruler rise up against thee, leave not thy place, etc.  
Jeroboam indeed, prospered against Rehoboam, 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 success against the son, we have these words of the father still upon record, which we own for Scripture, viz. My son fear thou the Lord and the King, and meddle not with them that are given 
* Novarum rerum studiosis The Sept: it is likely, did read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. nor disobey either of them.  to change. For their calamity shall rise suddenly; and who knoweth the ruin 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 Israelites against Moses, are both spoken of, and punished as murmurings against God, and Moses tells 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 persuaded the Jews to revolt from the King of Babylon only; and yet it is said, that he taught rebellion against the LORD, Jer. 28. 16. You may not speak wickedly, though it be for God, Job 13, 7. and I would wish you beware of striking rulers, especially or although, it be for equity, Prov. 17, 26.   

Such as speak against them  
Have cause to fear severe punishment, for Miriam was punished with Leprosy, for speaking against Moses Num. 12. 10. At first indeed she spoke against him, for that which might seem to be justly blamed (as usually in such things the first pretences are the best) viz. his marriage with an Ethiopian woman vers. 1. But afterward, for appropriating that to himself, which she said, was common also to her and Aaron, viz: to be the mouth of God, vers. 2. But mark how quickly God was moved herewith: And the Lord spoke suddenly unto Moses, etc. vers. 4. Suddenly] as it was said before, their calamity shall rise suddenly, Prov. 24. And mark how much he detested it, so that he could not endure to tarry in the place with them: The anger of the Lord was kindled against them, and he departed, and the cloud departed from off the Tabernacle vers. 10. This Leprosy, as it was no ordinary disease, so it is conceived, it was no ordinary Leprosy, (such as others now have;) but peculiarly inflicted by God upon the Jews, when they had committed some notorious crime, and especially disobedience to the Priests, and Levites: as it seems by what is said in Deut. ch. 24, 8. Take heed of the plague of Leprosy, that thou observe diligently, & do according to all that the Priests, and Levites shall teach thee. OF Leprosy] (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 do as the Priests shall teach them in other things: whereas for those things that are to be done in the business of the Leprosy, the charge is directed altogether to the Priests, Leu. 13. 2 Because it follows in the next verse, Remember what the Lord thy God did unto Miriam, vers. 9 who was stricken with Leprosy, for her murmuring against Moses, who was no Priest.  
In Exod. chap 22. 28, where we render, Thou shalt not 
* We do not usually take revile in this sense, but perhaps in propriety of speech it imports the same, coming from vile. The Chaldee word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  revile (the Gods;) the Chaldee Paraphrase saith, Thou shalt not vilify 
* We do not usually take revile in this sense, but perhaps in propriety of speech it imports the same, coming from vile. The Chaldee word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and for curse (the ruler,) the Septuagint 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  say, speak evil against. By speaking evil against them, is not only meant, speaking evil against them to their faces, but any speaking evil of them, behind their backs, in any manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Peter calls it, 2 Ep: 2, 10. i e. word for word to blaspheme glories, and to speak indignly of dignities, or to disgrace them who are in places of honour. Judas saith, that Michael, although he were Archangel, yet durst not do so, to the very Devil himself. Jud: 9 to whom we have nothing to say, unless it be to defend ourselves from him. In that place of the Proverbs before quoted, for, Them that are given to change, the Latin renders, Detractours. and whereas it is added, the ruin of them both, 
* Upon Ezekiel.  Jerome interprets it thus, both of him that detracts, and him that willingly hears him: So that he makes it reach further, even to the hearer. See concerning Korah in the chap: of Ministers.   

Such as do contrary to their Sentence  
Are threatened with Death. And the man that will do presumptuously, and will not hearken unto the Priest, that standeth to minister there before the Lord thy God, or unto the Judge, even that man shall die, and thou shalt put away the evil 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 pass, that the Nation and Kingdom which will not serve the same Nebuchadnezar the King of Babylon, & that will not put their neck under the yoke of the King of Babylon; that Nation will I punish, saith the Lord, with the sword, and the famine and with pestilence, until I have consumed them by his hand Jer: 27. 8.   

Such as persuade men to revolt from them  
Are punished with Death. So those Prophets who spoke to the Jews, of breaking the yoke of Subjection to the King of Babylon▪ as namely Ahab & Zedekiah, who were roasted to death by Nebuchadnezar, Jer. 29, 22.  
Shemaiah, whose whole family was likewise extirpated. v. 32. Hananiah, who was threatened by the Prophet Jeremy to die the same year, and died accordingly, c. 28. 16, 17. and besides this, the wooden yoke was turned into an iron yoke v. 13, 14.   

Such as do not endeavour to preserve their lives.  
In David's opinion are sons of death. For thus he spoke to Abner, and the rest, that were with Saul, (when he took away his spear, 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 been the longer upon this subject, chiefly for these two reasons, 1 To show that, however the true religion be accused of sedition and faction, (and perhaps there are too many of those that profess it, that are sons of Belial,) yet it doth not defend them. 2 That those who are not of the true religion, might no longer be scandalised, as they have been; (for prevention whereof our Saviour himself paid tribute, which else he was not bound to do, Matth. 17, 27.) nor the name of God, and his doctrine blasphemed, as it hath been very much by such practices, 1 Tim. 6, 1.   

Threatening and punishing with Unfit Governors.  
I will give children to be their Princes, and babes shall rule over them, Isaiah 3. 4.   

With Wicked Governors.  
In the 2 Book of the Kings, ch. 17. after complaint of the disobedience, and Idolatry 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 spoilers, until he had cast them out of his sight. For he rend Israel from the house of David, and they made Jeroboam the son of Nebat King, and Jeroboam drove Israel from following the Lord, and made them sin a great sin, vers. 20, 21.   

Threatening, and punishing Of Wicked Governors.  
With punishing their Subjects. Because thou obeyedest not the voice of the Lord etc. Moreover, the Lord will also deliver Israel with thee into the hand of the Philistines 1 Sam. 28. 18, 19 That three years' Famine, which was in Israel, in the reign of David, the Lord himself said, was for Saul, and for his bloody house, because he slew the Gibeonites, 2 Sam. 21. 1. See 1 King. 14. 16. Other ways of punishing them, may be seen in the chapters of their Sins, especially Injustice, and Oppression.    

Grace. Refusing of it, threatened & punished  
1 With Conquest by enemies. Our Saviour told Jerusalem. The day shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep 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 gathered thy children together, even as a hen gathereth 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 meant, the Temple; & by being Desolate, having no more Prophets, and messengers from God; (because he adds verse 39 For ye shall not see me henceforth &c.) which if it be, you may apply this place to the punishment which immediately follows, viz.  
3 Denial of the means of grace, such as Preaching etc. Paul and Barnabas told the Jews 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 yourselves unworthy of everlasting life, lo we turn to the Gentiles, Act. 13. 46. Imagine they had said thus, We were commanded to speak to you, first, whether you would hear 
* Ezek. 2. 5. , and whether you would forbear; you were to have the refusal of the Gospel. and we had commission withal, if any were not worthy to let our peace return to us, Matt. 10. 13. now as for our parts, we did not judge you unworthy, We judge nothing before the time, 1 Cor. 4. 5. but seeing, by rejecting our letters of pardon, you yourselves have therein judged yourselves to be those, who are unworthy, we take the word: we are now at liberty to go to the Gentiles.  
4 Denial of Grace itself. If thou hadst known, 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 says to the Jews, Walk while ye have the light, lest darkness come upon you. What a madness is it, for a man that is walking in the dark, when another comes by with a lantern, to stand still, and not make use of the opportunity! but especially if that party freely offer to light him home. How can such a man either expect that that party should tarry for him, having elsewhere to go; or find any fault in providence, if he lose his way, or meet with a fall. Our Saviour saith, that it is The condemnation of those that believe not the Gospel, (or the main condemning thing in that their sin) that they are so froward, as, when Light is come into the world, to love darkness rather than light, Joh. 3. 19  
5 Denial both of grace. and glory. Our Saviour in his parable of a man, that made a Supper, and invited divers, who pretending worldly business, refused to come, brings in the master of the feast, speaking thus, I say unto you, that none of those men that were bidden shall taste of my Supper, Luk. 14, 24. Those men which were bidden] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, THOSE men; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Those men which were BIDDEN: it seems to be spoken with an Emphasis of much anger, and detestation. Doubtless, Christ would be much displeapleased, when he knocks at a man's door, not to be let in to sup with him. Rev. 3. 20. but woe to that man who is invited to supper with Christ, and scorns to go. How shall we escape if we neglect so great salvation? Heb. 2. 3.   

Hardening of the Heart.  
There is a Hardening of a man's heart by himself, 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 sin, 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 deceitfulness of sin, cap. 3. 13) But the hardening, which I mean, is that, which is inflicted by God, as a punishment; which the Scripture often mentions.  
With this punishment have been punished: 1 Pharaoh. And he hardened Pharaoh's heart, that he harkened 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 pass thorough 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 battle Josh. 11. 20.  
4 The Jews themselves. Go, and tell this people, hear ye indeed, but understand not, see ye indeed, but perceive not. Make the heart of this people 
* Being Fat, and waxing Fat, is often used in Scripture, to express of brutish use of prosperity, only for the pampering of the body, whereby men become as unfit, and unwilling to serve God, as beasts are to run, or draw in the yoke, when they have been suffered to lie too long idle, and are grown unwieldy and wanton. See Deut. 32. 15. and chap. 31. 20. Psal. 119. 70. Jer. 50. 11.  fat, and their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed, Isaiah 6. 9, 10. Hear ye indeed] as if he had said, You have not been willing to hear hitherto: henceforward, therefore, hear as much as you will (as you shall be sure to have enough 
* Hearing ye shall hear: is an Hebraisme, for hearing much: as the Jews did, (especially when Christ himself was come) more than any other people in the world.  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 seem to be a prophecy only of a Sin, and not a threat of a punishment: because, in the Latin translation you have for, understand not, non intelligetis, which may be rendered, Ye will not understand; and our Saviour citing this place calls it a Prophecy. But (to say nothing, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecy, is of far larger signification, then barely foretelling of a thing to come) the translation of the Septuagint, the quotation 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of Matthew, and Luke, (Mat. 13, 14. Act. 28. 26.) and the Latin translation itself in the next verse, speak the contrary. for though the Septuagint seem to have made that verse a complaint of a Sin, translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is waxen fat, (with whom those agree who take the Hebrew word in the Infinitive mood, understanding the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) yet doth that translation, and the Chaldee Paraph. agree with ours, to read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 hear never so much, they cannot understand. Besides, John in his Gospel brings in our Saviour citing the Prophet, as if he had peremptorily said concerning God, He hath blinded their eyes, & hardened 
* As it it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Isaiah.  their hearts, that they should not see with their eyes, nor understand with their hearts, & be converted, & I should heal them, Joh. 12. 40. And therefore, in the verse before, he said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they Could not believe. So that, as I said before, for being unwilling to hear, they were made unable to believe. Theophylact following chrysostom (who was overmuch addicted to the opinion of Free will) hath paraphrased it, noluerunt, they were not willing (to believe.) Which indeed is true too, for (as Beza saith) at● adeo haec est propinqua incredulitatis ipsorum causa, their unwillingness was the immediate cause of their not believing said altius ascendit Evangelista but the Evangelist (saith he) goes higher, & names a more remote cause, viz. Their inability to turn their stubborn 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 Jews both a hardening by themselves, complained of, as the desert; and a hardening by God, threatened and inflicted, as a reward. Because they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shut their eyes, when they had their sight; God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blinded their eyes, so that they had not their sight, when their eyes were open: because, as Matthew (says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their ears were dull of hearing; therefore, as John says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hardened their heart, so that what they heard, came in at one ear, and went out at the other.  
The Jews were threatened with this punishment in Isaiah's time; they lay under it, in our Saviour's time, and in Paul's time: and so they have ever since, till our times. But as they neither did, nor do lie under it all of them, so they shall not always. for, as Paul says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blindness hath happened to Israel, but in part. Ro. 11. 25. In part] Whether it be meant, for some TIME; so that the words following (viz. till the fullness of the Gentiles be come in) shall be exegetical to expound these: or, to some MEN; so that the blindness happening thus in part, (whereby there came to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a diminution of believers among the Jews, as it is v. 12.) shall be opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, fullness of the Gentiles, when they shall be all converted. For when the Jews see this, it shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Apostle's words are,) so exceedingly provoke them, that for mere emulation, they shall come in, and have their fullness too, (as it is vers. 38.) and never be rejected any more. So that what seems to be spoken to the Gentiles, may be applied also to the Jews, in regard of rejection & restauration, viz. In a little wrath I hid my face from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer, Isaiah 54. 8.  
There are divers other places of Scripture that mention this punishment, as, Isa: 63. 17. Rome 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 (unless I were taller) if I should venture to go further, I should either be drowned, and do nothing, or be forced to swim, & do 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, Rome 9 18.   

Hardness of Heart.  
For this, men are punished  
1 With Taking away of the means of Grace, themVn-saveable. It is said of the Ephesians, & Paul, When divers were hardened and believed not, but spoke evil of that way before the multitude: he departed from them &c▪ Act: 19, 9  
2 Renewing of the means of Grace, to make them Unexcusable. This is a most heavy punishment, & with it some of the Jews were punished, Jer. 7. 26, 27. Yet they harkened not unto me, nor inclined their ear; but hardened their necks: they did worse than their fathers: Therefore thou shalt speak all these words unto them, but they will not hearken unto thee; thou shalt also call unto them, but they will not answer thee. A master will be angry, if his servant do not hearken to him, when he doth but speak to him, of his duty 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. Doubtless, God was very angry, when he spoke those words: and you may clearly perceive so much, by the expressions used in the rest of that chapter: for I think there are as great expressions therein, of God's 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 Loss of Dominions. Nabuchadnezzar, 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 stoutness: for it is that whereby men strengthen, themselves in their wickedness, Psal. 52. 7. Ezek. 7. 13. and as the same word, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be strong, and to be proud: So the same word viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 towns, all the evil that I have pronounced against it, because they have hardened their necks, that they might not hear my words, Jer. 19 15. They would not only not hear, but they would not so much as turn about their heads, lest, by that means, they might hear: and therefore seeing they have thus hardened their hearts, not to hear my words, I will also harden my heart, not to depart from my Word; but to bring upon them all the evil that I have pronounced against them: for in such a manner he speaks by another Prophet, The house of Israel are Impudent, and hard hearted. Behold I have made thy face strong against their faces: and thy forehead strong against their foreheads, etc. Ezek. 3. 7, 8, 9  
5 Death. Pharaoh, hardening his heart, and not yielding to let the Israelites go out of his Country, was after a great many fearful punishments, at last drowned in the red sea, he and all his army, Ex. 14. 28. And it seems, it was God's design 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 yield, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render, hardened, signifies, Exod. 10. 1.) he had never made him sink as lead 
* Exod 15. 10.  in the midst of the sea. Be afraid therefore, when thou perceivest never so little ●callus, or, hard flesh growing upon thy heart, lest God have a design to suffer thee to be still sinful here, that so thou mayest be for ever miserable hereafter.  
Sihon King of Heshbon (of whom I have spoken before) through hardness of heart not yielding to let the Israelites pass thorowhis country, was overthrown in battle 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 deliver him into thy hand, saith Moses to the Israelites, Deut. 2. 30.  
Those Heathen (formerly mentioned,) through hardness of heart, not yielding to let the Israelites dwell in their country, were utterly destroyed. And that it was God's design upon them likewise, to bring them to destruction this way, appears more fully 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 inhabitants of Gibeon; all other they took in battle. For it was of the Lord to harden their hearts, that they should come against Israel in battle: that he might destroy them utterly, and that they might have no favour, (for then neither God's purpose could have been fulfilled, nor his command obeyed;) but that he might destroy them, as the Lord commanded Moses, Josh. 11. 19, 20. That he might destroy them] As a man cannot be saved, with hardness of heart: so he cannot well be destroyed, 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 eternal. But after thy hardness, and impenitent heart (for they are inseparable) treasurest up wrath (such a treasure of it, as will never be spent) against the day of wrath, and revelation of the righteous judgement 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 than a rock, (Jer. 5. 3.) can never blush, (for the blood will not run in it.) he that hath a neck, that is an iron sinew, (Isa. 48. 4. ●) can never turn. He that hath a hard heart, hath both: so that he cannot be ashamed of his former way, nor turn into another way, and therefore must needs perish from the right way. A Hard heart is no more capable of glory, than it is of Grace; and it is no more capable of grace (till it be softened) then hard wax is of an impression (till it be molten.) 'Tis with men, that are waxen fat 
* See the marginal note in the chapter of Hardness. , as it is with Bullocks, that are fatted: they are fit for nothing else; & it is a sign, 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 again several times. he may threaten, and threaten, to punish; and yet repent, 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 
* Jer. 15. 6.  (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 swears unto them in his wrath, that they should not enter into his rest, Ps. 95. 11. And indeed those Israelites, of whom those words are spoken (who rebelled against the Lord 
* Num. 13. & 14. , & refused to go on in their journey upon the evil report of a few cowardly spies) who had heard and seen so many threats, & punishments, so many promises & mercies (those men which have seen 
* Num. 14. 22.  my glory, & my miracles which I did in Egypt, & the wilderness: & have tempted me now these ten times) that they notwithstanding, should harden themselves to 
* Vers. 9  rebel against the Lord, now at last, when they were come so near their journeys end; it was such a provocation, as God could not possibly put up; Surely they shall not see the land (or, If they do etc. then I am not God) which I swore unto their fathers, neither shall any of them that provoked me, see it, Num. 14. 23. And therefore in the Psalm but now cited, (in the 8 verse) David bade the Jews take heed, how they hardened their hearts, as those their forefathers did, lest God's anger should kindle against them also, in the like resolute manner, so as never to be appeased.  
What ever thou dost, do not provoke God by hardening thyself against him. 1 Because it cannot possibly do thee any good. It is in vain to think, we are stronger than he, 1 Cor. 10. 22. Who hath hardened himself against him, and prospered? Job. 9 4. 2 Because it will necessarily do thee hurt. Happy is the man that feareth always: but he that hardeneth his heart, shall fall into mischief, Prov. 28. 14. Labour above all things to be tenderhearted; and be wary how thou crossest a tender hearted father: for none more angry than such a one, if he be once exasperated. Especially when he correcteth thee, be sure to yield, and amend; for hardness at such a time provokes him insufferably. A father that corrects his child, if he neither weep, nor so much as seem to care for it, will be grieved to the heart: he shakes his head, and throws away the rod, and a thousand to one, but he resolves never to look any more after him.   

Hastiness,  
See Rashness.   

Hatred.  
For this men are punished. 1. With Need of their help whom they hate. The Gileadites, who hated their brother Jephtah, and turned him out of doors for being the Son of a Harlot. Judg: 11. 2; afterwards, when the Ammonites made war with them, were fain to send to him, to be their General, vers: 6. 7. Surely had men but so much Policy, as they should have, they would avoid hatred and enmity. First, because there is no body so selfe-sufficient, but one time or other he may stand in need of another man's help. Secondly, because there is no body so insufficient, but one time or other, his help may stand another man instead. And thirdly, because there is no body, but his necessities are so various, that, seeing God hath so variously endowed men with abilities, such a man's help may stand him in steed, when no bodies help but his will serve.  
2 God's doing good to those whom they hate; than which there can be no greater punishment, because there can be no greater vexation, 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 dream; he shall dream again, notwithstanding that, and dream better. Instead of having obeisance made, only by their sheaves to his sheaf; he shall have it made by the Sun, and the Moon, and eleven stars to his own person, Gen: 37. 5, 7, 8, 9: which was a more plain revelation of his future preferment. Malicious prosecuting men with hatred, is like a successless 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 do, when they see one of their children 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 forbear to hate another, were it but for mere envy to him.  
3 Their own hurting themselves. viz: By not believing, or refusing to ask, or follow, the advice of those whom they hate. Ahab said to Jehoshaphat, There is yet one man Micaiah, by whom we may inquire of the Lord; but I hate him, for he doth not phophecie good concerning me, but evil, 1 King. 22. 8. and therefore refusing his advice, viz. Not to go 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 own ruin, merely to be contrary to one, whom they do not like. displicet Author 
* Ovid Met: lib. 8. Fab. 4.  the Author dislikes me, is all they can say. But yet so it is; our hatred to others, is stronger than our love to ourselves. Justin 
a l. 12. c. 11. So● l. 18. c. 5. (speaking of the Thessali) tanto odio Phocensium ardentes, ut obliti cladium suarum perire ipsi quam non perdere eos praeoptarent.  says 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 loss of his army.  
4 Not-having their prayers heard, or any duty, that they perform accepted, though it be never so good, though it be as a gift, or freewill offering; as may be gathered, by our Saviour's forbidding the Jews to offer a gift, till they were in charity with their Neighbours: If thou bring thy gift to the Altar, and there remember'st, that thy Brother hath aught against thee; Leave there thy gift before the Altar; (we must not, as it is our common practice, forbear duties, because we are not in charity; because it is our duty to be in charity, that we may not forbear) and go thy way, first be rconciled to thy Brother, and then come and offer thy gift. Agree with thine adversary quickly etc. Mat. 5. 23, 24, 25. Be reconciled to thy brother] (though his brother had somewhat against him, and had therefore most need of being reconciled) and, Agree with thine adversary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be well minded towards him; or, bear him love and good will; do but do this, and then come, and welcome. If it be possible, reconcile thy brother to thee: if not, be sure be reconciled to him, and be friends with him. For doubtless, not for my adversasarie's not being friends with me, (although I have wronged him;) but only, for my not being friends with him, my offering and prayers cannot find acceptance: and this, I believe, was that which Christ required. See 1 Pet. 3. 7.  
5 (If it be towards a brother) The same, that those, who LOVE NOT GOD. If a man say, I love God (for this every one will say, though he be the most wicked wretch that ever lived) and hateth his brother, he is a liar, 1 Joh. 4. 20. If he, that is the world's friend, be God's enemy; he that is his brother's enemy, cannot be God's friend, James 4. 4.  
6 The same, that MURDERER'S, & Such as have not passed from death to life. Who so Hateth his brother, is a murderer: and ye know that no murderer hath eternal life abiding in him, 1 Joh. 3. 15. Surely his punishment must needs be damnation. For he that lives this life in a death of sin, 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 only is life indeed.   

Hearing the Word.  
See Word.   

Not-Helping the Godly. Or, Not-Helping men in the ways of God,  
There is cause, why we should exceedingly fear God's anger against us for it; in regard that such who have been faulty this way, have been punished, or threatened.  
1 With Excommunication 
* Which 〈◊〉 properly of those only, who have Communicated.  shall I call it? or, non-communication, viz: with those whom they thus neglected to help. An Ammonite, or Moabite shall not enter into the Congregation of the Lord; even to the tenth generation, shall they not enter into the Congregation of the Lord for ever. Because they met you not with bread and with water in the way when ye came forth out of Egypt, and because they hired against thee Balaam etc. Deut: 23. 3, 4.  
An Ammonite, or Moabite] that is, say some, only an Ammonite or Moabite-man: for a woman (they say) of either of these Nations might enter into the Congregation of the Lord, viz: by marrying with an Israelite man although a man might not by marrying with an Israelite woman. Their reason is, because Ruth a Moabite-woman, was married to Boaz an Israelite man 
* Ruth 4. , and that with the Consent of the Elders, and all the people that were in the gate 
* Vers. 11. , To which they might add also this, for a confirmation of their opinion viz: that it was the practice of the Israelites, to marry with their women; (as may be gathered by Nehemiah's complaint only of such marriages, as if they had forborn others Neh: 13. 23, and likewise by the marriages permitted with the Benjamite women, when it was not suffered to be with the men Jud: 21. 16, 18.) and that chiefly (as I conceive) upon these grounds: 1. Because uncircumcision was the main thing in a Gentile, that offended them, (as you may see Gen: 34. 14.) which they could not except against in women. 2 Because if they married only with their women, there was no fear of building up strange families: for (according to the etymology of the Hebrew word Naschim signifying, women, coming from Nascha, to forget,) the children being named after the Father, the Families from whence they came, would be soon forgotten. But, notwithstanding this instance of Ruth, and the practice of the Jews, it may be answered that the prohibition was general: 1. Because Ruth had been sanctified, 
* 1 Cor. 7. 14.  
a There are many instances of actions otherwise unlawful, but extraordinarily commanded or tolerated by God, where a mystery was intended; as if he meant not to bring to pass extraordinary things, but by extraordinary ways, and means: or as if in so doing, he would have had men to take the more notice and so to look further into the matter.  as I may say, by marriage with an Israelite before, c: 1. 4. or rather indeed, by leaving her religion, & becoming a Proselyte, c: 3. v. 11. 2 Because, there was in this marriage, a Mystery, * intended by the Author of the prohibition himself, (who had power to dispense:) to signify, that, when Christ should come, (who was to descend from David, Ruth's great grandchild,) the middle wall of partition between the Gentiles & the Jews, was to be broken down; and the Gentiles to be no more Srangers and Foreigners, but fellow-citizens with the Saints, and of the household of God (Eph. 2. 14. 19) both by corporal, & by spiritual marriage, & communion. Insomuch that, though the Apostle say of the Israelites, (in setting forth their dignity) Of whom, as concerning the flesh, Christ came, Rome 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 appears, 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, assoon as he had heard those words (of the text above mentioned read by the Levites,) at the dedication of the new wall, presently he fell to separating all the mixed multitude, and made them swear by God, saying: Ye shall not give your Daughters unto their Sons nor take their Daughters unto your Sons, or for yourselves; chap: 13. 3. 25, You see, he forbids marriage with their Daughters more punctually, and with larger caution; adding, or for yourselves, for fear they should take that liberty, which otherwise they might think they had. And if any one say. Nehemiah did thus upon his own discretion only, viz. because he saw they had been by this means tempted to Idolatry before; and to prevent it for the future: (as may be conjectured by what he saith of Solomon, 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 deal plainer from the 27, v. where it is said, Shall we then hearken unto you, and do all this evil to transgress against our God, in marrying strange wives. To transgress etc. In marrying] not, to be made to transgress, or to transgress because of our wives; but in or, by the very act of marrying.  
But to return. It was said above, An Ammonite or Moabite shall not enter into the Congregation] that is, to marry or enjoy their privileges; as the Israelites are forbid to come among the Nations, Josh: 23. 7. Even to the tenth generation.] Wherein they were esteemed seven times worse, than Egyptians; for their children might enter in the third generation v. 8. Even to the tenth generation 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. simply, of entering into the Congregation) shall be for ever. So that these words shall be either exegetical, to expound those next before (according to the opinion of those, who expound that of a bastard's not entering till the tenth generation, (v. 2,) of not entering for ever) or else auxeticall, as an accession to the former. wherein God's anger against the Moabites, for their unkindness to his people, appears the greater; in that he could not forbear, after he had named how he would punish them, (as I may say) in the same breath, to increase the punishment. As if we would say, such a one shall not come again to my house for this twelve month; no, never. With this interpetation agrees the proverb (in use among the Jews, 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 adding another argument, of the greatness of God's anger for this sin of the Moabites, viz: That the punishment was without exception, even of turning Proselyte, and embracing the Jewish religion.  
Because] In the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that thing; or (as one would say) for that same odious thing, of the Ammonites and Moabites, their not coming forth to help the Israelites with provision, for that word, which is put here to signify because, is often so used; and yet seldom, but then, when the thing spoken of, is a main cause, or the cause is a main thing, as Ps. 79. 9 etc.  
Because They.] Though this pronoun 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 meddling with them, although they conquered Sihon (who conquered the Moabites 
* Num 21● 26, to 30. .)  
Because they met you not with bread and with water, when you came forth out of Egypt] one would have thought they had been sufficiently excluded, by the prohibition of Bastards, in the verse immediately going before; as being the children of those who were incestuously begotten, viz: by Lot upon his Daughters, Gen: 19 36: but as if God accounted that no exception at all, in comparison of this, all the reason urged for their exclusion from the Congregation of the Israelites is, Because they met them not with bread etc.  
Shall not enter into the Congregation etc. Because they met 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 book, how God makes the punishment to have a resemblance with the sin.  
Met you not] or, prevented you not. not, because they denied it you, when you asked them, but because they brought it not out first of their own 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: even as the King of Sodom came forth to meet Abraham; and the King of Salem came forth to meet him, with bread and wine; to congratulate his success, when he had conquered the Kings, Gen: 14. 17, 18. Deiodate thinks this complaint is only of some of the Moabites, because in the second chap: of this book v. 28, 29, it is said that those Moabites who dwelled in Are (which God gave to the Children of Lot) did give the Israelites meat and water: but, I may answer, it was for money (v. 28.) which was no preventing, such as is here expressed.  
Because they met you not &c. And because they hired against thee Balaam etc.] 'Tis not said, Because they met you not, and they hired against thee; (as if only both faults together were counted sufficient reason of this their excommunication, and not either of them singly) but Because they met you not, And because they hired against thee Balaam. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Because, is repeated.  
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 seek their peace, or their good, any other way, v. 6. Thou shalt not seek their peace, nor their prosperity all thy days 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 Inhabitants thereof, 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, Because they came not to help: 
* If it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it had been of the Lord without question: but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Lord was our help; even the Lord in those that fought for us: for so the Septuagint render it (agreeably enough with the Hebrew which we read) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (See the chapter 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 Scripture reports to have befallen men for this sin, is Death. The Israelites (after their fight with the Benjamites) according to the oath 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great oath. , which they had made, that whosoever came not up to Mispeh to join 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, women and children, vers. 10. only fourehundred virgins were suffered to live, whom they gave for wives to the Benjamites (upon their coming in to them; v. 14.) because they themselves had every one sworn before, not to give his daughter to a Benjamite, v. 18. Nabal (that churl) denying to help David's army with provision, was threatened with the slaughter, both of himself, and all his family, 1 Sam. 25, 10, 22. And although David were restrained by the entreaty, and liberality of Abigail (his wife) from avenging him with his own hand, v. 33. yet in a very little while after, the hand of God found him out, and struck him to death. And it came to pass about ten days after, that the Lord smote Nabal that he died, v. 38.  
Certainly Not-joyning with the Godly (in their godly designs, and especially those which they undertake upon God's command) God cannot take it well, and it is a thousand to one, but he punisheth it, in whomsoever it be. Methinks, I hear Moses, angrily expostulating with the Reubenites, and Gadites, for desiring leave to take up their abode on this side Jordan, and not go over the river with the rest of their brethren. Shall your brethren go to war, and shall ye sit here? And wherefore discourage ye 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 aggravate 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 been a staff of reed to the house of Israel: when they took 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 loins 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 trusty to the Israelites. Another man's wickedness is no excuse for mine. Paul prayed for those that forsook 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 Original (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) seem 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 fear it will.  
I have been the longer upon this subject, 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 sin at all, not to help God's people, so long as we do not hurt them.   

Helping of the Wicked.  
Helpers of the Wicked are punished, or threatened  
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 mean, we must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (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 hatred, v. 22.  
2 Non-successe in other designs. Then Eliezer, the son of Dodonah of Mareschah, prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah the Lord hath broken thy works: and the ships were broken, that they were not able to go to Tarshish, 2 Chr. 10. 37.   

Heresy,  
See False Teachers   

Hinderers of the good works of others.  
Are as sure to be punished, as they, that do those works, are to have their prayers heard: and surer too. Nehemiah prayed, that God would think upon 
* The Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Remember me in relation to Tobias, viz. to punish them for what they did unto mee●  Tobias and Sanballat, only 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 sin: so (for the most part) they have no success in their endeavours. That Baal-zephon spoken of Exod. 14. 2. is thought by the Jews 
a Fagius in Exod. The Eye (they say) hath a great hand both in Witchcraft & poisoning. Nescio quis teneros oculus mihi fascinat agnos. we say, such a one hath over-looked such a thing. Num. 23. 23. , to have been an Idol, made by the Egyptian witches; and placed in the wilderness, 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 Tsapha, to look or watch) but the Israelites out looked him▪ and had a special command from God, to encamp just over against him, as it were on purpose to show 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 people: 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 Philistines, for detaining the Ark, 1 Sam. 5.   

Hindering Conversion.  
Hinderers of the Conversion of others Threatened  
With Woe. Woe unto you Scribes & Pharisees hypocrites: for ye shut up the Kingdom of heaven against men, for ye neither go in yourselves, neither suffer them that are entering, to go in, Mat. 23. 13. Ye affright them from being my Disciples, by your censures of Excommunication: and ye keep them from the knowledge of the Messiah, by not permitting the reading of the Prophecies to any, but yourselves, (for this was the practice of the Scribes, and Pharisees.) Beza thought, that Christ in these words, alluded to that sort of traditions amongst them, which the Talmudists call Sig Lethorah, that is, sepimentum legis, the hedge, (or fence) of the Law; because forsooth, by the use of them, they kept men from transgressing the Law: whereas, it was rather a Blind, to keep them from the knowledge of the Law. And indeed there seems to be the more ground for this conceit of his, because our Saviour calls them Hypocrites; as if he had reproved their Hypocrisy, in carrying the keys, & 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 oats 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 
* Perhaps he alludeth to their custom of delivering him a Key, whom they admitted to the reading of the Law.  away the key of knowledge, etc. 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 wherein in men show themselves more like the Devil, than this, of Hindering goodness. Neither is there any thing wherein the Devil shows himself more truly Satan, that is, an enemy. Then is the Devil truly Satan, when he resists Joshua, Zac: 3, 1: and when he taketh away the word that is sown in men's hearts, Mark 4. 15. 
* Where he is called Satan.  And then are men little better than Devils, when they are a hindrance to others from that, which may be for the good of their Souls. When Peter would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a block in Christ's way to Jerusalem, (whether he went to do the will of his Father, which if he had not done, we had perished to all eternity) he calls him Satan, Mat. 16. 23. Get thee behind me Satan. When Paul was stopped in his intention to come to the Thessalonians, by the Epicureans, and others at Athens; he said that Satan hindered him, 1 Thess. 2. 18. and when Bariesus sought to turn away the Deputy-Governour of Paphos from the faith, he called him the Child of the Devil, and enemy of all unrighteousness, Acts 13. 10. But is this all, that we have to say to such men, to call them enemies? Noah: for, as for that Jew, which I mentioned, you may read, how he was stricken with blindness, v. 11: and for the rest of the Jews, who forbade the Apostles to speak to the Gentiles, 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 than our enemies, who either hinder us from goodness, or entice us to wickedness.   

Hire. Those that detain it  
1 Their punishment is certain. Thou shalt not oppress an hired Servant, that is poor 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, neither shall the Sun go down upon it, for he is poor, and setteth his heart upon it; lest he cry against thee unto the Lord, and it be sin in thee, Deut: 24. 14, 15.  
Thou shalt not oppress an hired Servant,] or one that works for wages, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Malachi, (chap. 3. 5. a participle of the same verb (hashak to oppress) is joined also with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that oppress the hire, The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which signifies to to keep back that, which another should have) is after the same manner joined sometimes with the thing; as by the Septuagint in their translation of those places, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. and sometimes with the person; as by Paul 1 Cor: 6. 8. and c. 7. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 soon as the master ought, or as he agreed, (& therefore it is said, v 15. At his day,) using tricks & evasions to deceive him. Accordingly, some say that the word Hashak properly signifies oppression by cunning, and fraud; as Gasal doth, oppression by violence: which if it do, it is very well expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifies (and our translation very well renders it so) to defraud▪ Hashak or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is such a sin in paying another too little, as Batsah, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is in making another pay too much, & that not by violence, but by cunning and deceit. It is a sin as frequently committed, and as lightly esteemed of by us now, as it was by the Jews 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 outrageous with their brother calling him fool, 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 commit adultery, v. 27. and so, if they defrauded never so much by keeping back, so long as they did not steal by taking away, they thought (or would have others to think) that they did not break the commandments. But our Saviour sufficiently told them, that the meaning of God, & the Commandements, was larger than so, as you may see, Mat. 5. And as for this sin whereof we speak, when he showed the young man the commandements, he did not only tell him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou shalt not steal, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou shalt not defraud: for so Mark 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 stranger pay him more then a brother (for usury, 
* Ch: 23. 20. ) yet he himself might not pay to a stranger less than to a brother (for wages.) However (I believe) if he so defrauded a brother, it was a worse sin, then if he defrauded a stranger; according to the words of the Apostle, You do wrong, & defraud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & that your brethren 
* 1 Cor. 6. 8. .  
Neither shall the Sun go down upon it] There are two things which the Scripture forbids us to let the Sun go down upon: A grudge that we owe to our neighbour 
* Eph. 4. 26. ; & the wages that we owe to a hireling. For a man to go to bed, either with a grudge in his stomach, or the wages of a hireling in his pocket, is as dangerous to his soul, as it is hurtful to his body, to sleep before his meat is concocted. He that doth either of these, is as one that lieth all night with his doors open upon him. And 'tis to be attributed to nothing but God's forbearance; if such a sin (or the punishment thereof) which lies at the door as much as any, do not come in and surprise him, ere he see the light of another day. He that sleeps with deuce unpaid, and sins unrepented of, is like him that sleeps upon the top of a mast, 
* Prov. 23. 34.  or in the sides of a ship, 
a Jonah. 1. 5.  when it is like to be cast * away. To conclude, he is like one that angers his enemy, and casts away his weapon: or a garrison that makes a sally, & presently throws down the works.  
For he is poor etc.] the Scripture hath every where very high, and tender expressions of five sorts of people especially viz: the Poor, the Fatherless, the Widow, the Stranger, and the Hireling; making the oppressing of such people, as great a sin, as we count it little; or as great, as we count drunkenness, and swearing: for we hardly count any other sins great. See the Chapter of oppression, and Poor.  
And setteth his heart upon it] The Chaldee paraphrast renders, ventures his life for it: as if it had been said, he puts his body and soul, and all his strength to it, to earn it, and therefore do not detain it from him, seeing he pays so dear for it. The Hebrew indeed signifies, He carrieth his life or soul to, or for it: and so it may have the same signification 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, wherewith he sustains life: any thing that concerns life, take heed of meddling with it. That, for which a man ventures life; because it were an argument 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 broke thorough the Philistines army to fetch it, he refused to drink it, because it was the blood of the men that went in jeopardy of their lives 2 Sam: 23. 17. That, with which a man sustains life; because it would be an argument of a Cruel heart. In this chapter of Deuteronomic v. 6, where a man is forbidden to take a millstone for a pledge, the reason added is, Because he taketh life to pledge. we render it man's life, but in the Original, it is only life; which doth more emphatically set forth what account God makes of life, and how careful he is to have it preserved, whosoever the man be. The Septuagint seem to fetch the force of the reason from this last sort of things, translating the words above quoted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, methinks, however, they had done better, if they had gone as near the original as they could, at lest as to the preposition, and translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to (or of) it: which would have suited well with the literal signification of the other word, he lifteth his soul, 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 agreed 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 hardhearted, and cruel, to let him lose his hope and expectation, than which there can be no greater cause of grief, and vexation. As the desire of the slothful killeth him, Prov. 21. 25. (viz. because he cannot enjoy it:) and as hope deferred maketh the heart sick, ch. 13. 12: so it must needs be a grievous heart-breaking to a poor 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 deceived at last▪ surely, if God hear not such a man's prayer to avenge him; yet doubtless he will see his master's oppression to punish him accordingly; for it follows, Lest he cry against thee unto the Lord, and it be sin unto thee.  
Cry against thee.] And so the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for as the Scriptures (as I told you before) have very high, and tender expressions of the Poor, the Fatherless, the Widow, the Stranger, and the Hireling: so it may be gathered out of them, that God hath a special eye to their conditions, to pity them, and a special ear to their prayers to hear 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 expressed in Scripture by, Crying; because it is so loud; and their crying, because of oppression, is in God's ears, like so much praying. every cry of the oppressed, is a powerful prayer; and every prayer a loud cry. This defrauding the poor hireling of his livelihood, is a murderous & bloody sin, and therefore sure to be puished. As God said to Cain, The voice of thy brother's blood cryeth unto me from the ground, Gen. 4. 10: So James saith, to the rich oppressors, Behold the hire of the labourers, which have reaped down your fields which is of you kept back 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by fraud, cryeth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; and the cries 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of them which have reaped, are entered into the ears 
* Like that of David Ps. 18. 6. My cry came before him, even into his ears.  of the Lord of Sabaoth, James 5. 4. as if he had said, The Lord will surely hear them, and punish you. The Lord of Sabaoth] (or the Lord of Hosts:) he names him by the same name, that Malachy doth, when he speaks of the same sin, Malipiero: 3. 5. to show, that God will come as a God of power, and in a terrible manner, against such as are oppressors.  
And it be sin to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] or, there be punishment against thee; for (besides that the same preposition is used to signify, against, as well as in, or unto, as Gen. 16. 12. Exod. 14. 25.) the same word is used both for sin and punishment; (see the chap. of Sin;) and it comes all to one, to render it either way. For as long as a thing is sin to a man, or as long as it is not pardoned, (for when it is pardoned it is taken away,) so long it is certain, there shall be punishment. you have the like expression ch. 15. 9 joined also with the other expression here used, (viz. and he cry unto the Lord against thee) and upon the like occasion, viz. of covetousness, and hardheartedness, in refusing to lend to a brother in want, so ch. 23. 21.  
2 As the punishment of such men is certain, so it is likely to be speedy. And I will come near to you in judgement, and I will be a swift witness against the Sorcerers, and against the Adulterers, and against False-swearers, and against those that oppress the Hireling in his wages, the Widow and the Fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of Hosts, Malac. 3. 5.  
The reason, why I have been so long in this chapter, is, because I love to speak most of those sins, of which the world speaks least, and think most slight of.   

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

Not being Humbled by judgements.  
Such as are not Humbled by 
* See Punishments.  God's Judgements upon themselves or others,  
Have cause to fear 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 Kingdom; the first sin, that he mentioned, after he had related the heavy judgements of God upon his father Nabuchadnezzar, was this, And thou his Son, O Belshazzar, hast not humbled thyself, though thou knewest all this, Dan. 5. 22. The Septuagint render it, Didst thou not 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 fearful judgements of God, inflicted by reason of sin, upon his own father; and yet not to lay it to heart, or be any whit moved for it.  
Knewest.] If a man do but know, or be but told of God's judgements upon another, God expects he should Humble himself thereupon.  
2 Had not Jeroboam, and the Princes of Judah, Humbled themselves, when Shishak King of Egypt had taken their fenced cities, and was come to Jerusalem; instead of being only plundered by him, and made his servants, doubtless they had been destroyed altogether: for God himself 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 himself, and that greatly (having greatly sinned) during his imprisonment in Babylon; though he had prayed never so much, had never been brought again to Jerusalem, 2 Chr. 33, 12, 13. It is that, which the Spirit of God commendeth in him afterward, when he speaks of his son Amon, whom he discommends for the contrary, saying, that he Humbled not himself before the Lord, as Manasse his father had Humbled himself, v. 23. which perhaps is added to show, 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 own house, v. 24) was therefore executed, because he used not those means to prevent it, which his father had used, to remove his.  
2 It is not unlikely, that Josiah himself, though he did that which was rig●ht in the sight of the Lord, had not his hea●t been tender, and had he not Humbled himself before the Lord, when he heard what he spoke against Jerusalem, and the Inhabitants thereof; he had suffered those miseries himself, which his successors afterward suffered by the King of Egypt, and the King of Assyria. For this reason God himself mentions (and none else) why he deferred his punishments, 2 King. 22. 19, 20.  
Doubtless, Not-being Humbled by Judgements, (either our own, 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 example of Ahab 1 King. 21, 29. See complaints of not being Humbled, concerning Zedekiah, 2 Chron. 36, 12. and concerning the Jews, Jer. 44. 10.  
But especially if the Judgements be our own, 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 sin▪ and therefore in other places in the Scriptures, where mention is made of not Humbling one's self, it is aggravated with these words. Before 
* It is added also to being humbled, 2 King. 22. 19 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jam. 4. 10.  the Lord, 2 Chron. 33. 23. etc. as if he must needs be a most desperately, and maliciously 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 God's main ends in punishing; and it angers him to miss of it, as much as it will a master, to miss his blow by a boys running away from him, when he is going to strike him. Humiliation, and 
a It is called afflicting the soul, Num. 30. 13. Le. 16. 29. 31. Isa. 58. 3.  Afflicting of our souls by our selves; and the Humiliation and Affliction of our bodies by God, must go together. The same word in Hebrew (viz. Hanah) is used for both: and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, Jam. 4. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be afflicted, or behave yourselves like men afflicted: (like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be subject, 1 Pet. 2. 13. that is, behave yourselves 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 
* Jer. 5. 3.  correction, though a man have it. Likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 down, 2 Sam. 22. 28.   

Hypocrisy.  
Hypocrisy is 
* See more in Professors.  in general threatened 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 lies against me. And they have not cried unto me with their 
* The Sep: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their hearts cried not unto me.  hearts when they howled upon their beds, Hos: 7. 13. 14. They have spoken lies against me,] or to me: for the Hebrew preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear it, being many times thus used, but so, as that withal, it signify against. Now, I conceive the Prophet, as in other places of this chapter, so likewise in those words now mentioned, to have especially reproved the Israelites, of Hypocrisy; which may very well be thus described, by speaking lies, 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 do afterward, but mean another all the while. They draw near unto him, with their mouth, and honour him with their lips, but remove their heart far from him: this is God's complaint concerning the Jews by Isaiah chap: 29. 1, and therefore you may see in the next chapter v. 9, he calls them Lying Children. In like manner Hypocrisy towards men, is thus expressed by lying, as Ps: 62. 4. They delight in Lies, For I suppose David in that place complains, not so much of his enemies telling Saul, what he never did; as of their telling him, what they never meant: and the words immediately following are a good ground for my supposition, viz. They bless with their mouth, but they curse inwardly. Now the proper work of Lying, is to deceive; and therefore Idols, which deceive those that trust in them, are called Lies Isa 44. 
* Rome 1. 25.  20, and (as I think) Lying vanities Ps: 31. 6. Jon: 2. 8. And so likewise, any child of man in whom we put confidence 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 compared to a deceitful Bow: and so they are by David, Ps: 78. 57 and the reason is, because they bind themselves to God by Covenants, and promises, to do much for him; but their Spirits are not steadfast with God, 
* verse 8.  and when they come to use, & trial, they deal 
* vers. 9  unfaithfully, like those Ephraimites; turning back in the day of battle.  
In the New-Testament, thus: Woe unto you Scribes and Pharisees Hypocrites, for ye are like unto whited 
a Paul calls Ananias whited wall Acts 23. 3.  Sepulchers 
b As the Hypocrite to God, is a Close Sepulchre, so the Hypocrite to man, is an Open Sepulchre Ps: 5. 9, because when he opens his mouth to speak you fair, his meaning is to swallow you up, as th● expression is Ps. 56. 2, 57 3. , which indeed appear beautiful outward, but within are full of dead men's bones, and of all uncleanness, Mat. 23. 27. You have Woe pronounced to the Scribes and Pharisees, no less than eight times, in this one chapter▪ and every time save one, they are called by the name of Hypocrites; as if their Hypocrisy were the sin that most of all offended God, and deserved such a threat. And indeed (in our Saviour's time especially) the Hypocrisy of the Scribes and Pharisees was grown to a very great height: so that there was little else, but a white outside of religion (consisting in wearing broad Phylacteries, washing of hands, and cups, superstitious fasting, and separating from the rest of the people, and such like shells) to be found amongst them. Insomuch that there is not any sin so often repeated, as Hypocrisy: or any name named so often, and with so much indignation, as the name of Hypocrites, in any one of the Evangelists.  
The Particular evils, wherewith the Hypocrite may be Threatened out of the Scripure, or is therein said to be punished, are  
First, Fearfulness. The sinners in Zion are afraid, fearfulness hath surprised the Hypocrites. Who among us shall dwell with the devouring fire? etc. Isa. 33. 14. The hypocritical Jews, out of fear of the Assyrian, would have left their religion, and revolted to him. There is nothing whereby a hypocrite is better discovered, then by fearfulness and distrust in times of danger. for, a man that is conscious to himself, and remembers, that he hath been false to God, cannot with any confidence hope that God will stand by him: whereas he, that hath a good Conscience, hath always a Good courage.  
2 Want of comfort, when he thinks of God; as likewise want of Boldness to go to God in Prayer upon all occasions, (both which, a sincere Christian hath?) Will he delight himself in the Almighty, will he always call upon God? Job 27. 10. Will he delight himself in the Almighty.] The Sept. say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath he any Boldness before him? for so we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3. 12. etc. but more properly Confidence 
* By whi● we usually mean boldness to speak; whence we● say, such a● one is a ve● confident● man. , Heb. 10. 35. They use this word in several places (sometimes joining it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prov. 1. 20.) in the same sense, as it is used in the Epistles, viz. either for a boldness, and freedom OF speaking a man's mind at all times: (so in Ephes. 3. 12. it seems to be interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, access with confidence:) or, for a boldness, and freedom IN speaking, to speak what one will, as to one's friend whom he loves, and with whom he may be bold; such as Paul says he had towards the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have much Boldness of speech to you-ward, 2 Cor: 7. 4. Now such Boldness, (of either sort,) a Hypocrite can never have. For if a Hypocrite towards his Brother, although he know, he knows not of the malice which he conceals in his heart, yet out of conscience thereof, be not able to look directly in his face; how much less shall a Hypocrite towards God, be able to seek his face, & look up to him with boldness, when he knows 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 stands in need. Will God hear his prayer when trouble cometh upon him? Job: 27. 9  
4 Gods not communicating of his Spirit to him. when Simon Magus would have given Peter money, for the power of Conferring the Holy Ghost, he told him; Thou hast neither part, nor lot in this matter, for thy heart is not right in the sight of God Acts 8. 21. For as A Hypocrite serves God, only with outward actions: so God will serve him, only with outward blessings. Thy heart is not right] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. David (Ps: 78. 37. speaking of the Hypocrisy of the Israelites) saith, Their heart was not RIGHT with him: the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is fastened, or standing upright, without leaning on any side; as a thing that is deeply fastened in the ground: or, as a man that halts not on either leg: (for such is the expression, 1 King 18. 21.) or as the Sun at noon, 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 equal distance from the morning, and evening. neither of all which expressions will suit with a Hypocrite. The truly godly are called Josherim leb upright in heart, Ps: 7. 10. where they are, they are every whit of them; whereas the Hypocrite stands in one place, and leans towards another, seldom ask the way to Zion with his face thitherward, Jer: 50. 5.  
5 God's not accepting of any of their services. This people draweth nigh unto me with their mouth and honoureth me with their lips, but their heart is far from me: But in vain do they worship me etc. Mat. 15. 8, 9, they are words cited by our Saviour out of the Prophet Esay c. 29. 13. A little of this leaven will sour a whole lump of good duties, if a man did perform never so many, and if they were made of never so fine flower, in the account of men. In the Evangelist there is mention made of a leaven in Doctrine: such as the Leaven of Herod 
a Who set up a relgion of Heathanisme and Judaisme.  Mark 8. 15; and the Leaven of the Sadduces 
b Who denied the Resurrection.  Mat: 16. 6, & there was likewise such a Leaven of the Pharisees 
c Who hel● Traditions. , vers. 12; each of which, our Saviour bade his Disciples to beware of. But there is mention also made, of a Leaven in practice, or the Leaven of the Pharisees which is hypocrisy, and of this leaven he bids them beware in the first place, Luk. 12. 1. He began to say to his Disciples, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In the first place beware of the leaven of the Pharisees, which is hypocrisy: for so we should translate according to Beza, placing the point at Disciples. Be sure therefore thoroughly to purge 
* 1 Cor. 5. 7, 8.  out this leaven of hypocrisy (or those sins, which through hypocrisy thou dost conceal:) 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 mar a whole seven day's feast, of a long and specious series, of godly performances. Be as careful to purge it out of thy heart, as the Jews 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 days before the feast began, and searched every little hole with a candle, and when they had done all, fearing there might be any yet left, they pronounced a solemn curse against All Leaven in general. Where hypocrisy is not, never so little, will be counted much: and where it is, never so much will be nothing regarded. Nay, I may boldly threaten the Hypocrites  
6 With God's abhorring both those performances, 
a See Duties.  and their persons too. our Saviour told the Pharisees, Ye are they which 
b Or behave yourselves like just men, and cause yourselves to be counted so●  justify yourselves before men, but God knoweth your hearts: for that which is highly esteemed amongst men, is abomination in the sight of God, Luk. 18. 15.  
7 Frustrating of their Hope. The Hypocrites hope shall perish. Whose hope shall be cut off, and whose trust shall be as a spider's 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 unfeigned faith, Coloss: 1. 23. 1 Tim. 1. 5. for such a hope, is like a rush without mire: now (as Job said in the forementioned ch. v. 11.) Can the flag grow without water? See c, 27. 8.  
8 Discovery of their wickedness, which by their Hypocrisy they have concealed. For there is nothing covered, that shall not be revealed, neither hid that shall not be known, Luk: 12. 2. our Saviour told his Disciples this, after he had bid them Beware of Hypocrisy; though elsewhere this saying be applied 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 Shortness of their Joy. The triumphing of the wicked is short, and the joy of the Hypocrite, but for a moment. Job 20. 5. The wicked and the Hypocrite,] As in this, so in other chapters, Job no sooner names Wicked, but presently he falls upon the Hypocrite, as if there were no wicked man like him, ch: 27. 7, 8. ch. 8. 13. the Hypocrite is with him; as the froward man, and the fool, were with Solomon, viz. all one with a wicked man. The Septuagint almost always translate the word, Haneph, which we translate Hypocrite, either by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ungodly, as c. 8. 13. c. 27. 8. Isa. 33. 14. or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, transgressor, as in this place it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mark, speaking of the Pharisees, who dissembled with our Saviour, saying, Master we know thou art true, etc. saith, But he knowing their hypocrisy, c: 12. 15. But Matthew saith, Jesus perceiving their wickedness, etc. c. 22. 18. An Hypocrite may be honest, but he cannot be religious. The Chaldee Paraphrast upon Job, always expresses the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a Latin word in Chaldee letters, used also by other Chaldee writers) which signifies (as it is pronounced) delator a promoter, or false accuser; one, that Hypocrite like, takes upon him the person of a lover of justice, out of love to bribes, to wrong an innocent person▪ and for this translation there is some ground in the 15 chapter, vers. 34. because mention is made of bribery in the same verse: & the Sept. seem to accord with him herein, translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the word which we translate congregation) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, witness. R: David 
* In libro ubi vocum sensa enarrat.  comes somewhat near him; but that he would have the word to be meant, rather of a wrongful Judge, than a wrongful Accuser; for he paraphrases it, a Respecter of Persons. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (says he) est improbus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. hypocrita: that is, Haneph (the word which we render Hypocrite) is a wicked man, and Respecter of Persons, that is, a Hypocrite for so, in Mat. c. 6. 2, the Syriak Interpreter renders that, which we render Hypocrites, Accepters (or Respecters) of Persons. Now all Hypocrites are respecters of persons, because they have an eye only to men, in what they do, (viz. how they may please them, and get repute of them:) but Accepters of Persons, I know not how to call them, (unless you mean by Accepters, Takers;) because they do not so much accipere personas, accept the persons of any men; as capere personas, take upon them the persons, (or vizards) of good men, after the manner of Stage Players 
* For who the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, now used for Hypocrites, was first used. , and therefore I wonder the less at what is said, viz. The joy of a Hypocrite is but for a moment Job 20. 5. It is like the pleasure that a Stage Player takes, who bears the person of a King; for when the vizard is off, & iniquity found to be hateful, Ps: 36. 2, all the vain joy, that either of these can take, will be presently at an end. For a moment 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Aquila, and Theodotion translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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 thorns Ecles: 7. 6. The Septuagint translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destruction: for that commonly is the end of his joy, by reason of security, and presumption.  
10 Shame. And therefore David prayed, Let my heart be sound in thy Statutes, that I be not ashamed Ps: 119. 80. Sound,] or entire: in Hebrew Tamim, in the Chald. Par. unspotted, or rather (as we also render the word Ps: 119. 1.) undefiled, or not contaminated: for this construction is directly opposite to the signification of Haneph; which signifies not only Hypocrite, but defiled, or contaminated, that is, defiled with a mixture of a contrary; corrupted. Now as a man's heart may be sound, that is entire, & not wanting any of its 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 soundness (or purity) which Paul meant, when he prayed for the Thessalonians, that they might be preserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blameless 1 Epist: 5. 23: or Luke, when he commended Zachariah, and Elizabeth, that they walked in the commandments of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blameless, Luke 1. 6. A weak body may have all its members; and bad dough may be notwithstanding pure dough, that is, without leaven, 
* The unleavened bread of sincerity, 1 Cor. 5. 8.  and mixture. A man may so give his heart to God, as not to purpose to keep back any part from him; and a man may so love God, as not to purpose to mix the Love of the world with it. And this I conceive Paul to mean by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (sanctify you wholly,) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, your whole spirit, and soul and body be preserved blameless etc. 1 Thes. 5. 23, but I shall have occasion, to speak more to this, anon.  
11 Opposition from those that are sincere. The innocent shall stir up himself against the Hypocrite Job: 17. 8. The Hypocrite, (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 Jews and are not, but do 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he (that is God) hath divided their hearts; and others agreeing with them interpret it, of the division, (or revolt,) from Shalmaneser King of Assyria, in the reign of King Hoshea, mentioned 2 Kings 17: yet me thinks, I may all as well interpret it of the division of the heart in its self, 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 plural, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hearts. 2 In that chapter but now mentioned (2 Kings 17.) there is a plain reproof of the people's Hypocrisy, and dividing of their heart, viz. between 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 agreeable to the expressions of the Scripture elsewhere, 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 deceitful heart (or a heart and a heart) do they speak: 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 according to the Hebrew Idiom (as you may see Jer. 51. 26. etc.) divisions is to be understood passively reciprocal, as if it were lips divided: because I believe David doth not so much complain of his enemies their flattering Saul; as of their flattering him, viz: telling him one thing, and telling Saul another; wherein their tongue was divided, as well as their heart. So in the Epistle of James ch. 4. 8. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, double souled, or double minded. For albeit in the first chapter, verse 8. he seems to mean by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (double minded) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (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 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which word before. , trusting in the Lord, but is partly on, and partly off, halting, as it were, between trust and distrust:) yet I believe in this place, he is to be understood of Hypocrisy; and the rather, because of some expressions which he uses, as of drawing nigh to God; as if instead of drawing nigh to God with the mouth, and removing their hearts far 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 cleansing 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,) seems to be confirmed, by the expressions applied in Scripture, to that which is opposite to it, viz. Sincerity; when those that serve God sincerely, are said to seek him with their WHOLE heart Ps: 119. 2. To follow the Lord WHOLLY 
a In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he filled after the Lord.  Josh: 14. 9 14. ᵃ To serve him with a PERFECT 
b In Hebrew shalem complete and entire.  heart 1 Chr: 28. 9; and many more of the like nature.  
14 Destruction, (without mercy.) And they remembered that God was their Rock, and the high God their Redeemer. Nevertheless 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 steadfast in his Covenant. But he being full of compassion, forgave their iniquity, and destroyed them not etc. Ps: 78. 35, to 38  
15 Destruction without mercy, both they, and theirs. 
* Job 14. 34.  Therefore the Lord shall have no joy in their young men, neither shall he have mercy on their Fatherless, and Widows; for every one is an Hypocrite, and an evil doer, and every mouth speaketh folly, for all this, his anger is not turned away; but his hand is stretched out still, Isa: 9 17. Indeed this Hypocrisy seems to have been the main sin that led the Jews into Captivity: For in the next chapter, when God speaks of sending the Assyrian against them, he mentioneth no other sin, but this; and he hath no sooner mentioned this, but presently he calls them a people of his wrath. Mark the angry expressions, that are in his threat: I will send him against an Hypocritical Nation, and against the people of my wrath, will I give him a charge to take the spoil, and to take the pray, and tread them down 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 serving God, as it was to the Jews, for having Leaven, when they kept the Feast of nnleavened bread? Exod: 12. 15. For whosoever eateth leavened bread, from the first day till the seventh day, that soul shall be cut off from Israel.  
16 Lastly Hell, though not expressed downright, 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 threatened, viz: thus, And shall cut him asunder, and appoint him his portion with the Hypocrites, 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 tells the Priests and Elders, (whom he compares, for their Hypocrisy, and fair pretences, to the son in the Parable, that said, I go Sir, and went not, v. 30.) Verily I say unto you, that the Publicans, and Harlots go into the Kingdom of God before you. Fig trees, that have nothing on them, but leaves only (Mat: 21. 21.) are near unto cursing and burning: and to those that are wells without water, the mist of darkness is reserved for ever, 2 Pet 2. 17.  
I have held you long, in relating the punishments of a Hypocrite; and not without cause. He must needs have more than one punishment, for he hath necessarily more than one sin, because otherwise he could not be an hypocrite, whose proper sin is, to cloak & conceal sins. insomuch that indeed Hypocrisy may seem not to be so properly called a sin, (any more than wickedness may be called sin,) as, a wicked habit, of committing sins in secret, and pretending, and practising the contrary in public. I will conclude with the saying of a Heathen, concerning Hypocrisy towards men; who (though he would not use our greek name for it) saith, he counted it, of all injustice the most capital, or worthy of death, Totius autem injustitiae nulla Capitalior est, 
Cic: lib. 1. de Officiis.  quam eorum, qui cum maximè fallunt, id agunt ut viri boni esse videantur.   

Idleness.  
Idle men, such as either do nothing, or are slothful in business, are usually punished  
1 With difficulty, vexation, and pain when they do any business: The way of the slothful man is as an hedge of thorns, Prov. 15. 19 but the way of the righteous is made plain. Slothful, and Righteous, perhaps are put here as opposites, (though I confess the latter part of every verse in Solomon's proverbes, beginning with But, is not necessarily to be counted opposite to the former.) For a slothful man cannot be righteous, and a righteous man will not be slothful. In the Greek tongue the word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so used often in Homer▪ and as it is likely in that verse of Epimenides, cited by Paul, Tit. 1. 12▪ evil beasts, etc. for beasts cannot be evil in the other● sense: henc● the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which seems to signify to be evil, 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 affrighted from doing good, through laziness, and fearfulness because of other men's afflictions, Eph. 3 13. See the Note shortly after. , which signifies evil, is used also for slothful, or fearful: and the word which signifies industrious 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , for good. In the 12 chapter of this book, verse 27, the word 
c Ignavis precibus fortuna repugnat. Ovid. , which in our translation, is rendered slothful, in the Septuagint, and the Vulgar, is rendered deceitful: for he that will not get his living by working, will do it by cheating; as we commonly see in Gamesters, and others.  
2 Continual desiring, and not having their desire: which must needs be a great punishment, because it is a great vexation. The soul 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 hunger or thirst.  
3 Grief, for not having their desire. The desire of the slothful 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 stomach: as the poet spoke of the Desire of praise,— Exultantiaque haurit Corda pavor pulsans, laudumque arrecta cupido.  
4 Noe-pleasure, if they have it. The slothful 
a In Gen. 25. 27 that which we translate a cunning hunter, the Targum Baraphrases an Idle man.  man roasteth not that which he took in hunting 
a In Gen. 25. 27 that which we translate a cunning hunter, the Targum Baraphrases an Idle man. , but the substance of a diligent man is precious, Prov. 12. 27.  
5 Impair of their estate, as 1 Of their houses. By much slothfulness the building decayeth, and through Idleness of their hands, the house droppeth thorough. Eccl. 10. 18. 2 Of their lands. I went by the field of the slothful, & by the vineyard of the man void of understanding. And lo it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down, Prov. 24. 30, 31.  
6 Poverty. Yet a little sleep, a little slumber, a little folding of the hands to sleep. So shall thy poverty come as one that traveleth, 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 beg in harvest, and have nothing, Prov. 20. 4. In Harvest] or any other time of the year, if Paul's rule were observed: for even when we were with you, this we commanded you, that if any one would not work, neither should he eat, 2 Thess. 3. 10. Drusius saith, this saying of Paul's was a Common proverb among the Jews. 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 matter of choice) to eat our bread in the sweat of our faces Gen: 3. 19 We shall be accountable for every thing we meddle with; and if we be found guilty of theft, woe unto us, when the Judge cometh. Paul in the chapter above mentioned, exhorteth the idle Thessalonians, that, with quietness they work, and eat their OWN bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as if without working, they could not eat their own bread, though it were given them: at least not so much their own, as it would be if they wrought for it; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For unless they had every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread of their own earning; although men might give it them, God did not give it them; and so long they were no better than thiefs. 
* A Monk, that labours not, is like a thief. Socrates' tripart: hist: lib. 8.   
Now I could reckon up sundry evils, that are the consequents of Idleness: and among them the chief is 
* Discordiâ laboratum, cum assuetus expeditionibus miles otio laboraret Tacit: in vit: Agr:  Discord, for fear whereof (they say) the Kings of Egypt set their people on building of Pyramyds; and Tarquin, the Romans, on cleansing of ditches and sinks;) but I desire as much as possibly I can, to keep me within the compass of Scripture-experiences.   

Idolatry  
Perhaps, some will say, that I had done better, not to have mentioned this sin at all, for these reasons; first, for the same reason, that Solon 
* Cic. pro Rosc.  and Romulus, when they made their Laws, made no mention of parricide, viz. lest the prohibition of it, to perverse natures might prove a provocation to commit it; as Tacitus 
* ideoque magis spernitur quam si vetitum esset Tac: de Mor: Germ:  says, the old Germans hated usury, more than th●y would have done, if it had been forbidden. 2 Because the places of Scripture, which concern 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 against parricide 2 I do not see Idolatry so much detested now, as parricide was even in those days; and I say, not only among Papists, but among Protestants; who though they do not set up Idols in their houses, yet set them up in their hearts, 
* Ezek▪ 14. 4▪ ●.  (for there they will stand, even the greatest Idols, as well as in the greatest room in the world.) Besides, I hope the prohibition of Idolatry, comprehends more, than the worshipping of an Image; as the prohibition of murder, doth more, than the kill of a man; and almost every other prohibition, more than 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, upon 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 sin; yet in this respect, is very little, viz. because it is hard to be seen, and will lie in a very little room: so that I fear we commit it oftener than we think of, even the best of us. At the least, the number of sins, that border very close upon Idolatry, is exceeding great: and therefore I thought, I might do well, If it were for nothing, but because of them, to produce the punishments concerning Idolatry; that so fearing to commit this sin, you may the more be afraid likewise, to commit them (being so near 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 produce only the more noted places of Scripture, and where it is more plainly expressed, that Idolatry, and not any other sin, was the main cause of such a punishment. Now the threats, and punishments, which concern Idolatry, are expressed either in General terms, or in particular: In General thus. Woe unto him that saith unto the wood, awake. etc. Hab: 2. 19 If thou serve their Gods, it will surely be a snare unto the, Exod: 23. 33.  
The particular punishments are 1 Sorrows, Their sorrows shall be multiplied, that hasten after another God, Ps: 16. 4.  
2 Deprivation of temporal blessings. Take heed to yourselves (it is for your own good, and you shall hurt no body but yourselves, if you do not) that your heart be not deceived, 
* Rev: 18. 23. It is said of Babylon's Idolatry, by thy Sorceries were all the Nations of the earth deceived.  and ye turn aside, and serve other Gods and worship them; And then the Lord's wrath be kindled against you, and he shut up the heaven that there be no rain, and that the land yield not her fruit etc. Deut. 11. 16, 17.  
3 God's refusing to speak to them in his word; or to hear them speak to him, in prayer. Son of man, these men have set up their Idols in their heart, and put the stumbling block of their iniquity before their faces: should I be enquired of at all, by them? Ezek: 14. 3. Should I be enquired of?] the interrogation seems to imply, that they did inquire of God; as is to be seen likewise in the following verse. Men may be Idolaters (I speak this to the Papists) even when they pray to God, if they retain their Idols. In Hosea, c. 4. 15, The Jews are forbid to go up to Bethaven, though they swear, 
* The Chald: Paraph: they swear in vain; for the Lord liveth.  the Lord liveth. In Zephany c. 1. 5. there is mention made of some, that swear by the Lord, and by Malcam (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 utterly consume all things from off the land etc. Take some examples of this Idoll-godlynesse (Popish linsey— woolsey-worship; which perhaps is worse than pure Idolatry; as adultery is worse than whoredom.) 1 Micahs Mother, who said, she had dedicated that silver to the Lord, (forsooth) whereof (as she said) she intended to make a graven Image, and a molten Image Jud: 17. 3. 2 The Israelites, (in the reign of Ahab;) who halted between the worship of God, and the worship of Baal, 1 Kings 18. 21. 3 The Jews, (in the reign 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 own Gods 2 Kings 17. 33. But (you may see) such worship, and such fear, was counted as none at all by God: for in the very next verse, it follows, Unto this day they do after their former manners, they FEAR NOT the Lord, though it were said before (even in relation of those manners) that they feared him.  
4 Excommunication, and Banishment. Thou shalt make no Covenant with them, nor with their Gods: They shall not dwell in thy land etc. Exod. 23. 32, 33. The Septuagint translate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou shalt not sit with them.  
5 Spiritual Blindness. Exekiel, relating the Jews 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 cannot understand, Isa: 44. 18. And well might he say so; for had they had any sense or understanding left in them, it was impossible they could have been so mad 
* Jer. 50▪ 38. , as to worship a thing that they made with their own hands, see Rom. 1. 21.  
6 Delusion, Every one etc. Which setteth up his Idols in his heart &c: and cometh to a Prophet to inquire 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 sin. Wherefore God also gave them up to uncleanness etc. Rom. 1. 24, mention is made of Idolatry in the next verses, both before and after.  
8 Conquest by enemies: as is to be seen especially in Judges c. 2. 13, 14, 15. Where it is said, that when the Israelites served Baal and Ashtaroth, they could not stand before their enemies, but whither soever they went out, the hand of the Lord was against thenfor evil, as the Lord had said, & as the Lord hath sworn. He had said it, and sworn it. Thus were conquered The Jews, in the reign of Rehoboam, by Shishak King of Egypt, 1 King 14. 23, compared with 25. The Israelites, in the reign of Jehoahas, by Hazael King of Syria, 2 Kings 13, 3: and in the reign of Menahem, by Pull King of Assyria 2 Kings 15. 19 The Jews again, in the reign of Jehoiakim, by Nebucadnezar 2 King 23. 37, compared with chap: 24. 1. Let Rome take heed of Idolatry: That which they themselves will confess to be Idolatry, continued amongst them, till Honorius his time; and Austin 
* De Civit. D.  says, it was the main cause of the conquest of that City by the Barbarians.  
9 Captivity, and Loss of liberty to worship the true God, if they would. Thus were punished Once, The Ten Tribes (in the reign of Hoshea) by Shalmaneser King of Assyria, 2 King. 17. 16. 18. 20. The Jews, twice, viz. in the reign of Jehoiachim, ch. 24. 9▪ 12. and in the reign of Zedekiah vers. 19 (comp: with ch. 25. 1.) and both times by Nebuchadnezar: which punishment was no more, than what they were told of should be inflicted, if they followed Idols, before ever they went into the land of Canaan. For thus spoke Moses unto them, in the last year of their journey, when they were in the wilderness on this side Jordan. When thou shalt beget children, and children's children, and shalt have remained long in the land, and shall corrupt yourselves, and make a graven image, or the likeness of any thing, and shall do evil in the sight of the Lord thy God, to provoke him to anger; I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the Land whereunto you go over Jordan to possess it: ye shall not prolong your days upon it, but shall utterly be destroyed: And the Lord shall scatter 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 work of men's hands, wood and stone, which neither see, nor hear, nor eat, nor smell. But if from thence thou shalt seek the Lord thy God, thou shalt find him: if thou seek him with all thy heart, and with all thy soul, Deut. 4. 25 to 29.  
10 Shame, viz: for being guilty of such desperate folly and madness. Confounded (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 temporal, by virtue of a Law. He that sacrificeth unto any god (or unto god; for so much only is expressed in the original) save unto the Lord only, (if he worship 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 Prophets of Baal 1 King. 18. 40. And when the Kings neglected to execute it, upon their subjects, because they were addicted to Idolatry themselves; it was executed upon themselves by God, by the hands of their subjects 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 worshipped 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 own people out of his hand, vers. 15. See a most angry threat Ezek. 14. 8. denounced in very angry expressions.  
12 Death eternal. Be not deceived, neither fornicators nor Idolaters, etc. shall inherit the Kingdom 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 Families after them; or (if you will) upon Them, in their families, according to the threat in the second Commandments. Read the extirpation of the family of Jeroboam, threatened by Ahijah the Prophet 1 King. 14. 9, 10, 11; & fulfilled by Baasha his successor, who left not to Jeroboam any that breathed; no not so much as a dog, to piss against the wall: ch: 15. 29.  
The Odiousness of this sin in the sight of God; and the dangerousness of it to those that commit it, may be gathered out of the Scriptures several other ways: viz:  
1 By the Severity of the punishment inflicted 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 conceal him, But thou shalt surely kill him, &c: vers: 8, & 9 Surely] In the vulgar translation it is, 
* Statim interficies  presently. 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 think what to speak for himself: for this, and (so likewise, for being a false Prophet, for stealing things out of the Temple, and for lying with an Idolatrous woman, or if a Priest had meddled with holy things, being unclean) the custom was to put the malefactor to death forthwith.  
2 From the Curse, pronounced even against such as should either make an Idol themselves: Cursed be the man that maketh anygraven or melted image, an abomination unto the Lord, the work of the hands of the craftsman, and putteth it in a secret place, Deut. 27. 15. Or, but only 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, etc. chap. 7. 26.  
3 By the Passionate expressions (if I may so speak) 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 expressions of godly men, in detestation of it. Such was Moses his breaking the two Tables (which God himself gave him; and wherein were the ten Commandments, written with God's own finger) out of extremity of anger, for the molten Calf Exod: 32. 19 And such was that prayer of Isaiah against the Jews, That God would not forgive them, ch. 2. 8, 9 Their land is also full of Idols etc. Therefore forgive them not.  
5 And lastly, By the names, that are given, 1 To the sin itself, as Adultery, Whoredom, Fornication, Jer: 1. 16. c. 3. 17. Not that these sins are greater, but that the Jews accounted them greater: or to show, that God was as angry with his people, for committing this sin; as a man will be with his wife, (whom he loves) for committing adultery. whence his anger is usually called Jealousy; and he, a Jealous God; being as jealous 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 given to the Idols, some express their odiousness; such as, 1 Semel Hakkinah, the Image 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 signifies iniquity, Isa. 66. 3. 4 Hhetzeb, which signifies, grief: 
* The Septuagint call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Kings 11. 33. 2 Kings 23. 13.  because God is grieved with them, Jer: 22. 28, or because they bring grief to men also, at last; according to that in Ps: 16. 4. 5 Tizrim, which signifies tortures: for the same reason; Isa. 4. 5: 16. 6 Tohhebah, which signifies abomination; because God does, and men should, abominate, and loathe them. The 
* R. Solom: in Buxtorf: Rabb: Dict:  Jews in the detestation of Christ, call him, Tahuth, i. e. an Idol. Other names express the hurtfulness. of them, such as 1 Michshol, a stumbing block, 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, Horror, or, a Bugbear: because men should be afraid, to come near them, 1 Kings 15. 3.  
I will conclude, with an expression or two of such, as were neither Jews, nor Christians, against Idolatry. 1 Against the Idolatry of the Egyptians, worshipping 
a Sanctas gentes quibushaec nascuntur in hortis Numina etc. Juvenal: Sat: 15.  herbs, and 
b Illic coeruleos, hic piscem fluminis, illic oppida tota canem venerantur etc. ibid.  beasts. Cotta in Cicero, 
c l. 3. de Nat: D.  Ecquem tam amentem esse putas, qui illud quo vescatur deum credat esse; do 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-Heathen, worshipping men, and women. Xenophanes, 
d Aristot● Rhet: l. 2. c. 25. t. 8.  being asked of the people of Elea, whether they should Sacrifice to, and mourn for Leucothea 
e Otherwise called Ino & Matuta. She was Athamas his wife; and for drowning herself in the Sea, (to escape killing by her husband) was made a Goddess. , (as others did:) made answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which cannot be so well rendered in English:) If they thought she 
a De Mor: Germ:  were God, they should not mourn 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 worshipping God, in the likeness of man. Tacitus ᵃ says of the old Germans, neque deos in ullam humani oris speciem assimilare, ex magnitudine coelestium arbitrantur, that they thought it not agreeable with the nature of Gods, to resemble them in any human countenance. Plutarch, in the Life of Numa, says, that, (following Pythagoras, who said that God was invisible &c, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) he forbade the Romans, to represent God in any Image, whether of man or beast: and that for one hundred and seventy years, they had not any such Image 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  amongst them, but only Temples. As if it 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  were not fitting (says he) to liken better things to worse, & as if it were not possible to comprehend God, otherwise then by the understanding.   

Ignorance.  

Ignorance 
* See Hardening.  (or Blindness) threatened, and Inflicted.  
The Jews are the most notable examples of this punishment, that can be produced: For Before the coming of Christ  
You may see it threatened to them in Micah, 
a a These two prophets prophesied together.  even upon their Prophets themselves, thus, Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the Sun shall not go down over the Prophets; and the day shall be dark over them, ch. 3. 6.  
You may see it inflicted in Isaiah, 
a a These two prophets prophesied together.  upon all sorts. For the Lord hath poured out upon you the spirit of deep sleep, 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 book that is sealed, etc. ch. 29. 10. See ch. 6. 10.   

After the coming of Christ  
You may see it threatened in Luke thus, Unto you it is given to know the mysteries of the Kingdom of God, but unto others in parables, that seeing they might not see, and hearing they might not understand, ch. 8. 10. See ch. 19 42. In John thus, For Judgement I am come into this world, that they which see not, might see, and that they which see, might be made blind, ch. 9 39 For, though Grotius would have these last words to be an Hebraisme, for, Be made to appear blind; and I acknowledge the 
* The Hebrew says made so, o● did so, in● d●vers senses, as 1 ●or said 'tis so, Le● 13. 3. where we render it, pronounced him unclean, in the Hebrew it is, make him unclean, So Job 9 20. prov● me perverse, in the Hebrew it is, make me perverse; as w● say in English, you make me very foolish, etc. for you account m● so. 2 For prophesying it shall be so, Ezek. 43 3. When I can to destroy this city: and ch. 32. 18 Cast them down. 3 F● using the means to have it so, Jer. 51. 9 where we render it, W● would have healed Babylon, in the Hebrew it is, we heal 4 For suffering it to be so, Ezek. 39 7. where we render it, I w● not let them pollute, etc. in the Hebrew it is, I will not pollute.  Hebraisme: yet I rather choose to follow Beza, whose words upon the place are these, Illos in densissimas ignorantiae tenebras demergam. Grotius himself (upon Matt: 15. 14.) produces a saying of the Jews (out of the Midrash Tehillim. Psal. 146.) that, when God should have his Tabernacle among them, their teachers shall be blind, 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 veil is upon their heart: and threatened to continue. Until the fullness 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 ●e veil, that is spread over them; but lea●ng them in the dark, Esay 25. 7. 2 By delivering the word in languages, which they cannot understand. Wherefore tongues are ●or a sign, not to them that believe, but to ●hem that believe not, 1 Cor. 14. 22. Grotius●●deed ●●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 being a sign, 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 hear me, that the meaning in the Prophet, is as if he had said thus, Notwithstanding this grievous punishment, of living dispersed captives among people whom they cannot understand; yet for all that, this perverse people, will not be brought to hearken to my word. Indeed (besides that, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendered, them that believe not, is seldom applied to any but those, that never believed at all.) I cannot be persuaded, but that delivering the Gospel to a people in no other languages, than such as they cannot understand, is a sign, that God will leave them to themselves: for by this means it is hid; and it is hid, to none but to them that are lost, or (those that 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  shall perisho) In whom the God of this world (the God who is the maker, and is the owner of this world, and therefore may do with any creature thereof, what he will) hath blinded 
* See 2 Thes. 2▪ 1.  the minds of them that believe not, lest the light of the glorious Gospel of Christ, who is the Image of God, should shine unto them, 2 Cor 4. 3, 4.  
I will conclude with Beza's wish, utinam vero istius horrendae maledictinis dei, domestica exempla nobis non suppeditarent eae gentes, quae solae hodiè Christi nomine gloriantur, That there were no such examples of this punishment, in this manner executed (as are) in the Popish Churches; where the people are not suffered, to have the use of the Bible, in their mother-tongue.   

Ignorance threatened, and punished  
It is threatened in general terms, thus: That the Soul 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 joining a negative to a verb, to signify, not barely, the not being of that which is expressed, but the clean contrary. Solomon 
* There are very many examples of it. In the Psalms, where it is said; shall no man living be justified, in the Heb: 'tis all men living shall not be justified, Ps: 143. 2. several oherinstances 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 nothing is impossible in the Gr: it is, every thing shall not be impossible Luke 1. 37.  seems to me, as if he had spoken thus, (and what he said either concerning knowledge, or ignorance, you may believe him for his wisdom,) How bad it is for a Soul to be without knowledge, I cannot presently tell you: or how many, and what evils will befall it; but this I am sure, it can never be good.  
The evils, which an ignorant man is subject to, must needs be many, both of Sin, and punishment: even as many of both sorts, as a drunken man; whom every man knows to be subject to infinite many. I use this comparison, because the Prophet Esay, hath used it before me: They are drunk, but not with wine, they stagger, but not with strong drink: for the Lord hath poured upon them the spirit of deep sleep, and hath closed their eyes, Isa: 29. 9 I say of Sin; 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 soul is not good. and though (I believe they mean in opposition only to the evil of Sin, yet according to the use of the Hebrew word (Tob,) it may be meant in opposition to both evils; as if we said (after our usual phrase,) The soul without knowledge cannot do well, which will express both.  
The Evils, & Punishments of ignorance, more particularly expressed in the Scriptures, are, 1 Error in opinion; for hence proceeded the opinion of the Sadduces, that there was no resurrection; as our Saviour told them: Ye err 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 bodies again, or to preserve the souls without them: even as the heathen, most of their errors, both in judgement and practice, proceeded from their Ignorance of the nature of God, (if I may so speak.) Hinc 
* Sil. Ital l. 4.  primae scelerum causae mortalibus aegris naturam nesciredeum.  
2 Rejection Spiritual (for not knowing God, not being known 
* Ambros & Hierom  of him) 1 Cor: 14. 38: If that which we render, let him be ignorant, be to be rendered, 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 known of God, 1 Cor. 8 3. But (at least) of temporal 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 forgotten 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 warrant, those words of Paul (in the place above quoted) as we have rendered them, If any man be ignorant, (for so I have seen them applied) as if the Ignorant were in those words threatened, with the continuance of their Ignorance: neither is it unusual with God, to punish sin in this manner. But I forbear, because with Beza I rather conceive it to be spoken, either by way of slighting; 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 sin. And even as they did not like, to retain God in their knowledge, God gave them up to a reprobate mind, to do those things which were not convenient, Rome 1. 25.  
5 Captivity, and misery. Therefore my people are gone into captivity, because they have no knowledge; * and their honourable men are famished, and their multitude dried up with thirst etc. Isa 5. 13.  
6 No mercy. It is a people of no understanding, 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 form them (in whose favour alone his life) will show 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 sins before, v. 1. 2, and this along with them; yet in regard this was the worst, or because it was the fountain of all the rest, he says, they are destroyed 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 removed 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 Angels, in flaming fire, taking vengeance on them that know not God etc. 2 Thes: 1. 7, 8. See several 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 says, He that knew not, and did commit 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 Saviour pray for his persecutors, Father forgive them, for they know not what they do, Luke 23. 34: then surely, woe be to them who persecute him, though they know not what they do; unless God pardon them. And it is not improbable, that in those words, For they know not what they do, he meant not so much to extenuate their sin; as, in a pitying manner, to aggravate their sad, and desperate condition, in sinning so as they did through ignorance; as if he had said, They do, they know not what. It was said under the Law, If a Soul sin etc. though he wist it not, yet he is guilty and shall bear his iniquity, (as well as others) Leu. 5. 17: and without an offering, it could not be forgiven him, v. 18. See what God said to Abimelech Gen: 20. 6.  
It may be aswell, because they expected to be chid for their ignorance, as for any other reason, that the Disciples of Christ were so afraid, to ask him the meaning of that, which they understood not, when he told them of his passion and resurrection, Mark 9 32. Luke 9 45.  
Job, speaking of the misery of mortal men, concludes with this as the compliment, They die, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & that with out wisdom, (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 walk in the night, or in darkness; and therefore, they cannot but be in danger of stumbling, and falling. But there is a worse sort, viz. those that love darkness rather than light, Joh. 3. 9; and their condition is worse. and there is a worse than this again; 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 speak of Ignorant Pastors, and Teachers.) For if thou givest him not warnning, nor speakest to warn 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 find it Threatened.  
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 ye shall eat. Ye shall not eat one day, nor two days, nor five days, neither ten days, neither twenty days: But even a whole month, till it come out at your nostrils, and it be loathsome 
* Having eaten too much: and yet in Wis. c. 16. 3. 'tis said they loathed those quails, for the ugly sight of other beasts sent among them.  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 ye have despised the Lord which is among you, etc.] as if he had said, because ye have so undervalved me, and my being among you; choosing even to go back again into Egypt, so you may eat flesh; rather than go along with me into Canaan, without it. Impatience under the want of temporal blessings, God takes as a despising, or thinking slight of him; as if he were not a sufficient portion without them. So, distrusting of God's providence (at such a time,) is a polluting of his name, making it common and vile, as if he 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, says, because the word of the Lord was loathsome to you; or, because you were weary of it: to intimate the near resemblance of their punishment to their sin: as if because they had loathed, (or were weary of the word of God) (or rather the Manna which he sent them, 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 
* Unless the expressions be metaphorical and because it was said. before, hi● anger wa● kindled.  from God: as in the Israelites, for complaining, (as 'tis thought) of their toilsome 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 Camp, Num: 11, 1. Secondly, by a fearful judgement. 
* See Gluttony.  not specified; for the murmuring formerly spoken of. And while the flesh was yet in their teeth, ere it was chewed, the wrath of the Lord was kindled against the people, and the Lord smote the people with a very great plague 
* Perhaps by an Angel, or as the Apost●calls him. (1. Cor. 1● 10. the destroyer for by plague, is not ment sickness only  vers. 33. I know some * interpret this plague, to be the fire spoken of vers. 1. and the murmuring to have been 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 again, v. 4. And why should the same place be called Taberah in the beginning 
* vers. 3.  of the chapter; and Kibroth Hattaavah, before you come to the 
* vers. 34.  end. Mark, how earnest, & hasty God was to punish this sin. He had promised they should eat flesh for a month, v. 20. and therefore to be as good as his word, would not do it sooner; but let them have a full month of days, as it is in the Hebrew, v. 20.) but as soon as ever the month was out, 
* vers. 20.  he did it presently; 
* Distrusting God is called tempting of him, Wisd. 1. 2.  so that though they took the meat into their mouths, they had no time to chew it: While the flesh was yet in their teeth, the fire of the Lord was kindled, etc. Thirdly, by fiery serpents, for tempting 
* In Wisdom, it is said, they were thus punished by beasts, for worshipping beasts, c. 16. 1. viz. after the manner of the Egyptians. (Crocodilon adorat pars haec Juv. Sat. 15.  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 spoke against God, & against Moses, Wherefore have ye brought us up out of the land of Egypt to die in the wilderness? for there is no bread, neither is there any water, and our soul loatheth this light bread. And the Lord sent fiery serpents, and they bit the people, and much people died, Num. 21. 5, 6. Lastly, by Several ways, for murmuring at the journey into Canaan, upon the report of the cowardly spies, (who were themselves stricken with sudden death 
b R Solomen saith, their tongues (wherewith they spoke the evil report) swoll, and that they died with poison. , Num. 14. 37.) For because of this sin, their entrance into Canaan was prorogued for 40 years; & during that time, they wandered up & down in the wilderness so long, till all that were numbered at the time of the murmuring, and were above 20. years old, were dead according to the threat, v. 29. 30, All that were numbered of you according to your whole number, from 20 years old and upward, which have murmured against me: Doubtless ye shall not come into the land, concerning which I swore to make you dwell therein.   

In the New Testament you shall find it threatened.  
1 With Not being owned by Christ. Whosoever doth not bear his cross, & come after me, cannot be my disciple, Luk. 14. 27.  
2 Not having a crown or reward, for not striving Lawfully. And if a man strive for masteries, he is not crowned, except he strive lawfully, 2 Tim. 2. 5. The Apostle had before exhorted Timothy to patience, v. 3. Strive lawfully] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unless he fight a good fight. 1 Tim. 6. 12. unless he strive justum & legitimum certamen, doing every thing as he should. You may pati (suffer,) & yet you may not be patience (patient) in persecution. You must be sure that you suffer justly, as well as suffer unjustly: as you must suffer well, and take it patiently; or else your suffering for doing well, will not be acceptable to God, 1 Pet. 2. 20. In James we have impatience threatened with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, condemnation, though it be but Impatience of what we suffer from men; & though it be never so wrongfully. What is there then, for impatience under what we suffer from God, who always punisheth us less than we deserve? Grudge not one against another, lest ye be condemned, Jam. 5. 9 Not only if ye wrong first, but if you return wrong for wrong, you may be condemned in the opinion of all good men, who would else justify you, and commend you. The law gives an action against him that strikes again, as well as against him that struck first. And here in this place even for grudging, we have a Judge ready to punish, Behold the Judge standeth at the door. The word in the Original for grudge not, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and that it is meant of impatience, may be gathered by the verses immediately before and after. Be ye also patient, establish your hearts, for the coming of the Lord draweth nigh, vers. 8. Take, my brethren, the Prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience, vers. 10.    

Impenitence 
* See Hardness of heart.  is threatened, in general terms.  
1 With Certain punishment: for God will whet his sword; so that it shall be sure to cut. If he turn not he, will whet his sword, he hath bend his bow, and made it ready Ps: 7. 12.  
2 With Severe punishment (where there hath been extraordinary means 
* See Means.  used to reclaim.) Then began he to upbraid the Cities wherein most of his mighty works were done, because they repented not. Woe unto thee Chorazin, woe unto thee Bethsaida Mat: 11. 20, 21.  

The Punishments more particularly mentioned are.  
1 Shortening of life. For whereas God had promised the old world, to spare them a hundred and twenty years, Gen 6. 3: yet when he saw, they would not repent, he cut their time shorter by twenty years. For Noah was but 600 years old, when the flood of waters was upon the earth, 7. 6; and yet he was 500, 
Hierom chrysostom etc.  at the time when God made the promise c. 5. 32. Thus some of the * Father's.  
2 Removal of the light of the Gospel. Remember therefore from whence thou art fallen, and repent and do the first works: or else I will come unto thee quickly I will remove thy candlestick out of his place, except thou repent Rev: 2, 5: it is spoken to the Angel of the Church of Ephesus.  
3 Destruction temporal (at the least.) And I will fan them with a fan in the gates of of the Land, I will bereave them of children: I will destroy my people, sith 
* Methinks, it is better rendered so, then after the vulgar, and yet they return not, from their ways: for though we should render, I have destroyed: yet that might be understood, of purpose and intention to destroy; according to the use of the Scripture, and as it is likely to be meant in this place. the Sept: render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they return not from their ways, Jer: 15. 7. So in the Gospel: Suppose ye that these Galileans, were sinners above all the Galileans, because they suffered such things. I tell you nay, but except yerepent, ye shall all likewise perish, Luke 13. 3, you have this threat repeated v. 5 in the samewords.  
4 Destruction eternal, (as is easily gathered.) 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, unless they did repent, Luke, 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 judgement then for you, Mat: 11. 25.  
The greatness of God's displeasure at not repenting, and the sad condition of those, that do 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 show: as he did to Pharaoh, in ceasing the thunder Exod: 9 27, 33; and in removing the locusts c. 10. 16, and 19 To Ahab, in not bringing the evil, which he had threatened, in his days, 1 Kings 21. 27. To Cain, (if those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be rendered, mine iniquity is greater than can be pardoned, Gen: 4. 
* According to the Sept: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and the Vulgar, major est iniquitas mea quam ut veniam merear, where the Papist cannot say the word mereri signifies to deserve, but only, to obtain; yea the Louvain Divines translate it qu' elle ne puisse estre pardonnée, that it cannot be pardoned.  13.) in giving him a mark (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 exceeding miserable, if they had not repent Luk: 15. 7.  
3 By those speeches of Paul, of being Humbled for, and Bewailing the Corinthians, (not those that had sinned already, but) those that had sinned already, and had not Repent 2 Cor: 12, 21: as if the condition of those, that do not Repent, were most deplorable; and the condition of those that sin, were chiefly made deplorable, by not Repenting.  
4 By the greatness of the reward, which such shall have, who cause others to repent; as having saved their Souls from death, * which otherwise they could not have escaped. They that be wise, shall shine as the brightness of the Firmament, and they that turn many to righteousness as the stars for ever and ever, Dan: 12. 3.  
To conclude, we may gather from ourselves, that God must needs be much displeased, at Not repenting, seeing we are so exceedingly displeased with it ourselves, if a man be not sorry, forwhat he hath done against us, if he have but trodden on our foot, yea against his will. there is nothing vexes us more; especially if he is ready to do it again.    

Impudence threatened  
They shall not prophesy to them, that they shall not take shame, Mic: 2, 6,  

Impudence punished  
Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore they shall fall among them that fall: at the time that I visit them they shall be cast down saith the Lord, Jer: 6. 15. It is spoken of the Jews; 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 Ezekiel 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 sins which he intended to speak of; & when the sense was yet imperfect he cries out twice, Woe, Woe: And it came to pass after all thy wickedness (Woe, Woe unto thee, saith the Lord) v. 23.  
The show of the countenance doth witness against them, and they declare their sin as Sodom; 
a Buxtorf. Rab. Lex. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he saith, that R. Simeon Benchilpheta upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cried mightily unto God, Jon. 3. 8. (as if it had been said, cried impudently) thus comments, An impudent man will prevail with a bad man. How much more with God, who is the goodness itself of the world.  they hide it not: woe unto their soul, for they have rewarded evil unto themselves, Isa: 3. 9 The show of the countenance] which cannot be meant of bewraying by the countenance; for that would argue shame; which I believe, Sodom was never guilty of: but rather of putting a good face upon sin, or committing it openly and without blushing. which he that does, the Rabbins say, he 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  reveals his face against the law.  
Doubtless Impudent sinners will not be forgotten: for how can we think, but God must be exceedingly provoked with impudence 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 Talmudist, * (calling importunity, Impudence.)  
3. He that Hardens his face (Jer: 5. 3.) is worse than he that hardens his heart: for he that doth this, doth the other two; but not on the contrary. The Talmudists say, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hardness of heart, may be taken in a good sense; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hardness of face, is always taken in a bad sense.  
Impudence must needs provoke to anger very much, for it hath more contempt in it, than any thing; and if there were never so little esteem in a man, of the party against whom it is committed; it would never be. The Philosopher says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* Aristot. Rhet. l. 2. c. 2,  that it is only before those, whom we much contemn, we are not ashamed. An impudent sinner vexes God, as bad as the stone did Sisyphus; which turned back upon him, as fast as he rolled him up. Homer gives that stone the Epithet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Impudent. See Arist. Rhet. l. 3. c. 2.    

incorrigibleness 
* See Punishments, and Not being Humbled.  under punishments threatened 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 do they seek the Lord of hosts, Isa: 9 12, 13. Unto him that smiteth them.] In the Hebrew it is as much as, close, or 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the places hereafter quoted, Amos 4. 6, 8, 9, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  quite home to him, that smiteth them. Perhaps to intimate that they did turn, but not quite home, and withal their heart: and you may see their hypocrisy complained of, within a few words after, v. 17. and in the next Chap. vers. 6.  
2. Increasing the punishwents: for thus Moses told the Israelites, God would deal with them, in case they were incorrigible, after he had punished them for disobedience, Leu. 26. 18. And if ye will not yet for all this hearken unto me; then I will punish you seven times more for your sins. So vers. 23. 24. If ye will not be reform 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 sins. And again, v: 27. 28, you have the like threat.  
3. Leaving to Incorrigibleness; or Punishing without intention to correct, (which is the heaviest punishment.) In thy filthiness is lewdness: because I have purged thee, and thou wast not purged; thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. Ezek: 24, 13. In thy filthiness is lewdness.] Thy sin is not infirmity, & barely uncleanness: for surely then, so much purging by affliction, would have made thee clean: but there is joined with it (as the word 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the original seems to signify) studied and premeditated wickedness, a resolved frowardness to walk contrary to me, let me do what I will.  
4. Totall destruction to whole nations, as to the Jews, in the place above quoted: For the people turneth not unto him that smiteth them, etc. Therefore the Lord will cut off from Israel head and tail, branch and rush in one day, Isa: 9 13. 14.  
That God is very much proucked by Incorrigibleness under judgements, may be gathered yet further: First out of the Scriptures, where there is a mark of contempt, and hatred, set upon Ahaz King of Judah, for this sin. And in the time of his distress did he trespass yet more against the Lord: This 
* The Rabbins say the pronoun is thus used likewise. concerning Esau. Gen. 36. 4. 3.  is that King Ahaz. 2. Chr. 28. 22. This is that King Ahaz] as it is said, Num: 26. 9 This is that Dathan and Abiram. Secondly, from reason and from ourselves, because by this sin, God is frustrated of his end and purpose, in sending the punishments: and we see, how much it vexes us, to miss our ends and aims, in humane affairs; especially, if it be by such a one's interposing, who can be never the better for it. Continuing in sin, notwithstanding punishments, is as flat walking contrary to God, as can be. For, in that a man knows God's end; & that this end is solely his good, and not God's: it can argue nothing but perverseness, and frowardness in him, not to turn from his sin: as if he did it merely to be contrary, and because God should not have his will. 
* This seems to be Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (one of the kinds of contempt, which are usually the cause of anger wh●ch he defines, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hindering of another, not to do one's self good, but only to cross him Rhet. l. 2. c. 2. 6.  A Physician will be very angry, when be hath given his patient physic, if he shall endeavour either by using things forbidden, or by neglect of that which he should use to make it work, to hinder it from working. For it argues extreme frowardness; and it is a thousand to one, but the Physician, if he be not very patient himself; 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? Doubtless their punishments shall be more and many. For thus was Israel threatened (when he said, in the pride and stoutness of his heart. The bricks are fallen down, but we will build with hewn stones, and the Sycamores are cut down, but we will change them into Cedars.) Therefore the Lord shall set up the adversaries of Rezin against him, and join his enemies together, Isa. 9 9, 10, 11.   

Incest.  
Incest punished.  
1. With Loss of Birthright. For thus Jacob (as he was dying) cursed Reuben, for lying with (his Concubine only) Bildad. Unstable as water, 
* The Greek translations are various. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aq.  thou shalt not excel, because thou wentest up to thy father's bed; then defiledst thou it: he went up to my couch. Gen. 49. 4. Unstable as * water] or (according to Onkelos, and the Vulgar) thou art poured out as water. i e. thou hast quite lost thyself by doing this thing, thou hast cast thyself away without recovery, and art become like water spilt upon the ground, which cannot be taken up again. Thou shalt not excel.] etc. Else thou shouldest; but now thou shalt have no more than thy brethren, 
* Reuben's tribe, was likewise one of the lest tribes.  any way, either in Princehood, or Priesthood, or having a double portion, (for these three things belonged to the eldest Son) which was accordingly fulfilled: for the first went to Judah; the second to Levi, and the last to Joseph. This last part of the first borne's privilege, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; or more especially called the Birthright; and therefore it is said in the 1. Chr. 5. 1. (speaking of Reuben) his Birthright was given to the sons of Joseph. So the Chaldee paraphrast (at those words in this Chapter v. 3. the excellency of dignity, and the excellency of power) says, thou shouldst have had three parts, the Birthright, Priesthood, and Kingdom. And perhaps, after this fact of Reuben's, the birthright reached no farther than this part (for thus far it did, Deut. 21 17) Because thou goest up to thy father's bed, than 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 years before) 1. By mentioning it often, and using several 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. 
* I have elsewhere observed this change of the person, in the threats of the Prophets.  Therefore in the verse next before, that which we translate the beginning of my strength, is in the vulgar, and some Greek 
* Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmach. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  translations, the beginning of my grief.  
2 Under the old Testament, Cutting off, and Bearing iniquity, and dying childless. 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 sin) interpret as if it were meant, that their issue should not be counted Children, but bastards; and others, that they should be childless, and have no issue (as it is v. 21.) and that this was their punishment (as being a thing which the Jews much bewailed, Gen. 15. 2.) And though I believe, that Cutting off, does no more of necessity imply death, then taken away from among you does, in 1. Cor. 5. 2. (being many times meant of the least excommunication, which was a cutting off indeed, but like the cutting off of a branch; which is not presently dead, but may be grafted in again:) yet in this place, (viz. v. 17.) I choose to agree with the first Interpreters, at least in the interpretation of the first expressions; and the rather because cutting off, is not attended with the usual expression viz: from among their people: but with such an expression, (as to my remembrance) it is no where else viz. 
* They shall be cut off in the sight of the people.  in the sight of their people; which cannot be so properly spoken of excommunication, or any other punishment, as of death.  
3 Under the New Testament, Excommunication: according to the practice of Paul, upon him, that committed Incest, with his Father's 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 Absalon verse 29. Unnatural lust, was punished with unnatural 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 again: so that the other was first borne.   

Injurious dealing  
Injurious 
* See Injustice, deceitful dealing & oppression.  dealing is threatened  
In general, 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 relation to their Servants) But he that doth wrong, shall 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 methinks the phrase is much like the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. bear his in iniquity.  receive for the wrong which he hath done, and there is no respect of persons, Col: 3. 25.  
Punishment, I say, and that certain and speedy, even while it is acting; by one means or other, one way or other: as by remorse of conscience 
* Maxima est enim factae injuriae poena fecisse, The greatest punishmet of an injury is to have done it. Sen: l. 3. de Irâ c. 26. , and hurtfullnesse of the creatures, wherein the injuries are done; etc. Whoso breaketh a hedge, a Serpent shall bite him; Whoso removeth stones, (or landmarks, whereby to cozen them of their lands, 
* For they, who do so, were cursed upon mount Ebal. Deut: 27. 17, yet the Chal: Par: interprets it of worshipping Images made of stone or wood. ) shall be endangered thereby, Eccles: 10. 8, 9 Whosoever shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, go beyond 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 expound those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* The Thessalonians were great Merchants.  in any matter:) though the Law of man do not take hold of him, (as many times it doth not) yet the Apostle says, 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 strictly forbidden to resist evil, as we are, Mat: 5. 39 For sin will never leave crying, till it be heard; and justice must be executed.  
The punishments more particularly mentioned, may be these.  
1 (If it be much used) Having many enemies. God said of Ishmael, His hand will be against every man, and every man's against him, Gen: 16, 12: which we may see sufficiently fulfilled in his posterity, the Turks, and Arabians.  
2 Men's being Hurt by that themselves, whereby they intent the hurt of others. He made a pit and digged it, and is fallen into the ditch, which he made. His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate Ps: 7. 15. come down] for from God this punishment comes, more notoriously than others; and whatsoever goes up to him, is sure to come down again 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 deceitful in their mouth: Therefore also will I make thee sick in smiting thee (for some times God makes men well, by smiting them) 
* Isa: 19 22.  in making thee desolate because of thy sins 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 soon as it did:) The earth is filled with violence through them, and behold I will destroy them with the earth, Gen: 6. 13. with violence] In the fourth verse, where we render Giants, Symmachus translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. violent men. The Poet Ovid speaking of the age next before the flood (which he calls the iron age, for the heard-heartednesse, and cruelty which then reigned,) complains most of violence; fugêre pudor, verumque fidesque In quorum subiere locum fraudesque dolique Insidiaeque & vis, & amor sceleratus habendi; and a little after, vivitur ex rapto non hospes ab hospite tutus, l. 1. Met. Fab. 4.  
They that do wrong, must needs be very unhappy, because they that suffer wrong, are so happy, Mat: 5. 11, 12. The Rabbins have a saying, Be not of those that do, but of those that suffer wrong. and the Apostle wondered, why the Corinthians would not choose, to be of the number of these latter, rather than the former: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: why are you not rather wronged? why are you not rather defrauded? 1 Cor: 6. 7.   

Injustice  
Injustice 
* See Bribery and Opression  (especially distributive, that which is practised by Judges) threatened and punished  
1 With, The hatred of men. He that saith unto the wicked thou art righteous; him shall the people curse, Nations shall abhor him, Prov: 24. 24.  
2 The Hatred of God: Both Injustice distributive. He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord, Prov: 17. 15. And Injustice communicative. (i. e. in dealing 
* 〈…〉 ,) For all that do such things, and all that do unrighteously 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 grievousness which they have prescribed, Isa. 10, 1: And not executing, those that are just. Woe unto them etc. Which justify the wicked for a reward, & take away the righteousness of the righteous from him, cap: 5. 22, 23.  
4 Fears and Terrors, proceeding from a guilty conscience, and the execution of God's judgements, (which none but the upright, are able to behold or endure, with comfort, or without fear.) Thus saith the Lord, behold I will make thee a terror to thyself, and to all thy friends etc. Jeremiah thus spoke to Pashur, who had smitten him, & put him in the stocks, c. 20. 4, and 2.  
5 Translation 
* Because of unrighteous dealings, injuries, & riches gotten by deceit, the Kingdom is translated from one people to another, Eccl: 10. 8  of power thus abused, to others. (that is the least) For Ananias, having commanded 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 room. The Injustice of Samuel's two Sons, (who were Judges of Israel,) occasioned the Israelites to desire a King, 1 Sam: 8. 3, 5; and accordingly they had him chap. 10. 1.  
6 Shortening of life. For that Pashur formerly spoken of, (whereby we may gather, that in those days, men lived longer than threescore and ten years; for otherwise, this had been no punishment, and the time of the captivity was so many years) was thus threatened, Thou Pashur, and, all that dwell in thy house, shall go into captivity; and thou shalt come into Babylon, and there thou shalt die, and shalt be buried there, thou and all thy friends to whom thou hast prophesied Lies. 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 do judgement, Prov: 21. 7. destroy them] the originalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which some desire from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw to ground: according to the Latin translation, Rapinae impiorum detrahent eos: as if it were said, The weight of their money, as bad as stolen by jnjustice, & bribery, shall draw them out of their seat, and sink them to the ground.  
9 Damnation; so certainly, that Paul wonders, if a Christian be ignorant of it. Know ye not, that the unrighteous shall not inherit the Kingdom of God, 1 Cor: 6. 9  
The greatness of this sin, and the dangerousness 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 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foraging or plundering: eating up of people, as they would eat bread: see Opression  that are given it, as of robbery * Prov: 21. 7. Mighty Sins Am: 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* To do any thing vehemently or, with boldness, in Latinwe call it, fortiter agere to do it strongly.  so in the same verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which perhaps denoteth not so much, many, as large, and (as our English word very well expresses it,) Manifold transgressions. (as Samuel called the sin of the Israelites in ask a King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A manifold wickedness.) Now the Sin, mentioned immediately before, and after, is Injustice. Suitable with the first of these expressions, is that of the Fist of wickedness, (spoken concerning the same sin) Isa: 58. 14. and with the latter, that of wickedness simply, v. 6, spoken also concerning the same sin) as if it were so large wickedness, as to comprehend all wickedness in it: or as if it were so great wickedness, that you need not call it by any other name, to make men know what you mean. But this might more properly have been put in the chapter of Oppression.   

Insensibleness under punishments threatened  
In their heat I will make their feasts, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wake, saith the lord It is spoken of the Babylonians, Jer. 51. 39   

Instruments of punishing punished,  
Instruments (or men employed by God in punishing his children) punished themselves.  
The Assyrians are the most notable example, that can be produced, All that found them (meaning the Israelites) have devoured them: and their adversaries said, we offend not, because they have sinned against the Lord, etc. Jer. 50. 7. but it follows vers. 9 I will raise, and cause to come up against Babylon, an assembly of great Nations from the North country, etc. Though the godly are justly punished by God, that they cannot be so by men, (nor the wicked neither without authority.) Though Christ were delivered by the determinate Counsel of God: yet were those hand● wicked, wherewith he was taken, and crucified, Acts 2. 23.  
The reason, why God punisheth the Instruments, which he thus employs, is partly this; Because, though they are weapons of his indignation, (as he calls the Medes, by whom he punished the Babylonians, Isa: 13, 5,) to execute his wrath; yet they do it not in obedience to him, or respect to his ends; any more than 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 Senseless Instrument. Nay they do it only, with respect to their own ends; and out of malice, or covetousness, 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 spoil Isa: 10, 6: yet because his aim 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 himself 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 verse. 7.) in the 12. v. he is thus threatened: Wherefore it shall come to pass, when the Lord hath performed his whole work upon mount Zion, & 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 restrain that which remains of their wrath: but (according 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 do always sin  
1 Either in the manner, (as I have showed you how) and therefore it is said of Babylon— All ye 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 do, being a wrong to those that are punished: and therefore in the place but now quoted, vers. 15. Babylon's punishment is called vengeance; For it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her.  
3 Or, in the measure. In doing more, than God would have done: I am very sore displeased with the heathen, that are at ease: for I was but a little 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 success was to be attributed to their own strength, or the justness of their cause, or the like; and not to the sins of those whom they have hurted. And the Heathen shall know that the house of Israel went into captivity 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: iniquities; must take their turns also, and be punished in the same manner.   

Intemperance. 
* See Gluttony.   
This will seem to have had a great stroke, (at least) in occasioning the destruction of the world; if we take the interpretation given by divers, to those words of God in Genesis, Ch. 6. 3. thus translated by us, My spirit shall not always strive with man, for that he also is flesh. Which I know no reason, but we may very well do: especially if instead of following Arias, 
a Who read the Hebrew Jadon (from Dun) shall strive  and Symmachus; and translating My spirit shall not always strive, etc. we follow either Pagnin 
b Who read Jiddon from Nadan● shall be sheathed ; or the Septuagint 
Who translate, as if they had read Jalon (from Lun) shall lodge, or remain.  Chald: Par: 
Who translate, as if they had read Jalon (from Lun) shall lodge, or remain. , and the Vulgar 
Who translate, as if they had read Jalon (from Lun) shall lodge, or remain. , and translate thus, My spirit shall no longer remain in man, because they are flesh. For so it will very well bear this paraphrase, viz: because I see they are altogether for their bodies, to pleasure their flesh by gluttony, and lasciviousness, and care not for their souls; I am resolved to resume again that breath, which I put into them and not to suffer my spirit any longer to lodge in such filthy carcases. Our Saviour himself may seem to have seconded this interpretation, when he spoke of this punishment, and the security of the people in sinning, before it was inflicted, in this manner, For as in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, etc. Mat. 24. 38. not as if eating, and drinking were a sin; but either intemperance in eating and drinking, or doing that, & nothing else. So▪ speaking of the destruction of Sodom, and the security of the people in sinning before the inflicting of it, he says in the first place, they did eat they drank etc. Luk. 17. 28. And in the like security, he told the Jews, that many should be surprised by the day of judgement, (either General, that which shall be to all; or particular, that which hath been to them; take it how you will,) Even thus shall it be in the day, when the son of man is revealed, Luk. 17. 30. See chap. 12. 45. Mat. 24. 49. And therefore Paul, speaking to the Thessalonians, to prepare for the day of the Lord, bids them in especial 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 Devil, ● (for men usually spare him, out of pity, or scorn:) and therefore the Apostle saith, Be sober, be vigilant, because your adversary the Devil as a roaring Lion walketh about, seeking whom he may devour: 1. Pet. 5. 8.  
1 Because, even while he is well, he is not careful to prevent it; only sober men will be careful, to gird up the 
* Gird up the loins of your mind and be Sober.  Loins of their mind, 1. Pet. 1. 13. or put on the breastplate of faith, and love, 
* Let us who are of the day be sober, putting on the breastplate of faith and love, ver. 8. 1 But the end of all things is at hand; be ye therefore Sober, and watch unto prayer.  1 Thess. 5. 6. or watch unto prayer, * 1. Pet. 4. 7. Sober (in the Epistles) may be meant also of being Sober-minded (as we render it in Tit. 2. 6.) or Grave, Humble, quiet, serious, circumspect, as it is in Rom. 12. 3. 1. Tim. 3. 11. Tit. 2. 2. 4. But yet in these places the word in the original is different, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and in those which I have quoted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which in the place first quoted v. 12. 1. Thess. 5. 6. seems clearly 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 surfeited, he is not able to avoid it, or receive it. Receive it he cannot, for want of strength; of which he hath as little in mind, as he hath in Body. & avoid it he cannot, because he is seldom so much as awake to foresee it. Only the sober man can be watchful. and therefore the Apostle in the place above quoted, viz: Thes. 5▪ 6. knowing that a man cannot be watchful, unless he be sober; assoon as he had named the former, presently added the latter; Let us watch and be sober. Peter, in the place above quoted, puts them as near together, though not in the same order. He must needs be taken napping, that cannot keep himself waking.  
But the greatest of these causes, (as being the cause of the latter) I take to be the former, viz: Security. All sins, wherein men are secure, must needs be dangerous: and therefore there is no sin so dangerous, as Intemperance, because there is none, wherein men are so secure. You have had three notable examples hereof. But of all the three, the first is the most notable: in regard that the people of the old world; if they had not that time told them, (which God had limited for their continuance) viz: of a hundred and twenty years: yet had they all that time given them (after notice of the flood) wherein the Ark was in preparing: which could be no small time, as Peter seems to intimate; When once the long suffering of God waited in the days of Noah, while the Ark was a preparing, 1. Pet. 3. 20. Besides the time, wherein the creatures were a gathering, which were to be put into the Ark. If the time allotted them had been never so short; unless they had been worse than beasts, they must needs have bethought themselves a little, and not have still continued in that manner, as our Saviour says they did, eating and devouring, till the very Day, that Noah went into the Ark (for then they believed certainly he was not in jest.) Nay he says, They knew not, till the flood came, and took them all away. Beza observes how the word 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in that place used for eating, is by the Grammarians said to be properly used of beasts, adding Vt etiam videatur magnae esse hujus verbi emphasis; quo significatur, homines brutorum instar fore ventri deditos.  
There is one thing more, that aggravates the security of those gluttons before the flood; viz: that although for those hundred and twenty years (as it is probable) they had had Noah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Peter calls him, 2. Pet. 2. 5.) a preacher of righteousness, or a publisher of that righteous judgement of God, intended by him in the destruction of the world: (so that by knew not, must be meant, as Beza translates, acknowledged not, or did not consider 
a The Hebrew word for know is likewise thus used: it hath set him on fire round about, yet he knew not. Isa, 42. 25. ) yet notwithstanding all this, they repented not, but remained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Apostl's▪ word is) i. e. disobedient, or not persuaded to believe what Noah told them. If you observe it, you shall find that the Intemperate man (his pleasure is so bewitching, and seemingly harmless 
b It is usually said of drunkards, He is no bodies foe but his own. ) is the hardest to be persuaded; and the worst to be made, either to believe a threat, or fear a punishment, or to leave his sin 
c See the wickedness of this sin, set forth by Aristotle Eth. l. 7. c▪ 6▪ where he compares lust and anger together. , of any in the world. You may see more of this sin in the Chapters of Gluttony, Whoredom, Drunkenness, Adultery.   

judging others threatened.  
1. With Judgement. Judge not; and ye shall not be judged, Luk. 6. 37. For, if that which is less 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 ourselves we shall not be judged: which notwithstanding is the saying of the Apostle, 1. Cor. 11. 31. Besides, in Matthew it is said c. 7. 1. judge not that ye be not judged. Now if not judging, be the way to avoid judgement; judging must needs be a way to incur it.  
Judgement, I say, not only of Men; for every body will be sure to judge him, and spy and catch at every little 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 complain; for he hath condemned himself, in condemning others for sin, being a sinner himself, (even in thus condemning;) which he thinks not of (even as David did, when he condemned the rich man in the parable of Nathan, 2 Sam: 12. 5.) so that he hath nothing to say: and therefore saith the Apostle, Thou art inexcusable, O man, whosoever thou art, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 1. 2.  that JUDGEST, for wherein thou judgest another, thou condemnest thyself: for thou that judgest dost the same thing, Rom. 2. 1. In judging others, he doth as it were, show God the way, of Judging him; and in a manner, challenge him to do the like. Condemnation, I say; yea, and  
3 Greater condemnation, perhaps, then else he should have had. Be ye not many masters, knowing that ye shall receive the greater condemnation, etc. Jam. 3. 1. viz. as for other sins, 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 commandments 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 ears of corn, to satisfy their hunger: but presently Christ condemns them, both for unmercifulness in not pitying the hungry, and denying a little corn: and for injustice to boot, in condemning the guiltless, ch. 12. 7; and finding fault where there was none, (a thing usual with them that are given to judging and censuring.)   

judgement day.  
Take heed, how you put it f●rre 
* Amos, 6. 3.  away, and so be Secure in sinning: for thus saith our Saviour, But if that evil Servant shall say in his heart, My Lord delayeth his coming; and shall begin to smite his fellow Servants, and to eat and to drink with the Drunken. The Lord of that Servant shall come in a day, when he looketh not for him; and in an hour, that he is not aware of, and shall cut him asunder etc. Mat. 24. 48, 49, 50, 51. 'Tis the only way, to make you neglect, to get oil in your lamps; the Danger whereof, you may see in the Parable of the Foolish Virgins c. 25. 3, 12. It will be in vain, to plead, non putaram, I was not AWARE; Foolishness will be no excuse. you slighted your Master, and the Bridegroom, 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 universal Judges in the life to come) apud quos nec te L. Crassus defendet, nec M. Antonius, etc. before whom, thou shalt not have either Crassus or Antony (two famous Orators of Rome) to plead for thee, l. Tusc: Q:   

Kings, and Governors, threatened and punished  
1 For Destroying their people, with Woe. Woe 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 Shepherds (for that is the usual name they have, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  both in Hebrew & Greek;) & therefore have no right to them. nay they are Shepherds, and therefore are bound to feed them; and therefore woe, must needs be to them, if they destroy them.  
2 For Oppression; with Removal from their places, & Requiring the Flock at their hands. Thus saith the Lord God, behold I am against the Shepherds; and I will require my Flock at their hand, and cause them to cease from feeding 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, compared with v. 5, to the 8. see likewise the title, Oppression.  
3 For Injustice; with God's unappeasable Anger. The Princes of Judah were like them that remove the bound: therefore I will pour my wrath 
* The Sep: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 judgement from doe* love, (or do love that, which is a disgrace to them) Give ye, Hos: 4, 18, and it follows. c. 5. 1. Hear this O Priests, and hearken ye house of Israel, and give ye ear ye house of the King; for judgement 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 sign that God is very angry, especially in his threaten, when he calls men by such names, as express that duty, which they have not performed: as you may observe, the Kings are, for the most part, threatened under the name of Pastors; such as they should be. A Snare in Mizpeh] As others translate, viz: not Mizpeh, as a proper name, but (as the Septuagint) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Governors are guilty of) the hindering of the Ministers, who are God's Watchmen, in the work of the Gospel. See more in Bribery.  
5 For Feeding themselves, and not the flock; with Woe. Son of man prophecy against the Shepherds of Israel; prophecy & say unto them, thus saith the Lord God, say unto the Shepherds; Woe be to the Shepherds of Israel: Should not the Shepherd, feed the flock Ezek: 34. 2.  
6 For Deserting their flocks, with the Loss or Destruction both of their power and wisdom; Woe be to the Idol Shepherd that leaveth the flock: the sword shall be upon his arm, and upon his right eye; his arm shall be clean dried up, and his right eye shall be utterly darkened, Zach: 11, 17. Our English Paraphrast, agreeing with Hierom, in the exposition of this and the former verse, (who applied it to Antichrist) thus speaks, Woe be to that False Pastor, which only carries the name, and semblance of an Evangelicall Shepherd; who leaveth the flock, to be wasted and spoiled. the just revenge of God, shall be both upon the power, and policy 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 disappointment and confusion. But Grotius (a most sagacious Oedipus, and one that had a Lyncean sight himself; only his endeavour was to make the Prophets look as little way as possibly 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 arm was then dried up, when the Soldiers of his father in law Sanballat (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 
* See Ma●▪ 6. 22. ; which in short time was very much darkened, and made almost quite blind.  
7 For, Not judging the Fatherless & the Widow etc. with Removal from their places &c: In abundance of anger. They judge not the Fatherless, 
* Or, for the Fatherless, according to the Septuagine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  neither doth the cause of the Widow come unto them, Isa: 1. 23, which was no sooner mentioned, but the threat could be no lonber kept in: for it presently follows, Therefore, saith the Lord, the Lord of Hosts, 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 oppress them, oppress him; I will ease me.) And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin, And I will restore thy Judges, as at the first etc. verse 24, 25, 26.  
Nay 8 For Ignorance, (when instead of being Shepherds, they are SHEEP themselves, brutish, and sottish, especially in things concerning the worship of God, 
* As the Kings of Israel were, when they were so sottish and as brutish, as to worship Stocks v. 8 ) Not prosperity, and loss 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 righteousness  
Such as trust to it, are thus threatened: Christ is become of none effect to you. Whosoever of you are juistified 
* Grotius, upon this place thus speaks, qui ●â justitiâ contenti estis, quam lex producere potest, quae justitia est carnalis, & praemia ha bet terrena. I do not conclude from this; but I fear, he was of the number of those, of whom Beza upon this place complains, qui Somniabant, seize suae justiciae suorúmque meritor●m plenos ad deum accedere, Christo quasi siquid ipsis deesset supplente, &c: see Rivet, Apologet. Sect. 34: and his Grot: Disc: Dialysis, Sect: 3. and as he speaks here, of Meriting temporal rewards, by our own righteousness: so had he an opinion of, redeeming temporal punishments, by our own satisfaction: se Dialys. Sect. 7. He made both the righteousness, and satisfaction of our Saviour, but helps.  by the law, ye are fallen from Grace, Gal: 5. 4.  
Are justified] It is spoken, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza says; or it is a Hebraisme, viz: for SAY, you are justified: for justified indeed, the Jews, (or any other) could not be; otherwise it had been no threat (as the Apostle delivers it ver. 3.) to be a Debtor to do 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 vain, as the present opinion of the Rabbins, that whosoever professeth Judaisme, let him live how he will, shall have a portion in the world to come.   

Leaving of men by God 
* See Leaving us to sin, in Sinne.  threatened.  
I will tear, and go away, Hos: 5. 14. and v. 14. I will go and return to my place, till they acknowledge their offence, etc. Then, is a punishment of the Sense of affliction, truly deplorable; when it is aggravated with the Loss of God's presence. God himself, who best knows both our happiness, 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 them that walk after the flesh, in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, etc. 2. Pet. 2. 9, 10. It follows likewise, v. 12. But these as natural bruit beasts made to be taken and destroyed, speak evil of the things that they understand not, and shall utterly perish in their own corruption.   

Love.  
The want of it is punished with Non-acceptance of, & Not being the better by, any thing we do, though it be never so specious. Though I speak with the tongues of men, and of Angels, and have not Charity; I am become as sounding brass, or a tinkling cymbal. 1. Cor. 13. 1. or I am nothing, ver. 2. or, It profiteth me nothing, vers. 3.   

Lovers of Life, more than Christ, threatened,  
With the Loss of it. Whosoever will save his life, shall lose it, saith Matthew, c. 6. 25. Whosoever 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 lose it, saith John (though he never sought to save it) Ch. 12. 2. If thou dost, but in thine heart (where I might have left out the but, because that which is least with men, is most, & almost all with God,) prefer this life before thy Saviour; with what sense canst thou presume to have him thy Saviour; or with what face canst thou expect to have that life which thou hast by overmuch affection to this, slighted 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 friend of the world, is the enemy of God, c. 4. 4. God's anger against such men (as against adulterers) is Jealousy; and he will not spare 
* Prov: ●▪ 34.  in the day of vengeance. If a wife should have many husbands, and yet commit adultery; who can excuse her? God is to us as good as many husbands. In Isaiah, Ch. 54. 5. where it is said, thy maker is thine husband, in the original 'tis husband's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; to show what an excellent husband he is.   

lukewarmness.  
The Angel of Laodicea was thus threatened, Because thou art lukewarm, and neither hot nor cold, I will spew thee out of my mouth, Rev. 3. 16. God does loath a halting religion 
* Kings 18, 21. , as much as a stomach doth lukewarm water.   

Lying 
* See False witness.  threatened, and punished.  
1. With not prevailing (at the least) as in false witness and slander, when men speak one thing, and know the contrary. A false witness (or, a witness of lies) shall perish, but the man that heareth, speaketh constantly, (or speaketh to prevail 
* Aquila, Symmach▪ and Theodotion render Le Netzah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: by which though they mean in aeternum, for ever (as they do Ps 49. 7. &c) yet they may as well mean, ad victoriam: to prevail (or as we say) to the last. that which holds longest, prevails. , & 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. Perhaps it is meant, by putting them inter silentes, or causing them to be silent in the grave by death: as in the verse next before.  
3 God's Hatred: as in flattery, when men speak one thing, and do the contrary. Lying lips are abomination to the Lord, but they that deal truly, are his delight. Prov; 12. 22.  
4 The Hatred of Men, refusing to admit such as are guilty of it, either into their service or society. 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 perpetual bondage. The Gibeonites, for saying, they came from a far country, when they did not, (Josh 9 9) were thus punished by Joshua. Now therefore ye 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 Liar himself, and in his posterity after him: as in Gehazi (Elisha's Servant,) who partly for covetousness, 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 Master, 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 Jews: who for committing adultery, and walking in lies, (which God calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a horrible thing;) are thus threatened, I will feed them with wormwood, and make them drink 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 drank, that was suspected of adultery, Num: 5. 18. (there being mention made before of committing adultery) I know not; but it may seem 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 Jews. Whereby I mean not, that they were cursed by them, (neither is this the meaning of that expression, so often 
* Chap. 24. 9 c. 15. 18. c. 26. 6.  used in the Prophets:) but that their condition was so bad, that the people, when they cursed any body, used to express 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, etc. 'Tis almost the same, as to become a Proverb, an expression usual also in Scripture, Ezek. 14, 8, etc. Even as Irus, or Troy, became a proverb; being proverbially applied, to signify a poor man, or a miserable place. Now though this allusion be admitted, because of what is before spoken of Adultery, v. 14. (They commit adultery, and walk in lies, &c:) so that the punishment shall look aside to that sin; yet methinks, the punishment threatened, seems 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, wormwood, and water of gall. In the ninth chapter verse 15▪ you have the same manner of threat to all the Jews; & there the main sin complained of is Lying: as you may see v. 5. The Septuagint in that place translate for, wormwood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Chrys: 2 Cor. 6. Paraphrasp it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ i. e. unavoidable evils, we render, necessities. The Chaldee word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is like it in sense, and sound. See Chal● par. , necessities, (a word used likewise 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sorrows, or griefs: In both places, they use the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which signifies, to feed by little and a little at a time, as one would children: Whereby the punishment is very much aggravated. To swallow down a bitter thing at once▪ is not so much: but, to take it by degrees; and to be long in taking it, is a great torture. To conclude even by our English expression of feeding with wormwood, etc. can hardly be less signified, than a long continuance of many bitter evils, or a longcaptivity. 
* Where, for, he that speaketh Lies; in the Hebrew it isch that bloweth Lies, as if he meant to Kindle a fi●e: he Se●. rende● it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that will kindle, or burn wickedness, as if his tongue did not only set other things on fire, but were a fire itself: as James saith it is, c. 3, 6. perhaps it ●s rather a Metaphor from venomous creatures, (the poyso● of Asps, being under such men's lips, Ro. 3. 13.) of whom Virgil says, inspirant venenum, that they hisse, or blow forth their poison.  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 vision of the Star called Wormwood, Rev. 8. 11.  
8 Destruction. Thou shalt destroy them that speak leasing, Ps. 5. 6. and that unavoidable. A false witness shall not be unpunished, and he that speaks Lies shall not escape, Prov: 19 5, see v. v. 9 Ananias, and Sapphira, 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 endeavoured to deceive, the holy Ghost: for so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 making the People to trust in a Lie, Jer: 28. & c. 29. Ahab and Zedekiah, for prophesying a Lie, c. 29, v. 21, were punished with death. (See the chapter of False-teachers.) And here I cannot but say somewhat of one grand Liar more; (for somuch the name imports, which the Jews have given him; viz. Bar Cosiba, i. e. the Son of a Lie.) He feigned himself to be that Star, spoken of by Balaam Num: 24. 17. And therefore at first, the Jews, (as long as they took him for the true Messias) called him Bar Cochba, i. e. the Son of the Star. The number of those that believed this lie, was very great; 
* Buxtorf says there was one Rabbi Al●●ibha who had 24000 Disciples that adhered to him.  insomuch that after a while, having slaughtered many thousands of the heathen, especially of the Romans in Africa and elsewhere; he caused himself to be crowned King in Bitter, a City in Arabia. But his kingdom was short; for after a few months, Adrianus, being sent thither by Trajan the Emperor, won the city by violence, & slew both the Impostor, and forty hundred thousand men of the Jews. This happened about two and fifty years, after the the destruction of Jerusalem 
* See Bux torf. Syn. Jud▪ c. 36 .  
9 Exclusion out of the holy Jerusalem. There shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie, Rev. 21. 27. Without are dogs, etc. and whosoever loveth & maketh a lie, Ch. 22. 15.  
The greatness; and the hurtfulness of this sin 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 seems to speak, as if the sin were so great, that he could not tell what punishment he could name bad enough for it. If, what will be given, etc. and what will be done, etc. as if he could not express, but admired the greatness of the punishment, which he thought would be inflicted for it. If in the nominative case (which better accords with other translations 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and another▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  and with the Hebrew itself) thus, What shall a false tongue give thee, or what shall it add unto thee, (that is, profit thee 
* or bring unto thee as a fruit or reward the Hebre● I●s●ph (〈◊〉 add) is often so use▪ as Prov. 3. 2. &c, ) he seems to mean (according to the usual force of such expressions in the Hebrew) a positive affirmation of the clean contrary, viz: that it would be both unprofitable, and exceeding hurtful.  
Secondly, By Gods aggravating the wickedness of such as commit other sins, by complaining of this. They have taken of the accursed thing, and have also stolen and dissembled also (speaking of Achan) Josh 7. 11. Dissembled● or lied So the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stollen and dissembled also● Mark the gradation. And therefore ch. 22. 20▪ where we render, commit a trespass in the accursed thing; 
Sehekar Scikra.  he Chaldee paraphrast says, lied a lie. So likewise in Ezekiel Chap. 17. 20. (where complaint is made of Pharoah's breaking his promise to help the Jews) that which we render, for his trespass which he hath trespassed against me; the paraphrase renders for his lie which he hath lied: 
* Ma●hhal Mahhal.  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 sins, when this is joined with them. If a man had taken, or detained aught of his neighbours; he was to restore it again. but if he had ly●d, (and denied it with an oath) he was to add a fifth part more to it, Lev 6. 5 And they say, that, whereas at the offering of o●her offerings, only a general confession of sins sufficed; at the offering of the oblation for this sin, a particular confession of the sin, and a particular acknowledgement of deserving death (which the creature offered, suffered for them) was required. If you say the punishment was not aggravated for lying; but for lying with an oath, or swearing falsely: 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 Chaldees Paraphrase renders, shall lie a lie, as in the places before quoted▪ which I do not allege to prove, that speaking falsely is as bad as swearing falsely; but only to show how much a sin is aggravavated by denying it, though it be not with an oath: in regard of the hurt & deceit thereby wrought; which may be all as much. And therefore Cicero 
* In Orat. pro Q. Roscio Comoedo. Qu● semel ● veritate deflexit, hic non majore religione ad perjurium quam ad mendacium perduci consue●vit. prop●terea quae poe●a à diis immortalibu perjur●, haec eaden mendaci constituta est. no● enim ex pactione verborum quibus jus jurandum comprehenditur sed ex perfidiâ & malitiâ per quam infidiae tenduntur alicui, dii im●mortales hominibus ir●sci & succensere consuerunt▪  (a heathen) could say, that the Gods were as angry for lying, as for perjury; and had provided the same punishments. I could wish we were as careful against lying, as the Jews would seem 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 fear of teaching him to LIE. But I may say of them also notwithstanding this, that they are not so careful against Lying, as they should be; if they forbid it only to a Jew, & allow it to a heathen; as they say they do: just as the Papists do, to any, whom they please to call Heretics. They may seem to have encouragement, from those words in Ecclus 7. 12. devise not a lie against thy brother, etc. But I am confident, (to use the expression there 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  used) whosoever thus 
* So the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Pr. 3. 29. In Ps. 129. 3. we translate it Ploughed. (The Plowers ploughed upon my back) as if it were meant of aration rather than exaration. Aq and Thood. translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and I know not but it may very well be interpreted of this manner ●f ploughing by backbiting, and slanderous lying upon a man. For so we say in English, and so the Greek in that apocryphal place but now quoted properly soundeth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon thy brother, or against ●im behind his back.  ploweth, upon what ground soever it be, his harvest will be nothing but his own cutting down to be burnt in everlasting fire.   

Marriage with Idolaters etc.  
Was punished with the Drowning of the world, (if the most common conjecture be true) For in Genesis c. 6. 2. immediately before mention made of God's resolution to do it, it is said, That the sons of God saw the daughters of men that they were fair, and they took them wives of all which they chose i. e. according as their lust led them, without any regard had to religion, or goodness. By the sons of God, says chrysostom & others, is meant the sons or Seth, so called either from their godliness, and goodness of nature; or from their goodliness, and greatness of stature; according to the use of the Hebrews, adding the word, God, when they mean to express the greatness of any thing. But they conceit, that the posterity of Cain, through their intemperance, and for their wickedness, 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 original) because they were altogether earthly, and carnal in their affections. Since that, it hath been threatened or punished, In the persons themselves.  
1 With being seduced from the true worship of God: For it was said to the Israelites, concerning the seven nations, Neither shalt thou make marriages with them etc. 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 Changed 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, & Loss of their estates. They have dealt treacherously against the Lord: for they have begotten strange 
* Chaldee Par. children of the daughters of the nations, See Ch. 7. 8.  children: Now shall a month devour them with their portions, Hos 5. 7. There can be no less herein threatened, than what I mentioned; whether you interpret (with the Paraphrast) I will bring people every month that shall devour the fruit of the ground: or (with others) would have it to be meant of a morthly tax, put 
* The Septuag. The rust shall eat up them and their portion.  upon the Israelites by Menahem King of Israel, to recruite his treasure, 2 Kings 15. 20. (for Hosea prophesied in his time & long after 
* And before too: for he prophesied (as Rivet conjectures) seaventy and nine years. ) which came to a thousand talents of silver. I might add hereunto.  
3. Destruction, being an ordinary consequent, if not a punishment. It is said in the place above quoted, For they will turn 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 suddenly. Suddenly] or in haste, lest they should beget children, and teach them Idolatry too.  
In their children, it is threatened and punished with Wickedness, and Misery, to the trouble and grief of the parents. As you may see in Absalon, and Tamar (David's children which he had by Maacha daughter to the King of Geshur an Idolater (1 Chr. 3. 2.) Tamar was forced by Amnon, 2. Sam. 13. 14. Absalon caused Amnon to be murdered, 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 
* As you may see in the book of Ezra, (c. 9) whom Jerome and Calvin conceived to be the same with Malachi; and that Malachi was but a title of service, or honour; signifying 〈◊〉 Angel, or my Messenger.  among the Jews) you have this threat, Judah hath profaned the holiness of the Lord, which he loved, and hath married the daughter of a strange god The Lord will cut off the man that doth this: the master and the scholar, out of the tabernacles of Jacob, ch. 2. 11, 12. where instead of the master and the scholar, he Paraphrast translates, the son and the nephew: which suits better with that which goes before it, being in the Hebrew, cut off To the man. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 odiousness, and hurtfulness of marrying with Idolaters may be further gathered 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 rend my garment, and my mantle, and plucked of the hair of my head and of my beard, and sat down astonished And of Nehemiah, chap 13 25. I contended with them, and cursed them, and smote certain of them. Nay vers. 29. you have him praying against some, Remember them, O my God, because they have defiled the priesthood, etc.  
2 By what Ezra speaks of God's fierce anger by reason of it; Until 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 speaks (as it is thought) chiefly concerning it, 2 Cor. 6. vers. 14. to the end. Where First, he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be unequally yoked: as if (say some) he alluded to ploughing with an ox and an ass together; a clean beast, and an unclean; which was forbidden in the Law, Deut. 22. 10. Now from this similitude (or expression) only, may be gathered how hurtful 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 only a being yoked with a beast, as I may say, of another kind, (which may be so sorted as they may draw together without trouble;) but after another way: as if one's face stood East, and the other's West; whereby the pain, and difficulty, in drawing each one his way, must needs be the more. For when one draws forward, the other must either draw backward, with a great deal of pain: or yield to be drawn the same way, with a great deal of danger, if the way be naught. Now, how much a man must needs be hindered from good duties, that is yoked in this manner, by marrying a wicked person, especially an Idolater; every one may guess, (and it hath been partly shown 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 ye are the temple of the living God, as God hath said, I will dwell in them etc. 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 holiness of the Lord, which he loved, etc. and it is not unlikely to be meant of the holiness (often mentioned in the Old Testament) of being a consecrated, or peculiar people to God; by reason whereof the Jews are forbid to profane, or defile, or make themselves common, (viz: with the Nations) either by entertaining communion with them (especially by marriage) or imitating them in their practices, (especially those of Idolatry) See 
* Neither shalt thou make marriages with them, etc. v 3. For thou art an HOLY PEOPLE TO THE LORD THY GOD, vers. 6.  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 unclean thing, and I will receive you, may be gathered, what danger there is, even of God's Rejecting of us, if we thus defile ourselves; in regard that being separated, seems to be required as a condition of his receiving of us.   

Means of Grace continued in Anger 
* See also Hardening and Ignorance .  
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 harkened not unto me, nor inclined their ear, but hardened their neck; they did worse than their fathers. Therefore thou shalt speak all these words unto them, but they will not hearken unto 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 Jews, though they slighted the importunity of the Prophets, in speaking to them so often, and laying Line upon line, and precept upon precept, here a little, and there a little, Isa. 28. 10; insomuch that at length they took up these words for a Proverb 
* And therefore the Paraphrast translates, ver. 11. because with a scoffing tongue they mocked at the Prophets, etc. but the Apostle otherwise, 1 Cor. 14. 21. , 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 
* Epiphan. advers. haer. l. 1. Tom. 2. (where he speaks of the abominable abuse of the Hebrew words Kau lacau by the Nicolaitans, related by Jerome) translates the first words singularly, affliction upon affliction: but the others with Jerome, hope upon hope: expect a little, expect a little. be●eered ●eered; because the Prophets were still warning; but (through God's mercy) nothing came to pass. And the Chaldee Paraphrast, as well as can be, expounds this translation thus, They shall hope for redemption at such time, when I will bring upon them tribulation. ; line upon line: here a little and there a little: that they might go and fall backward, and be broken, and snared and taken 
a Eirher b● the Babylonian, or by the Roman army, Saith Jerome.  vers. 13.  
3 Though it be certain, they will not hearken to them. You shall say unto him (saith God to Moses, when he sent him to Pharaoh) Let us go we beseech thee, three day's journey, etc. Exod 3. 18. & yet he adds v. 19 I am sure that the King of Egypt will not let you go, etc. 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 crucify, etc. That upon you may come all the righteous blood shed upon the earth Mat. 23, 34, Luk: 11. 49. 50.  
4 Though it be certain they cannot be the better for them. Unto them that are without, all these things are done in parables, that seeing they may see, and not perceive, etc. Mark. 4. 11, 12.  
5 Though God himself harden their hearts against them. And the Lord said unto Moses: when thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go, Exod: 4. 21. See Ch. 7, 4. Ch. 9 12. See Isa: 6. 9, 10. Continuing the means of grace, to such as profit not by them, heaps up wrath & coals, and aggravates condemnation more than any thing: and therefore their case is exceeding miserable, to whom they are thus continued.   

Means of grace, if extraordinary, such as profit not by them are threatened.  
1 In general, with Woe. For thus our Saviour threatened Chorazin, and Bethsaida, for not repenting, notwithstanding he had done most of his mighty works in them, Mat. 11. 20. 21.  
2 Removal of those means. For thus our Saviour threatened the Priests, & Elders of the Jews; after he had told them a parable of husbandmen, who returned their master no fruit of his Vineyard, notwithstanding he had sent so many servants, nay and his own Son, and heir to receive them. The kingdom 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: even as David did the justice of his, in the parable of Nathan, 2. Sam: 12. 5. For being asked what they thought, the Master would do to those husbandmen, when he came himself; they made answer with indignation, He will miserably destroy those wicked men, & will let out his vineyard unto other husbandmen, which shall render him the fruits in their season, verse 40. 41.  
3 Condemnation by others; who profited by less, & shall rise up in judgement against them as witnesses; to testify, that less means than they have had, are sufficient means for conversion. For thus our Saviour told the Scribes and Pharisees, they should be condemned by the Ninevites, and the Queen of the South: viz: because they repented not at his preaching; and refused to hear him: whereas the Ninevites repent at the preaching of Ionas, for so little while; and the Queen of the South came so far, even from the utmost parts of the earth, and only to hear the wisdom of Solomon: who were both far inferior to him, Mat. 12 41. 42.  
4 Greater condemnation than others. Unto whomsoever much is given, of him shall be much required, etc. Luk: 12. 48. They shall have many stripes, vers. 47.  
This is the condition of all men, to whom the Gospel is preached: because they have no excuse at all, to plead. If I had not come and spoken to them, they had not had sin, but now they have no cloak for their sin, Joh. 15. 22. at least no cloak, that is great enough to cover it.   

Men-pleasers threatened.  
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. Ye are they which justify yourselves before men, but God knoweth your hearts, for that which is highly esteemed amongst men, is Abomination in the sight of God, Luk. 16. 15. Christ thus spoke to the Pharisees, who were altogether Men-pleasers in every thing that they did, it was their main fault, and it was all they cared for. Paul was one of them: and therefore in the place before quoted, he says, if I YET please.   

Mercies, Not being bettered by them.  
SeeVnthankefulnesse, Security, and Prosperity.   

Ministers, their Duty.  
Ministers, if naught, have cause to fear these ensuing punishments.  

Such as are Scandalous, and Corrupters of the word.  
Contempt. For thus were the Priests among the Jews threatened. But ye are departed out of the way, ye have caused many to stumble at the law: ye have corrupted the covenant of Levi, saith the Lord of hosts. Therefore have I also made you contemptible and base before all the people according as ye have not kept my ways but have been partial in the law. Mal. 2. 8. 9 In Samuel it is said, even of the servant of the Priests of Belial, Wherefore the sin of the young man was very great before 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 despair, (a practice very much to be lamented amongst us)  
Being by some severe punishment or other made to leave their function. Wi● ye pollute me among my people for handfuls of barley, and for pieces of bread, to slay the souls that should not die, and to save the soul's alive that should not live, by your lying to my people that hear your lies, Ezek. 13. 19 so, ver. 22. you have the same complaint. but it follows verse. 23. Therefore ye shall see no more vanity, nor divine divinations: for I will deliver my people out of your hand, and ye shall know that I am the Lord.  
For handfuls of barley, & for pieces of bread.] Hierom says, this is most properly applied to Teachers of heretical doctrines: who (as we have frequent experience in these days) do not take whole places of Scripture, but broken pieces here & there, for the confirmation of their errors. His words are these. Non propter chorum & hemichorun hordei, ut in Hosea legimus c. 5. sed propter pugillum hordei quo bruta vescuntur animantia: & fragmentum panis, non panem integrum, nec solida testimonia scripturarum, sed quae haereticâ pravitate fracta & decurtata atque imminuta sunt, & sanctos quosque decipiant & ad mortem trahant, & peccatores vanis promissionibus vivificare contendant. 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 people to err, that by't with their teeeh, & cry peace, and he that putteth not into their mouths, they even prepare war against hjm. therefore night shall be unto you, that ye shall not divine, and the Sun shall go down over the Prophets, and the day shall be dark over them. then shall the Seers be ashamed, and the diviners confounded: yea they shall all cover their lips, for there is no answer of God, Mic. 3. 5, 6, 7. That by't with their teeth and cry peace] Chald. Parnell He that offereth them a feast of flesh; to him they prophesy peace. I am ashamed to remember, how much it hath been the practice of many, to preach for entertainment, and preferment. They even prepare war] the Hebrew word will import, sanctify 
* So the Septua●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  war: and though I know it be usual in this sense, yet it puts me in mind of the Popish pretended holiness, in denouncing wars, and excommunications against such as do not stop their mouths, by feeding them with gifts. They shall all cover their lips.] The Sept. translate, they shall all of them curse, for so I choose to translate their translation, rather than as others do, all shall curse them; because of the Hebrew 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which (if the Septug did not mean so) seems to be more genuinely rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word for, all, with an affix after it, signifying all of them reciprocally: & because of that which follows viz: instead of, because there is no answer, because there is none to hear them. Which puts me in mind of what we have known of later days especially, both by false teachers amongst themselves, and by Papists from abroad; who having endeavoured to seduce the people with their false doctrines, when they see it is in vain, how do 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 
* Isa. 8. 19, 21. .  
2 Destruction. For thus God spoke to jeremiah, when he sent him to prophesy to the Jews, Be not dismayed at their faces, lest I confound thee before them, jer. 1, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as if he had said, Be not confounded with fear, 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 fear men, rather then 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 dismayed and confound, in the Hebrew is the same; and so likewise the word for their faces, & before them. 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 acknowledge God's justice. So Jer. 28. vers. 17. It is said to Hananiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath not SENT thee; and vers. 18, he is threatened thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Prophets (which they used when they delivered their messages) The Burden of the Lord; the people are threatened, that Every man's word shall be his burden 
* See Such as Mock them. . so vers. 39, it is said, (if we read according to the Sept. and the Vulgar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I will BEAR you quite 
* Our translation is, I will utterly forget you, fetching the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  away, (meaning by captivity:) as if he alluded to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Burden. I confess the Vulgar translation in this verse pleases me well, viz: In carrying I will carry you (Portabo vos portans, etc. agreeing with the Septuagint their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, answering to their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they use for burden:) but not so well in the 33 verse, where they translate for, what burden? I will forsake you: vos estis onus projiciam, quip vos, ye are the burden, I will fling you off: because I know not how to bring the Hebrew to it, unless instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we read (as it is likely the author of that translation did) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which are the same letters differently placed. The words both of the Latin and Greek translation may be thus paraphrased: If the people ask, what is the burden of the Lord? tell them, You are my greatest burden: and so you have been a long time; but now I will fling you off, saith the Lord. or thus, I have let you lie still for a long time, but now I have taken you up, (as a man will take up a potter's vessel) and I will dash you to pieces. for so the Septuagint seem to have conceived of the meaning of this place; translating, for, I will forsake you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. allidam vos, I will dash you in pieces, which is not unsuitable (especially if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , which I think properly signifies breaking one thing with another, whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 Rock in pieces. This their translation suits very well with their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (the word which they use for burden) coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take. which expression is usually applied to Prophecies, especially such as were bad; for the Prophets were bid to 
* This word w●h I TAKE UP (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) against you, Am. 5. 1. TAKE UP a lamentation, Ezek. 28. 12. So it is said of any unpleasing speech, which a man casts at another; he takes it up; TAKE UP a proverb against, Isa. 14. 4. and, take up a parable against, Mic 2. 4.  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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we read, (which signifies, I will forsake: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies, as they translate, I will dash. You may see the like in several other places, as Hos. 4. 6. etc.  
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 proverbial speech, taken from the custom of covering the faces of such men as were condemned to die, in use (as I think) both with Jews and Gentiles. See Esth. 7. 9 Ezek. 12. 6.  
Nehemiah prayed, that God would think upon those Prophets who were hired by Tobiah and Sanballat to discourage him from his work, chap. 6. 14. And Judas pronounces, Woe, to them that ran greedily after the error of Balaam for reward, ver. 11. And therefore certainly such men have cause to fear severe punishment.   

Such as are Idle, and neglect their duty,  
1 Woe. Necessity is laid upon me, yea woe is unto me if I preach not the Gospel: 1 Cor. 9 16.  
2 God's requiring men's souls at their hands. For thus God told Ezekiel, (whom he made the people's watchman.) When I say unto the wicked thou shalt surely die; and thou givest him not warning, nor speakest to warn 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 at thine hand, Eze. 3. 18. The same wicked man shall die, etc.] 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 success be better. If a Sentinel suffer the enemy to come on, & give no warning: though the enemy do not prevail, the Sentinel shall lose his life. His blood will I require, etc.] that is, the spilling of his blood; or, the loss of his life. Idle Ministers are soul murderers. He that forbids not to sin when he may, is as bad as he that bids. So, much more, he that saves not a soul when he may, and when he must too, is as bad as he that destroys it. His blood] And therefore Paul (where he seems to me to rejoice, like a man that hath narrowly escaped danger of death) when he was going from Miletus, sent for the Elders of Ephesus, and told them, he was pure from the blood of all men, because he had not shunned to declare unto them all the counsel 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 approve themselves pastors indeed, in feeding the flock: to be guilty of whose blood was no ordinary murder: in regard that God (for so it is said; wherein the deity of Christ 
* His own name is not mentioved, for four verses before.  is as clearly proved as by any place that I know) had purchased them with his own blood, vers. 28. It would anger a man; if he had been but at a little cost, or pain, to save a thing, but of a little value; by another's negligence to have it lost. Read also Act. 18. 6. where you may see the like exulting expression of the same Apostle to the Jews 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 Embassy 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 fear? The Lord God hath spoken, who can but prophesy? Am. 3. 8. The shepherd's dog, that shall see the foxes, & the wolves, & the Lion himself come roaring close home to the flock, and never bark; can deserve no less than hanging. much more if he fall upon the sheep himself, (as those covetous pastors, in the former chapter.) See the comparison of Greedy dogs, Isa. 56. 11.  
Ministers, for shame, should not be Idle, were it but for their name's sake; for they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, workmen or labourers, Mat. 9 38. But especially for the company, & help which they have, being labourers with God, 1. Cor. 3. 9 But yet I must confess however, that, as heretofore it was the common fault to be Idle: (not only of such, who had undertaken; but of such who intended to undertake, the work of the Ministry; insomuch that we had cause to pray, not only that God would utterly cast out the Idlers, but violently 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the word signifies. which we render, send forth. Mat. 9 38. Yet perhaps by this word is no more meant, then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Sept. many times render by it: as, 2 Chro. 29. 16, etc.  cast forth the labourers into the harvest:) so now it is the common fault to be over- busy.   

Such as are Ignorant.  
1 The loss of their sheep, of whom they are to give an account. which is a sad evil, though it may not seem so; as it is worse, to lose what is another man's, than what is mine own. All the Beasts of the field come to devour, yea all the beasts in the forest they are all ignorant, they are all dumb dogs, they cannot bark, etc. Isa, 56. 9 10. It is able to break a man's heart, to think how many poor ignorant silly souls by reason of the blindness or carelessness of their teachers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Apostles word is) like so many sheep made a prey of, and taken captive alive by the Devil at his will 
* 2 Tim. 2. 26. .  
Secondly, Removal from their places. Because thou hast rejected knowledge; I will also reject there, that thou shalt be no Priest to me, Hos. 4. 6. This is thought to be spoken to those, who were unlawfully made Priests by Jeroboam, being of the lowest of the people, and not of the sons of Levi, 1 Kings 12, 31. And therefore let men look to it, who do not only reject a calling (and so truly 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 5. 4.  take upon them the Minister's office) without which they should not undertake it: but do also reject knowledge, without which they cannot discharge it.  
3 God's forgetting their children: as it follows 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 unlawfulness of their marrying) it hath been generally observ●d, that Ministers are very unhappy in their children; either for wickedness, or poverty; either they forget God only, or else God forgets them too. The sins of the Priests (under the Law) were looked upon as far greater, than the sins of ordinary men: and therefore their offering was to be no ordinary offering; and the ceremonies used about it, no ordinary ceremonies: the offering was to be a Bullock, and the blood thereof to be sprinkled seven times before the Lord, etc. Lev: 4. 3. 6. So no doubt Ministers sins are greater than others, and and shall be more severely punished.   

Such as ordain them.  
Have cause to fear their punishments. Especially if they do it rashly. Lay hands suddenly on no man, neither be partaker of other men's sins, 1. Tim. 5. 22. Neither be partaker of other men's sins.] He seems to bid him take heed of this with abundance of caution, as if he meant more to affright him with danger, then dissuade him from sin. To be partaker of other men's sins is a thing as dangerous, as it is often committed, and seldom taken notice of. Better sin thyself, than thus be partaker of other men's sin.    

Ministers, their Due.  
They that persecute them (for there is a prophecy there shall be such, Behold I send you forth as sheep in the midst of Wolves, Mat. 10. 16.) are punished and threatened.  
In the OLD TESTAMENT, 1 With making that member useless, which they used to hurt them. Jeroboam's hand which he did but put forth, to lay hold of the Prophet of Judah (for prophesying against his altar at Bethel 
* viz. that it should be rend; and the Priests offered upon it by Josiah: which was accordingly fulfilled, 2. Kings 23. 14. ) was suddenly dried up, so that he could not draw it in again to him, 1 Kings 13. 3,  
2 Being Beholding to them for their prayers: as in the same example. Entreat now, (quoth Jeroboam to the Prophet) that my hand may be restored me again, vers. 6. It is as great a punishment this: as it is vexation, viz. for a man to have need of his enemy, whom he hates.  
3 Blindness. The army, which Benhadad King of Syria sent to apprehend Elisha, (for informing the King of Israel of his plots) was upon his prayer smitten with blindness, and led by him even into Samaria, the chief city of their enemies, where he made them believe they should find him, 2 King. 6. 19 Blindness] the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not-seeing: as if they had not lost their sight, but their seeing: that is, their power to see for the present. Wherein, me thinks, the hand of God doth more notoriously appear, 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 vex them more: and punishments 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 seldom inslicted, but in anger. It is a way of punishing, as peculiar to God, and as severe, as any; to make men not to perceive, when they see; and, not to understand, when they hear, Isa. 6. 9  
The word in the original 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is in the plural number, viz. Blindnesses: and Aben Ezra (a Jewish writer upon the Bible) saith, it is meant of two sorts of blindness, viz. of the eyes, and the heart. And indeed, unless they had been blind both ways, (as it is likely) they would not have been led in that manner, by a man, whom they did not know, in their enemy's country. The word is used likewise in Gen: 19 11, concerning the Sodomites. who, had they not been smitten with blindness in another way, as well as in their eyes; would have been able to keep Lot's door, when once they had found it, (as once they had.) But this is but conjecture. This place of Genesis also, may not unfitly be brought into the chapter of the Punishments of those who persecute God's Ministers; although the story be concerning Angels. For if Ministers are not Angels, (so as we usually take the word;) yet are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the words in Hebrew, and in Greek used to signify Angels) i. e. Messengers; (to say nothing how we render it Angels in the Revel.) and Angels themselves are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Heb. 1. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spirits, that are Ministers; but ministering spirits: as if that were the end for, and the employment in which chiefly they are) sent forth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister FOR them which shall be heirs of salvation: as Ministers are, to minister To them  
4 Being persecuted themselves. The Prophet Micaiah threatened Zedekiah when he had stricken him, that he should be made run from chamber to chamber to hide himself, 1 Kings 22. 25. viz. being pursued by the Syrians. This is a very great punishment, viz. to fly when a man's enemy pursues him. David's flying three months before his enemies, while they pursued him, was ranked with seven years' famine, by God himself, 2 Sam. 24. 13. I make no doubt, but he, who is pursued, is always in more torture of mind, (to say nothing, how he is sometimes in more of the body too) than he who is taken. He fears more things, for he fears every thing. And he fears his Enemy more, being more afraid of not having quarter, than the other is of not being suffered to live. The other hath passed a great part of what is to come with him. It is less pain (I make no doubt) to be sure of hanging, then to be in suspense, whether he shall or no: unless there be ground of hopes.  
5 Death. 1 By sword and famine. For thus the men of Anathoth were threatened, for conspiring to kill the Prophet Jeremy; Behold I will punish them; the young men sball die by the sword, their sons and their daughters shall die by famine, Jer: 11. 22. 2 By Fire. For so were two Captains with their Companies of fifty (being sent one after the other, by Ahaziah King of Judah, to apprehend Elisha, for prophesying his death) destroyed by fire from heaven, 2 Kings 1. 10, 11. In the Revelation it is said, of the two Prophets, And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies, and if any man will hurt them, he must in this manner be killed, ch: 11. 5. And if any man will hurt them, etc. And if any man will hurt them] twice the same words. Why, what? Is it such a matter to hurt them? It seems, it is; for else it had not been repeated. and it is repeated, because it seems, the holy Ghost, if any man did wonder and therefore ask the cause, why men should be so severely punished for so small a matter; thought it sufficient satisfaction only to repeat the offence. If any man will hurt them] If he do his endeavour to hurt them, 'tis sufficient: though he have no success.  
In the NEW TESTAMENT, the punishments mentioned are both Spiritual and Corporal. Such as  
1 Removal of the Gospel. For so our Saviour threatened the Priests and Elders, after he had told them the parable of the husbandmen, who killed their Master's servants, whom he had sent to receive the fruits of his vineyard. The kingdom of heaven shall be 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 doing it:) which way God is unquestionably just, in visiting the sins of the fathers upon the children Therefore also said the wisdom 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 be required of this generation, Luk. 11. 49, 50.  
3 Desolation of their houses: Thirdly, unless by house, you interpret the house of God, viz: the Temple: which if you do, it will amount to a worse threat, viz: the loss of God's public worship. for though in that sense, it were no punishment to others, yet were it a very great one to unbelieving Jews, who would so account it. O Jerusalem, Jerusalem, that killest the Prophets, and stonest them which were sent unto thee, (in love to do thee good.) how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not. Behold your house is left unto you desolate, Mat. 23. 37, 38. Desolation of their houses, etc. not so much. or want of a dweller, as of a protector: for it is not said, your house is left BY you, but To you, viz: by Christ; who because they refused to come to him, resolved to be gone from them. at least, this is the first desertion, whereupon the other followed not long after. Desolation of a house is greatest, even when it is full; if God be away. After this interpretation, the Dative case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, only to express the threat of desertion, the more angrily 
* As when we say, tuas res tibi habito. And as it is said Luke 10. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we wipe off To you, not AGAINST you) the dust, &c: not in scorn but by way of renouncing. ; especially, 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 seems to me, as if they had said, What do these Prophets mean to threaten us with captivity, and desolation? Behold, have not we the Temple of the Lord? and is not the Lord among us 
* Mic: 3. 11. ? none evil can come upon us. We will never believe any such thing can be, that God should forsake his own Temple, and his own People. just as if we should say, (as doubtless many do think, though they do not say it) Are not we of the Church of England? have not we God's ordinances amongst us? are we not called by his name? are we not Christians? Doubtless, we are secure enough; let these calvinistical Preachers, that preach nothing but damnation, say what they will. but mark 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 think not much to transcribe. And now because ye have done all these works, saith the Lord, and I spoke unto you, rising up early, and speaking, but ye heard not, and I called you, but ye answered not: therefore will I do 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: unless you make the Dative case, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to you) to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, superfluously used, as the manner is, for it to be both in Hebrew, and in other languages: for them it is no more, then if it had been said, your house is, (or, shall be) left desolate; or, your house is left to be made desolate; or, so, as it shall become desolate.  
4 Destruction of themselves. For hereunto those husbandmen in the parable (formerly spoken of) were condemned, according to Luke ch: 20. 16. by our Saviour; but according to Matthew ch. 21. 41. by themselves, that is, the Priests and Elders. So likewise in the parable of those, that murdered the King's servants, whom he lovingly sent to invite them, to his son's wedding, it is said, The King sent forth his armies, and destroyed those murderers, and burnt up their cities, Mat. 22. 7. See c. 23. 35. The Apostle Paul says of the Jews (after he had spoken of their killing the Lord Jesus, and the Prophets, and persecuting his Apostles) that wrath was come upon them to the utmost, 1. Thess: 2. 15, 16. In which place however (I speak it with reverence) I think the Greek were better translated, wrath is come TO AN END upon them. To an end] I mean not of its self, but of its appointed time; at the end whereof, it shall be kept in no longer, but break forth into 
* About twenty years, after these words were written, their city was the stroied by Titus: at such ●imeas they were gathered thither to keep the Passeover.  punishment. So that if you will make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as some do,) it must not be meant in perpetuum, for ever; which is the commonly received signification of that Hebrew in which sense the Septuagint, doubtless, rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Psalm. 9 18.) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto victory, or execution; according as that greek is rendered in Matt. 12. 20, He shall send forth judgement into victory, that is, to execution.  
This sense of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; First it suits very well with those Hebrew expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 11. 36. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 sense, as it is said, Jer. 25. 34, The days of your dispersions are accomplished, (in the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, filled:) as if it had been said, The days, at the end whereof your dispersions shall begin, are fully come. In the like manner, as it is said in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 2. 1. When the day of Pentecost was accomplished; or, fulfilled: that is, (as we render it) Fully come. So on the contrary, God is said to defer his anger, when he continues indeed his anger, but defers 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 sins: 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 Septuagint, who usually translate the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translating it so in Jeremy 50. 39 & Isa. 13. 20. (where it is said of Babylon, It shall never be inhabited) are there interpreted, not as we, (and the Latin also, in the last place) translate: but as the Latin translates in the first of those places, viz. usque in finem, until the end: i. e. till the end of God's appointed time, the decree whereof he will never revoke.  
3 It suits very well with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which will signify, Come upon (as it is here translated) that is, Come suddenly (for so we use that expression in English) without the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon: and cannot be so properly said of a thing in the extremity, or increase thereof; as in the Beginning. But enough of this. I shall conclude this chapter of those that persecute Ministers, with what I have to say of the certainty of their punishment: and that shall be.  
1 Two expressions of Paul. One, to Ananias 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 certainly ere it be long; for he is about it already. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whether God did in proper speech smite him indeed viz: by Death: or whether he did it another way, only by removing him from his place, is not certain; but thus much we have read, it was not long after, that there was 
* Ishmael Phabi.  another put in his room. The other expression, is that concerning Alexander the Coppersmith (who he says, did him much evil) viz: The Lord reward him according to his works. 2. Tim. 4. 14. The Lord reward.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some read: but it is in a manuscript, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall (or will) reward (as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in 2. Tim. 2. 7.) and so the Syriack Interpreter and Augustine translate. And I must confess, sometimes I think, that even so, as we read viz: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it may be also rendered in a future signification (at lest in the mind 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 do. So in that place of Timothy but now quoted (where we thus read the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that we may render thus: Consider (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 prevail; they shall be greatly ashamed, for they shall not prosper; 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 go beyond my bounds. And therefore I will only mention two or three, whose Persecution is spoken of in the Scripture. 1 Jezabel (the wife of Ahab) who had slain divers Prophets, and would have also slain Elijah, 1 Kings 19 14, was thrown out at window by her servants, and trodden 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 into France, and there murdered, as he was a hunting 
* Joseph. l. 18, c. 3. . You may mark the end also, of Herod Agrippa, who imprisoned Peter, and James: although his death be by Luke attributed to another cause, Act 12. 33. The Angel of the Lord smote him, because he gave not God the glory; and he was eaten of worms, and gave up the ghost. 3 Nero, who caused Paul to be put to death, (he calls him the Lion 2 Tim. 4. 17) had been drawn through the city and whipped to death, (according to the sentence 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 
* Rev. 1. 9 ; 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 erased and abolished by the decree of the Senate. But what do I talk of persecuting by offering violence, when as,  

Such as Mock at them, are punished,  
1 With Wrath unappeasable. But they mocked the messengers of God, and despised his words, and misused his Prophets, until the wrath of the Lord arose against his people, till there was no remedy, 2 Chron 36. 17. Against his people, etc.] whom he was loath to be so angry with, b●t being thus provoked, he could not forbear.  
2 Severe punishment, both on them, and theirs. The Jews, because the Prophets had told them so many prophecies of God's judgements for their sins, 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 ask them in derision, (because with those words, usually they began their prophecy, especially of God's 
* Otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by the Sept: Symm: & Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may signify any charge, or message, which they had received of God to carry to the people.  judgements) What is the burden of the Lord; and their false Prophets and Priests would do 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 burden] viz. either because God would burden them with heavy judgements, for thus speaking: or because it should lie as a burden upon their consciences hereafter, when those prophecies should be fulfilled, to have thus derided them.  
3 Reproach; for their reproach 
* Jer. 6. 10. The word of the Lord is unto them a reproach. ; And I will bring an everlasting reproach upon them, and a perpetual shame, which shall not be forgotten, Jer. 23. 40. We all know the proof of this. The very name of a Jew is (to use the Scripture language) a reproach & a byword, and a curse, to this day 
* See Jet. 44. 12. . though I believe, these words are rather meant of their unhappiness, then of their wickedness.  
4 Violent death by wild beasts. As Elisha was going up to Bethel, There came forth little children out of the city, and mocked him, and said unto him, Go up thou bald head, Go up thou bald head. And he turned back, and looked on them, and cursed them in the 
* See the Chap: of Blasphemy  name of the Lord, and there came forth two she bears out of the wood, and tore forty and two children of them, 2 Kings 2. 23, 24. Children] what must the elder sort expect then? Some make this Allegory: (which I mention, because what is said, is not impertinent to the subject in hand) Christ a Crucifying, was Elisha: the Jews mocking him, and saying, If thou be that Christ the Son of God come down from the Cross, were the children: and Titus and Vespasian, (who shortly after destroyed both them and their City) the two bears, (though in the masculine gender) because they were so fierce 
* Of most boasts the she is the fiercest: especially, when she bathe young. , that they had better have met with a bear rob * of her whelps, then them.   

Such as Despise them or slight them  
Shall be punished as despisers of Christ himself. 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 do ye tempt 
* In Zach. 7. 13. For as he cried, the Chalde says, the Prophets prophesied  the Lord. And ch. 16. 7. he heareth your murmurings against the Lord. For what are we, that you murmur 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 respect any one that comes from me, for my sake. Further   

Such as Believe them not, have been punished and threatened  
1 With violent death. That Lord, that would not believe Elisha (who, when Samaria was besieged by the Syrians, even in the extremity of the famine, prophesied, that the next day, a measure of fine flower should be sold for a shekle, etc. was by him threatened, that he should see it indeed with his own eyes, to his conviction; but he should but see it, to his grief; for he should not eat of it. which fell out accordingly: for the next day, he was trodden to death by the hungry greedy people, as they pressed out at the gate, to take the spoil of their enemy's camp, to satisfy their hunger, 2 Kings 7. 2. 17.  
2 Being worse dealt with at the day of Judgement, than Sodom and Gomorrah: and how bad is that like to be! Whosoever shall not receive you, nor hear your words, when ye 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 Sodom 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 carnal things. 
* 1. Cor. 9 11.   
One may conjecture, their Condition is not safe, by the strictness of the charge given to the Israelites, concerning the Levites, Take heed to thyself, (for thou wilt hurt thyself most,) that thou forsake not the Levite as long as thou livest upon 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 country. See the charge repeated Deut. 14. 27. after which it is added vers. 29. That the Lord may bless themin all the work of thine hand which thou dost. Which seems to be spoken, as if otherwise, he would not in this manner bless them. Nay further yet   

Such as do not stand by them, in persecution  
Have cause to to fear; as may be gathered by what Paul says 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.    

Ministry 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 consecrated Aaron and his family thereunto. I have given your Priest's office unto you as a sacrifice of gift: and the stranger 
* That is, he that is not of the seed of Aaron, ch. 16. 40.  that cometh nigh shall be put to death, Num. 18 7 The Israelites had more cause to grudge, that the Priesthood should be appropriated to a family only; then we have, that the ministry should be confined to learning, and gifts, and other necessary qualifications; and yet the stranger, (even to the family) that cometh nigh, shall be put to death. This law, when men could not execute it, God did; and that in a fearful full manner. For as Dathan and Abiram, & all that followed them, with all they had, were devoured by the earth, Num. 16. vers. 32: So Korah, and his brethren, who sought the Priesthood (for meddling with that fire which they had nothing to do with) were devoured by fire 
* Yet the Jews say, they were consumed, only in their inner parts; as they do say of others, that suffered in this manner▪ and therefore (as in imitation of God) wh●n the Law prescribes, to have any one burned to death, they pour hot lead into his mouth, and so kill him. , vers. 35. Korah and his brethren were Levites of the same tribe with Aaron; and yet this would not excuse them. What must men expect then, who are of another tribe, if they encroach? If they plead necessity, viz: because there is a defect of Ministers, or because the work of the Ministry is neglected, or not performed in that manner, as it should be: yet will this reason hardly suffice. For though there were no Priests present: and though the Ark sho●ke; and though it were not carried as it ought to be, viz: upon men's shoulders: yet it is said of Vzzah (the son of Abinadab, (who with his brother drove 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 error, and there he died by the Ark of the Lord▪ 2 Sam: 6. 7. For his error] or, because of his error; for so the Hebrew (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) me thinks, seems to signify clear enough; and not only, upon. And that this error was his laying hold of the Ark, me thinks the Holy Ghost seems to intimate; having mentioned that action of his, immediately before his punishment; which also had not been otherwise a passage so much worth a relating, (to say nothing that the Hebrew may as well be translated this error, as his error: having an article before it; which may be demonstrative 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notitiae. , as well as not.) And yet because it is said only, error; and not, his error. or because the Vulgar translation (out of too much superstition, keeping closer to the words 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of the Septuagint, than the sense) renders only super temeritate, and not, propter temeritatem, upon, and not for his rashness; (and yet perhaps intending it, for, because; 
* As in Amos 1 & 2. Super tribus sceleribus. ) you will not think, what a company of different conjectures there are, of other causes of this punishment: as if God had been unjust in thus punishing him, but only for this small fault (as they suppose) of touching the Ark. when as you may read in Numbers ch. 4, 15. that the Kohathites themselves, whose place was so were the Ark as to bear it; were notwithstanding forbidden to touch the Ark, upon pain of Death. Besides, as to the Septuagint, their translation; it is well enough known, that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therein used, is often put with a Dative case, to signify, because▪ and of all its significations besides (of which it hath divers) there can be hardly any other given in this place with any propriety, neither do I remember when it is used for, super, in the sense as supper is used with an ablative case. If you will needs translate UPON his rashness, I shall give consent, so you take it, as it is said, Luk. 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, UPON this word will I put down the net. But enough. If it might have been safe, for any one, to meddle with the office of the Priest: it is likely it might be for the King, (whose office, and the office of Priesthood, were many times joined together among some people.) But yet it was not. For Vzziah King of Judah, for but offering to burn incense upon the Altar, (for he did not do it, because the Priests withstood him) was suddenly struck with Leprosy in his forehead, and continued a Leper to his dying day, 2 Chr. 26. 19 Josephus says, there was also an Earthquake at that time, (as there was at that time, when Korah committed the like sin:) and that the Temple being therewith rend at the top, the Sun shone in directly upon the King's head: whereupon the Leprosy presently arose. Hierom Cyrill, Origen, and chrysostom (upon Isaiah ch. 6. 1.) say, there was another greater punishment inflicted by God for this sin, vers. 12. not suffering them to have any more prophecies after that time as long as Vzziah lived. There is in my mind 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, only to show, how curious God was of any thing that belonged to his sanctuary, to preserve the propriety of it: and how careful, not to have it made common, and vile.  
If God do not punish them for their sin; yet I doubt he will ha●dly bless them in their practice, for only Aaron's rod did blossom, Num: 17. 8.   

Bad Ministers, threatened for a punishment.  
To some there seems to be a threat of bad Prophets (or Ministers) in Micah. chap. 2. 11. If any man walking in the spirit & falsehood, do lie, saying, I will prophesy unto them of wine, and of strong drink; he shall even be the Prophet of this people. The paraphrast upon this place thus speaks, Because they have wandered after false Prophets who prophesied to them with a lying spirit, and accustomed them to wine and strong drink; it shall be, 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 shepherd in the land, which shall not visit those that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that standeth still, but he shall eat the flesh of the fat and tear their claws in pieces Zach. 11. 16. Hierom expounds this of Antichrist: Grotius, of Manasses, who marrying with Sanballats' 
* Neh. 13. 28.  daughter, made himself high priest (against his brother,) & built another Temple upon mount Garizim: whither he made the Jews go ●ong journeys, so that they tore their claws, and wore out their feet with going. Deiodate applieth this place to Governors. See Kings and Governors.   

Mirth (i. e. worldly Mirth) punished  
1 With Non satisfaction. I said in my heart go to now, I will prove thee with Mirth, therefore enjoy pleasure: and behold this is also vanity. Eccles 2, 1.  
2 Sorrow AFTER it. Woe unto you that laugh now, for ye shall mourn and weep, Luk. 6. 25. Hell hath enlarged herself etc. and he that rejoiceth shall descend into it. Isa. 5. 14. I believe, worldly men may say almost of all their sorrow, (being the attendant either of sinful Acts, or of vain enjoyments, wherewith they made themselves merry) Gaudia Principium nostri sunt, Phoce, doloris, that, joys were the beginning of it As it is said, that worldly sorrow worketh death; and it proveth true many times, of the death of the body: so I have read of Joy too, that being too violent, it hath caused death. Pliny saith, Sophocles the Tragedian died 
* Accepts tragicae victoriae nuntio l. 7 nat. hist. c. 29.  so and Plutarch 
a Policrate for having betrayed a castle to he countrymen Plut de mul. virtut.  speaks of a woman that died so. Nay▪  
3 Sorrow IN it. Even IN laughter the heart is sorrowful, and the end of that mirth is heaviness, Prov. 14. 13. especially when men are merry in sinful things; and in a way, which only seems right unto them, (vers. 12.) Quid, quod gaudia eorum trepidà sunt? 
* Sen. De vit. brev. c▪ 17.  For why? Their joys are fearful (and full of fear.) As the Poet 
a Ovid: Met: l. 1●, fab. 9 de Myrtha.  said of her, that went to commit incest with her brother, Non toto pectore sentit Loetitiam virgo, praesagaque pectora moerent: So their own hearts tell them, that they have no cause to be merry, now; and that they shall have cause, to be sad, hereafter. I may hereunto add, (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 Scripture▪ one is of Amnon (David's son) who in the midst of his mirth, at the Sheepshearing-feast (to which his brother Absolom had invited him;) when his heart was merry with wine, was by his brother Absalom's servants, at their master▪ s command, most treacherously murdered, 2 Sam. 13. 28. The other is Job's children, who (in the midst of their jollity,) as they were eating and drinking wine in their eldest brothers house, were all miserably killed by the fall of the house, Job 1. 18, 19   

Mockers of the Godly, punished and threatened  
1 With Being conquered by them. Thus the Ephraimites were conquered by the Gileadites, because (as the text saith) they said (in derision) Ye Gileadites are fugitives to Ephraim, among the Ephraemites, and among the Manassites, Jud. 12. 4. this jeer cost them the lives of two and forty thousand men, vers. 6. And the Ammonites by David. for Hanun their King, having abused his Ambassadors (whom he sent in a friendly way, to comfort him after the death of his father,) by cutting their beards half way off▪ and their garments up to their buttocks; and so turning them along, 2 Sam. 10. 4. when Abishai was sent to fight with them, they fled before him, vers. 14. and were afterward, (upon the taking of their royal city Rabbah chap. 12, 29) for cutting other men's beards, and clothes, made to suffer the cutting of their own bodies with saws, and harrows and axes of iron; and to pass through 
a Vulg. traduxit in typo laterum: by which is meant, cutting them and chopping them, either in the place where they made brick, or after the manner that they chopped that stuff, of which they made it.  the brick kilne, v. 31. By Mocking their enemies, (than which nothing is more provoking,) men do but whet their courage with anger: and so make them fight more desperately; not regarding their lives, so they may be revenged. You have an example hereof in the Jebusites. For (as the more 
b For some expound those blind and lame, the Images of their ●tutelary gods: and some otherwise.  received interpretation of that place will have it in contempt of David's weakness, (when he besieged them at Jerusalem) they placed blind men, and lame men in the fort, to defend i; and in a mockery told him, Except thou take away the blind and the lame, thou shalt not come in hither, 2 Sam. 5. 6. But David herewith was so enraged 
c It is said, v. 8. The lame and the blind, that are HATED OF DAVID'S SOUL. Scorn angers the very Soul of a man, Our SOUL is exceedingly filled with the scorn of those that are at ease, Ps. 123. 4. The word for, are at ease, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here; but in Amos, ch. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So that, for woe unto them that ARE AT EASE, according to their translation, it shoul● be, woe be unto them that SCORN. , and his soldiers made so desperate; that they presently fell on, & took the fort the same day, vers. 7. 8. Another example you have in the Philistines, who having gotten Samson into the temple of Dagon, to make sport of him; were killed thousands of them by the fall of the house, when Samson had pulled away the pillars, Judg. 16. 25. 30.  
2. Barrenness of womb. Thus was Michal (David's wise) punished for jeering at her husband, when she saw him dancing before the Ark, with a linen Ephod about him: as if he had done a thing unbeseeming the state of a King, (as indeed most godly, & virtuous actions, seem either absurd, or ridiculous, or disgraceful, to ungodly men) Therefore Michal the daughter of Saul had no child unto the day of her death, 2 Sam. 6. 23. The daughter of Saul] as if she were no longer worthy, to be called the wife of King David: and accordingly some say 
* Pineda l. 7 de reb. Salom. c. 4. , that David never after that time used her as his wife. Had no child] For those five sons spoken of ch. 21. 8. which ou● Hebrew says she brought forth; she only brought up, and adopted them for her own. And therefore our English renders, brought up. And the Chaldee Paraphrase (me thinks very well) thus says upon that place, the five sons (viz: of Merob) which Michal the daughter of Saul brought up.  
3 God's Hearing the prayer of the godly against them. I am as one mocked of his neighbour, who called upon God and he answered him, Job. 12, 4.  
4. God's not pardoning them: at least, as to this world's punishment, (if not also that which is to come) For when Sanballat and Tobiah jeered the Jews, (as they were building the new wall at Jerusalem:) Sanballat thus, What do these feeble Jews? Will they fortify themselves? Will they sacrifice? Will they make an end in a day? W●ll they revive the stones out of the heaps of rubbish which are burnt Neh. 4. 2. Tobiah thus 
* Tobiah jeered in that manner as Rhemus did his brother Romulus (when he built the wall at Rome) by leaping over it, whose ieer cost him his life. , Even that which they build, if a fox go up, he shall even break down their stone wall, vers 3: Nehemiah prayed to this purpose against them. If his prayer were not prophetical (as most such men's prayers in Scripture are) yet it was the fervent prayer of a righteous man▪ & that we know, availeth much 
* Jam. 5. 16 ; 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. Hear, 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 
* Vulgar Translat: irriserunt aedificantes▪ they MOCKED the builders.  thee to anger bef●● the builders, Neh. 4. 4.  
The men of the world, who so often commit this sin, and make use of it to ma● themselves and others merry, think b● slightly of it; because it steals no goods, 〈◊〉 makes no scar in the flesh, and does a 〈◊〉 no visible hurt. But doubtless, 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 Catalogue of the Saints persecutions; & joyn● with scourge, vers. 36. and justly aggravated by our translation (for it is not in the original) with the epithet, Cruel. Other had trial of cruel mockings, and scourges. In the Epistle to the Galatians, it is said that Ishmael persecuted Isaac; 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 languish of spirit shall say within themselves, This was he whom we had sometime in derision, ●nd a proverb of reproach. We fools accounted his life madness, and his end to be without ●onour, etc. Wisd▪ 5. 3, 4, 5, 6.  

Mockers at those that denounce God's Judgements, threatened  
With the aggravating of those judgements. Now therefore be ye not mockers, lest your bands be made strong 
* Validiora fiant, saith Vatablus. , Isa 28. 22.   

Mockers at those that suffer them  
With, Being mocked in the same manner. Moab also shall wallow in his vomit, and he shall also be in derision. For was not Israel a derision unto thee? Jer. 48. 26, 27. And not only the Moabites; but the rest of the Heathen, for mocking at the Jews in their calamity, Ezek. 36. 3. were thus threatened, Because ye have borne the shame of the Heathen, therefore thus saith the Lord God, I have lifted up mine hand, surely the Heathen that are about you, they shall bear their shame, vers. 6. 7. Bear their SHAME] better so, then ignominy, which will signify both actively and passively; whereas shame will not. F● though these words may seem to signifi● (according to the use of the word, bea●● in other places, as when it is said, bear th● iniquity, etc. and likewise the use of the Hebrew word for, shame, in the verse next before) that the heathen should certainly r● it, for reproaching God's people (luerent co●tumeliam suam:) yet I rather think, 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 sense, they might bear their ignominy, that is, that wherewith they reproached others, by another way, as well as by suffering ignominy again: for he that is punished for a sin, may be said to bear it, though his punishment have no resemblance with his sin. An● this I say the rather, because the word for Shame 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Reproach, with the pronouns affixed, is seldom or never used actively (as it is passively, ch. 15. 54. Psal. 44. 15, & Ps. 69. 20, etc.) and especially, because there is a separate pronoun also put on purpose, for 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 bear THEIR shame also, as the Israelites have borne THEIRS. To say nothing how affixed possessive pronouns are many times superfluously added in such expressions, according to the manner of other languages. We say in English, he shall have, or (he shall bear) HIS punishment: and that with a kind of Elegancy; as in Galat. 5. 6. where it is in the Greek only, he shall bear 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  judgement, we translate, he shall bear his Judgement.    

Murderers shall be certainly punished  
For, thus God threatens him, that should kill Cain, (though he had murdered his brother, and was therefore cursed by God.) Whosoever slayeth Cain, vengeance shall be taken on him sevenfold. Gen. 4. 15. If you translate (with Symmachus) Omnis qui occiderit Cain, Septimus ulsciscetur; and interpret (with Hierom 
* Ep. 125. ad Damasum. ) 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 slain by Lamech But I suppose, taking vengeance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven times (or sevenfold) is only an expression, to set forth abundance of severity in revenging: as to forgive a man till he hath sinned against him seventy times seven, is only to express endlessness of mercy in forgiving: viz. without any curious respect to a certain number of times The barbarous people of Malta (and such they were indeed, not for inhumanity, but ignorance) when they saw a viper leap out of the fire upon Paul's hand, as if they thought no sin could have drawn such a punishment upon him sooner than murder, presently said, No● doubt this man is a murderer, whom though he hath escaped the sea, yet vengeance suffereth not to live, Act. 28. 4. Suffereth not] or, hath not suffered so the Original 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; 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 itself in revenge, for defiling 
* Num. ●5. 33.  it with blood. thus Cain was punished. And now thou art cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand. When thou tillest the ground, it shall not henceforth yield unto thee her strength A fugitive and a Vagabond shalt thou be in the earth, Gen. 4. 11. 12. 
* Just. lib. 13. c. 5.  Alexander, when he returned from the Indians, sent letters through Greece to give liberty to all banished men, to return to their homes, excepting only such as had been so punished for murder.  
2 God's hatred, The Lord will abhor the bloody and deceitful man. Ps. 5. 6 the bloody] Chald. pa: the shedder of innocent blood: according to the Heb: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of bloods: For when the word in Hebrew for blood, is in the plural number, it is usually meant of unlawful putting to death. And the reason may be, (if my judgement fail not) because the blood of any one man cannot be unlawfully shed, 
* Num. 35. 33:  but the blood of another also must and will be shed for it, sooner or later: so that every murderer is a shedder of bloods. Whereas, if a Magistrate cause a man to be put to death according to law, only one man's blood (and scarce that, I mean in the Scripture language,) for the most part is shed, and we hear no more of it.  
3 God's not hearing their prayers. And when ye spread forth your hands (your bloody hands) I will hide mine eyes: yea though ye make many prayers, I will not hear, your hands are full of blood, Isa 1. 15. Of blood▪] for though, I confess, by this word are usually expressed other sins, besides Murder: yet I believe it is chiefly meant of wrongful condemning men to death, which I make no question, is a breach of that Commandment, Thou shalt do no Murder. And that the greatness of those sins is set forth by this expression (as the fittest for aggravation) it makes much the more for the aggravating of this sin.  
God's not pardoning their sin. For though there had been three Kings in Judah, since Manassehs time: yet it is said in the second book of Kings ch. 24. v. 4. (speaking of the misery that befell the Jews for Manassehs sins.) And also for the innocent blood, that he shed (for he filled Jerusalem with innocent blood) which the Lord would not pardon.  
5 Shortness of life. (If they escape a violent death.) Bloody and deceitful men shall not live out half their days, Ps: 55. 23.  
6 Violent death.  
Before the Law, threatened or prescribed. Who so sheddeth man's blood 
* Or, His blood shall be shed, (that is certainly shed, one way or other: sooner, or later.) So saith the Vulgar, making Haadam to be the Nominative case, and Baadam to look backward, translating, Quisquis effuderit sanguinem humanum, fundetur sanguis illius. , by man shall his blood be shed, for in the image of God made he man, Gen. 9 6. So that he destroys not merely a man: as he that breaks in pieces the statue of a Prince, doth not only break 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.  
Under the Law, prescribed. He that killeth any man shall surely be put to death, Leu. 24 17 repeated, v. 21. A Law that admitted of no composition, or satisfaction. The land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it 
* Num. 35. 33.   
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 again into his place; for all that take the sword, shall perish with the sword, Mat. 26. 52. you have almost the same words in Rev. 13. 10.  
They that take the sword] though persecuted, yea, though Christ and his Gospel, be persecuted, they may not take such 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that take; that is, usurp, saith Beza. In Parricidio n●lla satis justa causa ad sceleris patrocinia praetexi potest, Justin. l. 16. c. 1.  arms to themselves, no more than a man could take ᵃ the Priesthood to himself; that is, unless they are called of God. Even in Tertullian's time, when the Christians had far less reason (there were so many of them) to fear perishing with the sword if they took it, than they had when Christ spoke those words, yet he saith, they durst not do it. Cui bello (saith he) non idonei, non prompti fuissemus etiam impares copiis, qui tam libenter trucidamur; si non apud istam disciplinam magis occidi liceret, quam ●●cidere?  
Examples of violent death executed upon murderers, either by the Magistrate, or by God, by the hands of themselves or others, the Scripture affords many. I will produce some of the more noted. As 1 Zeba & Zalmunna, Kings of Midian. Being taken by Gideon in fight, they were by him afterward put to death in cold blood, for murdering his brethren, Jud: 8. 19 21. 2 Abimelech, with the help 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 devoured them, vers. 45. and after that fire came out of them, and devoured the bramble, vers. 53. For as Abimelech was besieging the tower at Thebez; a woman threw down a piece of a millstone 
* He that kill his brethren upon a stone, was almost killed himself under a stone.  upon his head, and broke his scull whereupon, lest it should be said, he was slain by a woman, he caused his armour bearer to run him thorough, and so died, ibid. 3. Agag king of the Amalekites. For having made women childless, Samuel hewed him in pieces, after he had taken him, in cold blood, 1 Sam: 15. 33, and Saul lost his kingdom for sparing him, vers. 33. 4. Rechab and Banah, two of king Ishbosheths' captains. They murdered their master in his bed, and carried his head to king David, 2 Sam 4. 7. But so far was he from commending them for what they did: that, although he, whom they had murdered, was his competitour in the kingdom, yet he caused them presently to be put to death; and cut off their hands, and their feet; and hung them up for a terror, 2 Sam 4. 12. 5 Zimri, captain to Elah king of Israel. He murdered his master, and made himself king▪ but being afterward besieged in Tirzah by Omri, (whom the people erected in his place,) he set his house on fire over him, and so died, 1 Kings 16. 10, 18. This example, Jezabel used, to fright Jehu with all 2 Kings 9 31. 6 Ahab king of Israel. He caused Naboth, upon false witness of blasphemy, to be stoned to death, that he might get his possessions, 1 Kings 21. 2, 3. But he 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 blood run●ning out in the chariot; when the chariot came home, it came to pass according to that which Elijah the Prophet threatened him, ch. 21. 19 viz: In the place where dogs licked the blood of Naboth, shall dogs lick thy blood event hine. 7 Shallum king of Israel. He murdered Zachariah king of Israel, and was murdered by Menahem; who came in his place. 2 kings 15. 10 14. 8 Pekah. He made himself 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 herself Queen of Judah by the murder of all the seed royal except Joash (whom Jehosheba hid. 2 Kings 11. 2) she was afterward slain 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 son 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 himself, 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 years' famine in Israel, for Saul's murdering the Gibeonites, 2 Sam. 21. 1.  
2 Conquest and destruction by enemies. Such as befell the Jews, 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 sins of Manasseh, according to all that he did; and also for the innocent blood which he shed, for he filled Jerusalem with innocent blood 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 treacherously murdered Abner (who came over to him) by taking him aside to speak with him, thus he spoke, I, and my kingdom are guiltless before the Lord for ever from the blood of Abner the son of Ne'er, let it rest on the head of Joab, and on all his father's house, and let there not fail from the house of Joab, one that hath an issue, or that is a leper, or that leaneth on a staff; or that falleth on the sword, or that lacketh bread, 2 Sam. 3. 28, 29. See also Solomon's threat concerning him, 1 Kings 2. 33. after which, it is said also, that he himself was slain 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 Vriah,) according to nathan's threat, Now therefore the sword shall never depart from thine house: because thou shast despised me, and hast taken the wife of Vriah the Hittite to be thy wife, 2 Sam: 12. 10. 3 In Saul (for murdering the Gibeonites) For when the Gibeonites were asked by David, what satisfaction they desired: they demanded seven of Saul's sons; and hung them all up with his consent, 2 Sam: 21 9 4 In Ahab, for murdering Naboth. For Joram his son King of Israel, was by Jehu▪ (who was already anointed king in his stead) shot to death with an arrow, as he sat in in his chariot, 2 Kings 9 24. See what he says, when he had killed him, v. 25 26 It was not long after, ere Jehu put to death all the rest of his family; causing the heads of seventy of his sons, to be brought to him at one time, to Jezreel in baskets, c 10. 7. Thus you see how loud, and how long, blood crieth: and how deeply it staineth; so that nothing but blood will fetch it out again▪ especially if it be in a place, where the true religion is professed: for then the punishment will be, as to one, that hath defiled God's dwelling: which must needs anger him exceedingly, Num: 35, 33, 34. So ye shall not pollute the land, wherein ye are: for blood it defileth the land; and the land cannot be cleansed of the blood, that is shed therein, but by the blood of him that shed it. DEFILE not therefore the land which ye shall inhabit wherein I DWELL: for I the Lord DWELL among the children of Israel.  
The Odiousness of this sin, and how certain it is to be punished, may be further gathered out of the Scriptures thus,  
1 By the strictness of God's requiring the blood shed (as if it were a thing more his own, than 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 Ox (the most useful 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 strictness of God's enquiring after it. I do not read of his making inquisition, for any thing but this: and for this he allows times of purpose, as if it were a business, which he constantly does, and which he will not by any means omit. When he maketh inquisition for bloods, be remembreth them. Ps. 9 12. No wonder then, there are such strange discoveries of murder, so deeply concealed, so long ago committed. Since he, who is the searcher even of hearts, maketh inquest for it: and shall not he search 
* Ps. 44. 21,  it out? See Isai 26. 21. I might produce many examples of such discoveries, if it were not beyond my bounds.  
3 By the strictness of the Enquiry, which he prescribed to the Elders of the Israelites, when they found a man slain, and it was not known, who killed him. As likewise by the form of prayer given them, wherein they wereto desire God, not to lay even such a man's blood to their charge, Deut. 21. 1.  
4 By David's charge to Solomon concerning Joab, for murdering Abner and Amasa 
* Whom he murdered most treacherously embracing them so closely that their blood came out upon his girdle, and his shoes, v. 5. : Let not his hoary head go down to the grave in peace, 1 Kings 2. 5.  
5 By the punishment, which the Shechemites suffered, for helping. Abimelech in the murder of his brethren: viz: the slaughter of themselves; and the utter ruin of their city, by the hand of Abimelech himself. Then God sent an evil spirit between 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 Jerubaal might come, and their blood come upon Abimelech their 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 importunate 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 blood, on them that dwell on the earth?  
What ever thou dost, 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 blood, do it. For there are but two ways, To Save life, or to Kill Mark: 3. 4. If thou hast the provocation of an injury to destroy it; as thou lovest life, do it not. For if thou hast not hated blood, even blood shall pursue thee, Ezek: 35. 6. Take heed of a bloody hard heart. How many Murderers, are there, that never lifted up their hand to hurt a man?    

Oaths  

Such as do not keep them, or take them falsely, threatened  
With Certain punishment. Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless, that taketh his name in vain, 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 do we listen, when we hear another mention it? Thy God] thou wouldst be wary, 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 vain] or, for a Lie. For that the word 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in Hebrew for, vain, will signify, 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 witness, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in Deut: c. 20. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I know, they usually say, that these words are chiefly meant of promissory oaths, because of our Saviour's words, Mat. 5. 33. speaking only of the forbidding of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, forswearing: And (as if this word were properly meant of doing or not doing after an oath to the contrary, whereby a man does, as I may say, unswear 
* I take forswear, to be aword like, for fit, which is properly mean of undoing, or, making void a thing in force before there are divers words like it, as forbid, forewarn, forget.  himself, or make his swearing null and void; and not of doing or speaking first, & then adding an oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon it or for it;) adding, But shalt perform unto the the Lord thine oaths. But as for the words of our Saviour; I conceive, he relates the commandement, as the Scribes & Pharisees related it, & according to their gloss: & not that he knew no such words as those, which I first produced: or that he thought, the meaning of them extended no further, then is expressed in these. And as for these words which I have quoted; in the original, one might think, they sound clean contrary viz: rather for an assertory falsity, than a promissory, both because of the word translated, in vain, signifying more properly, FOR, or, TO vain, (as it is in Leviticus 19 12. He shall not swear by my name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Lie,) 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, & usually do, take God's name not in vain: i. e. they have a resolution when they take it, to keep their oaths, though they break them afterwards. hold him guiltless] or, let him go unpunished, for so much the Hebrew 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  will signify; 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 sin, there seems to be insinuated, that God may, and many times doth let such men alone for a while: (
a Tibull. There is a proverb, Sero Jupiter diphtheram inspexit. Aquil: & Theod. in Zach. 5. 2. where we read of a roll against false swearers, translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Et St quis primo perjuria celat, sera tamen tacitis poena venit pedibus:) but that notwithstanding he doth not hold them guiltless, but will certainly punish them one time or other. Nay I may add, I will not hold him guiltless, that is, I will most severely punish him. for that is a common Hebraisme in the Scriptures, by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, extenuation in the negative, to intend the positive in the highest degree.   

Oaths (and Covenants) Such as do not Keep them, Threatened  
With Certain and unavoidable punishment. And thus I speak, because in most of the threats against this sin, there is an expression of the certainty, and of God's resolution also, not to change his mind. As first, in that concerning Zedekiah, for breaking his Oath of subjection, even to the King of Babylon: Shall he break the covenant, and be delivered? (It cannot be.) Ezek. 17. 15. the Septuagint translate without an Interrogation) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i. e. IF he shall escape (or be delivered) after the manner of swearing used in Scripture: as if God had sworn, 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 aggravations, both of his sin, and his punishment: 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 broke, even with him, in the midst of Babylon he shall die. The Chal. P. in those verses; for, breaking the Covenant, translates, changing the Covenant: and so Zedekiah did, in revolting from the Assyrian, to the Egyptian. Now a man hath the greater cause to fear God's punishment, when he doth not only not do what he promised; but do, and promise to do the contrary. 2 In that threat, to the people of Tyre, for breaking the Oath of friendship, which Hiram their King had made with Solomon 
* Kings 5. 12. , in selling the Jews 
* Those whom they took in fight, Theodor those that fled to them for shelter from the Assyriinvaders, Vatabl: Those that come to them for wares, Arias.  for bondslaves to the Edomites: who were their inveterate enemies, and would use them cruelly. Thus saith the Lord, For three transgressions of Tyrus, and for four, I will not turn away the punishment thereof, because they delivered up the whole captivity to Edom, and remembered not the brotherly Covenant, Amos 1. 9 This punishment was the destruction of that city by Nebuchadnezar, which accordingly came to pass, after a siege of 30 years, so that, (as I said in the former chapter) their punishment for breaking Covenant, was long a coming, 
* Ezek. 29. 18.  yet came at last.  
3 Severe punishment, and many judgements. They have spoken words, swearing falsely in making a Covenant: thus, (or therefore) judgement springeth up as hemlock in the furrows of the field, Hos. 10. 4. The Chaldee Paraphrase runs thus; They swear falsely, and they make a Covenant in vain. Now will I bring against them the heads of noisome serpents, as a judgement for their lies, upon the borders of their Country And they that thus take this place, interpret those words, Springeth up as hemlock, etc. of the great number of God's judgements, which should come as thick as hemlock in a furrowed or tilled field. which me thinks seems better than to interpret judgement, of judgement among men i e. justice: making it not a threat, but a complaint, viz: that judgement was so corrupted, that it became as hateful to the people, when they had occasion to use it, as hemlock is to the palate.  
3 The like hurt, as they intended, or must necessarily do to others by their perjury. Thus Zedekiah is threatened in the place above cited, As I live, surely (what expressions here are to make it certain) mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense 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 be punished, because they do most hurt, and men depend upon them. they are like a rotten weak staff; which when a man leans upon it, breaks; and runs into his body. The Egyptians, for dealing thus with the Israelites, are thus threatened. When they took hold of thee, thou didst break, & rend all their shoulder: and when they leaned upon thee, thou brakest and madest all their loins 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 sin, as for any Even among men (creatures exceeding contemptible in comparison) nothing will provoke to anger, more than contempt, and slighting: especially if men are slighted, as if they wanted that which they have, viz: power or authority, or knowledge, or the like. Now he that breaks an oath, despises 
* Tam facile & pronum est superos contemnere testes, si mortalis idem nemo sciat, Juven. Sat. 13. speaking of swearing falsely,  God; as if he had not power, or knowledge, or justice enough, to execute that vengeance, which he himself submitted himself unto, in case of breach, and therefore in that chapter of Ezekiel before quote●, God complains twice of DESPISING the oath, and vers: 20. where we translate trespassed against me, Hierom renders, despised me. Now as men in such a case, will do something, to show that which they have, which else they would not: So God cannot forbear in such a case, to execute punishment, if it were for nothing, but merely that men may know (who else would be apt to question 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 he 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 promise, in this manner as I intent. Neither can the perjured person complain; let it be what punishment it will, or be it never so great. For in swearing by the name of God, either he gave himself up to him, to do to him what he would; or he desired him to do his worst (in case he swore not in truth) if not in words, at least in meaning: as the Jews 
* Thus to swear with an imprecation is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as Peter did, Mat. 26, 74  did in their swearing, when they said, only, IF I do, or IF I dot not such or such or such a thing, etc. leaving a blank for the punishment; as if they would acknowledge any punishment to be little, and just enough, for such a sin, as perjury. Those ceremonies, which the Jews used at the making of covenants 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 broke that covenant, his body might be cut in two, in the like manner, and be for meat for the fowls of the heaven, and the beasts of the earth. For so much seems to be intimated in Gods threatening Zedekiah in these expressions, Jer: 34. 20. for breaking his oath to the king of Babylon; which he had so deliberately taken, and so solemnly confirmed with those forenamed 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 formal manner, with these ceremonies) that when the fowls came down upon the carcases, he drove them away. Now I say that this seems to be a passage, which in a story of so solemn a business, would not have been related, but with some special meaning, and which I conjecture to be this, viz. to show either Abraham's faithfulness, that he resolved to keep God's covenant; or his faith, that he doubted not, but God would keep his promise, (and so it should never come to that pass, as the coming of the fowls would seem to bode, which was a great temptation to him to unbelief). As if he had said withal by way of abomination, Absit, away, I fear not, or, God forbid it should come to this pass, that either a Covenant O● God's should be in vain, and a sacrifice of his covenant devoured by the fowls; or that a covenant WITH God should be broken; or that ever I should come to this pass, as to be exposed to the fowls 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 firm and sure. The old Romans, at the performance of such rites, used to express their imprecation: for their ceremony was to throw a stone at a hog, (so say some 
* Godwin Antiq. Rom. p. 253. : but I rather think, to knock him in the head with a flint 
a Silice. Liv. 1. , and so kill 
b Because it is said,— Caesâ jungebant foedera porcá. Virgil.  him) with this or such like form of words Sic 
c Liv. ibid.  a Jove feriatur is, qui sanctum hoc fregerit foedus, ut ego hunc porcum ferio. So let Jupiter smite him that breaks this league, as Ismite this hog.   

Oaths, Such as take them falsely, threatened  
With Destruction of their persons, and ruin of their houses. Every one that sweareth shall be cut off, as on that side, according to it (speaking of the flying roll with two curses, one on one side against thiefs, and another 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 thief, and into 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, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] The Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Every perjured man shall be punished (or revenged) by this hook (or sickle 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as that spoken of Revel. 14. 14. : for so they translate, where we render, a roll vers. 2.) unto death. It is likely, they did read for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we translate, cut off, (which suits well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the septuagint,) perhaps they did read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Chald. 
a And so in Jer. 30. 11. where we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not leave thee altogether unpunished, he 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, clean destroyed, (as we say.)  Paraphrast seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translating, shall be stricken. But 
b The Syriack, and the Zurich translation.  others render it, is absolved: as if the roll were a letter (or proclamation) of pardon▪ which is clearly proved to be false, by what is afterward said, viz. That it shall remain in the midst of the house, and shall consume it with the timber thereof, and the stone 
* In the Oracle in Herodotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Prov. 3. 33.  thereof. It shall remain in the midst of the house] The house, which he hath built 
* Zeph. 2. 11.  with, or wherein 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 consume such houses.    

Old Men, their Duty  
The sinner being a hundred years old shall be accursed Is. 65. 20. For though the expositions of the former part of the verse be various: yet these words are generally expounded in this sense.  

Their Due.  
Such as do not honour them, may justly fear God's anger: because it is said, Thou shalt rise up before the hoary head, and honour the face of the old man; and fear 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 Babylon, Thou didst show them no mercy: upon the Ancient hast thou very heavily laid the yoke. Is: 47. 6. And what a crime he accounts it, to have them despised by the younger sort; by his threat thereof to the Jews (as a punishment) Isa: 3. 5. The child shall behave himself proudly against the Ancient. Such sins as are threatened for punishments, are usually great sins. that was a great wrong to old men; otherwise it had not been threatened for a punishment. And if it were a great wrong, it was a great sin; and if it were a great sin, it must expect a great punishment. Give me leave to produce what a heathen 
* Juvenal. Satyr. 13.  speaks, in commendation of the practice under the golden age. When, although men had no other law besides that of nature; yet, he says, they counted 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 cuicunque puer, licet ipse videret  
Plura domi farra, & majores glandis acervos.  
Tam venerabile erat praecedere quatuor annis.   
But the present age is of another mettle, Wherein the disrespect commonly showed not only to old men, but to old parents, (and such especially; for then do 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 
* Liv. 26.  (speaking of an army, how the younger bands gave place to the elder) Vix ut verisimile sit, parentum quoque hoc saeculo vilis levisque 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. Rome 16. 3. 1 Tim: 5. 1, 2.    

Opportunities of Grace, such as neglect them, threatened.  
1 With Hardening. Exhort one another while it is called to day 
* Psal. 95. , lest any of you be hardened through the deceitfulness of sin. Heb. 3. 13. See Ps. 32. 6. Isa. 55 6. 2 Cor: 6, 2,  
2 Removal of the means afforded them. Yet a little while the light is with you, walk while ye have the light, lest darkness come upon 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 ye shall desire to see one of the days of the son of man and shall not see it. Luk: 17. 22. See c. 13, 24.  
4 Being suffered to die in their sins. I go my ways, and ye shall seek me, and shall die in your sins: whither I go ye cannot come, Joh: 8. 21. Because it is not your desire, to seek me, when I may be found: it shall be 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 Jews, Give glory to the Lord your God (by repenting and believing) before he cause darkness, and before your feet stumble upon the dark mountains, and while ye look for light, he turn it into the shadow of death, and make it gross darkness, Jer: 13. 16. And if you will not hear it. I am sure I shall have cause to mourn, as he had, (saying it with confidence, as if the punishment were already inflicted,) Because the Lord's flock is carried away captive, vers. 17. because through your inward darkness in the midst of so much light, you are led captive by Satan into outer darkness, whence there is no returning to all eternity.   

Oppression.  

Oppressors of the Poor, threatened.  
1 (In general) with Punishment, great and sure enough. For God goes solemnly about it: as if he made it his business to keep an assize of purpose for them. The Lord will enter into judgement with the ancient of his people, and the Princes thereof, for ye have eaten up the vineyard, the spoil of the poor is in your houses, Isa: 3. 14. The spoil of the poor] etc. 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 poor, 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 loss of their estates, which they have gotten by oppression. Solomon hath a Proverb for it. He that oppresseth the poor to increase his riches, and he that giveth to the rich shall surely come to a want 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuag. , Prov. 22. 16. He that oppresseth, (in the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the like manner do they translate Ps. 72. 4.  Septuagint, the Paraphrase, and the Vulgar) he that falsely accuseth only. Amos hath a prophecy for it, Forasmuch therefore as your treading is upon the poor, and ye take from him burdens of wheat ye have built houses of hewn stone, but ye shall not dwell in them, ye have planted pleasant vineyards, but ye shall not drink 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 mentioned in the Scripture. viz. not dwelling in an house that a man hath built: & not eating or gathering of the grapes of the vineyard which a manhath planted, See Deut. 28. 30. & ch. 20. 6.  
3 Destruction. 1 Of their persons. He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor, Ps. 72. 4. Break in pieces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 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 doing to them as they have done to others, for it is said of these oppressors, Is. 3, 15, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Perhaps the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for a poor man, signifies one made poor by such oppression, or a poor man so oppressed,  they beat (or break) in pieces my people, & grind the faces of the poor. 2 Of their country. for the Prophet Amos cha. 8. after complaint made of some that swallowed up the needy, v. 4. and that bought the poor for silver and the needy for a pair of shoes, v. 6. thus threatens Judea, The Lord hath sworn by the excellency of Judah. Surely I will never forget any of their works. Shall not the land tremble for this and every one mourn that dwelleth therein, etc. vers. 7. 8. Shall not etc.] as if he had said, If the land have cause to tremble at any time, it hath now under the weight of such heavy Oppressors. Or, I cannot choose but make it tremble now, unless I will be God no longer.   

Oppressors of the Fatherless, Widows, Strangers, and Servants.  
Are threatened with speedy punishment: & perhaps the more speedy, because their oppressors put it so far away: for these were the words of the Jews, Where is the God of judgement? Mal: 2. 17. But in the following Chapter, you have this threat, And I will come near to you in judgement, and I will be a swift witness against the Sorcerers, etc. and against these that oppress the hireling in his wages, the widow and the fatherless: and that turn aside the stranger from his right, & fear not me, saith the Lord of hosts, vers. 5. And fear not me, saith the Lord of hosts] or, fear not me, who am the Lord of hosts; and therefore able: nay, who am a father 
* Nemo tam pater, Nemo tam pius, Tertul. de poenit. c, 8.  of the fatherless, and a judge of the widows, Ps. 68 5. a preserver of the stranger, Ps. 146. 9 and a judge of all that are oppressed, 
* See Deut 10, 18,  Ps. 103: 6. and therefore willing, to punish them.   

Oppressors of Widows, Fatherless, and Strangers, threatened & punished.  
1 With a curse. Cursed be he that perverteth the judgement of the stranger, fatherless, and widow, Deut. 27. 19  
2 God's not hearing their prayer in affliction. In Zachary ch. 7. after complaint made of hardheartedness, in oppressing, and of hardness of heart, in continuing to oppress, notwithstanding God hath spoken so much against it, vers. 9, 10, 11, 12. it is added ver. 13. Therefore it is come to pass, that as he cried, and they would not hear: so they cried, and I would not hear, saith the Lord of hosts.   

Oppressors of the Fatherless, & widows threatened  
With Death. Ye shall not afflict any widow, or fatherless child: If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry, and my wrath shall wax hot, and I will kill you with the sword, and your wives shall be widows, and your children fatherless, Exod. 22. 22, 23, 24.   

Oppressors of the Fatherless.  
Their punishment is certain. Remove not the old Landmark 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bounds of little children, Hieron. translates. , and enter not into the fields of the fatherless. For their Redeemer is mighty: he shall plead their cause with thee, Prov. 23. 10, 11.   

— Of Widows.  
Their judgement is severe, (especially if they think to hide it with piety.) Woe unto you Scribes, and Pharisees, Hypocrites, for ye devour widows houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation. Mat 23. 14. Greater damnation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] It would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise, ●hat is, very great: but if they seek to cloak it with piety, creeping into their houses, like those false teachers, 2 Tim. 3. 6. it shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (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 down 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 mentioned Deu. 27. 19 pronounced in this world, they must expect a DEPART ye cursed to be pronounced in the world to come. For thus our Saviour hath told us, it shall be said to him, that entertains not the stranger, Mat. 25. 41. 43: much more to such as oppress him.   

— Of Servants (see Hire.)  
Their punishment will be not only speedy 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 do, when God riseth up? and when he visiteth, what shall I answer him? Job. 31. 13. If I did despise] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Septuagint. If I did but think slight of it (in contempt of their condition, because they were but my servants) to do them right, and give them their due: (either when they contended with me or before me 
* So perhaps the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies: the Septuagint. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may very well be expounded so, ;) much more, if I dye them wrong: what then shall I do, when God riseth up, etc. What then shall I do?] In the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And (or But) what shall I do? As if Job had tacitly (as he does expressly in the rest of the chapter except ver. 34. where he does as he does here) made an imprecation of some punishment, or acknowledged the justice of God, in punishing him so as he did; and then added this, after this manner, If I did despise, etc. I could not but say, I were justly punished now: And, more than so; what shall I do, when God cometh to judgement? 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 several other places of the Psalms: and in Isa: 33. 10. 15. etc. As if he could not otherwise deal with oppressors: 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 do nothing for themselves; and have none to speak, or do for them.   

Oppressors of Any, threatened, and punished.  
1 In general with woe, and unavoidable punishment. Woe to them that devise iniquity, and work evil 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 oppress 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 grief to him, to be defrauded of,) Therefore thus saith the Lord, Behold against this family I devise 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same word that is used vers. 1. according to the usual manner in God's threats (as I have often said) to express a retaliation, or punishing with like for like; much used, and prescribed in the Law, Exod. 21.  an evil (for their devising the evil of iniquity, I will devise the evil of punishment) from which ye shall not remove your necks, neither shall ye go haughtily, for this is an evil time, Mic: 2. 1, 2, 3. See Zeph. 3. 1. Jer. 30. 20.  
2 If Kings, with the Revolt of their subjects. Rehoboam being King of Israel, Jeroboam & the people came to him to desire him, to make their heavy yoke lighter 1 Kings 12. 4. but he harkening rather to the counsel 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 CHASTENED 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 princes of Israel in their Oppression, c. 3. 2, 3. presently added. Then shall they cry unto the Lord, but he will not hear 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 doings] I observe, that in most places, where complaint is made of Oppression, there is mention of Evil: evil time, and evil doings: & still in the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. either to show what an Evil, & sinful thing God accounts it: or what an evil, & hurtful 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 Lion, and the voice of the fierce Lion, and the teeth of the young Lion are broken. The old Lion perished for lack of prey, and the stout Lion'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 Odiousness of this sin 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, 
* Wearing them, till they look thin with poverty.  Isa. 3. 15. eating them, Psal. 14. 4. Devouring them, Hab. 3. 14. Plucking off their skin, 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 livelihood, in effect, take away his life) almost every where in the Prophets, Isay 3. 15. Ezek. 22. etc.  
2 By the odious names, that are given those that practise it: as of Lions, and Wolves. Zeph. 3. 3. Ezek. 22. 27. Psal. 10. 9, 10.  
3 By the greatness of God's anger, even for not helping those that are oppressed, and that speedily. for thus it was said to Zedekiah King of Judah, Execute judgement in the morning, and deliver him that is spoilt, out of the hands of the oppressor. lest my fury go out like fire, and burn that none can quench it, Jer. 21. 12.  
4 Lastly, by the greatness of the reward, promised to those who do not only abstain from it: (for that they may out of policy only:) but hate it. (For though it be not enough for such a reward; yet it is the main thing mentioned.)— He that despiseth the gain of Oppression. that shaketh his hands from holding of bribes, etc. He shall dwell on high, etc. Isa. 33. 15. What ever they think, Princes can never be so safe, nor so secure, when they have the fear; as when they have the love, of their subjects. I have been the longer upon this subject, because I see it is a sin so much practised in most countries, even (which I am ashamed to speak) of Christiandome.    

Parents, their Duty.  
Such as Correct not their children, rewarded  
1 With Shame and sorrow. The rod and reproof, give wisdom: but a child left to himself, bringeth his mother to shame, Prov. 29. 15.  
2 Continuation of punishments inflicted for their children's sin, which might else have been taken off. In that day I will perform against Eli all things, which I have spoken concerning his house. When I begin, I will also make an end. For I have told him, that I will judge his house for ever, for the iniquity which he knoweth: because his sons made themselves vile, and he restrained them not. And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house, shall not bt purged with Sacrifice, nor offering, for ever, 1 Sam. 3. 12, 13, 14. He restrained them not,] in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He did not bend his brow upon them. He reproved them indeed, because he would give content to the people; (and herhaps God punished him partly for his hypocrisy herein;) but in such a manner as any other body might do, and as if he were loath to cross them. Mark his words, ch: 2. 23. Why do ye such things, etc. and, Nay, my sons, for it is no good report that I hear, etc. v. 24. There is too much of this counterfeit reproof, and correction in use, both among Parents, & Magistrates. And he restrained them not. And therefore I have sworn, etc.] I had but told him before; but now I have sworn. 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 think the best of others; yet I count it wisdom in you, to fear the worst of yourselves.   

Parents, their Due.  

Such as Curse them, threatened  
1 with Death. Every one that curseth 
* See of this word a little after.  his Father, or his mother, shall surely be put to death. he hath cursed his father, or his mother, (of whom he had his life) his blood shall be upon him, Leu. 10. 9 He shall be put to death, he hath cursed his father etc.] Certainly, God accounts this a heinous sin: for he seems to have thought, that he gave sufficient reason for the greatness of the punishment of it, only by repeating it. Children might forbear to curse their parents, even out of malice: for, no doubt, God will prosper them the better, and bless them the more. The Jews, when they speak of a child's cursing his parents, by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, express it by Barach, a word which signifieth, Bless.  
2 Blackness of Darkness, (as some compare the following expression with that in Peter, 2 Epist. 2. 17. & Jud. 13.) Who so curseth his father or his mother, his lamp, shall be put out in obscure darkness, Prov. 20. 20. When the godly die, it is no more, then if a man's candle should be put out, when the day breaks.  
I used the word cursing, in the Title, because it is so in our translation: but yet I believe a smaller matter, than we usually understand by cursing, will deserve punishment; yea, though it be meant only of evil speaking. for so in Leviticus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is translated by the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that shall speak evil To, or OF. So in Mark 9 39 we translate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SPEAK EVIL 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Evil speaking, I said: 
* ay conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so opposite to Barach, as it is to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which primarily signifies, heavy, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth light.  but I meant not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as that, 1 Pet. 2. 1, i e. obtrectation and slander; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as that, Eph. 4. 31. i e. vilifying, or disgracing by reports; though true. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the word used in this statute, and translated, curseth,) shall be that thing in words, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (rendered, 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 son Cham, finding him naked, went and made sport of it; or perhaps only complained to his brethren, of what his father had done; (whereas children should cover their parents failings, in this sense) thus saith of his son Canaan, (as some think, because he first saw it, and told his father, who told it to his brethren) Cursed be Canaan, a servant 
* Parents had power of selling their children for servants, Ex. 21. 7 at least they practised it for the payment of debts, or the like causes, Neh. 5.  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 prophecy. And his prophecy was fulfiled: for the Canaanites, being the posterity of Cham, which came of Canaan (who alone is mentioned of Cham's sons: and the ejection of whose posterity by the Israelites, Moses his main design was to relate, so that there is some ground to think, that Canaan the grandchild, had a hand in the sin, as I have said, before) those that were used best (I mean the Gibeonites) were used as servants; the rest as servants of servants, and worse too, by the Israelites: who were of the posterity of Seth, and their brethren, or kindred, (for so the word is used in Scripture) by whom they were utterly destroyed. Whether Noah prayed, or prophesied; this is certain: The prayers of Parents, both for, and against their children, are very powerful; and many times come to pass, like prophecies. Augustine 
* Lib. 22. de civ. Dei c. 8.  speaks of ten children, that being cursed by their mother, went about quaking and trembling from one place to another, like vagabonds. In that manner, as some conceive, Cain did: because the Septuagint in Gen: 4. 12. for fugitive and vagabond, translate, groaning, and trembling. And there might be many other instances given. Insomuch, that, as Ambrose 
* Lib. de Bened. Patriarc. c. 1.  saith, Children should honour their parents, if it were for nothing but for fear: honoretpius patrem propter gratiam, ingratus propter timorem.  
2 With a most fearful 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 Soul. And accordingly it is thought, that by the Ravens of the valley, and the young Eagles, are meant the black Devils of the lowest Hell, and the Spirits subject to that Prince of the air; who shall make a prey of such a man's Soul, as soon as 'tis got out of the Cage. If these words be meant only of blindness (as the Sept. seem to have taken the other, ch. 20 
* Translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not, blackness, but the apple of the eye, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) yet is the Punishment sad & fearful. The EYE that mocketh] though he say nothing; but do it so closely, that his father shall not know it. And despiseth to obey] or despiseth the wrinkles (for so one 
a Rab. Solom.  saith, the Hebrew word * also signifies; 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is translated by us gathering, Gen. 49. 10. wrinkles are made by the gathering up of the skin.  and the Septuagint render it Old age) that is, the marks of her old age, hastened with pains and care in bearing and bringing him up. so that herein he is both unreasonable, in despising, that which himself occasioned, and unnatural also, and worse than the beasts: for some 
* The Stork called in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be grateful. I will not say that our word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of them will pay their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great deal better, than 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 fear, that the birds and beasts will rise up against him, to punish him in this world: and their natural affection come against him in judgement co condemn him, in the world to come.   

Such, as Set light by them, threatened.  
With a Curse. Cursed be he that setteth light by his father or mother, Deut. 27. 16. Seateth light.] Doth not honour, saith the Paraph. and the vulgar translation This sin is ranked with very heinous sins, in that Catalogue, Ezek. 22. 7. after which follows a fearful threat. v. 13, 14, 15.   

Such as are Disobedient to them, and Incorrigible.  
With Stoning to death. If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and that when they have chastened him will not hearken 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 son is stubborn and rebellious, he will not obey our voice, he is a glutton, and a drunkard, Being rebellious is the main crime, and being a glutton and a drunkard, are brought in as evidences, though crimes too) And all the men of his City shall stone him with stones that he die: So shalt thou put ●ill away from among you, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the word in most plaes, where we have this exprssion, Put away evil from among you (Used most commonly when mention is made of some desperate crime) as Deut. 13. 5. c. 17. 7. etc. it signifies burn. and it hath respect either to the incorrigibleness of the person: because we use to burn such things as we cannot otherwise deal with. or else to the infectiousness of his sin: because we use to burn quite up, (or dead) such things as will certainly spread further, if they are not so used.  & all Israel shall hear and fear, Deut. 21. 18, 19 20, 21. Certainly, rebellious children are grievous sinners in God's account, and he will accordingly punish them; because he aggravates the disobedience of the Israelites to his own self by it, Isa. 1. 2. I have nourished & brought up children, & they have rebelled against me. And accordingly threatens them with grievous threats, c: 30. 1. etc. Woe to the rebellious children.   

Such as do not Honour them.  
Have cause to fear Shortness of life. Because it is said, Honour thy father and thy mother that thy days may be long in the land which the Lord thy God giveth thee, Ex: 20. 12. I say, shortness of life, simply, because it is usually so expounded, otherwise I should say, short enjoyment of their inheritances, which is no reason they should enjoy, who will not honour those from whom they have them. Indeed I rather think that in these words is promised (that which is promised also in other places to other things upon the keeping of the command), not so much living long as living long in the land which the Lord thy God giveth thee. In that good good Land, (for so the Septuagint translate, 
a Deut. 1. 25, 35. etc.  and so it is otherwise called) out of which, on the contrary, they are every where threatened to be cast 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  out, and carried away by captivity if they kept not the commandments. As for living long only, a promise of that, is annexed only to Letting the dam go, when they robbed a bird's nest, ch. 22. 7. And Dying in a polluted land, though they lived never so long, was a punishment, Amos 7. 17.  
I placed Not-Honouring, after not-Obeying, because I take it to be less: as I take Honouring to be more than Obeying (So far am I from taking it for no more than it is commonly made to be, viz: honouring with Cap and Knee forsooth; which they think to be enough without doing any thing, when they are bid) viz: yielding them help, and support, 
* And to perish from off the good land, Deut: 11. 17▪  and indeavoring to reward them with acts of piety. Reward them, I say; for so the word in the Hebrew for honour, will signify; as well as to honour; according 
* Such as Aeneas gave to his decrepit father Anchises, whom 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 young stork will do the like to the old.  
b Beza upon 1 Tim: 5. 17. honoris enim appellatione jam dixi, pium omne officium, ac subsidium Hebraeorum more significari. See Jer. 30. 19 etc.  to the use of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tim. 5. 3. and v. 17. Act 28. 10. The Jews 
* Buxtorf. in Florileg.  have a saying, What honour is to be given to parents? To give them meat, and drink, & to clothe 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 Devil: and most, from men; even for so living. 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 hindrances & dangers; they shall suffer for so living.  
Nay, there is also a threat of persecution, even out of zeal for God (such as is too usual; the more is the pity.) Yea the time cometh, that whosoever killeth you, will think that he does God service. Joh. 16. 2. But there is also a threat against them. Your brethren that hated you, that cast you out for my name's sake, said, The Lord be glorified 
* So Pagnine. Kimchy, & Moseh expound, is grievous. (or his words are grievous) because the Hebrew word doth not signify glorifying, in the conjugation Kal. but, as R. Abraham saith, he forgets that place in Job 14. 21. : but he shall appear to your joy; and they shall be ashamed, Isa: 66. 5. which cannot be well interpreted, but of these latter days since Christ's time.   

Pity.  

Not pitying others 
* See Rejoicing.  in their misery. threatened  
With Suffering the like. Woe to them, etc. That drink wine in bowls, & anoint themselves with the chief ointments, but they are not grieved for the affliction of Joseph. Therefore now shall they go captive with the first that go captive, etc. Amos 6. 6. 7. They are not grieved] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 heartedness in this kind, that he would have us, not to have the heart to look upon them. For he tells Edom, Thou shouldst not have looked on the day of thy brother, in the day that he became a stranger, Obad. 12.    

Pledges of things necessary, Such as keep them  
Have cause to fear, what may come of the prayers of him that pawned them. For thus it is spoken, If thou at all take thy neighbour's raiment to pledge, thou shalt deliver it to him by that the Sun goeth down. For that it is his covering only; it is his raiment for his skin: wherein shall he sleep? And it shall come to pass 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 necessary for the sustenance of life, such as a millstone, vers. 6. expressedly forbidden.   

Politicians 
* See Wisdom.  punished  
1 With Infatuation of their minds: so that their counsels are to their hurt. The Princes of Zoan are become fools: 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 spirit in the midst thereof, and they have caused Egypt to err in every work thereof, as a drunken man staggereth in his vomit, Isa: 19 13, 14 see v. 11, 12. Those that counselled Pharaoh, to help the Jews against the Assyrians; did it to his and their own ruin: for the Assyrians thereupon invaded Egypt.  
2 Frustration of their counsels: so that their desires are not accomplished. He disappointeth the devices of the crafty 
* Septuag.. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : so that their hands cannot perform their enterprise, Job 5, 12. Let them be never so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Council of the Jews, to let the Apostles alone. For (says he) If this counsel, or this work be of men, it will come to naught, Act. 5. 38.  
But especially they are thus punished, if their counsels are not only ungodly, but against the godly. For in the frustrating of such counsels, God hath appeared very notably several ways, As 1. By discovering them himself in a dream. (or some such way) As he did to Joseph, Herod's design of killing all the children in Bethleem; whereby he preserved the life of our Saviour, Mat: 2. 16. And to Nehemiah, Sanballat's design, of killing the builders of the wall of Jerusalem, as they were at work, Neh: 4. 11. with the 15. 2 By causing those whom they entrust, to discover them. As he caused Jonathan, Saul's own son; and Michal, his own daughter; to discover Saul's design of kill David, 1 Sam: 19 2, 11. 3 By Contriving strange ways 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 down at a window, and so escaped, 1 Sam: 19, 12. 2 Cor: 11. 33. And for Baruch and Jeremiah concerning whom, when Jehoiakim had sent men to put them to death, it is said, The Lord hid them, Jer: 36. 26. which some conceive he did by striking the men with blindness: 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 counsels to be slighted as he did that notable council of Ahitophel to Absalon, to choose out 12000 men and go 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 Absalon 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 gathering all Israel from Dan to Beersheba, 2 Sam: 17. 11: but that the Lord had appointed to defeat the good counsel of Ahitophel: to the intent that the Lord might bring evil upon Absalon: as it is said 2 Sam 17, 14. 5 By raising up enemies against them. As he did for Ahaz King of Judah, against Rezin king of Syriah and Pekah king of Israel; who had a design to conquer his kingdom, and set up another king. Isa 7 6. But according to the the prophecy vers: 7. their council was frustrated; 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 own hands. For so Ahitophel, because his council was not followed, and because he knew David had intelligence of what he had done; went presently and hung himself, 2 Sam. 17. 23. Or at least, by their own counsels. I say, by, or with; and not only in: and it will stand very well with the frequent use both of the Hebrew 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  & Greek 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so to translate (although the more ordinary signification be in) in these following places, viz. Job 5. 13. & 1 Cor. 3. 19 He taketh the wise with their own craftiness. Which it is easy for God to do, being wiser than they: as it is easy, for one that knoweth the fox's cunning in taking such a secret way; to take 
* The word for taketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza saith, properly signifies, taking with a snare or trap.  him sooner so, then if he went more openly. All wicked men (as I have often showed) are as thorns and briers; and their own wickedness, as fire, Isaa. 9 18. They are like a garment, and their wickedness like a moth, Job 13. 28. in regard destruction comes to them from themselves. But yet in a more special manner, doth God delight, to make the devices and counsels of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He●od.  those, that proudly presume, & confidently use, their wisdom and strength against him & his; to prove destructive to themselves: scattering them, even by the imagination of their own hearts, Luk. 1. 51. Me thinks I hear him speaking to such; as he did once to the Assyrians, Ye shall conceive chaff 
* Sicut turdus sibi malum parit. ; ye shall bring forth stubble: your own breath as fire shall devour you, Isa. 33. 11.   

Prayer not heard,  

For these causes (among many other,) viz.  
1 Not-hearing God. He that turneth away his ear from hearing the Law, even his prayer shall be abomination, Prov. 28. 9 See ch. 1. 24. & vers. 28.  
2 Not-hearing the Poor. Who so stoppeth his ears at the cry of the poor; he also shall cry himself, and shall not be heard, Prov. 21. 13.  
3 Apostasy from the true worship of God, to Idolatry. They are turned back to the iniquities of their forefathers, which refused to hear my words, and they went after other Gods to serve them, etc. Therefore thus saith the Lord God, Behold I will bring evil upon them which they shall not be able to escape, and though they shall cry unto me, I will not hearken unto them, Jer. 11. 10, 11. See Ezek. 20. 31. & ch. 8. 17. 18.  
4 Contempt of the worship of God, and worshipping him negligently. Ye offer polluted bread upon mine altar: and ye say, wherein have we polluted thee? In that ye say, the table of the Lord is contemptible. And if ye offer the blind for sacrifice, is it not evil? etc. I have no pleasure in you, saith the Lord of hosts; neither will I accept an offering at your hand, Mal. 1. 7, 8, 10.  
5 Blood guiltiness, and injustice in judgement. When ye spread forth your hands, I will hide mine eyes from you, yea, when ye make many prayers, I will not hear; your hands are full of blood, Isay 1. 15. See c. 59 2.  
6 Oppression. Who eat the flesh of my people, etc. Then shall they cry unto the Lord, but he will not hear, Mic: 3. 3, 4.  
7 Hypocrisy. Will he hear his cry, when trouble cometh upon him? Job 27. 9  
8 Sinning with delight, and without remorse. They have loved to wander, they have not refrained their feet, therefore the Lord doth not accept them, etc. Jer: 14. 10. It follows v: 11. Then the Lord said unto me, pray not for this people, and vers. 12. When they fast, I will not hear their cry etc. God heareth not sinners (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 hear me, Ps. 66. 18.  
10 Intending to make ill use of what we pray for. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts, Jam: 4. 3.  
11 Having sinfully occasioned those evils, 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 hear 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 hear prayer for this reason, likewise in those Israelites, who fight with the Amorites against the command of God, & being overthrown (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 ask in faith, nothing wavering: for he that wavereth, is like a wave of the Sea, driven with the wind and tossed. For let not that man think, that he shall receive any thing of the Lord. Jam: 1. 6, 7.   

Praying amiss, punished.  
1 With Not-obtaining the request. Ye ask and have not; because ye ask amiss, that ye may consume it upon your lusts, James: 4. 3. which is a notable argument of the greatness of God's love, and that which we have experience of, oftener than we take notice. It is more love to deny us a Scorpion, when we ask for a Scorpion; than not to give us a Scorpion, when we ask for a fish. as it is a greater sign of love to do good, when there is greater excuse for doing hurt; then where there is less.  
2 Obtaining with Anger. God tells Israel, I gave thee a King in mine anger; 
* The Sep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they had him in my wrath. as if this punishment were repeated, that we might take the more notice of it.  and took him away in my wrath, Hos: 13. 11.  
3 Obtaining with a vengeance, (as we say.) He gave them their request; but sent leanness into their soul, Psalm. 106. 15. the Septuagint translate for, leanness, fullness, (or satiety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉). Whether they by fullness, meant fullness to loathing (spoken of Num: 11. 20.) and so made it a cause of leanness. And so whether we, by leannes, be to be understood of an atrophy, usually occasioned by too full feeding. Again, whether they read the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: or whether they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the same word that is in Numbers:) 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 another way. And perhaps all that the Prophet meant by calling it leannes, was only to allude to their fullness with flesh, which they so eagerly desired, and obtained: and to show, that for a little good, they had a great deal of bad, (of what kind soever the punishment were.)   

Not-Praying punished.  
With Temptation. For thus Jesus Christ told his Disciples, when he found them asleep, Arise, (or according to Mark, Watch) and pray, lest you enter into tentation, Luk. 22. 46. Lest] So we translate the Greek words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which yet may be rendered, THAT ye may not enter. As if because Christ's enemies, than were so eager in persecution; 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 fear. This is certain (for I have had experience of it, to my great grief.) not only if a man do not forbear to pray now & then; but if he forbear to pray often; he will presently lie open to the assault of all manner of tentations. Besides he will be in danger of utter falling away from goodness, and not without abundance of difficulty, b● brought to renew his wont course of praying again. And here I had once concluded this Chapter: but since, I though good to add 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 evil, as we can be delivered from, viz. Temptation: and the other, as necessary a duty, as we can practise, viz: prayer against it. (which I never heard practised since the disuse 
* Brought in instead of the misuse.  of the Lord's Prayer.) 1 In the 40. v. of this ch. it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which cannot be otherwise translated than it is: (viz. without a point after, Pray) Pray that ye enter not into temptation. 2 In the 31. v. our Saviour saith, that Satan had desired (yea and obtained 
* So the Greek will signify, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we may tender it, hath begged you. ) liberty to tempt them. 3 In the 32 v. he saith, that he had prayed for Peter, that (in that temptation) his faith might not fail. 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 himself had prayed for the same in effect, viz. That the cup might pass from him, v. 39 And I must confess, I do not think, that by the preposition in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is meant (as some say) their being delivered 
* Coming in to it head and ears, without having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way to escape. 1 Cor. 10. 13.  up to temptation; but only their coming into that temptation, 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 shepherd himself should be smitten; then that the sheep might not scattered from him, and forsake him. 7. It was that which the shepherd had long before prescribed to them, especially to pray for, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that God would not LEAD (or BRING) them into temptation, Matth. 6. 13. an expression to which this 
* Beza compares them.  answers, that ye may not enter into temptation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And whereas it is there presently added, And deliver us from evil 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : so in this chapter, it is said, that Satan (that evil 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so he is called, Matt. 13. 19 Eph. 6. 16. etc.  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 weak, seem to make much for it. For I do not think (as some do) that they are spoken in a favourable manner to excuse their drowsiness: because the contrary appears by the verse next before, where there is a reason mentioned, why they were not to be excused, viz: because Christ had as yet watched but one hour; which was urged by our Saviour very sharply, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What? (or, is it possible?) could ye not watch with me one hour? But rather in a friendly monitory manner, to mind them of their weakness, (especially because he saw how confident they were of their strength) to hold out in temptation. as if he had spoken the whole thus; Do ye sleep, as if you were secure against, and as if you would expose yourselves to temptation? you had more need watch; and pray that you may not be tempted: and all little enough. I deny not, but (according to your profession) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 7. 18. , to will may be present with you, and you may be resolved in the spirit to hold it out with me, even to die with me. But, know this, your flesh is weak. So that, unless my father do extraordinarily strengthen you, when it comes to, you will not tell how to find 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in your heart to perform, what you would & therefore by all means, pray that ye may not be brought to temptation. So that, If, to be free from Temptation, it be needful, not only to pray, but to pray against it: you have no cause to wonder, if They who do not pray, do meet with it.    

Preaching of the Word, threatened to be removed.  
Behold the days 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 find it, Am: 8. 11, 12. A famine of bread] or, A hunger for bread. So the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the threat is not, only of a want, or scarcity: but of an hunger, & earnest desire, proceeding from that want, (as is plain by the 12 verse & by the word for, of hearing, which signifies literally, To hear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) which aggravates the punishment very much. for they shall have pain and grief, whiles they hunger; and in the end, shall be starved to death, for want of what they would have. And yet, as we render it, (famine:) it makes the threat sufficiently dreadful; because it implies a necessity of this food, for the life of the Soul. For we do not call it a famine, although other things be never so scarce and dear; unless there be a scarcity of corn, (or bread) which we cannot be without.  

Such as Hinder it, have cause to fear.  
1 Removal of good preachers, and having bad in their stead, (which is a worse punishment, then if they had none.) Prophecy y● not, say they to them that prophecy. They sh● not prophesy to them, that they shall not ta●● shame, Mic: 2. 6. And it follows vers. 11. If man walking in the spirit and falsehood do ly● saying, I will prophesy unto thee of wine, 〈◊〉 of strong drink▪ he shall even be the prophet 〈◊〉 this people. If you translate this verse wit● the vulgar, 
* Utinam non essem vir habens spiritum, & mendacium potius loquerer. stillabo tibi in vinum & in ebrietatem, & erit super quem stillabit populus iste.  thus: I could wish, I were not man that had the spirit; & that which I speak were not true▪ but yet I will prophesy to you, 〈◊〉 I have made you drunk as it were with win● (even a full cup of judgements, which I shall denounce unto you) it will amount to thus much viz: that when men endeavour to hinder the faithful Ministers of God's word, from preaching the truth: God will punish them with fearful judgements; and make even those very Ministers, in spite of all their opposition his instruments to denounce them Prophecy] In the original it is, drop, in both verses. And it is not unlike, the people did indeed use this very word, in a jeer, (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, etc.  
2 Death and ruin 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, Prophesy not, and drop not thy word against the house of Isaac 
* They presumed much upo● their descent from Isaac and Jacob, as you may see Mic. 2. 7. as they did in Christ's time upon their descent from Abraham, Joh. 8. 49. . 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, etc. ch. 7. 16, 17.    

Preparation before meddling with God's Ordinances,  
Such as neglect it, may justly fear severe punishment.  
For thus it was said under the Old Testament, (and doubtless, there is as much need of preparation for Gospel services, as there was for those of the Law,) Let the Priests also, which come near to the Lord, sanctify themselves; lest the Lord break forth upon them, Exod: 19, 22. The Septuagint say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lest the Lord depart away from them (as being a holy God, and therefore not enduring any unholy thing to come near him) which I take to be a worse punishment than the former.  
Especially after the commission of some fowl sin; whereby we are defiled. For than we had need to wash ourselves first, with tears of humiliation, and repentance. The man that shall be unclean, and shall not purify himself, that soul shall be cut off 
* Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be destroyed So we render that word, Act. 3. 23.  from among the congregation, &c, Num: 19 20. See the practice of Job, ch. 1. 5.  
The Priests, before they went into the Tabernacle, were to wash their hands & their feet upon pain of death, Exod: 30. 20. What a charge did God give of preparing the people to hear him, when he intended to speak upon mount Sinai, even two days before. Exod: 19 10, 11. See Gen: 35. 2, concerning the practice of Jacob. And Job: 11. 13, I wish, we were as strict in preparing for all manner of duty; as the Jews 
* The Heathen themselves before some of their more solemn Sacrifices, would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. in casto esse, prepare themselves by continence, and abstinence, from such or such things.  were, and yet are, in external preparations for the keeping of the Sabbath▪ or, that we were as punctual 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 down at their own tables.   

Presumptuous Sins, See Sins.   

Presumption of Perseverance punished.  
Both with Sin and Sorrow. Peter told our Saviour, Though all men shall be offended because of thee, yet will I never be offended. M●tth: 26. 33. but our Saviour presently threatened him, Verily I say unto thee, that this night, before the Cock crow, thou shalt deny me thrice, vers: 34. Shalt] not, so that if it be a prophecy, it is a threatening one, Mark, how these words of our Saviour answer to Peter's in every expression of his praefidence: as were of purpose to make him see his exceeding great weakness. Whereas he was so confident of the continuance of his fidelity, that all should be offended in Christ rather than he: he tells him (& none but him) most peremptorily to the contrary, VERILY, I SAY unto thee, etc. Whereas he was confident, that he should not be so much as offended 
* For though this expression be usually taken of not owning Christ, yet it may be taken of less.  in Christ, (which notwithstanding Christ had said, should be the lot of all of them, vers. 31.) He tells him, that he should not only be offended in him, but even quite deny him. Whereas he was confident, that he should never deny Christ; not once so much; and not once for ever (not only that night) he tells him clean contrary, This night, and BEFORE the cock crow, thou shalt deny me THRICE. Now you may see this threat fulfilled, vers. 70. 72. 74. and in the next verse after Peter's sin, you may read his sorrow. For there it is said, that upon the crowing of the Cock, being put in mind of Christ's words, he went out, and WEPT BITTERLY.   

Professors 
* See Hypocrites. & Religion in show only.  in Hypocrisy, punished.  
1 With Deceiving of themselves, & Non-acceptance of their religion. Trust ye 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 called it the Temple of the Lord, when it was not; for the Lord would no longer dwell in it, nor own it. So it seems to be interpreted, if we translate with the Latin v. 7, Then I will 
* our translat. Then will I cause you to dwell in this place.  dwell with you in this place. But I rather take lying words, for, words that would deceive them, vain and unprofitable words: as it is interpreted, and as the Latin itself also translates ver. 8. thus, ye trust in lying words which will not profit 
* For in this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  you. You will deceive yourselves exceedingly, if you think you are a jot the better, for going to the house of God, hearing the word of God, living with the people of God, and having the name of God upon you; if your lives be not answerable.  
2 Being given over to death in Sin. especially, if they pretend to more than 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, he came to it, & found nothing 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  
3 Being given over to death in Hell. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name have cast out Devils, and in thy name done many wonderful works? And then I will profess unto them, I never knew you, depart from me, ye that work iniquity, Matt: 7. 22, 23. Work iniquity] What? do all these great things, and yet work iniquity? Yea, prophecy, cast out Devils, preach well, pray well, even to admiration; and yet work iniquity. There is too often experience even of such hypocrisy. Such as are not professors, will rise up in judgement against such men, and condemn them. Shall not uncircumcision which is by nature, if it fulfil the law, judge thee who by (or in) the letter, and circumcision dost transgress the Law? Rome 2. 27.   

Prosperity 
* See Unthankfulness. :  
Such as abuse it to Sin, through wantonness, confidence, & security, Threatened  
1 With Not-being pardoned. How shall I pardon thee for this? Thy children have forsaken me, and sworn by them that are no gods. when I had fed them to the full, they then committed adultery, and assembled themselves by troops in harlots houses, Jer. 5. 7. Froward children will be most froward, when their parents are most loving. But nothing will anger a parent more. When I fed them to the full] As full-feeding on meat, disposes the body to corporal adultery: so doth being full fed with prosperity, dispose the soul to spiritual adultery. But withal it is as certain, that as diseases are the fruits of the former; so punishments are the reward of the latter.  
2 Removal of those things which they abused, and wherein they put their confidence. As they were increased, so they sinned against me. or, (according to the Chald. 
* Alluding it may be to what is said ch. 10. 1. As I take it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to increase any other way, as well as in number, see 1 King. 4. 30. Ezek. 19 2. But perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, is rather meant of increasing in number: because it is presently after, threatened for a punishment, They shall commit whoredom, and shall not increase, vers. 10. as if it had been said, because they abuse their increase in number, they shall increase so no more, ●●ough they shall commit whoredom never so much to effect it. ●●eed, (saith the vulgar translation) as if it were a threat of frustrating their confidence in the Egyptians: for that is usually meant by feeding with the wind.  par.) As I multiplied their fruits; so they multiplied to sin. Therefore will I change their glory into shame, Hos. 4. 7. So in Jeremy, The complaint is, I spoke unto thee in thy prosperity; and thou saidst, I will not hear, c. 22. 2. (even in Adversity we do not hear, but in prosperity we are apt to say, we will not hear) The threat presently follows, vers. 22. The wind shall eat ᵃ up all thy pastors, thy lovers shall go into captivity, etc. So likewise vers, 23. it is said, O inhabitant of Lebanon, that makest thy nest in the cedars (thinking thyself, as secure as the eagle in his nest. Jer. 49. 16.) But it is presently added in the same verse, How gracious shalt thou be, now when pangs come upon thee? Or, if you will, How shalt thou be gracious: and obtain favour and mercy, when adversity cometh; having been thus lifted up with prosperity. See the like complaint Hos. 10. 1. where Israel is compared to a vine that bringeth forth fruit only for itself: (perhaps only leaves 
† Leaves are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the word here used) i. e. soetus. , 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 me. Therefore will I be unto them as a Lion, as a Leopard by the way, will will I observe them, I will meet them as a bear robbed of her whelps, and will rend the cawl of their heart, and there will I devour them like a lion: the wild beast shall tear them. (It is spoken of the Israelites) Hos. 13. 6, 7, 8. As a lion.] Seeing they have been like idle beasts to me; only growing fat with my blessings, as beasts do with pasture, till they kick 
* Deut. 32. 15.  against their master▪ I will be like a cruel beast to them, even like a Lion, and punish them without mercy. as a ravenous beast will I observe them, and choose 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 lain long idle, break and grow unruly: but they are sure to be hampered for it. And there will I devour them.] There, that is (saith one 
* Arias. ) in the heart: as if the threat were thus, As the Lion (when he kills 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 sorrows, and fears: and afterward deliver them to the Assyrians, to punish them in their bodies, with oppression and violence.  
In the places hitherto cited, you have had God's punishments for abused prosperity, upon the Israelites his own people: (for Judgement usually beginneth at the house of God) Now I shall show you, how he threatened, and punished the heathen. as 1 The Moabites. who, for trusting 
* Woe to them that are at ease, Amos 6. 1.  in their treasures Jer: 48, 7, & their Idols v. 13 for their ease*, & obstinacy in their wickedness, in Keeping their Scent, like wine settled upon the lees, because they had no Changes, and because no enemy molested them vers. 11; in the 12 vers. are thus threatened, I will send unto him wanderers that shall cause him to wander, and shall empty his vessels, & break their bottles. 2 Chaldea. who for being overjoyed with success upon her enemies, & growing fat with the spoil of God's people. Jer, 50, 11; is threatened to be dealt with herself, as she had dealt with others Chaldea shall be a spoil, all that spoil her shall be satisfied vers. 10. 3 Sodom; the main occasion if not the cause of whose fearful punishments, was her idle security, and her proud confidence for her fullness of bread Ezek. 16, 49, 50. Idleness, as well as full feeding, will breed dsieases in men's bodies, & draw down judgement upon their persons. Security, & confidence; if they be not the causes, why men suffer punishments; are the occasions, why they do not escape them. for, like hypnotick potions they bring men asleep, with the doors 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 Babylon. Whose threat, because it is so pat to my purpose, I will produce. How much she hath glorified herself and lived deliciously, so much torment and sorrow give her. for she saith in her heart, I sit a Queen, 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 deceived, viz: by becoming so proud, as to think they can never be removed. But see how Edom is threatened for his pride thus occasioned, Jer: 49. 16. Thy terribleness hath deceived thee, and the pride of thine heart, etc. Be more afraid in, and of prosperity, than adversity. They who are too much taken with it, will be quickly taken by it, and ensnared. For it is no better to worldly men, than a baited snare.   

Proud 
* I choose this title, rather than Pride: because, though all these punishments mentioned were inflicted upon proud men, yet some of th●m it is not expressed, that they were inflicted for pride.  men,  
Have cause to fear.  
1 God's slighting and neglecting of them, (for, however some translate; yet the place is most easily thus interpreted: & the context seems to require it) Though the Lord be high, yet hath he respect to the lowly: but the proud he knoweth a far off, Psal. 138. 6. He knoweth them well enough; and that they shall know one day: but he doth not acknowledge, nor respect them. Think 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 only 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 been executed before, had he not humbled himself for having exalted himself: Hezekiah humbled himself for the pride of his heart, etc. So the wrath of the Lord came not upon them in the days 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 
* Hebr. abomination of his soul.  to him. A proud look, etc. 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 knoweth, whereof he is made; and that he is but dust, Ps: 103, 14. How do our stomaches rise, when we see a man proud, whom we know to come of a very mean descent?  
4 God's setting himself against them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 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 fearful thing when God resolves to punish a man after that manner 
* This he often doth, not forgiving trespasses against him, to those, who will not forgive trespasses against them, Matth. 6. 15. and executing judgement without mercy, on him that hath showed no mercy, Jam. 2. 13. etc. , as he sins against him: when he will walk contrary to them, that walk contrary to him; and show himself froward with the froward: or, (as it is here) when he scorneth, the scorners. If one scorner, or one froward man, meet with another; woe to him that is weakest. The more proud, the more resistance; the more resistance the more pain, and enraging of the adversary for the present; and the greater punishment to come. God takes a kind of delight, to deal with such men: as a valiant soldier doth, to deal 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 matter to him. Psal. 2. 2, 4. Me thinks, I see God, like a challenged enemy, after long provocation, as it were, entering into the lists against 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 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 deliberately, (as I may say) or with such resolution; as he doth a proud man. The Lord of hosts hath purposed it 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not whether the word doth signify only excellency: but here the Sept. translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the vulgar Superbiam.  (or, upon consultation determined) to slain the pride 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 Jews, In whomsoever is haughtiness 
* Buxtorf. ex Sota fo. 5. coll. 1  of spirit, God says of him: I and he, cannot dwell together in one world. So that the next thing he must expect is  
5 Certain 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 join in hand, he shall not be unpunished, Prov: 16. 5.  
The punishments, which the Scripture mentions are  
1 Abasement. It was a common saying among the Jews, Whosoever exalteth himself shall be abased, and he that humbleth himself shall be exalted 
* Aesop being asked, What God did in heaven? made answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he makes high things low, and low things high. . Our Saviour (belike) used it often. Luke speaks 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 Pharisee's justifying himself, c. 18. the other, upon occasion of a man's taking the uppermost seat at a feast, without entreaty, c. 14. Evils (of punishment do not spring out of the ground. They come all from above: and therefore no wonder that the highest things bear the brunt, and the lowest escape. The day of the Lord of hosts, shall be upon every one that is proud and lofty, and upon every one that is lifted up: and he shall be brought low. And upon all the Cedras of Libanon that are high and lifted up, and upon all the Oaks of Bashan, and upon all the high mountains 
* Feriunt summos fulmina montes. Sen. , and upon all the hills that are lifted up etc. 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 threatening 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 examples of men, & people that have been abased for their pride. whereof I will only namea few, in whose relation pride is chiefly mentioned & they are 1 the Sodomites, Ez: 16. 49. 2 Nebucadnezar, Dan: 5. 20, 21 3 Belshazzar (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 examples of evils occasioned by pride, doubtless, I might produce many: but that it is not agreeable with my purpose, to speak of consequents; except such as are necessary, or immediate. However I will name one, viz: Amaziah King of Judah. who being lifted up for his victory over the Edomites; when he had no occasion given him, would needs challenge Joash King of Israel to fight with him; and was overthrown, and taken prisoner: and both the Court, and Temple plundered, 2 Chron: 25. 19, 22. And I refer you to three or four more the like instances, in the Chapter of Despising.  
2 Shame (an attendant of the former punishment) When pride cometh then cometh shame, Pro: 11. 2. and indeed shame cannot come without pride: for a humble man, befall him what will, hath no cause of shame if he have of grief. Shame I say: not only (as we usually take the word) being ashamed; but, (as the original is) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shame of reproach 
* Contumelia, Jerome: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sept: who usually call pride itself by that name. . When a proud man falls; many will reproach him, and no body will pity him See Ps. 119 78. As likewise the punishment of proud women, Isa: 3, 17. and the parable of the guest, who was made with shame to take the lowest room, Luk: 14. 9  
3 Diseases upon their bodies (which they have too proudly clothed, or carried) Because the daughters of Zion are haughty, and walk with stretched forth necks, and wanton eyes, walking and mincing as they go, and making a tinkling with their feet. Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, etc. 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 
* In his Hebrew qu●stio●s.  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 suffered, while Jehoiada was living) came the Princes of Judah, and made obeisance to the King. now saith one 
* Cassian. institut. l. 16 c. 21. ut carnis ignominiosa contagio patefaceret immunditiem cordis ejus occultam, quam superbiae malo contraxerat: ac manifestâ pollutione corporis probaretur impurus, qui elatione spiritus, factum se non sentiebat immundum. , by this filthiness, & uncleanness of his body, through diseases; God did mind him of the uncleanness of his soul, through pride. The Septuagint in Prov: 16. 5 where we render abomination, translate, unclean.  
4 Ruin and destruction. Upon their persons: He that exalteth his gate, seeketh destruction (and that is easy 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 conclude, whereto he will. For he is fallen 
* Illa prorsus ruina, quae fit in occulto, praecedit ruivam, quae fit in manifesto: dum illa ruina non esse putatur, August. de civ. Dei. l. 14. c. 13.  with God already: dead in Law, there wants only execution. 'Tis God's way, when he will destroy a man to the purpose: to let him get up high: and then his fall will be the greater. Thus much is implied (viz: that pride is commonly both a sign, or a means of a man's ruin) in these words, Pride goeth before destruction, and a haughty spirit before a fall, Prov: 16. 18. See c: 18. 12. Jeremiah knew this very well: and that was it that made him mourn so bitterly for the pride of the Israelites: But if ye will not hear it, my soul shall weep in secret places for your pride, Jer: 13. 17. Why? because he was certain now, that their captivity was determined: as certain, as if it were already fulfilled. for so he speaks in the same verse, Because the Lord's flock Is carried away. See his mourning (for he was a man of a very pitiful spirit; witness his Lamentations: otherwise he would never have mourned for proud men, above any) for Moab's destruction for the like cause, c. 48, 28. 31. It was said above, If ye will not hear it, my soul 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 several other places of the Prophets, when complaint is made of the pride of the Israelites, it is chiefly meant of stiffness and stoutness of spirit, in not believing 
* In two places of the Psalms viz. Ps. 31. 23. & Ps. 101 6. you have faithful, and proud, opposed one to the other, though (as I have elsewhere said) in the old Testament, by faithful, is meant trusty; or, one that may be believed: rather then one that will believe.  and fearing God's threats and judgements. And so in the Proverbs and elsewhere, I believe it is many times meant of stoutness of spirit in refusing to hear instruction: as ch: 13. 10. etc. I say, pride (in the Scripture) is many times meant of pride towards God; as well as towards men.  
5 Being condemned to hell (if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rightly rendered) Not a Novice 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Vulgar translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judicium. Beza is indifferent, for criminationem, or, condemnationem. & Erasmus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calumniatoris, as he doth Eph. 4. 27.  lest being lifted up with pride, he fall into the condemnation of the devil. 1 Tim: 3. 6. Yea though you should in this place, translate otherwise then we have translated: yet nevertheless will proud men have cause to fear this punishment, because it was the Devil's punishment, and inflicted upon him for this sin: as most Divines say; and as it may seem to be proved by those words of Judas vere 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the Angels which kept not their first estate but left their own habitation, etc. For though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (kept) may seem to imply rather regard, than contentedness, in keeping: (a● in keeping the Commandments, or the like: for so it is oftenest used) and so consequently that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not be translated otherwise then with Beza, Originem; or with us, first estate, cautiously and dubiously. yet it being said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (their OWN first estate) and not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as it is afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Which is not an expression of their punishment but of their sin, as the former part of the verse is, as appears by the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their OWN habitation.) though this be not so much, yet it may be of some moment, to make us incline to the translation of the Vulgar, who translate it principatum, principality: so that we may render it, first STATE; as well as first ESTATE: making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood of honour. Now hereby the ambition of the Angels, in desiring to be equal with God, having an honourable condition of their own already, is not only expressed, but aggravated. What ever the Devil's sin was: First, he could not deserve such a punishment as he had, for any sin, better than for such pride & ambition: if being as high as heaven already, he desired to be higher yet. 2 No other punishment could have been so suitable either to the sin of pride; or to that rule of God's providence of abasing the proud, etc. If being as high as heaven; he was abased as low as hell. Thus you see, what a numerous train of Pursuyvants attend the proud man: enough to frighten him in for all his stomach, if he would but vouchsafe to look behind 
* Sequitur superbos ultor à te● go deus. Sen.  him. And therefore well might David say, that God PLENTIFULLY rewardeth the proud doer, Ps. 31. 23. and I may justly cry with Isaiah, Woe to the crown of pride c. 28. 1.  
But were there never a one of these places of Scripture, to threaten a proud man withal: yet hath he just cause of fearing many evils and punishments, even from the very nature and quality of his sin: 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 look, and a proud heart, I will not suffer, Ps. 101. 5. I did not EAT with him 
* The Septuag. & so the Rome Psal. , some translate. Others, I could not BE with him.  
3 Because it makes him think, he is secure, 
* Hierom.  and so deceives him; as it did Edom. The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rocks Obad: 3.  
4 Because it makes them impudent in sinning, so that they declare 
* Isa 3. 9  their iniquities; and cause God to punish many times, when else he would not. The pride of Israel doth testify to (or in) his face, Hos. 5. 5. Hebr. The pride 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of Israel doth answer 
* Respondebit. Hieron. as it is said, Prov. 27. 19 Face answereth face.  in his face. now whether by answer, be here intended, Ephraim, and Israel their likeness one to another in pride: (as it may seem to be, because in the verses before, they are complained of together, and here in this verse it is immediately added, Therefore shall Israel and Ephraim fall in their iniquity:) or, whether it be meant of a defending of sin in not hiding it, but acknowledging it, and replying in the defence of it, when they were reproved: as it is said in Esaiah (c. 3. 9) The 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  acknowledgement of their face doth answer in them (or against them: or as we translate, The show of the Countenance doth witness against them.) Either way it will be impudence enough. for they should have been ashemed of one another; and laid their hands upon their mouths. No sinner can be so easily condemned for sin, as a proud man: because he needs no witness. He will confess it, (shall I say?) or rather, boast of it of himself. A man●s pride will bring him low, Prov. 29. 23. you need have nothing else to do it. Proud men reward evil to themselves, none like them. And therefore woe unto them, Isa. 3. 9 See of this Pride towards God, in the Chapter of Impudence.   

Punishments * 
See incorrigibleness. .  
Such as are not bettered by them, have cause to fear:  
1 If the punishments are other men's; the same, or rather worse. especially, if they knew they were inflicted for the same sins, that they commit. For when Judah committed the same sins of spiritual adultery, for which God had put away Israel into captivity before: having an intention thus to punish them, he made his complaint in these words, But she returned not: and her treacherous sister Judah saw it. And I saw, when for all the causes whereby back-sliding Israel committed adultery, I had put her away and given her a bill of divorce, yet her treacherous sister Judah feared not, but went and played the harlot also, Jer: 3. 8. And it follows v. 11. The backsliding Israel hath justified herself more then treacherous Judah. I saw] Me thinks, I see God, when he hath punished any one, like a schoolmaster when he hath whipped a boy, looking upon the rest, to see how they stand in awe: and observing more then, than at other times, how they amend their carriage. See this complaint of Judah's not taking example by his judgements upon Israel, under the names of Aholah and Aholibah (Aholah 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 men's; The Extremity of punishment, or, the execution of that punishment, which those lesser punishments were used as means to make them escape. especially, if they were peculiar, and distinguishing. And for proof of this, there is a notable place in Amos: which, because it is so pathetic, I will not think much to transcribe to your hands. And I also have given you cleanness of teeth in all your cities, and want of bread in all your places: YET have ye not returned unto me saith the Lord. And I also have withholden the rain from you, when there was yet three months to the harvest, and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was reigned upon, and the piece whereupon it reigned not withered. So two or three cities wandered unto one city to drink water: but they were not satisfied: YET have ye not returned unto me saith the Lord. I have smitten you with blasting and mildew; when your gardens and your vineyards, and your figtrees, and your olive trees increased, the palmerworm devoured them: YET have ye not returned unto me, saith the Lord. I have sent among you the pestilence, after the manner of Egypt, your young men have I slain with the sword, and have taken away your horses, and I have made the stink of your camps to come up unto your nostrils, YET have ye not returned unto me saith the Lord. I have overthrown some of you, as God overthrew Sodom and Gomorrah, & ye were as a firebrand plucked out of the burning, YET have ye not returned unto me, saith the Lord, Amos, 4, 6. to 12.  
YET have ye not returned] you have this complaint no less then five times. to show, how tenderly God took 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? doubtless that which is severe enough. but it is not expressed. only he says, Therefore thus will I do unto thee, O Israel, viz: which, though some refer to that which was threatened before ver. 2. viz: taking them away with hooks, etc. yet others more probably; because that punishment seems to be less than other punishments were mentioned; and because it 〈◊〉 not likely they would be frighted with less, who were not frighted with greater; make it to be an aposiopesis, or figurative expression of the greatness of the punishment by not 
* Like Virgil, Quos Ego— Aen. 1.  expressing it. As if he had said, I know what I will do; or, I will do as I purposed.  
How guilty have we of this Nation been of this sin, especially of late years! Who though so many of God's judgements have been abroad in the earth; yet have not learned righteousness. I am confident more guilty, than we dare be again: would we but consider, that God is little sesse angry, for not taking notice of his judgements, than he would be, if he should speak to us with his own voice from heaven, and we should stop our ears: which I am confident none of us would dare to do. All punishments 
* Esa. 26. 9  are documents, (to teach us:) & so they are intended, both by God and man 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . In the book of Ezekiel, c. 16. v. 56. where we translate, Thy sister Sodom was not mentioned 
* Nemo prudens punit quia peccatum est, sed ne peccetur. Sen. l. 1. de Irâ. c. 16.  etc. The Chald: paraphrast, says, was not for instruction. the word, in the Heb. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not in thy mouth for hearing (or, a report.) They had quite forgot the destruction of Sodom: there was no more speech of it. (God's people should love to be 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 punishment upon there to teach thee. It is so much God's intention, & expectation, that we should learn by other men's punishments: that when he threatened to punish Jerusalem, he said he would make it an instruction 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron. exemplum. , Ezek. 5. 15 It is likely, that many times God would not punish men in the open sight of others 
* Job. 34. 26. ; were it not that he would have others to fear 
b Ps. 64. 9 Isa. 25. 3. , and be taught, not to do after their wickedness 
c Ezek. 23. 48.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d.  Why should not amendment, and punishment, go together? We use one word, Correct, to express both. And in Hebrew *, and Greek, 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the s●me word signifies both, to punish, and to teach.   

Rashness punished,  
With Miscarriage. Without counsel, purposes are disappointed: but in the multitude of counsellors they are established, Prov: 15. 22. Counsel] or secret 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We say, that is no counsel. , which in English we usually call Counsel 
* The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used for rashly, and in vain. . Taking counsel, is as necessary, that our purposes may be effected: as keeping counsel is necessary, that they may not be hindered 
* Q. Curtius (speaking of temerity in Soldiers) quae ubi primum impetum effudit, velut quaedam animalia amisso aculeo torpet. Lib. 40. . In the story of the Maccabees, it is said that certain Priests desirous to show their valour, were slain 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 adversary 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 means 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 among the Jews,) Verily, verily I say unto thee, except a man be borne of water, and of the spirit, he cannot enter into the kingdom of heaven, Joh: 3. 5.   

Rejoicing at 
* See Notpitying.  other men's miseries.  

Whether the men are godly, or wicked, threatened  
1 With certain Punishment. Who so mocketh the poor, reproacheth his maker: and he that is glad at calamities, shall not be unpunished Prov: 17. 5. Shall not be unpunished.] Perhaps it may be meant, shall be punished severely. For it is an usual Hebraisme in the Scripture, to speak by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of things that are very bad, whether punishments or sins: meaning the more, by expressing the less. At Calamities] simply, without expressing a person. as if calamities themselves, 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) Rejoice not when thine enemy 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 sins, which if he were guilty of, he wished, or would be contented, that any misery might fall upon him. If I rejoiced at the destruction (or misery) of him that hated me, or lift up myself, 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 myself] The Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if my heart, (only) did say, 'tis good enough for him, (a speech too often used.) At the destruction] in the Hebrew. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IN the destruction. as if he would not rejoice, so much as at such a time when his enemy was destroyed. Which is more than Solomon's at, or for 
* At calamities, Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the place above quoted. (And indeed they are no ordinary acts of piety, which Job commends himself for in that Chapter.) But not more than David practised, to the purpose, not only not rejoicing, but mourning at such times WHEN they were sick, my clothing was sackcloth, Psal: 35. 13.   

But if the men are godly, it is threatened,  
With God's exceeding great anger, and the like miseries as they suffered. For now, it is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At the miseries of wicked men, we may (The Philosopher 
* Aristot: Rhet. l. 1. c. 11. f. 20.  says, we must) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be without sorrow: but at these we may not. There are several instances for this. as, 1. the Ammonites. who rejoiced at the captivity of the Jews. Because, thou hast clapped thine hands, and stamped with the feet, and rejoiced 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 spoil to the heathen, and I will cut thee off from the people, 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 rejoiced, because it would be for their own 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 waist. Therefore thus saith the Lord I am against thee, O Tyrus c. 2 6. 2, 3. 3 The people of Seir. As thou didst rejoice at the inheritance of the house of Israel, because it was desolate, so will I do unto thee. Thou shall be desolate O mount Seir, and all Idumea, even all of it: & they shall know that I am the Lord. c 35. 15. Such insulting words at the affliction of the godly, though for shame of the world, men will not confesse they intent it so: yet do indeed strike at God. for I am sure, he would not complain without cause: and yet in the chapter last quoted verse. 13, you find him thus complaining, Thus with your mouth ye have boasted against me, and have multiplied your words against me: I have heard them.    

Relapsing into sin * Punished, 
See Apostasy.   
With a worse condition. For the Unclean Spirit when he comes again to a house which he hath left, will bring seven more spirits along with him; & keep it so strongly, that he will hardly be cast out. When the unclean spirit is gone out of a man, he walketh thorough dry places, seeking rest, (or, habitation) and findeth 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 himself Seven 
* This number is used to express a full number, or measure, as, 1 Sam. 1●. 5. Isa. 4. 1.  (or as many as can be gotten) other Spirits, worse than himself, and they enter in, and dwell therein, (before, he did but lodge there, but now he will dwell) and the last state of that man is worse than the first, Mat: 12. 43, 44, 45. Our Saviour says thus to the Jews. and his saying 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 delivered by Peter, in plainer terms; as if he had it in his mind to interpret it, For if after they have escaped the pollution of the world (pollution, & unclean spirit, answer very well) through the knowledge of our Lord and Saviour Jesus Christ, they are entangled again therein, 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 returns again, it comes with a great deal more efficacy. for it finds a man humbled for the want of it, and empty. Soldiers, that have kept a Castle and lost it; if they take it again, will go near to make it impregnable. If you consider it, you will find it hold in Spiritual, Civil, and Natural things: that Returns to former conditions or actions (for the most part) improve them.  

Threatened.  
With a worse punishment, Our Saviour said to the man, whom he had cured of an infirmity of 38 years, Sin no more, lest a worse thing come unto thee, Joh: 5. 14.    

Religion, and religious actions used for a cloak 
* Commonly such as are thus used are longer, & larger, thou ordinary: fit to make cloaks of: For a pretence make long prayers. Mat. 23. 14.   
Threatened.  
1 With Not-being accepted. Though they be of the best sort, even freewill offerings, nay the best of that sort, (I mean the fairest and best to look to.) Thus was threatened 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 covetousness, & his disobedience) for Samuel told him, To obey is better than sacrifice, verse 22. Thus the Israelites their fasting for strife, Isa 58. 3, 4, 5. Is it such a fast, that I have chosen? v. 5. So in Jeremy, (says God) What hath my beloved to do in my house, seeing she hath wrought lewdness with many? ch: 11. 15. Our Saviour speaking of those, who denied to profit (or, help) their decayed parents, upon pretence that they had given their goods to the Korban, for the use of the Church & the poor; applies the complaint of the Prophet Isay, In vain do they worship me, Mark 7. 7. See what an Epiphonema, John puts upon Judas his charity (forsooth) to the poor, (when he would have had the ointment spent upon our Saviour's feet, to have been spent upon them) Joh. 12. 6. This he said, not that he cared for the poor, but because he was a thief, 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 money, yet will they lean upon the Lord & say, is not the Lord among us? None evil can come upon us. Therefore shall Zion, for your sake be ploughed 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 Pharisees, to whom Christ spoke those words before mentioned, were guilty of. who pretending they took it for pious uses, as for offerings, and the like; by this means, rooked the poor widows and orphans of their livelihood. God abhors such pretended religion, 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 
* Cic. pro Cluentio. Deorum mentes non contaminatâ superstitione neque ad scelus perficiendum coesis hostiis posse placari. , that the Gods could not be made propitious with offering sacrifices to commit wickedness.  
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 complains, Whose possessors 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 Show.  

Threatened.  
1 With Having no reward. Take heed that ye do not your alms before men, to be seen of them: otherwise ye 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 appear 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. Hitherto may you refer that in Timothy, (if you expound it of fasting, with Beza,) Bodily exercise profiteth nothing, 1 Ep. 4 8.  
2 Woe. Woe unto you, Scribes and Pharisees: for ye make clean the outside of the cup, and the platter, but within they are full of extortion, and excess, Mat. 23. 25.    

Repenting late  
Strive to enter in at the straight gate. For many, I say unto you, will seek (which do not strive) to enter in, and shall not be able. When once the master of the house is risen up, & hath shut to the doors: and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us, and he shall answer, and say unto you, I know you not whence you are etc. Luk. 13. 24, 25.   

Reported well of by all  
Woe 
* Non minuspericulum est ex magnâ famâ quam ex malâ, Tac. in vit. Jul. Agri.  unto you, when all men shall speak well of you, Luk. 6. 26.   

Reproaching Threatened, 
* See Mocking.   
1 With certain punishment: because God takes special notice of it. Thou hast heard their reproach O Lord, and all their imaginations against me, Lam: 3. 61. Ps. 69. 19 Whosoever shall say to his brother Raka, shall be in 
* Vain fellow. such as those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 11. 3.  danger of the council, but whosoever shall say thou fool, shall be in danger of hell fire, Mat. 5. 22.  
2 With sad and heavy judgements, denounced in very angry expressions. I have heard the reproach of Moab, and the revile of the children of Ammon; whereby they have reproached my people, and magnified themselves against their border. Therefore, as I live, saith the Lord of hosts, the God of Israel, surely Moab shall be as Sodom, & the children of Ammon as Gomorrah, even the breeding of nettles, and salt pits, and a perpetual desolation. The residue of my people shall spoil them, & the remnant of my people shall possess 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 kingdom 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 looks not so much to uncharitableness, 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 yield to the desire of the inhabitants, to enter into covenant with them, although they proffered to serve him; but with this condition, viz: that he might thrust out all their right eyes 
* Josephus says, he did thus to all the Israelites, that he could take. that so being not well able to use their shield (which they held in their left hand) unless they hindered their sight; they might be made unfit for war. , and lay it for a reproach upon all Israel, 1 Sam: 11. 2. But the inhabitants sent immediately to Saul: who came with his army upon the Ammonites in the morning watch, & slew them until the heat of the day. And it came 
a Aristotle in his Politics l. 5. c. 10. among other occasions of the ruin of States, brings this for one, and instances in the conspiracy of Decamnichus against Archelaus for giving him to Euripides to be whipped, whom he had formerly jeered for his stinking breath.  to pass, that they which remained were scattered, so that two of them were not left together, vers. 11. 2 Nabal the Carmelite, when David sent his servants to him for victuals for his men, gave them this reproachful answer. Who is David, and who is the son of Jesse? There be many servants now adays, that break away every man from his master 
b As they usually do in a Civil war. . 1 Sam: 25. 10. Now which sin it was, that was punished: whether his not giving David provision; or his giving this reproachful answer; I know not. But it is said in the same Chapter, v 38. And it came to pass about ten days after, that the Lord smote Nabal that he died. Had not his wife Abigail pacified David with a present, he had been killed by him before, ver. 33. but the punishment was more notorious this way, viz: by the hand of God.   

Reproof,  

Such as do not Give it  
If Parents, they are sometimes punished by God (of which see in the Chapter of Parents.) Sometimes by their children themselves. Thus was David punished by his son Adonijah: of whom 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 reward him for his gentleness: for he sought to make himself King. ver. 5.  
If they are God's Ministers; I know not what they may expect. Their case is bad enough doubtless: as you may gather by the Prophet Isai's words (if the Latin translation be right) Woe unto me, because 
* We translate, for I am undone, The Hebrew which we have is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 Vzziah so, boldly as he should, for meddling with the Priest's office, 2 Chr. 26. 16. Others, because he did not see him put out of the City, according to the Law for the Lepers, Leu. 13. 46. But this last we have the less cause to suspect, for what is said in that chapter but now quoted, v. 21: viz. That he dwelled in a several house.   

Such as do not Take it, punished,  
1 With Error. He is in the way of life that keepeth instruction: but he that refuseth reproof, erreth. Prov 10. 17.  
2 Destruction. Correction is grievous unto him that forsaketh the way; and he that hateth reproof shall die. Prov. 15. 10. The way, again; as it was before. For there is no other way, to come to life. The horse that will not follow the reins: and the traveller, that will not hearken to him, that tells 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 shamefullly: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make a shameful end, so the Sept translate. And this is often seen stubborn, and selfwilled men, how are they ashamed to show their faces, when they miscarry! having nothing to say for, and nobody to speak against but, themselves.  
They miscarry shamefully, and they miscarry suddenly (for they must of necessity, if they will not take warning.) He that being often reproved hardeneth his neck, (for he keeps going notwithstanding, and every step brings him nearer to the pit) shall suddenly be destroyed, and that without remedy, Prov. 29. 1. Basil being asked, With what mind a man should take reproof? answered, with the same that a man should take a medicine, being in a dangerous disease.  
Cyprian's 
* Ep. 61. ad Pomp.  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 greatly offended, and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  revenged, (or, hath greatly offended in revenging) himself upon them. Therefore thus saith the Lord God, I will stretch out mine hand upon Edom, and will cut off man and beast, etc. And I will lay vengeance upon Edom, etc. Ezek. 25. 12, 13, 14.  
2 In the Philistines. Because the Philistines have dealt by revenge, and have taken vengeance with a despiteful heart, to destroy it, for the old hatred. Therefore thus saith the Lord behold I will stretch out my hand upon the Philistines, etc. and I will execute great vengeance, etc. Dealt by vengeance] as if their dealing with the Israelites as they did, had not been so bad, if it had not been in way of revenge. Great Vengeance] or, vengeances, (so it is in the original.) great, and vengeances too. Vengeance] viz: for vengeance; after the usual way, in most of the threats in the Prophets, of punishing like with like.   

Riches.  
Such as gain them wrongfully threatened,  
1 With Not-being the better for them. (which is no small punishment, considering what pains they are at in gathering them.) Treasures of wickedness profit nothing, but righteousness delivereth from Death, Prov. 10. 2. At least in the end, they will be so punished. 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 gotten; (as it is commonly seen, that they moulder away they know not how) Wealth gotten by vanity shallbe diminished, but he that gathereth by labour shall increase, Prov. 13. 11.  
3 Poverty. He that hasteth to be rich hath an evil 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, wisdom, or learning. He that hasteth] There is little difference between him that hasteth to be rich, and him that getteth riches wrongfully. For he that is hasty, and greedy; if he cannot do it by right: (yea though he can; if that way be long about; as usually it is) will do it by wrong. Poverty shall come upon him] one way or other. Either he shall be taken from his riches by captivity, or such like punishment; as the Jews were; As the partridge sitteth on eggs, and hatcheth them not: so he that getteth riches, and not by right, shall leave them in the midst of his days: and in the end shall be a fool Jer: 17, 11. Or else his riches 
* See a notable place more, Job 20. 21, 22.  shall be taken from him, the same way that he got them. for so the Israelites are threatened, Who store up violence and robbery in their palaces Therefore thus saith the Lord God, an adversary there shall be round about the Land, and he shall bring down thy strength from thee, and thy palaces shall be spoilt, Amos 3, 11. Store up violence and robbery.] The Scripture in divers places calleth 
* Job 15. 34 Hab. 2 9  things that men have wrongfully gotten, by the names of the sins: & 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 be a fool.] or, shall appear to be so; or be so accounted For the present, he is only counted wise, that hath worldly cunning to get wealth, and the honest simple-dealing man, is counted a fool. (insomuch that honest, & simple, are come to be used for the same with foolish.) But in the end it shall appear, who was indeed most wise, and who took the wisest course.  
4 In his poverty in temporal things poverty likewise in spiritual things; the only thing that makes that poverty intolerable. The Lord will not suffer the soul of the righteous to famish; but he casteth away the substance of the wicked Prov: 10, 3. (for though the Hebrew word for soul, be most commonly meant otherwise, then in a spiritual sense: yet by the words * in the former verse, it seems to be so meant here, and so Jerom expounds it.) Casteth away] He doth but gently take away a godly man's substance, and put spiritual things in the room, for a supply. But the wicked man's substance he casts away in anger; & looks no more after him.  
5 The disposal of his wealth (first, or last) 〈◊〉 the merciful, whom he never imitated; and the poor whom he never relieved. He that by usury and unjust gain, increaseth his substance, he shall gather it for him, that will pity the poor, Prov. 28. 8.  
These which I have named, are very usual ways of punishing Such men: I mean in the riches themselves, which they have wrongfully gotten. And although, perhaps, for the most part, punishments of this sort are slow 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 attending their dishonest gain. Such is that by the hand 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 furrows likewise thereof complain. If I have eaten the fruits thereof without money, or have caused the owners thereof to lose 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 punished 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 sin. But that hereafter; and even now, one way or other (corporally, or spiritually) they shall be punished: I may undertake to assure you. 
* Pagnin. in that place but now quoted, Prov. 10 30 translates, for casts away the substance of the wicked; Shall overthrow the wicked for their riches: meaning, which they have wrongfully gotten.  for God cannot suffer it, As a cage is full of birds, so are their houses full of deceit: therefore they are become great and waxen rich; They are waxen fat, they shine, yea they overpasse the deeds of the wicked: they judge not the cause of the fatherless; yet they prosper: and the right of the needy do 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 lean upon that which cannot support them, He that trusteth in riches, shall fall, but the righteous shall flourish as a branch, Prov: 11, 28.  
2 Death the sooner: when they have most wealth, & most Confidence: to show the vanity of their confidence. I will say to my soul, (quoth the rich man in our Saviour's parable Luk. 12) soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him; thou fool, this night thy soul shall be required of thee, than whose shall these things, which thou hast provided. Luk. 12, 20. Death temporal is the least that is here meant; and of this we have frequent experience.  
3 Exclusion out of heaven. It is easier for a Camel, to go through the eye of a needle; then for a rich man, to enter into the kingdom of heaven Mark. 10 25. It is meant of him that trusts in his riches; for our Saviour himself 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 bestows 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.  
Doubtless, trusting in riches will be punished, & punished with much rigour. For thus speaks Job, If I have made gold my hope, or have said to the fine gold, Thou art my confidence chap: 31, 24. and afterward adds, 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 he had said, I should answer for such a sin, not before a merciful God; but a just Judge. It is not a sin of the Priests, 
* Levit. 4.  like a sin of ignorance, for which the Priests may make mine atonement with an offering. No, it is scelus gladii, 
* Job. 19 29.  a sin which I must be certainly punished for, by the judge. And the reason which he adds, is, For I should have denied the God that is above. I have applied these words to the 24 verse. because I met with no answer to his IF, betwitx this and that: and because the reason agrees as well with this 
* Prov. 30. 9 give me neither poverty nor riches, lest I be full and DENY thee.  sin, mentioned in that verse; as with the other mentioned in the 27 
a If I beheld the Sun when it shined, or the moon, walking in brightness: and my heart hath been secretly emiced, or my mouth hath kissed my hand This also were an iniquity to be punished by the Judge, for I should have denied the God that is above.  viz. the sin of Idolatry. Now as Job joins the sin of trusting in riches, with Idolatry: so the Apostle gives Covetousness the very name of Idolatry Coloss. 3, 5. which name it cannot have for any reason, so well, as because of this sin, which covetous men are usually guilty of. See in the chapter of covetousness.   

Such as love them too much (though they came lawfully to them,)  
They are always punished with Want of satisfaction. He that loveth silver, shall not be satisfied with silver, nor he that loveth abundance with increase, 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 he 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 usual with God to punish wicked men with it; as I have hinted elsewhere, See also Ezek. 7. 19  
They have cause to fear other punishments 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 less, usually go together; though we do not perceive it) added also, If I rejoiced because my wealth was great, and because mine hand had gotten much, vers. 25. See for this also in Covetousness.   

Rich and wicked  
The Scripture speaks against them thus,  
1 That they cannot prosper. The sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth. so also shall the rich man fade away in his ways. Jam: 1. 11. They spring as grass, Psal: 92. 7. But it is but as grass. for like grass they whither, Psal: 102. 11: and in little time, like the grass upon the top of a house, Psal: 129. 6. They are fading every way. What they have, is fading: and they do nothing, that will last, and stand by them, when what they have, faileth 
* Luk. 16. 9 . All their treasure is on earth. They have none in 
* Matt. 19 20.  Heaven; neither do they care to lay up any 
* Matt. 6. 20.  there, and therefore they must not think to be able to live there: especially having no friends there neither, to entertain them. Luk. 16. 9 They have nothing whereon to build any hope: for they do 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 miss of those too. For even this life is never the better for riches (or, for having more than others) in regard that a man's life consisteth not in the abundance of things which he 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  possesseth, (or, a man's living upon his estate, is not according to his having more than another) Luk: 12. 15. which was a reason our Saviour used, to dissuade his Disciples from greediness of having 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which see in Covetousness.  more wealth, one than another. Nay it is usually the worse, as will appear in the ensuing punishments.  
2 That they shall be; nay, that they are very miserable, in regard of sundry evils and punishments; some of which arise merely from their wealth: so that the preacher had very good cause to say, There is a sore evil 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 aye, 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 do not so much use, as they are abused by it.  
Now those evils or punishments are,  
1 Want of sleep, either through intemperate use, or immoderate love of what they have. The sleep of a labouring man is sweet, whether he eat little 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 any 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 ways; as by security 
* Their riches are given them with this curse, viz. to make them secure, and confident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 24. 23 , pride, etc. but especially that which our Saviour speaks of. He that received the word among thorns, (a very good name for riches) is he that hears the word, and the cares of this world, and the deceitfulness of riches choke the word, and he becometh unfruitful, Matt. 13. no fear of the godly rich man his being much deceived, for he will be sure to be far enough fro● the thorns, 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 thorns.  
4 A diminishing, and decay of their Riches, they know not how. Ye looked for much: and lo, 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 waste, and ye run every man unto his own house Hag: 1, 9 They that seek the worst things first, are usually punished with not finding the best, when they seek them. Whereas, if we first seek the Kingdom of God, and the righteousness thereof, we may not only have that, which we seek for; but those other things also added unto us over & above, before ever we seek 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 solicitous for it.  
5 Taking away of their false riches, for abusing them to sin. So the Jews were punished 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 oil; and multiplied her silver and gold, which they prepared for Baal. Therefore will I return, & take away my corn (for it is not Baal's; & they have forfeited their right) in the time thereof, and my wine in the season thereof, and I will 
a In the Latin translation it is, deliver: as if it were a bondage to the creatures; to be subject by force, to be used to other purposes, then for which they were intended, according to that Rom. 8. 2.  recover my wool and my flax given to cover her nakedness Hos: 2, 8, 9 See Ezek: 
b As for the beauty of his ornament, he set it in majesty; but they made the images of their abominations and of their detestable things therein: therefore have Iset it far from them v. 20.  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 calf, Exod: 32, 2.)  
6 Denial of the true Riches (grace & the Gospel.) For they are not fit to be entrusted with greater and better things, who were not faithful in less and worse. If therefore ye have not been faithful in the unrighteous 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, Luke 1. 51.  
7 At his death, The taking away of his soul by the devils, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for, though the word be impersonally used after the Hebrew manner: yet I think it is seldom spoken, but of a third person. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph.  and not by God: (because it is God that thus speaks.) 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 fool, this night thy soul shall be required of thee. then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich towards God, Luk. 12, 20, 21. For though this may be also meant of temporal death: (as I have made use of it before:) yet is it chiefly meant of eternal death. For otherwise, here were little more threatened, to him that is not Rich towards God; then what is common to him that is.  
8 After Death (for an answer to that question, Whose shall these things be?) The disposal of his estate to the godly (whom he hated; and therefore is it a great punishment.) A good man leaveth his inheritance to his children's children. But the wealth of the 
* Especially that of the sinner in getting. De male quaesitis vix gaudet tertius haeres, whose wealth, his children's children, seldom enjoy.  sinner is laid up for the just, Prov. 13. 22. See Job 27. 16, 17.  
9 Not having an other estate to recompense it. Woe unto you that are rich, for ye have received 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 Eternal destruction (as if they were not fed but for the slaughter.) When the wicked spring as the grass, & when all the workers of iniquity do flourish: it is, that they shall be destroyfor ever, Ps: 92. 7. Either the wasting of the creatures abused through luxury: or the rust of the money not used at all through covetousness, will rise up in judgement against them. Go to now, ye Rich-men: weep and howl for your miseries, that shall come upon you. Your riches are corrupted, and your garments moth eaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat 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 we may find in the Scriptures, are  
1 No-profit by that work, in doing where of it was broken. They that sought for Manna 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 work therein, that soul shall be cut off from amongst his people. Exod: 31. 14. So again v. 15. Whosoever doth any work in the sabbath day, he shall surely be put to death. This punishment was executed when the Israelites were in the wilderness, upon him that gathered sticks upon this day, Num: 15. 36. and that by special order from God: of whom they inquired, what they should do with him, not out of ignorance of the law (which had been declared unto them:) but of the fact: which because it seemed so small a matter, they knew not whether it were a breach of the Law, or no.  
3 Misery upon whole Countries or Nations. What evil thing is this, that ye do & profane the sabbath day? Did not your Fathers thus? And did not God bring all this evil upon us. and upon this City? Yet ye bring more wrath upon Israel by profaning the sabbath. Neh: 13. 18 They are the words of Nehemiah to the Jews: who broke the sabbath by treading winepresses, housing of fruit, selling victuals, and going with carriages. You have a very dreadful threat in Jeremy, there where only the last of these is mentioned: But if ye will not hearken unto me, to hollow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem: then will I kindle a fire in the gates thereof; and it shall devour the palaces of Jerusalem, and it shall not be quenched, Jer: 17. 27. Even entering in] Though the things were carried into the city, for which there might be more use and necessity pleaded. Yea, and though they were carried by strangers (whom they ought to have hindered.) Ezekiel in ch: 20. relating to the Jews, the story of their father's carriage in the wilderness, (how they walked not in God's statutes, but despised his judgements; for which they had severer judgements threatened them, than those, which were inflicted: which were some of them very dreadful ones) mentions no sin but this: as you may see vers: 13, 16, 21. Only vers. 24 Idolatry 
* Some understand by Sabbaths, Feasts only, But (I believe) in that sense, it is not used to be said my, but your Sabbaths.  is mentioned along with it. Nay in the Priests, only negligence in seeing it strictly 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 poured out mine indignation upon them, I have consumed them with the fire of my wrath. In the 23 Chap. of that prophecy, where several punishments are threatened, and their causes declared: Sabbath breaking is made an aggravation 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.   

Sacrilege.  
It is threatened with a Curse. Will a man rob God? Yet ye have robbed me. But ye say, wherein have we robbed thee? In tithes and offerings. 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 Shortness of life. As in the family of Eli; whose sons Hophni & Phinehas used to take away the flesh, which the people brought for offerings, to roast it for themselves. But what said Eli of this sin? 1 Sam: 2. 25. If one man sin against another, the judge shall judge him; But if a man sin against the Lord, who shall entreat for him? notwithstanding, they harkened not unto the voice of their father, because the Lord would slay them. 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 special sentence condemned to be burnt, ch: 7. 15. and accordingly the people stoned him first, and burned him afterwards, vers. 25.  
3 The conquest of the people, to which he 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 Nabuchadnezzar 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 kingdom 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 because I take the sin of the two last, to be no proper sacrilege; & that it was not so much the detaining of the money, that was punished. And because I meet with no particular relation of Shishak●s punishment, as inflicted for this sin▪ And last, because of the two first, it is not only 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 sons of Jehoida 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 began to pull down the wall of the inner Court, and the works of the Prophets (Haggai and Zachary, by whose persuasions the walls were built) was stricken dumb, and died suddenly, 1 Mac. 9 54. 2 Heliodorus. who when he came to the treasury of the temple to take it away, saw a strange apparition, and was stricken to the ground, 2. Mac. 3. 25. and 27. 3 Menelaus, one who had committed much sacrilege first & last. Against him it is said, the King of Kings moved the mind of Antiochus; who caused him to be put to death, after the manner as sacrilegious persons were 
* See the manner described 2 Macc. 13. 5, 6, 7.  wont to be at Berea. 2 Mac. 13. 4. But, because the faith of these relations is suspected, I do but name them. Whether these and other examples that might be brought, be truly related, or not; of this you may be confident, that, he who takes a thing sacrilegiously, is most taken himself. For, It is a snare to the man who devoureth that which is holy, Prov. 20. 25    

Being Scandalised.  
1 At the ways of God. Who is wise, and he shall understand these things? prudent, & he shall know them? for the ways of the Lord are right, and the just shall walk in them. But the transgressors shall fall therein, Hos. 14. 9  
2 At the word of God. Peter says that our Saviour becomes a stone of stumbling to them, which stumble at the word, 1 Pet. 2. 8.  
3 At God himself. He shall be for a sanctuary: 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.   

Scandalising dangerous.  
For 1 It makes God punish a sin, 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 sin, thou shalt not die 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 he would repent. especially if it be in his ministers. For thus he speaks of the Priests of Bethel, in Jeroboam's time. Because they ministered 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 bear their iniquity, Ezek: 44, 12. In Malachy, mention is made, how God punished such ministers in his time, viz. with the contempt of the people. Ye have caused many to stumhle at the law, ye have corrupted the covenant of Levi, saith the Lord of Hosts. Therefore I also have made you contemptible (as you have made my ordinances contemptible) and base before all the people; according as ye have not kept my ways, but have been partial in the law. Malach. 2. 8, 9 How justly the Ministers of England by their scandalous life and doctrine, have suffered, & do still suffer this punishment, I wish it were not so easy to demonstrate.  
The wicked, who scandalise maliciously, endeavouring to make the godly to fall into sin, that they may laugh at them, or have somewhat to accuse them of, as Hypocrisy, or the like: (such as there are too many:) they shall be sure to fall themselves into a pit of destruction, when the others perhaps shall escape. Who so causeth the righteous to go astray in an evil way, he shall fall himself into his own pit, Prov. 28. 10.  
The Godly, who do it by falling into sin themselves, are as a troubled fountain and a corrupt spring, Prov. 25. 26. And therefore are they like to be purged by some chastisement: for else (like a corrupt spring) they will do abundance of hurt.   

Scorners,  
Especially such as Scorn Instruction, punished,  
1 With Ignorance. A Scorner seeketh wisdom and findeth it not: but knowledge is easy to him, that understandeth, Prov. 14. 6. Here the Scorner, and he that understandeth seem to be opposed. And so ch: 19 29. Scorners, and fools, seem to be put for the same.  
2 Being hated of men. The thought of foolishness is sin: and the scorner is an abomination to men, Prov: 24. 9  
3 Being scorned & slighted by God (which is a fearful thing.) Surely he scorneth the scorners, but giveth grace unto the lowly, Prov: 3. 34.  
4 Many heavy judgmentes. Judgements are prepared for scorners, and stripes for the back of fool's Prov: 19 29. Solomon's fool, is only 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 do a great matter, and that they have a sufficient revenge upon a man, to scorn his reproof: but alas, they hurt none but themselves. If thou be wise, thou shalt be wise for thyself; but if thou scornest, thou alone shalt bear it, Prov. 9 12.   

Scriptures,  

Not-knowing them punished,  
With Error. Our Saviour told the Saducees, who denied the resurrection, Ye err 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 own destruction, 2. Epist. 3. 16.    

Scrupling at Gnats, and swallowing Camels.  
Woe unto you Pharisees, for ye tithe mint, and rue, and all manner of herbs, and pass over judgement, and the love of God; these ought ye to have done, and not to have left the other undone. Luk. 11. 42.   

Security 
* See Despising.  as to enemies punished (or threatened  
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 host; for the host was secure Jud. 8. 11. 2 The people of Laish: of whose security special mention 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) threatened to be destroyed by the Chaldeans Jer: 49, 28 to 34. The Complaint is of them, that they dwelled with out care vers. 51, 4 The Careless Ethiopians Ezek 30 9 5 The Ninivites, who dwelled carelessly, Zeph. 2. 15, 6 Belshazzar. The same night, as he was feasting and carousing, he was slain: and the City of Babylon taken, Dan. 5. 1. 30. 7 Those that dwell carelessly in the Isles (among whom we of England may well be numbered) Ezek. 39 6.   

Security as to evil  

Such as cause it in others  
Are threatened with the same punishments, which they promise them freedom from; as those false Prophets were, who would make the Jews believe, they should not be conquered 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 
* See prosperity. , are In like manner threatened  
1 With those punishments, which they promise themselves freedom from. So were, 1 The Israelites. who saying, we have made a Covenant with death, and with Hell are we at agreement: when the overflowing scourge shall pass throw, it shall not come unto us, etc. Isa. 28. 15, are thus threatened v. 11. Judgement also will I lay to the line, and righteousness to the plummet etc. By which I conjecture may be meant, that he would be so strict, in punishing them: that, whereas they presumed, that, when the scourge should pass thorough the Land, it should not so much as come near them; his Judgements should hit them so right, as if they had been directed by line and plummet: so that they should not miss them. And it follows also v. 18. Your Covenant with Death shall be disannulled, and your agreement with Hell shall not stand. when the overflowing scourge shall pass thorough, then shall ye be trodden down by it. 2 The Edomites. who were secure through pride of their strength; and thought that the Chaldeans could never conquer them, because they dwelled upon high hills, and in a mountainous country. Whose habitation is high, who saith in his heart, who shall bring me down to the ground? though thou exalt thyself as an Eagle, and though thou set thy nest among the stars, thence will I bring thee down 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. Hear now this, Thou that are given to pleasures, that dwellest carelessly, that seyest in thine heart, I am, & none else beside me; 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 loss of children, and widowhood, they shall come upon thee in their 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  perfection, &c Isa. 47. 8, 9 In a moment, and, in their perfection.] Evils Evils sudden, and great too, who can deal with? The suddenness of the Chaldeans punishment is expressed again verse 11. And indeed here is the misery of every one that is secure viz: that all his evils come suddenly to him, that is, when he is not aware; and many of them, he himself also comes suddenly to them, that is, sooner than other men.  
2. Conquest, and Captivity. And it shall come to pass at that time, I will search Jerusawith candles, and punish the men that are settled in their lees; that say in their heart, the Lord will not do good, neither will he do evil. Therefore their goods shall become a booty, and their house a desolation, etc. Zeph: 1. 12, 13. I will search Jerusalem with candles] I believe, the meaning is the like with the meaning of that in Isaiah, of laying judgement to the line; and spoken after the same manner. viz: in answer to the people's opinion, that there was no divine providence, to take notice of men's 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 do it very exactly; so that not only, not all, but none, shall escape Josephus 
* Lib. 7. Bell. c. 17. 26.  saith, that the Roman Soldiers under Titus, when he took 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 Secure men, so to say: 
* See Ps. 13. 1. Zeph. 2. 15.  and the best of us are guilty of it oftener, than we take notice of. In their heart.] That is enough with God, to provoke him: and we dare not say otherwise then in our hearts, for fear of provoking men.  
3 Death by the sword. All the sinners of my people shall die by the sword, which say, the evil shall not overtake, nor prevent us, Amos 9 10.  
4 Sudden & unavoidable destruction. For when they shall say, peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape 1 Thess: 5. 3.  
5 All the curses written in the book of the Covenant. And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace though I walk in the imagination of my heart, to add drunkenness 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 book, 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 Zion, Amos 6. 1.  
Seducers and seduced. See False teachers    

Self conceited men, punished,  
1 By their own sin, deceiving them. For if a man think himself to be something, when he is nothing: he deciveth himself, 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 Threatened to Sinners.  
In general, as for the prime and remote cause, any sins whatsoever are mens own 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 
* Not a snare of enticement, but of hurt and ruin: in that sense as the word snare is most commonly used, as Prov. 11. 3▪ etc. And so likewise the word stumbling-block or scandal, though in the New Testament it be used Metaphorically, of falling into sin: yet in the Old Testament, it is used most commonly more literally, of falling by sin into misery, and punishment, as Ezek 3. 20. Isa. 8. 14, etc.  unto thee, Ex: 23. 33. Sinners will run themselves fast enough in, and hang themselves sure enough with the Cords of their own sins, of their own accord, although (or rather indeed If) God let them alone. His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins, Prov: 5. 22. Wickedness is the fire; and they are the briers, and thorns, 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 ways: Pr. 1. 31. David prayed, that the way of his enemies might be dark and slippery, Psal: 35. 6. Jeremy threatened, 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 every sinner is so. Which if it be, there needs none to throw him down: for he will fall soon himself; and fall most dangerously: as a man must needs do in such ways. Many are the places of Scripture which speak to this purpose: especially in the Psalms and the Proverbs. You may see at your leisure, 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 himself with his own courses: when once God leaves him (or gives him leave) to take those courses, and so to punish himself. Now the main cause of God's leaving him in this manner, is his leaving God first: and refusing to hearken to the counsel of his word. So that still the sinner's destruction is from himself, and he is his own greatest enemy. They would none of my Council: they despised all my reproof. Therefore shall they eat of the fruit of their own way, and be filled with their own devises, Prov: 1 30, 31. If he will not take God's Counsel, he must needs take his own; and his own is never good. Such as will not follow advice, though it be but man's advice, we see but few of them prosper. See more to this purpose in the Chapter of God's Leaving men to sin, in the Title Sin.  
Now by any sin, as I told you before, men do hurt themselves remotely, & in the end, by just desert: But there are some sins, by which they are more immediately their own executioners. And of such sins, and the manner of being punished by them, mention is made in several places of this book. And therefore I will instance only in two or three, that are more noted, and these are 1 An unruly tongue. A fool's mouth is his destruction, and his lips are the snare of his soul, Prov: 18. 7. 2 Anger and Envy. For wrath killeth the foolish man: and Envy slayeth the silly one, Job, 5. 2. 3 Frowardness. The integrity of the upright shall guide them: hut the perverseness of transgressors shall destroy them. Prov: 11. 3. 4 Confidence, and wantonness, in prosperity. The turning away of the simple shall s●ay them, and the prosperity of fools shall destroy them, Prov: 1. 32. Of these you may see more in their several 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 hurtful to the parties, that commit them: Or by causing them to be whipped by those scourges, which they made themselves and intended for the backs of others. Insomuch that, if you see men punished this way you have very good cause to think, that God hath a special 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 Fear, and Enemies of God's people.   

Selling deceitfully, See deceitful dealing. Sinne.  
I mean to give you two or three of the more remarkable texts of Scripture, which speak of Sin in general, 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 ye then (then) in 
* As on the contrary, IN keeping the commandments there is great reward. Ps. 19 11.  those things whereof ye are now ashamed? Rome 6 21, and therefore sins are called the unfruitful works of darkness, Eph.  
Secondly, that for Sin there will be certain punishment. It was so before Christ, as appears, 1 By what is threatened. God told Cain, If thou dost not well, sin lieth at the door, Gen: 4. 7. And Moses told the Reubenites, and Cadites (when he would have them go over Jordan with the rest of the Israelites, to help them into their possessions; having their own already on this side the river) But if ye will not do so: behold ye have sinned against the Lord; and be sure, your sin will find you out 
* See in the Chapter of blasphemy against the holy Ghost at the end. , 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 appears by samuel's speech to the people 1 Sam: 12. 25. and Solomon's prayer, 1 Kings 8. 33. 35) so they acknowledged, after it was inflicted, that it was merely the fruit of sin. As (among other places) you may see in 2 Chron: 30. 7. where it is said, that the Messengers sent about by Hezekiah, with proclamation for keeping of a passover, in their exhortation used these words. Be ye 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 ye see. In the book of Judges, there is seldom mention made of a victory had over the Israelites, but with this preface: The children of Israel did evil in the sight of the Lord, &c, and such or such an enemy came against them etc. See ch: 3. 12. ch: 4 3 6. 1. 10. 6. 13. 1. The same 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zach. 14. 19 etc. So for the verb, In Job ch 5. 24 the word which we render Sin, The Sep. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be unhappy.  word in the Scripture is used for sin and for punishment, and the same word in a different form, 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, testify. For,  
In this world, sinners are punished in the worst manner, that they can be; hat is, with Spiritual punishments, which are far 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 because that is a work of a volume, and not a chapter; I will only mention three more general evils, that render the condition of a sinner, in this life, both miserable, and exceeding dangerous. 1 Darkness 1 Joh. 2. 11. etc. so that he knoweth not whither he goeth: and therefore must needs fall. 2 Slavery, to which he is sold, (and hath sold himself) & 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 evi●s that are evils indeed, ignorance is always an aggravation.  
In the world to come, they shall be punished with most bitter punishments. Tribulation 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and anguish upon every soul of man that doth evil, Rom. 2. 9 And that for ever. These shall go away into everlasting punishment, Matth. 25. 46. This is all the wages which the servants of sin have, Rom. 6. 23. and this they are sure to have: unless by Christ 
* Joh. 8. 36.  they are made free 
* Rom. 6. 18.  from sin, and become the servants of righteousness: so that what ever their beginning be, yet their end 
* Vers. 22.  may be everlasting life.   

Sinning deliberately, and with delight.  
Woe unto them that devise iniquity, and work evil upon their beds; when the morning is light, they practise it, because it is in the power of their hands, Mic. 2. 1. See Isa. 5. 18. You that sin thus, take heed, lest God take up a resolution against you, that he will not forget you; as he did against the Jews, 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 iniquity, and visit their sins, Jer: 14. 10.   

Sinning with a high hand  
By Sinning with a high hand, I mean Sinning (as the word is in our translation) presumptuously, ●iz: when men do not only resolve, but profess to Sin, out of pride, and in Contempt▪ of authority. This manner of Sinning is very frequent. so that you shall see many commit Sins, merely because they would not seem to be controlled; and to anger, and vex those under whose command they are. But what is the danger of such Sinning? doubtless, great enough. For even doing aught presumptuously, God threateneth with cutting off, (one way, or other:) But the Soul that doth aught presumptuously, whether he be borne in the land, or a stranger, the same reproacheth the Lord, and that Soul shall be cut off from among his people, Num: 15. 30 See Dent: 29. 19 But if they Sin thus against the sentence of the Priests and Judges also, he prescribeth to have the parties put to death. And the man that will do presumtously, and will not hearken to the Priests etc. even that man shall die, and thou shalt put away the evil from Israel, Deut: 17. 12. The Israelites going presumptuously up to the hill towards Canaan, when Moses had expressly forbidden them, were overcome by the Amorites, Deut: 1 43, 44. The word for presumptuously, in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you were PROUD. And so chap: 17, where we translate, the man that will do presumtuously, the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that will do in PRIDE. and the Sept. translate both this, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place of Numbers above quoted (which we translate, presumtuously,) after the same manner, viz: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a hand of PRIDE. And indeed, PRIDE hath the greatest hand in such Sins▪ whereby they either despise the word of the Lord, (as it is said in the place before quoted, Num: 15. 31.) or scorn 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 adreame by night chap▪ 3. 5, and chap. 9 2. And (that which still makes for the aggravation of Solomon●s Sin) 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 inexcusableness. So that they are without excuse● because that when they knew God, they glorified him not as God, etc. Rome 1. 20, 21. Without excuse] so we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: though in the 2. chap. v. 1, we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inexcusable. And very well. for such Sinners, as they cannot be excused by others; so they have nothing to say for themselves. Glorified him not etc.] Even omission against knowledge is dangerous.  
3 Not being pardoned. Especially, if it be also with a high hand, professedly, so that they stick not to say, we see, (not only we hear) and yet will not believe, or obey. Our Saviour told the Pharisees, If ye were blind ye should have no sin, (you were in such a condition, as that, if you sinned, perhaps through God●s mercy, you might have had no sin, but it might have been taken away:) but now ye say, we see▪ therefore your sin remaineth, John 9 41. Now certainly it remaineth, and will remain still at your door, and will not be taken away. Seeing Jesus● Christ lived amongst them; and did such miracles before their eyes; if yet they would deny him to be the Christ; I do not see how they could be excused such wilful lying. for Jesus his being the Christ is so plain a truth, that I may say, Who is a Liar, if he be not, that denieth that Jesus is the Christ? John 2. 22. 
● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For such a translation the Greek will bear, as well as BUT he: especially if we render, A Liar, and not, The Lyar.  
4 Temporal Destruction by enemies: As it did in the Jews, (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 known the way of the Lord, and the Judgement of their God. But these have altogether broken the yoke and burst the bonds; wherefore a Lion out of the forest shall slay them etc. 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 Apostasy; & the men are also adversaries to the truth. For if we sin wilfully, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin, but a certain looking for of Judgement, and fiery indignation, which shall devour the Adversaries, Heb: 10. 26, 27.  
6 Greater damnation than others. That Servant who knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes, Luke 12. 47. Those six men which Ezekiel saw in his vision, who had a commission from God to go thorough 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 sin.  
Doubtless 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 mayst look on his nakedness Hab. 2 15 That putteth thy bottle to him] or. offerest the cup to him, to tempt him. How often is this sin committed by us! I mean our importunit with our friends to eat, and drink which we take no notice of as a sin: but practise it ourselves, and expect it from others, as an act of civility and compliment.  
Woe unto you Scribes and Pharisees, Hypocrites, for ye compass sea and land to make one Proselyte, and when he is made, you make him twofold more, the child of hell, than yourselves, Matt. 23. 15. The Lord, in the prophecy of Amos, being about to threaten the Israelites, with most severe punishments, and beginning to reckon up the mercies which he showed them, seems to have had an intent, after that, of complaining of more sins than one, (as may be gathered by the expression afterward used, of a cart load of sheaves.) But yet as soon as ever he had mentioned this (ye gave the Nazarites wine to drink, and commanded the Prophets saying, prophesy not:) as if the weight of it had forced him to speak; he goes no further, but presently breaks 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 etc. Am 2. 12, 13, 14.  
Such as are guilty of this Sin, their condition is woeful, & their persons are cursed. They are exceedingly detested by God; as those are by men, who endeavour 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 (methinks there is much detestation & anger in this expression) in the Kingdom of Heaven; though it be but in the breach of the least Commandment, Mat. 5. 19   

Leaving of men in Sin 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 ye have forsaken me, and served other Gods: wherefore I will deliver you no more. Go, and cry unto the Gods which ye have chosen, let them deliver you in the time of your tribulation. And so Hosea 8. 11, Because Ephraim 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 serving of others, As the Israelites for making & worshipping the golden calf, were left to worship the host of heaven, Act. 7. 42. God turned and gave them up to worship the host of heaven. Nay, 3 They are left and given up to other sins, Rome 1. 24. Wherefore God also gave them up to uncleanness. The Apostle head mentioned the committing of Idolatry v. ● 3. and so he doth again in verse 25. and brings in this as by a parenthesis. As if he were in haste, to show how this leaving them to those sins, was the certain 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, uncharitableness, and obstinacy: so that he would not be dissuaded by Joash King of Israel, from the challenge which he made to fight with him. But Amaziah would not hear it, for it came of God that he might deliver them into the hand of their enemies, because they sought after the Gods of Edom. etc. 2 Chr. 25. 20. So it is said of Zedekiah King of Judah, for Idolatry especially, (among other sins) Through the anger of the Lord it came to pass in Jerusalem, and Judah, until he 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 despised 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 expound it in my sense. And so doth the Chaldee 
* Because they transgressed against my word, and would not obey my Prophets, I cast them off, & delivered them up to their foolish lust and they went away and made decrees not right, and laws by which they should not live.  Paraphrast. But they expound Statutes of the Idolatrous laws and rites of the Assyrians, among whom the Jews 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 do, he shall even live by 
* Or in, if it be not better translated, by.  them, vers. 11. 13. 21.  
4 For Stubbornness in obeying his word, & refusing to hear. Thou shalt say unto them, thus saith the Lord God, he that heareth, let him hear, and he that forbeareth, let him forbear. For they are a rebellious house, Ezek: 3. 27. He that forbeareth let him forbear 
* The Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Aquila 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 counsels, Ps. 81. 11. 1. See Mat: 23. 32. Rev: 22. 11.   

Slanderers; or, False Accusers,  
Doubtless, shall suffer many punishment. For David hath many prayer-like Prophecies, and Prophetical prayers in the Psalms against them● usually describing them under the name of Flatterers, and liars, & deceitful persons. Among the rest, there is one dreadful one against Doeg the Edomite in the 52 Psalm. Where (without speaking any thing of his killing the Priests at the command of Saul, 1 Sam: 22. 18. but only of his wicked tongue) after complaint made of his lying, v. 3. as well as his deceitfulness. vers. 4. (whereby it appears he did more than 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 he speaks, God shall likewise destroy thee for ever, etc. But give me leave to show, after my wont manner, the several punishments which I meet with in these and other Scriptures, 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 he sought 
* See also ch. 18. 18.  not the welfare of the people, but the hurt, Jer: 38. 4, (because he disheartened them by his prophecies, from standing out against the Assyrians) 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 observe our Saviour, that they might accuse him to the Governor, Luk: 20. 20.) All my familiars watched for my halting (a complaint which David often makes) saying, peradventure he will be enticed, and we shall prevail against him, etc. But he adds immediately, v. 11. But the Lord is with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed. For they shall not prosper: their everlasting confusion shall never be forgotten.  
2 The evil, which they intended by slandering to bring upon others. So Haman, who slandered the Jews to the King of Babylon, that they kept not his laws, Esth: 3. 8, intending to have them all massacred, verse 9; was put to death himself, and hanged upon the gallows which he made for Mordecai, Esth. 7. 10. If men do not execute this punishment, (as it is not often that they do; because the hearer usually is pleased with such news, and the other is ignorant of it:) yet God will. For having shot their arrows 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 arrows; 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 speaks, where he is telling what he would do, when he came to be King, Who so privily slandereth his neighbour, 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 answer 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 between him, who hurts a man first, with his tongue; and him who afterwards upon his false accusation, hurts him with his sword. smite they do both; only secretly, & publicly, is all the odds; 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 Son of Sirach, Ecclus. 28. 14. to the end.  
6 Utter destruction of them and their families. 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 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. And thus is that of Doeg's being rooted out of the land &c, in the place above quoted Ps. 52. 5, interpreted; because, say the Hebrews, the children are the root, when the tree is cut down, (or a man is dead,) from whence spring new branches, that is, Nephews. Ezekiel chap 22. being about to threaten Jerusalem with captivity, first makes complaint of some notorious sins: and among the rest this was one, In thee are men that carry tales 
* Or men of Slanders.  to shed blood v. 9 To shed blood] There are but few such men, but are bloody-minded. If they do not speak to that end, that another man's blood may be shed; yet they would be glad, if that were the end; and it is not seldom that it proves so.  
Thus you have seen, what evils a slanderous 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Evil tongue. The Chaldee Paraphrase almost every where, expresseth the sin by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Treble tongue. And so in that chapter of Ecclesiasticus, which before I referred you to, vers. 15, it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Third tongue. And the reason they give, is, because it doth hurt to three persons viz: the hearer, the accused, and the speaker himself. It may be so likewise called from speaking three manner of ways. 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 slander him; that so he may speak his mind the more freely against him. 3 He tells again, what he hath heard the party speak. David Psal. 143. 3. complaines of his slanderous enemies, that Adder's poison was under their lips. If they have Adders poison, they may as well have Adders tongues, The Epithet, that Poets have for the tongue of a Serpent, is, trisulca, 
* Linguis micat ore trisulcis. Virg.  three-furrowed. and perhaps it was with this instrument especially, that David's backbiting enemies, ploughed their furrows upon his back Psal. 129. 3. But let all Slanderers know, that for this treble hurt, of part whereof they are not always certain; they shall certainly meet with double punishment; double destruction; such as Jeremy prays for, against those that slandered him, ch. 17. 18. Paul made it so certain, that those who slandered 
* Saying, that his intent was to encourage mento sin, by teaching, that because sin had so much abounded, God's grace was the more glorified.  him, should come to punishment; that he neither prays that they might, nor threatens that they should; but only speaks in approbation of their punishment; (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 affirm, that we say, Let us do evil that good may come thereof, whose damnation is just. Rom. 3. 8.   

Sorrow of the world.  
Godly sorrow worketh repentance to salvation, not to be repent of: but the sorrow of the world worketh death, 2 Cor. 7. 10. If you take this to be spoken of a temporall death; It is that whereof we see experience very often, viz: in such as make themselves away, by hanging, drowning, & such like ways: out of grief 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.   

talkativeness is punished, or attended  
With Poverty (being usually accompanied with idleness 
* Talkative people may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 busy bodies, like those women 1. Tim. 5. 13. (for to that sex this vice is most common) but seldom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, laborious, according to the proverb always busy, and never well employed. ) In all labour there is profit, but the talk of the lips tendeth only to poverty, Prov: 14. 22.  
2 Destruction (as by discovery, provocation, & an hundred otherways) He that keepeth his mouth, keepeth his life but he that openeth wide his lips, shall have destruction, Prov: 13. 3 Keeping the door of a man's mouth shut is as requisite for his safety, as the keeping the door of his house shut: 
Mic. 7. 5.  and as careful is it to be observed, if a man would live free, not only from hurt, but from fear. The Septuagint 
* The Chal de likewise for destruction, Fear.  translate the last part of this verse he that is rash in his lips, shall make 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  himself afraid. And doubtless, such as talk much, are seldom free; either from fear, lest what they have not well spoken, may do them hurt; or from doubt, whether they have spoken so or no. We 
* Plutarch. Nulli tacuisse nocet nocet esse locutum.  repent often that we speak too much, but seldom 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 ye 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 we are too eager in our pursuits.) But lusted exceedingly in the wilderness, and tempted God in the desert: and he gave them their requests, but sent leanness into their soul, Psalm. 106. 14, 15. See Murmuring.  
2 In the same people, with the loss of Canaan. Wherefore I swore unto them in my wrath, that they should not enter into my rest. Psal: 95. 11. They committed this sin very many times: but this punishment was chiefly inflicted, for their refusing for to go forward towards Canaan, when they were come very near it, Numb 14. 23. If men will not go to Heaven when they may, they shall seek to enter in 
* Luk. 13. 24. , 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? etc. Act. 5. 9   

Thiefs.  
Their punishment by the Law was Restitution; which was in some cases 
a Exod. 22. 4, 7. 9  twofold, in some 
b 2 Sam: 12. 6.  four, 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 threatened,  
1 With a secret curse upon their estates which they have gotten by Thievery, 
* Or any wrongful dealing. I suppose by thief, is meant any injurious gainer.  wasting and eating them out like a Canker. I will bring it forth, saith the Lord of hosts, and it shall enter into the house of the thief, and into 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, Zach. 5. 3. He speaks of the flying roll which he saw; wherein it seems were two curses, one of one side against Thiefs, and another on the other, against false-swearers. And it is conceived to be meant chiefly of the Jews in Babylon: who for poverty would steal, and then forswear it.  
2 Exclusion out of heaven. Nor Thiefs nor covetous etc. shall inherit the kingdom of God 1 Cor. 6. 10.   

Thoughts of wickedness  
Doubtless, they shall be punished. for otherwise, Peter had never said to Simon Magus (when he offered to give him money, for the power of conferring the Holly-gost) Repent ●therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be for given thee, Acts 8. 22. If perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] According to Beza, the Greek word expresseth a doubting. As if he had said, I fear God will hardly pardon thee; yet try however. But for this, use your judgement.  
Unless Jerusalem did wash her he art from wickedness, she could not be saved. O Jerusalem, wash thine heart from wickedness, that thou mayest be saved, how long shall vain thoughts lodge within thee? Jer: 4. 14. Vain thoughts] Hierom translates, noxiae, hurtful; & Symmachus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thoughts of wickedness. The thoughts of the wicked are abomination to the Lord, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Prov. 15, 26, much more, the thoughts of wickedness.   

Treacherous dealing punished.  
Woe to thee that spoilest, and wast not spoiled, and dealest 
* The Latin renders it Spernis as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  treacherously and they dealt not treacherously with thee. when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee Isa. 33. 1.  

Threatened (or, prophesied)  
Our Saviour told his disciples, Ye shall be betrayed, both by Parents, and Brethren, and Kinsfolks, and Friends; and some of you shall they cause to be put to death, Luke 21. 16.    

Trusting in the arm of Flesh, punished  
1 With not prospering against enemies, so well, as otherwise they might. Hananis the Seer told Asa K. of Judah, (because, when Baasha King of Israel came against him, he betook himself for help to Benhadad King of Syria, 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 host 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 sin.  
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 broke 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 overthrown by Nabuchadnezzar, The Egyptians are men and not God, and their horses are flesh, and not Spirit etc. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down; and they all shall fail 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 expressions, 1 Kings 20. 10. But you may read of his overthrow v. 20. See Hos. 10. 13, 14, 15.  
3 Shame for their folly. Woe to the rebellious house etc. Isa. 30. 1. (where the Latin translates, desertores, forsakers, because they forsook God, and betook themselves to men.) And it follows 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 overthrown by the enemy. For it had been no shame, to be overcome by so potent an enemy, as the Assyrian. But that they should occasion their own overthrow, by trusting in vain men, when they might have trusted in the Lord of Hosts; how could they choose but be exceedingly ashamed, and confounded, for their folly and madness? One of the sins for which God threatens to give Jerusalem blood in fury and jealousy, Ezek. 16. 38, was trusting in her own beauty, vers. 15. An Idol especially, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing of nought (or that which is not a thing. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word signifies Idol, and, nothing. ) And the Prophet Amos complains of rejoicing in it, chap. 6. 13. But any creature to trust in, is as good as nothing, mere 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 recompense chap. 15. 31.  
4 A Curse. Cursed be the man (being Geber 
a The best name the Hebrew hath for man; As Adam is the worst. ) that trusteth in man, (Adam ᵃ: whom he knoweth to be an earthen vessel) and maketh flesh his arm. For he shall be like the heath in the desert, and shall not see when good cometh: but shall inhabit the parched places in the wilderness, 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 faithfulness) punished  
1 With Want of assurance, and establishment. When Ahaz K. of Judah, being invaded by Rezin K. of Syria, and Pekah K. of Israel distrusting God's providence, intended to betake himself for help to the Assyrians; the Prophet Isaiah told him, If ye will not believe, ye shall not be established, Isa. 7. 9 Hebrew. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words used for believe, and for established, are the same; only in a different form. And indeed, belief (or, trust in God) is the only thing, that can establish both our hearts, and our conditions. According to the Hebrew, we might render thus, If ye will not be assured 
* So as not to doubt. , ye shall not be assured 
* So as not to fail. . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies faith, (both ours in belief; & God's in faithfulness 
* (I think) the most natural signification. ) is used as if it did signify also riches. And therefore some derive the word Mammon, Riches, from Amun, trust. If it signify riches, it may well be used also for trust; because men usually trust in riches: and if it signify trust, it may be used also for riches; because God (who only is to be trusted in) is riches enough to them that trust in him, and rich unto all that call upon him. In the 37. Psal. vers. 
* The same word likewise signifies to nourish and to believe,  3. where we translate, Trust in the Lord, and do good, and dwell in the land, and verily thou shalt be fed, the Sept. translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou shalt be fed with the riches of it. The Hebrew for these words is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which Vatablus renders, 
* Aquila renders, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  nourish thyself with faith (that which Habakkuk says, the just shall live by. Ch. 2. 4.)  
2 God's fiery indignation, & severe punishment. Yea they spoke against God, they said, can God furnish a table in the wilderness, etc. Therefore the Lord heard this, and was wroth, so a fire was kindled against Jacob, etc. Psal. 78, 19, 20, 21. and afterward in the same Ps. vers. 32, 33. For all this they sinned still, and believed not, for his wondrous works. Therefore their days did he consume in vanity, and their years in trouble. It is strange: all the while the Israelites were in the Wilderness, though they were so often punished for distrust in God's providence, yet upon every occasion they disinherited it. He was never so often tempted, and provoked through distrust of it: and yet there were never so many clear testimonies given of it.    

Unbelief, as to promises, punished,  
1 With not enjoying those promises, when they are fulfilled. Thus the Noble man at Samaria was punished. Who because he would not believe Elisha's Prophecy, of a plenty to be the next day in that town: although there were then a straight siege, and the want of provision was so great, that women did eat their children, so that one would think, he had good cause to doubt of the truth of it: yet notwithstanding had this punishment threatened him by the Prophet, Thou shalt see it with thine eyes, but shalt not eat thereof, 2 Kings 7. 2. which came to pass accordingly. See Ministers not believed. In like manner were the Israelites punished, viz: with dying before they came to the promised land. And to whom swore 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 unbelief, Heb. 3. 18, 19 See Judas verse 5.  
2 With Dumbness. Thus Zachary was punished, for not believing the promise sent him by the Angel, 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. Dumbness, I said. & I may add Deafness too; if the opinion of Theophylact & others be true: who would have the Angel's words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be translated, not, thou shalt be dumb: but thou shalt be deaf, 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 signs to him, when they desired to know, how he would have his son called: which they needed not to have done, if he had not been deaf. And as for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it is not unlikely, it may be used as the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, as well for deaf *, as dumb. For so another Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, in one and the same Evangelist, Mat. 11. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  5. and ch: 12. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  22 (and therefore from the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 22. Can be nothing brought 
* As Grotius would have it.  for this purpose.)  

Unbelief as to the Gospel punished  
1 With Removal of the means of belief. It is said of Nazareth, that our Saviour did not many mighty works there, because of their unbelief Mat: 13. 58.  
2 Rejection. Because of unbelief they were broken off, Rom. 11. 02. Because of unbelief,] or through unbelief. Unbelief breaks a man off from the tree presently: and perhaps, in the original it is so meant, 
* And because of the words following, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  viz. though it be a meritorious cause, under the notion of an efficient.  
3 Damnation. He that believeth and is baptised, shall be saved: but he that believeth not, shall be damned, Mark 16. 16. Shall be damned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or, his condemnation shall be fulfilled. For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is condemned, already John 3. 
* He that beleiveth not is condemned already.  18. God is so angry for this sin, that he resolves presently to damn men for it. And his resolution will certainly 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 escaped not, who refused him that spoke on earth; much more shall not we escape, if we turn away from him that speaketh from heaven, Heb. 12. 25.    

Vncharitablnesse 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 than is meet, but it tendeth to poverty, Prov. 11. 24. Withholdeth more than is meet.] Some translate 
* Aq. & Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor 9 6. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 usual in the Jewish Writers, to compare giving alms (a thing which they talk very much of) to salt. And not without reason. For, as meat will putrify, if it be not salte● and fruit will rot, if it be not turned; an● many things will be the worse, if they be no● used: So wealth is many times lost by keeping, but never by bestowing. We have an example of this punishment related by Gregory Nyssen, in one whose children came to poverty, though he did not. For hiding his money in holes, and walls, without acquaining any body where he put it; he happened to die suddenly, and so it was all lost. I believe, if it were observed, it might be as common to see the uncharitable man forsaken, and his seed begging their bread: as it is rare to see it in the righteous 
* The word righteous, seems to be often taken in this sense  and liberal, Ps. 37. 25.  
3 God's not hearing their prayers, in su● or any other condition. Who so stoppeth hi● ears at the cry of the poor, he also shall cry an● shall not be heard, Prov. 21. 13. At the CRY● the poor] 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 renderred, AT the Cry: it may be rendere● FROM the Cry: for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he who never heard their cry, if it we● of his own occasioning, that he did n● hear it, viz: by going, or looking another way, or keeping at home, (tricks too oft● used by uncharitable men:) shall be certain ●●nished. He also shall CRY,] or, rather, 〈◊〉 shall CALL (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i. e. He shall call u●on God. so the Chaldee Paraphrase. which 〈◊〉 worse than crying only. for his condition shall be such, that none but God shall be able to help him; (so that he shall be necessitated to call upon him:) and yet God shall refuse to help him. Shall not be heard] or, shall not be answered; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a grea●er token of anger. for it argues, that God hath shut up his bowels towards him, when 〈◊〉 hears him, and doth not pity him.  
4 Many curses; not from 
* Which we have frequent experience of.  men only, but from God. He that giveth to the poor shall ●ot lack: but he that hideth his eyes (for fear 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 do any of them escape punishments without; they are worse punished within, with continual fears, 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 drink, or witholden bread from ●he hungry) Therefore snares are round about ●ee, and sudden fear troubleth thee, Job 22. ●, 10. But his punishment in the next life, especially, if he be so to Christ's members, is ●o less than  
5 Damnation. Then shall he say also to them on the left hand, Depart from me ye cursed, into everlasting fire prepared for the devil and his Angels, Mat. 25. 41. And it follows 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 relieved not Lazarus, is said to be in hell, Luke 16. 23. And in another parable, the Servant, who pitied not his fellow-servant, that owed him money, is coudemned to perpetual imprisonment, Matt. 18. 33, 34. And as no heaven is provided, for such as have no charity: so, but a little heaven for such as have but a little charity. He that soweth sparingly, shall reap sparingly, and he that soweth bountifully shall reap bountifully, 2 Cor: 9 6.  
God himself says, that one of the reasons why he destroyed Sodom, was, because she did not strengthen the hand of the poor and needy, Ezek. 16. 49, 50.  
Job even in his impatience said, he would be contented, in case he had seen any perish for want of clothing, or any poor without covering etc. that his arm should fall from his shoulder blade 
* In this expression he alludes, perhaps, to what Eliphaz accused him of, that he had broken the arms of fatherless, chap. 22. 19 For which he would count this a just retaliation , and his arm be broken from the bone, Job 31▪ 19, to 23. Which puts me in mind of a saying among the Jews, The door that is not opened 
* Buxtorf. in Floril.  to the poor, shall be opened to the Physicians.   

Vnfruitfullnesse. God punisheth men for it  
1 With leaving them to the wide world. What could I have done more to my vineyard, that I have not done in it? wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? and now go to, I will tell you what I will do to my vineyard, I will take away the hedge thereof, and it shall be eaten up, and break down the wall thereof, and it shall be trodden down Isa. 5. 4, 5.  
2 Taking away the means of making them fruitful. It shall not be pruned nor digged: but there shall come up briers and thorns, I will also command the clouds that they rain no rain upon it, ib. v. 6.  
3 Taking away the power and means of being fruitful (gifts and talents.) Take therefore the talon from him, and give it unto him that hath ten talents, Mat. 25. 28. So that for unfruitfulness the sin, they have unfruitfulness the punishment; When he saw a figtree in the way, he came to it, and found nothing 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 down, as trees that have left bearing. It was John the Baptist's doctrine, every tree which bringeth not forth good fruit is hewn down and cast into the fire, Mat. 3. 10. And it was our Saviour's too, in in the same words, chap. 7. 19 Luke 13. 7. He that had hid his talon in the ground, had his doom to be cast into outer darkness, Mat. 25. 30.   

Unthankful sinning.  
(I mean sinning against more than ordinary mercy. For otherwise, all sinning▪ hath Unthankfulness in it) It hath been threatened,  
1 With God's anger; although the party were one that God loved exceeding well. Hezekiah rendered not again, 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 forsaken me, & sworn by them that are no Gods. When I had fed them to the full, they then committed adultery, and assembled themselves by troops in the harlot's houses, Jer: 5. 7.  
3 God's punishing them severely. You only have I known of all the families of the earth: therefore I will punish you for all your iniquities 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 only begotten, but bred up with a great deal of love, and pains, and care. One may plainly see it in the manner of his expressions. Of the rock that begat thee thou art unmindful, and hast forgotten God that form 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  
Hear, O heavens, and give ear, O earth: for the Lord hath spoken. I have nourished, and brought up children, and they have rebelled against me. The Ox knoweth his owner, and the Ass his master's crib, but Israel doth not know, my people doth not consider, Isa: 1. 2, 3. Hear O Heavens] As if creatures only natural, would be sensible of such an unnatural thing viz: for children to forget him that nourished and fed them. In that place of Deuteron. last quoted; where we translate form, the Sept. translate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that nourished thee. So in Hos. 11. 3. in the Latin translation, the words are, I, as Ephraim's 
* Our translation. I taught Ephraim also to go, taking them by their arms.  nursing father bore them in my arms. And indeed, these expressions, viz: of nourishing and a nursing father, do aggravate ingratitude, much more than making, or begetting, or being a father. For many fathers do hate their children; and many cause them to be made away, as soon 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:) unless 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 natural children: which is usually by force of nature, so that they cannot 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 tenderly God takes sinning against his love) in another 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 business, to set forth the greatness of the people's ingratitude: recounting first God's mercies, from vers. 4. to 14. and after that their sins notwithstanding those mercies. See the complaint concerning Ephraim, Hos▪ 7. 13. 15. and the threat pronounced against them vers. 16, See also Ch. 11. 3.  
4 Denial of mercy under punishment, (which is a very sad thing.) When the Israelites cried ro the Lord for help, being invaded by the Ammonites; his answer was this, Did not I deliver you from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines? The Zidonians also, and the Amalekites, and the Maonites did oppress you, and ye cried unto me, and I delivered you out of their hand. Yet ye have forsaken me and served other Gods, wherefore I will deliver you no more, Judg: 10, 11, 12, 13.  
It hath been punished and threatened.  
1 With many sorts of judgements. Such as the Jews at several times met with before thei● captivity. The Levites in their confession (at the time of the fast, after the people's return to Jerusalem) relating the manner 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 sins after the receipt 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 exhortation to the Jews to remember, or a reproof 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. etc. The mention of this mercy alone, God knew to be sufficient, to keep any one from wondering at any punishment, that should befall them, in case they sinned against him. And therefore, in several places, where he shows how severely he would punish them, if they rebelled against him; he tells them withal, how that, when strangers should see how they were dealt with, and should ask 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. etc.  
2 Captivity, and by that means the enjoying of their labours by others, (which is a bitter punishment.) Because thou hast forgotten the God of thy salvation, and hast not been mindful 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 grief, and desperate sorrow, Isa. 17. 10, 11. As you have given those things which you had of me to Idols: (whereof see Ezek. 16. 16, 17, 18, 19) so shall your land give those things which it had of you, to your enemies. It is a sad thing, when God makes a man very happy: or sets him upon hopes, and endeavours to be very happy: and in the mean time, resolves to make him miserable.  
3 The total, and unavoidable destruction of a Nation. For thus said Ezra in his prayer, And after all this that is come upon us for our evil deeds, and for our great trespasses; seeing thou our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this; should we again break thy commandment, and join in affinity with the people of these abominations? wouldst thou not be angry with us till thou hadst consumed us, so that there should be no remnant, nor escaping? Ezr: 9 13, 14. The Prophet Amos chap. 2, complaining first of the wickedness of the Jews; afterwards, to aggravate it, begins to mention some of God's mercies toward them, Yet I destroyed the Amorite before them etc. vers. 9 but having mentioned two or three, not able to hold any longer, he breaks forth into these words; Therefore the flight shall perish from the swift etc. vers. 14. None of them shall escape, and nothing shall stand them in steed.  
Nay the Scripture speaks of punishing Unthankful sinners, not only in their persons, but in their posterity also. For so was Jeroboam punished. Forasmuch as I exalted thee. etc. says God to him by the Prophet Ahijah 1 Kings 14. 7, and thou hast not been as my servant David, vers. 8. Therefore I will bring evil 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 sin of ingratitude towards God especially in the book of Deuteronomy: where to show what danger there is in it, they usually begin with a Cavete, Take heed or beware, viz: Lest thou forget the Lord, etc. See Deut: 6. 10, 11, 12. chap 8, 10, 11, and read at your leisure 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 samuel's reproof of Saul, 1 Sam: 15. 17.   

Voluptuousness punished  
With poverty. He that loveth pleasure shall be a poor man: and he that loveth wine and oil, shall not be rich. Prov. 21. 17.   

War  
Nation shall rise against nation, and kingdom against kingdom, etc. Mat. 24, 7.   

Watchful  
Such who are not so. 1 They are the more exposed to temptation, and the sooner made a prey to the Devil. Be sober, be vigilant: because your adversary the Devil, as a roaring Lion walketh about, seeking whom he may devour, 1 Pet. 5. 8.  
2 Thy are most in danger of being surprised, and most dangerously surprised, by Judgement. It was threatened the Church of Sardis, If therefore thou shalt not watch; I will come on thee as a thief, and thou shalt not know what hour I will come upon thee Rev. 3. 3, and perhaps here is an Aposiopesis of some heavy judgement (to be understood, though it be not expressed.)   

Weariness in well doing  
It hazards the reward. Let us not be weary of well doing, for in due season we shall reap if we faint not, Gal: 6. 9   

Whoremongers threatened  
1 With certain judgement. 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 black roll; Neither fornicators, nor Idolaters etc. shall inherit the kingdom of God, 1 Cor. 6. 9, 10. See Rev. 22. 15.  

punished  
With Death. For when the Israelites committed whoredom with the Moabites, God (by a disease, or fire, or some other extraordinary plague) slew no less than four and twenty thousand of them, Num. 25. 1, 9   

The usual evils 
* See Adultery.  wherewith they punish themselves, are  
1 Loss of honour, long life, wealth and health: and gain of nothing, but repentance and grief. Remove thy way far from her (speaking of the strange woman) and come not nigh the door of her house; lest thou give thine honour unto others, and thy years unto the cruel: lest strangers be filled with thy wealth, and thy labours be in the house of a stranger, and thou mourn at the last, when thy flesh and thy body 
* And so the Apostle might very well say, He that committeth fornication, sineth against his own body, 1 Cor. 6. 18.  are consumed Prov: 5. 8, ●o the 12.  
2 Death. For she hath cast down many wounded: many strong men have been slain by her▪ Her house is the way to hell, going down to the chambers of Death, Prov. 7. 26, 27. Her house is the way, and chap. 2. 18. Her house inclineth unto death, and none that go unto her return again, etc. v. 19: as if the wiseman intended to intimate, (which is often seen) that such as once enter into the practice of that sin, 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 will run, when they know not where they go. He goeth after her strait way as an ox goeth to the slaughtery or a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sept. as a dog to the collar.  fool to the correction of the stocks, Prov. 7. 22.    

Wicked men.  
When I read the Bible, for the collection of these particular threats and punishments: sometimes I thought it not useless, to collect those places also, which concern wickedness in general: and accordingly, such as are more notable, I did set them down as I met with them. But yet again sometimes (I must confess) I thought it needless; because they were so many, and so easy to be 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 took. which I have put in figures only: both because they might perhaps seem too many to be written out in a greater volume; and especially, because I feared the book would be 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. etc. 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, Rome 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 took 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.   

Wisdom.  

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 grows 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 work themselves abundance of misery, chap: 10. 14.  
2 For the most part, they are (spiritually) starved to death. The lips of the righteous feed many: but fools die for want of wisdom. (which is the food of the soul) Prov: 10. 21, By death, I mean that which is everlasting. For the man that wandereth out of the way of understanding, shall remain in the congregation of the dead, Prov: 21: 16. Shall remain] He shall not obtain the resurrection from the dead, as it is said, Luk: 20, 35, that is, a resurrection to happiness▪ which is only worthy the name of resurrection, and is called a resurrection to life *: life in misery being not worthy the name of life.   

Wisdom i e. carnal wisdom, punished  
1 With Infatuation, and Ignorance in spiritual things. For it is written, I will destroy the wisdom 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 wisdom of this world? 1 Cor. 1. 19, 20. See Isa 29. 14. Rome 1. 22.  
2 Denial of grace. For ye see your calling brethren: how that not many wise men after 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 fools get to Heaven before them; & that they, with all their wisdom cannot understand the things of God, so well as others who have less 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 add hereunto, how men, many times ruin themselves, either by the practice, or by the over eager pursuit of human wisdom, & learning. Be not righteous overmuch, neither make thyself over wise: why shouldest thou destroy thyself, Ecles. 7. 16. We see, what ends many Politicians, and hard Students make. Either they take such courses as are destructive: or growing mad, they destroy themselves. Destroy thyself] Lat. Tran. ne obstupescas, lest thou be astonished (shall I say?) or stupefied. For so, many times, those who have attained to most humane knowledge, are: more than those who have attained but to a little: so that though they have more understanding, they have less sense. The wisdom that is from above, hath none of these evils attend it. You never knew a man the worse with studying that.    

Witnessing falsely  
It shall be certainly punished, one way or other: For Solomon hath said it twice in one chapter, A false witness shall not be unpunished, Prov. 19 5, & 9 The manner of punishing it among the Jews, is thus prescribed, Deut 19, from the 16 vers. to the end. If a false witness rise up against any man, to testify against him that which is wrong. than both the men, between whom the controversy is, shall stand before the Lord, before the Priests, and the Judges which shall be in those days. And the Judges shall make diligent inquisition: and behold, if the witness be a false witness, and doth testify falsely against his brother: Then shall ye do unto him, as he had thought to have done unto his brother; so shalt thou put away evil from among you And those that remain shall hear, and fear, and shall henceforth commit no more such evil among you. And thy eye shall not pity, but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot.  
The hand of God appears notably against False witness, in this, that many times their speech bewrayeth them. So (saith 
* Upon Psal.. ● 36.  Augustine) 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 asleep, how came they to know so much. And in like manner the speech of those, whom the same men viz: the chief Priests suborned to witness 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 divers 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 do 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 spoke on earth, much more shall not we escape, if we turn 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 
* Freindlike counsel, for their own good only.  Counsel of the most high, Therefore he brought down their heart with labour●, they fell down, and there was none to help, Psalm. 107. 11, 12. See Jer: 26. 4, 5. 6.  
Let such hear 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, than he that without a foundation built his house upon the sand, for that is our Saviruo'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. 
* Or, and so were they. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our translation, as well as unto them.  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 condemned. For the word which they have slighted, 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, Do not think, 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 evil come upon us, neither shall we see sword nor famine: and the Prophets shall become wind, and the word is not in them: thus shall it be done unto them. Wherefore thus saith the Lord God of hosts, because ye speak this word: behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them, Jer: 5. 12. 13, 14.   

Such as will not hear it  
1 God is exceeding angry with them. They refused to hearken, and pulled away the shoulder and stopped their ears, that they should not hear. yea they made their heart as an adamant stone, lest they should hear the law, and the words, which the Lord of hosts had sent by the former Prophets. Therefore came a great wrath from the Lord of hosts, Zach: 7. 12, 13. So in Jeremy. To whom shall I speak, and give warning that they may hear? Their ear is uncircumcised, and they cannot hearken: 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, etc. Changed 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 room, And it shall come to pass, that whosoever will not hearken unto my words, which he shall speak in my name, I will 
* Sep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vulg. ego ultor existam, I will be revenged upon him.  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 quoted: Therefore it is come to pass, that as he cried, and they would not hear; so they cried, and I would not hear, saith the Lord of hosts, v. 13. Nay, instead of hearing them, abhorring of them. He that turneth away his ear from hearing the law, even his prayer shall be abomination, Prov: 28, 9  
2 Giving up to their lusts. But my people 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 own counsels, Ps. 81. 11, 12:  
3 Greater condemnation than those have, who never had the word to hear. Whosoever shall not receive you, nor hear your words: When ye 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 Sodom and Gomorrha in the day of judgement, then for that city, Mat: 10, 14, 15. Our Saviour thus spoke to the twelve Apostles, when he first sent them; and he said the like to the seventy disciples, Luk. 10, 11, 12.   

Such as despise it.  
Their end shall be destruction. Who so despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded, Prov: 13. 13.    

Words idly spoken  
Our Saviour told the Jews, I say unto you, that every idle word that men shall speak, they shall give an account thereof, Matt. 12. 36. Idle word.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not that which we usually mean by idle talk, viz: wicked and profane only: but useless, and needless, and of which there comes, or is intended, no good   

Works neglected  
No Salvation. What doth it profit, my brethren, if a man 
* He might well say, say, for they do but say, they have true faith, who have no works.  say, he hath faith, and have no works? Can faith save him? Jam. 2. 14.  
Offer the sacrifice of righteousness (saith David) and put thy trust in the Lord, Psalm. 4. 5, or else thy trust is vain.  
That they might set their hope in God, and not forget the works of God, but keep his commandments, saith the same Prophet, Psalm. 87. 7, otherwise they might be one day ashamed of their 
a Psal. 119. 116.  hope: faith without the observation of the Commandments, being but a dead 
b James 2. 17.  faith, and not a lively 
c 1 Pet. 1. 3.  ashamed.  
The Jews were told, that unless they did thoroughly amend their ways, and their doings &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 said it never so often, Jer: 7. 4, 5.  
Not every one that saith unto me Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my father which is in Heaven, Matt. 7. 21.  

Works of God not regarded.  
Because they regard not the works 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 do 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 work 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, Luke 14. 33. That forsaketh not] and vers. 26. That hateth not his father etc. Much less than can they that love, and cleave to the world, be Christ's disciples. Paul saith, he counted all things but dung, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not, so he could; but, that he might, win Christ: as if else he could not. See Phil. 3. 8.  
4 Surprisal by the day of Judgement. Take heed to yourselves, lest at any time, your hearts be overcharged with surfeiting, and drunkenness and cares of this life, and so that day come upon you unawares, Luk. 21. 34.   

Worship of God neglected,  
Ye looked for much, and lo it came to little, and when ye brought it home, I did blow upon it. Why, saith the Lord of hosts? Because of mine house that is waste, and ye run every man to his own house. Hag. 1. 9    

APPENDIX.  
READER, I entreat thee to lend me the reading of a few lines more, which partly 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 fountain of living water. Jer. 17, 13.  
Pag. 32. read, The Jews when they heard any one blaspheme God's name: either out of indignation against the party, for the affront (as Joshua and Caleb did at the murmuring of the people, Num. 14. 6 
* And Paul and Barnabas, when the people would have sacrificed to them. Act. 14. 14. :) or else out of grief for God's dishonour (as it was their custom to do in times of mourning:) used to rend their clothes. And this they would do, whosoever he were, that had blasphemed: but especially, if he were one of their own nation, and had professed himself to be in covenant with him, whose name he blasphemed, (oh! I could tear my hair to see Professors of godliness, dishonourers of God 
* Every dishonour & disgrace which we bring to God & his truth, is petty blasphemy. .) For this reason, (and because he spoke in the Hebrew tongue) the jews conjecture Rabsbacheh, at whose blasphemy the people in Jerusalem did rend their clothes, 2 Kings 18. 37. to have been formerly of their religion Yea they thought the practice of this custom so warrantable, upon such an occasion; that even the Priests, who were expressly forbidden to use either this or any other custom used in times of mourning, yea though their own daughters should be burnt to death, for whoredom, Leu. 21. 9 10: yet notwithstanding (as it seems) upon the hearing of blasphemy, thought they might lawfully, & perhaps were ambitious to use it (as they were to do many other things, whereby they might seem to be over righteous 
* As their Hasidim were. .)  
P. 75. before. Those who have no union etc. this chapter  
Threats and Examples of his being a Scandal,  
He shall be for a Sanctuary; but for a stone of stumbling, 
* The Apostle applies this place to Christ. Rome 9, 23  and a rock of offence to both the houses of Israel; for a gin and a snare to the inhabitants of Jerusalem, Isa. 8. 14.  
Behold this child is set for the fall and rising again of many in Israel, etc. Luke 2. 34. See Pet. 2. 8. Rom. 9 33.  
This stumbling at Christ, was to the Jews 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 blindness, and ignorance. for certainly, 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 dashed 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 precious 
* 1 Pet. 2, 4.  corner stone he was, even chosen of God, and laid in Zion 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, instead of their temple made with hands, which must perish:) doubtless, they would never have rejected him, and have let him lie 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 Jews & Gentiles, because of the meanness 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 took Paul for a mad man, Acts 26. 24. Nicodemus could not conceive, how a man could be born again, unless he could enter into his mother's womb, and so be borne, Joh. 3. 4. So when he told them, that unless they did eat his flesh, and drink his blood, they had no life in them; they said, how can this man give us his flesh to eat? Joh. 6. 52. Nay, many that were his disciples before, took such offence at this hard saying, (as they called it) vers. 60, that they went back 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 self, should defile himself. Many 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 plainness and simplicity of it. And thus especially the Grecians, who were Scholars and Philosophers, and all for the words of man's wisdom. To the Jews a stumbling block, to the Greeks foolishness, 1 Cor: 1. 23. viz: because they could see no wit, nor reason, nor Philosophy it it. The Apostle in expressing the stumbling of the Greeks, expresseth what they stumbled at: but of the Jews, he only saith, that Christ was a stumbling block. as if they had had no cause at all of stumbling at him worthy the naming: but only because they would stumble at him, & because they were thereunto appointed, 1 Pet. 2. 8. No cause, Isay; or that which was worse than none, even a cause why they should not stumble at him, viz: the Liberty preached by his Apostles. Liberty from such a number of ordinances, to which they were subject. Coloss. 2. 20. Liberty from such weak beggarly elements, to which they were in bondage, Gal: 4. 9 Liberty from the grievous yoke of circumcision, which neither their fathers, nor they were able to bear, 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 Scandal of the Cross. Nay, it was that, for which he suffered most persecution of the Jews, and Judaizing Christians: If I yet preach circumcision, why do I yet suffer persecution? then is the offence of the Cross ceased, Gal: 5. 11.  
P. 90. After Gen. 34, 23. In allusion to this covetousness of theirs, the Jews called him that turned Pharisee for love of gain, Pharisaeum Shechemitam, a Shechemite Pharisee. Pag. 123. In the margin against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See this word, perhaps, better expounded in the end of Intemperance.  
P, 126. After Mat, 11. 13. So Mark, after he had related this speech of our Saviour's, immediately adds, Because they said, He hath an unclean spirit. c. 3. 30.  
P. 133. Before, Some have, etc. But (I must confess) this Hebrew word is more usually rendered a Basilisk: which makes me take the more notice of the word used for colour in the verse before, viz: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies Eye. Because they say 
* Plin. l. 8. c. 21. speaking of a creature called Catob●epas, having a very heavy head, which always hangs downward (as it were of purpose to prevent the hurt which else it might do) says, omnibus qui oculos ejus vidêre expirantibus: & then presently adds Eadem est Basilisci viz. And this is all that I have read to this purpose. , a Basilisk hath such a venomous eye, that he will poison a man at a distance; but with this condition, if you do 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 mind, before thou seest it with thine eye, and consider well the danger of it, if thou take too much; for so it will do thee no hurt. In that place above cited (viz. Prov. 23. 29.) where it is said, Who hath sorrow? In our Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But the vulgar translation renders it cujus patri to whose father is sorrow? And indeed there is too many a parent, who hath had many sorrows by means of this sin in their sons.  
p. 166. Among the Jews, whereas the law was for the Theruma (or heave offering of the floor,) that it should be the sixth part of the whole: If a man gave the fourth part, they called it Theruma Hhajin jopha, the offering of a fair eye; if the fifth part, Benonith, of a middle eye, but if he gave but the sixth part, just as much as was required, and no more; They called it Theruma Hhajin Rahha, the offering of an evil eye.  
P. 176. After slight of hand, See Eph. 4. 14.  
P. 395. After Ezek: 3. 18. See Heb, 13. 17.  
p. 614. Over against adoption, in the margin, Is not he thy father that hath bought thee? Deut. 32. 6.  
FINIS   

ERRATA.  
Pag. 20. read with. p. 45. read Use. p. 56. No break at, Sin, but at, I have been, p. 59 Scycophants. b 10. for one; are. p. 116. Christ's obedience as pure obedience. p. 108. reconciliation, p. 120. blot out, against the p. 232. Jer. 8, 17. d. 171. increase. p. 238. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. p. 273. punished p. 315. blot out, read. p. 329. before the figure 7 read Gen: p. 339. He went. p. 405. blot out, Thirdly, p. 576. for, In Sin, To sin. p. 568. Eph. 5. 11. p. 574. 1 John 2. 22.