Exposition of Ezekiel 14-19, Commentary on Ezechiel · Chapter 18 · Verses 5-6

Exposition of Ezekiel 14-19 · Commentary on Ezechiel · Chapter 18 · Verses 5-6

p. 471VERS. 5, 6.

But if a man be juſt, and doe that which is lawfull and right.

And hath not eaten upon the Mountaines, neither hath lift up his eyes to the Idolls of the houſe of Iſrael, neither hath defiled his neighbours wife, neither hath come neare to a menſtruous woman, &c.

THe Lord having vindicated himſelfe in generall, v. 4. from that unjuſt accuſation, that their fathers ſin'd and they who were the children ſuffred, he comes here in a more particular manner to quit himſelfe from that falſe imputation. I have told you that the ſoule which ſins ſhall die, but

1. If a man be juſt, he ſhall not die, but live, as appeares from the 5. ver. to the end of the 9.

2. If his ſonne be unjuſt and wicked, he ſhall not live but die, as appeares from the 10. ver. to the end of the 13.

3. If this unjuſt man beget a ſonne, who lives not in his fathers ſins, but is juſt and deales juſtly, notwithſtanding all his fathers ſins, he ſhall live, he ſhall not die, as is evident from the beginning of the 14. ver. to the end of the 17.

The words in the 5, 6, 7, 8, 9, verſes, conteine and ſpecifie.

1. A ſubject, which is a man juſt, or a juſt man.

2. The deſcription of this ſubject, which is ſet out.

p. 4721. In generall, ver. 5. And doe that which is lawfull and right.

2. In particular, and that

1. In duties reſpecting God, ver. 6. which are ſet downe negatively, and they are two.

1. Not eating upon the Mountaines.

2. Not lifting up the eyes to the idolls of the houſe of Iſrael.

2. In duties reſpecting man, and they are diverſe.

1. Continency, Neither hath defiled his neighbours wife.

2. Chaſtitie, Neither hath come neere to a menſtruous woman. Theſe two be in the 6. ver.

3. Innocency in foure things.

1. Not oppreſſing any.

2. Reſtoring the pledge.

3. Not ſpoyling by violence.

4. Withdrawing his hand from iniquitie.

4. Charitie, which is held out in

1. His feeding the hungry, ver. 7.

2. Cloathing the naked, ibid.

3. In lending freely, ver. 8. He that hath not given forth upon uſury, nor taken any increaſe.

5. In righteous judgement, between man and man, ver. 8.

Laſtly, a generall comprehending of theſe and all other duties, ver. 9. Hath walked in my ſtatutes, and hath kept my judgements, to deale truely.

3. The thing predicated on this ſubject ſo deſcribed, He ſhall live.

I ſhall open the words, and after come to the obſervations.

Verſ. 5. If a man be juſt.

Qui culpa vacat aut reatu cujus factus approbatur.Hebrew word foreign is a man free from fault, doing things approvabie, ſuch an one was Noah who is cald, Gen. 6.9. foreign ſuch an one was Zachary, Luke 1.6. foreign, as the Septua…renders it in this place, and the word for juſt is oppoſed p. 473to foreign a wicked man. Pſal. 37.16. A little that the righteous man hath, is better then the riches of many wicked. So Pſ. 1.6. there is an oppoſition between the righteous and ungodly, the juſt and wicked.

Doe that which is lawfull and right.

Hebrew for lawfull and right, is judgement and juſtice. To doe judgement, is not onelyonly to doe things judiciouſly and rationally, but here it notes one part of the office of a Judge, which is reos condemnare, to ſentence and condemne the guiltie, and ſo to doe juſtice, is not onelyonly to judge without reſpect of perſons, but innocentes abſolvere & vindicare, to abſolve and vindicate the innocent. Thus Pradus interprets the words, who thinkes theſe words coming together, not to be exegeticall, but ſignifying diſtinct things, in a more narrowed ſenſe, then when they are taken abſolutely and in their latitude. So Iſa. 5.7. he looked for judgement, that the guiltie ſhould be condemn'd, but behold oppreſſion, iniquitie, a ſcab, as the word ſignifies, the Delinquents being ſpared, there was iniquitie in the Judges, a ſcab upon the State. I looked for righteouſneſſe or juſtice, that the innocent ſhould be vindicated and freed from the accuſations, aſperſions, oppreſſions of the wicked, and behold a cry, they ſuffered, were condemned, and this was a crying ſin. When men in place doe act according to the lawes of God, ſuppreſſing the wicked, defending and countenancing the good, then they doe judgement and juſtice. Some by theſe words underſtand the fulfilling of the Law, when a man gives to God and man what is required, then he is a juſt man, he doth judgement and juſtice.

Verſ. 6. And hath not eaten upon the Mountaines.

Upon mountaines and hills both the Jewes and Nations uſed to build high places, Images, and Altars, 1 King. 11.7: 2 King. 17.10: Jer. 17.2: Ezek. 6.13. And there they did ſacrifice to their idoll-gods, Hoſ: 4.13. They ſacrifice upon the tops of the Mountaines, and burne incenſe upon the high hills: ſee Ezek. …0.28: 2 Chron. 28.4: Iſa. 57.7. And of thoſe p. 474things were ſacrificed to the idolls they were wont to eat, Pſal. 106.28. They ate the ſacrifices of the dead, of thoſe beaſts, fowles, or whatſoever things they ſacrificed to the dead idolls, of thoſe they did eate. Such was the eating, Exod. 32.6: Judg. 9.27: 16.23.25. This eating of idolothites noted their communion with idolls, that they were in neare relation, even as neare as thoſe that live, ſit, feed and feaſt together. 1 Cor. 10.20, 21. By their eating and drinking thoſe things were offered to idolls, they had communion with idolls and devills.

This eating of ſuch things was a grievous ſinne, they left God the holy One of Iſrael, and joyn'd themſelves to dumbe and dead idolls, which could do nothing for them but procure the wrath of the true and living God againſt them.

Not to eat upon the mountaines then is to keep ones ſelfe free from falſe worſhip.Super montem comedunt omnes qui cultu alio, quam juxtaverbum dei, religionem habent, Oecolamp. They eat upon the mountaines, who worſhip God any other way then he hath preſcribed in his Word.

Neither hath lift up his eyes to the idolls.

The lifting up the eye in ſacred Writ notes.

1. A ſerious and affective conſideration of a thing, as, Iſa. 40.26. Lift up your eyes on high, and behold who hath created theſe things; that is, ſeriouſly and affectively conſider, contemplate the heavens, and hoſt of them; ſo here, to lift up the eyes to idolls, ſignifies to affect, mind much, to thinke upon them, as if they had ſome ſpeciall beautie, excellency, or deity in them.

2. To countenance; Pſal. 4.6. Lift thou up the light of thy face upon us; the eye is the light of the face, when that is let downe, it notes diſ-favour, diſcountenancing; but when that is lift up, it imports the contrary; ſo here, lifting up the eyes to idolls, imports a favouring, gracing, countenancing of them.

3. Adoration, Lifting up the eyes is an adoring geſture, Eze. 8.16.Levatio oculorum eſt geſtus adorantis. The 25 men there ſtood with their faces towards the Eaſt, their eyes were lift up to the Sunne, and the Sunne they worſhipped. Job 31.26. If I beheld the Sunne when it ſhined; Did not hee p. 475ſee the Sunne when it ſhined? Yes; but he did not lift up his eyes to adore it, though it were a beautifull and glorious creature, a great benefactor unto the whole world.

4. Invocation and expectation of ſomething the partie would have. Joh. 17.1. Chriſt lift up his eyes to heaven, and ſaid, father glorifie thy ſonne; he look'd up to heaven, praid and expected glory. Pſal. 123.1. Ʋnto thee lift I up mine eyes, O thou that dwelleſt in the heavens. Here was invocation and expectation of mercy, ver. 2. So lifting up the eyes to idolls, argues invoking of, and expecting helpe from them, and the not lifting up the eyes unto them, implyes a diſ-affecting, diſcountenancing, and deteſting them as lyes, vanitie, abomination.

Idolls.

Hebr: word is foreign from foreign dung which is trodden down in the ſtreets. They are ſtinking, loathſome,Stercus quod in platea convolutatum eſt, Avenarius. defiling things, a man cannot be more annoyed with the dung of man, or any other creature, ſo as he is with idolls, they defile the whole man; James 3.6. An ill tongue defiles the whole bodie, and an idoll defiles the whole ſoule and body; Septu: renders the word for idolls foreign, thoughts, devices; becauſe they are the meere inventions of mens braines, the imaginations of their hearts. God ſaid thou ſhalt not make to thy ſelfe any graven image, or any likenes of any thing, Exod. 20.4. Yet vaine, ſilly, weake, wretched man, will be making to himſelfe likeneſſes of every thing; and phanſie a deitie in that which is moſt unlike, yea moſt oppoſite to the true deitie.

Of the houſe of Iſrael.

Theſe words are added,

1. To prevent an evaſion and excuſe of theirs; had the Prophet ſaid. Neither hath lift up his eyes to idolls, and no more, they would have ſaid, wee hate the idolls of the Nations, and have nothing to doe with them, wee know ſuch idolls are forbidden; to cut off this plea therefore, the words run thus, Idolls of the houſe of Iſrael.

p. 4762. To mind them of Gods dealing with the ten Tribes for their idolatry, who properly are cald the houſe of Iſrael, and were carryed into captivitie, 2 King. 17.

3. If by houſe of Iſrael be meant thoſe of Judah and Benjamin, which I conceive to be the Prophets minde, it is to take away a falſe conceit they had of their gods above others: be it that others have worſhipped their idolls, given more honour to them then was due, yet wee worſhip the true God, uſe theſe idolls and images in worſhip to further our honouring and worſhipping God by them, wee doe not terminate our worſhip in them, but tranſmit it by them unto God; what ever conceits you have of your idolls, they are idolls, no better then thoſe of the ten Tribes and Nations, by which they provoked God againſt them, ſo doe you by theſe.

Neither hath defiled his neighbours wife.

From duties reſpecting God, he comes to duties reſpecting man, and begins with that concerns the married eſtate.

By neighbour, underſtand not onelyonly him that dwells next you, but any man whatſoever: ſo neighbour is taken, Luke 10.36. The meaning of the words is not that a man may lye with a ſtrangers, forreiners, or an enemies wife, but not with his neighbours; no, the meaning is, a man muſt not lye with any mans wife whatſoever, be he ſingle or marryed, he may not defile the wife of another man, he may not commit adultery with her, which is meant by the word defiling.

foreign

Which Montanus renders, Non violaverit: Septu: foreign, hath not contaminated: others, Non polluerit, non ſtupraverit, hath not defiled: I ſhall inſiſt a little upon the evill of this ſinne.

1. It breakes the order which God in his great wiſdome hath ſet, he hath appointed that two ſhould be one fleſh, not three, or more, Gen. 2.24. and its oft ſet downe by the Spirit of God, as Math. 19.5, 6: Marke 10.7, 8: 1 Cor. 6.16: p. 477Eph. 5.31. that this divine inſtitution may take the deeper impreſſion upon men, and ſo be kept inviolable; but when adultery is committed, its againſt the inſtitution of an infinite wiſe God, and dreadfull breach of his order, and however it be done in ſecret, yet the Lord ſeeth it, Prov. 5.21.

2. It ſtaines the ordinance of God, marriage is honourable, both in it ſelfe, and as its a reſemblance of Chriſt and his Church, Heb. 13.4: Eph. 5.31, 32. Now if adulterie be committed, the bed is defiled, the honour of the married eſtate laid in the duſt, and the members of Chriſt made the members of an harlot, 1 Cor. 6.15. Adulterers therefore ſin againſt Chriſt, they take away that reſemblance is in marriage between Chriſt and his Church, and proſtitute their bodies, what lies in them, to diſhonourable acts.

3. It brutifies a man, beſots and makes him is a rationall creature, the chiefe of Gods works here in the world, to be like unto the bruit creatures, and to doe irrationall things; Hoſ. 4.11. Whoredome is one of the things take away the heart, that is, rectum judicium, a right underſtanding; Jer. 5.7, 8. Like horſes they neighed after their neighbours wives; they were more like horſes then men, and acted like thoſe bruitiſh unruly creatures. Whereupon the Lord ſaith, Chap. 13.27. I have ſeene thine adulteries, and thy neighings. Adulterie makes men ſo ſenſuall, that they forget reaſon, it blinds and infatuates them exceedingly. Solomon who had the greateſt portion of wiſdome, by his pleaſing himſelfe with women, doated and did ſtrange things, he became as blockiſh as the idolls he ſet up. Men that live in ſuch pollutions of the world, as adultery and other uncleanneſſes are; the Apoſtle likens them to dooges and ſwine, 2 Pet. 2.22.

4. In this ſin, man ſins againſt

1. His own body, 1 Cor. 6.18. Fornication and adultery are ſins in a ſpeciall manner againſt a mans own body.

1. In that he ſubjects it to another, its cald a bowing downe, Job 31.10. To bow downe to an adultreſſe, to bow downe to an adulterer, is a ſubjecting themſelves to be one with each other: the thiefe is not one with the thing he ſteales, nor the murderer one with him he murders, but the adulterer is one with the adultereſſe.

p. 4782. Weakens it, brings diſeaſes, and haſtens death, the more prodigall men are in powring out themſelves in filthy practiſes, the faſter they weare out. A King of Navarr weaken'd himſelfe ſo by laſcivious courſes, that his body grew very cold, and no heat could be kept in it. The Phyſitians after conſultation wrapt him in a feare-cloath dipt in aqua vitae, and burning off the thread they faſtend it with, the fire caught hold of the cloath, and immediatly burnt him.

3. He defiles it; Matth. 15.19, 20. Adulteries, fornications, are among the things that doe defile a man; they are uncleane perſons, who fall into thoſe ſinnes: Ceremoniall defilements, as touching a leprous perſon, a dead body, were evill, but this is a morall defilement.

2. Its a ſin againſt their names and credit, Prov. 6.33. Diſhonour ſhall he get, and his reproach ſhall not be wiped away; it ſtickes faſt like a Blackamores skin and Leopards ſpots, nothing makes more infamous. Eccleſ. 23 26. A ſhamefull report ſhall ſhee leave, and her reproach ſhall not be put out, ſpeaking of the whoriſh woman.

3. Its againſt the peace and comfort of a man, it wounds them ſorely; Prov. 6.33. A wound ſhall he get, a wound in his conſcience, which is the worſt of all wounds. There bee ſome ſins that doe vaſtare conſcientiam, and adultery is one of the chiefe of them, it devoures all the peace, quiet, content, comfort, the ſoule had; and wounds it ſo greatly, that ſundry times it proves uncurable, yea ſo fiery, ſtinging and tormenting it is, that men make away themſelves; ſome have hang'd, ſome piſtol'd, ſome drown'd themſelves. Prov. 7.26. She hath caſt downe many wounded.

4. Its againſt a mans own ſoule; Prov. 6.32. He commits adultery, deſtroyeth his own ſoule; the ſoule is a precious thing, yea moſt precious, its better then all the world; what an evill is it then to deſtroy that is ſo excellent. Adulterie is the deſtruction of a ſoule, Incidit in gehennam qui incidit in mulierem peregrinam, therefore its ſaid, Pro. 7.27. Her houſe is the way to hell, going downe to the chambers of Death, Prov. 23.27. An whore is a deepe ditch.

p. 4795. Its a great offence to the innocent parties; to the wife of the man commits it, to the husband of the woman falls into it. Mal. 2.14. If a man leave his wife, who is his companion, and the wife of his Covenant, he deales treacherouſly and perfidiouſly with her; he promiſed before the Lord to be for her and none elſe; ſo the woman when ſhe doth ſo, forſakes the guide of her youth, and forgets the Covenant of her God: what greater wrong can a man doe to his wife, or a wife to an husband, then to be treacherous the one to the other; they rend themſelves each from others, and beſtow themſelves upon ſtrangers; ſtrangers have their hearts, affections, and company; ſtrangers have power over them, & not their wives or husbands, which they ought to have, 1 Cor. 7.4.

6. Its a ſin that prejudiceth the familie, and may bring ruine upon it; baſtards, thoſe are miſ-begotten, are brought into the familie, bitter jarrings, contentions and jealouſies raiſed therein. Prov. 6.34. Jealouſie is the rage of a man, and ſo of a woman: and Job tells you that this ſin is a fire that conſumeth to deſtruction, it conſumes the body, the eſtate, the familie. Chap. 31.12. And if I were guiltie of it, it would root out all my increaſe; not one or two, but all his increaſe. This is a ſin that hath ruin'd many families, and is againſt not onelyonly the good of families, but of mankinde. Hoſ. 4.10. They ſhall commit whoredome, and ſhall not increaſe. And what if an adultereſſe ſhould bring forth, Eccleſiaſticus 23.25. Her children ſhall not take root, and her branches ſhall bring forth no fruit.

7. It occaſioneth, if not cauſeth, many other ſinnes; ſometimes the adultereſſe pilfreth from her husband, and waſts his eſtate, neglects him and her familie; ſometimes it hath idolatry following it: Solomons Wives, Concubines, and Whores brought him to idolatry. Jer. 13.27. I have ſeene thine adulteries, and thy neighings, the lewdneſſe of thine whoredomes, and thine abominations on the hills Corporall and ſpirituall adultery goe together very often. And not onelyonly theſe, but it hath been the cauſe of untimely deaths and murthers; David defiles the wife of Ʋriah, and he muſt firſt be made drunke, and after be murthered, that the fact p. 480might be conceal'd, 2 Sam. 11. Edgar once King of this Nation, falling into adulterous practiſes with Alfreda a Noble mans wife, one Ethelwolfe, they gat him diſpatch'd out of the way,Chryſoſt. in Pſ. 51. Hom. 1. Fructum adulterij dicit eſſe homicidium & veneficium & Hom. 42. in Math. Dicit mulieres adulteras frequentiſſime homicidium moliri.Ps 51 that ſo they might marry. The father ſaith, that the fruit of adulterie is murther and witchery, and that adultereſſes doe frequently practiſe murthers. Prov. 6.26. The adultereſſe will hunt for the precious life. Its alſo accompanied with much lying and perjurie.

Laſtly, The evill of this ſin is ſeene in that it ſets Chriſt and God againſt a man, and ſhuts him out of heaven. Mal. 2.5. I will be a ſwift witneſſe againſt adulterers; Men are backward to meddle in that caſe, but Chriſt will be forward to witneſſe againſt them. Its ſpoken of him, Heb. 13.4. Whoremongers and adulterers God will judge; he reſerves ſuch to be puniſhed at the day of Judgement, 2 Pet. 2.9, 10. and then he will ſhut them out of heaven, 1 Cor. 6.9, 10: Rev. 22.15. and they ſhall have their portion in the lake that burneth with fire and brimſtone, Rev. 21.8. And ſo ſhall be puniſhed with an everlaſting deſtruction, from the preſence of the Lord, and the glory of his power, 2 Theſ. 2.9.

The puniſhment appointed by God for this ſin here in this world, was no leſſe then death, as you may ſee, Levit. 20.10: Deut. 22.22. Both the adulterer and the adultereſſe were to be put to death. Job intimates ſo much, who lived b…fore the Law was given, Chap. 31.11. This is an hainous crime, yea it is an iniquity to be puniſhed by the Judges; he means its capitall,Fitzherb: out of Baronius Anno 745. in his firſt part of policie and relig. Chap. 1.20. and deſerves death. Boniface, Biſhop of Mentz, in a Letter of his to Theobald King of the Mercians here in England, diſſwading him from uncleane practiſes, tells him of the Paynims in old Saxonie, who knew not the true God, lived chaſtly with their wives, and if maid or wife were taken in fornication or adultery, they firſt ſtrangled them and then burnt them, and he that corrupted either, was hanged over her he had corrupted, or elſe the woman offending in this kinde, was ſtripped naked to the middle, whipt by chaſt Matrons from Towne to Towne, and prickt with ſharpe knives till ſhe dyed therewith. And if the Gentiles who knew not God, had ſuch a zeale and love to chaſtitie, p. 481what ſhould you doe that are a Chriſtian King? if Paynims did ſo hate this ſinne, how ſhould we Chriſtians much more doe it? Some would have it puniſhed with death, becauſe the ſin is the ſame it was then, and God the ſame, hating it as much as ever; be it ſo, yet the change of puniſhment maketh the ſin neither leſſe hatefull or grievous, nor God changable. Under the Law he that gathered ſticks on the Sabbath was ſton'd to death, Num. 30. But Chriſt excuſed his Diſciples when they pull'd and rub'd the eares of Corne on that day, Matth. 12. The thiefe was then to reſtore four-fold; but under the Goſpel, Let him that ſtole ſteale no more, onelyonly make reſtitution of the thing ſtollen, or recompence for it; neither doth it argue change in God, to change or mitigate the puniſhment; for then he ſhould be charged with change for changing the Ceremoniall Law and Judicials belonging to it. The Law came by Moſes, but grace and mercy by Chriſt, and the times of the Goſpel abate the rigorous puniſhments of the Law rather then intend them: neither do I cōceive there ſhould be no puniſhment for this ſin, as ſome gather from Joh. 8. where Chriſt did not condemne the woman taken in adultery; he did not thereby abrogate that Law, but by his ſilence ſhewed, that it is not alwayes neceſſary for States to puniſh that ſin with death, but with puniſhments of a lower nature;Willet upon Exod. 20.Exod 20 and ſome of note obſerve that it was not ſingle but double adultery when they were put to death for it under Moſes Law. Let every one know how to poſſeſſe his veſſell in ſanctification and honour, and not in the luſt of concupiſcence, 1 Theſ. 4.4, 5.

Neither hath come neare to a menſtruous woman.

Heb: is foreign a woman ſeparate or put apart for her monethly courſes or tearmes; for niddah is from nadad or nadah, to remove, ſeparate, put away: divine providence hath ſo order'd it, that in that ſexe there is naturalis fluxus ſanguinis every monethmonth, both for purgation of their bodies, and preparation of them for conception, ſo that its not a diſeaſe, as ſome ignorantly conceiting, have had great prejudice againſt their wives, and been too rigid towards them, p. 482but its a benefit unto them, and great advantage to nature; but when this fluxe came upon them, they were by the Law of God, during that time, accounted uncleane, that is, unfit for matrimoniall acts and uſe, Levit. 12.2. and ſo ſeparate a loco & ſanctuario, from companying with their husbands, and coming to the Sanctuary, Levit. 15.31.

This practiſe alſo was among the Heathens, which its probable they learned from Moſes. The Zabians had a law, that ſuch women ſhould dwe…l apart for a time, and they purged with fire the places where they were.

Orpheus gave charge, that women in that condition ſhould not come to the ſacred rites of Bacchus.

Willet on Levit. 15. Euripid. Iphig: in Tauris.Lev 15And Diana ſuffered not a man had touched a ſlain perſon, or a woman in child-bed, or a dead corps, to come unto her Altars, but counted him as uncleane.

Come neare.

That is, hath not only not lyen with her, known, enjoy'd her, but not had any thing to doe with her. Levit. 15.19. Whoſoever toucheth her ſhall be uncleane till evening. If an Huſband or any other man touched the woman in time of her ſeparation, they were unclean for it.

Why men ſhould not come neare their wives at ſuch times?

1. It's againſt the light and law of nature, which never puts men upon things uncomely and horrible, but ſtartles at them: and ſurely if any ſhould be ſo vile and vitious, to doe ſuch a thing, hee would finde a reluctancy even in nature it ſelfe, unleſſe he be become unnaturall: The Heathens have deteſted it, and the Mahometans have decreed againſt it in their Alcoran.

2. in regard of poſterity and good of man-kind; for children begotten then at ſuch times are either unhealthy, weak, or deformed, as Ariſtole obſerveth, de gen. animal. And Jerome upon this place; If men be careful of having good breed and ſeed of all other things, as Cattle, Fowl, Corne, Plants, Flowers; how much more ſhould they be p. 483careful of their own ſeed & poſterity, that it may be ſound, ſtrong, comely and uſeful to the publique.

3. It's that which the wiſdome of God hath forbidden, and if there were nothing elſe in it, that is ſufficient. Levit. 18.19. Thou ſhalt not approach unto a woman to uncover her nakedneſſe as long as ſhe is put apart for her uncleanneſſe. In this Chapter, unlawful marriages and unlawful luſts are forbidden, and it is as unlawful for men to meddle in that caſe as to marry their Mothers, Siſters, Aunts, or Daughters in Laws; the ſame authority that hath forbidden one, hath alſo forbidden the other.

4. The puniſhment of this ſin is great, Levit. 20.18. The man and woman are both to be cut off from among their people; the meaning is, not to be ſeparated from the Congregation as defiled, but they were to dye for their unſeaſonable luſts, and approaching near to each other. This may ſeeme very ſevere; but know, if the man did it ignorantly, he was judged unclean ſeven dayes, and was to waſh and cleanſe himſelfe, Levit. 15.24.27. But if wittingly and knowingly it were done, they were both to dye for it. Anſwerable to this is what our Prophet ſaith here: If hee have not come neare to a menſtruous woman he ſhall live. Solomon underſtood this, when he ſaid, Eccleſ. 3.5. There is a time to embrace, and a time to refrain from embracing; or as the Heb. hath it, to be far from embracing: and no time hath the Lord ſo punctually and ſeverely forbidden it as at that time. Though there be not the ſame puniſhment in practice amongſt us, yet God hates this ſin nevertheleſſe, and queſtionleſſe viſits with ſharp ſickneſſe, yea ſtrange and ſudden death for it.

Let men and women moderate their affections,Adulter eſt uxoris propriae, amater audentior Coryſtus pythag…ricus. mortifie their luſts, live ſoberly, and take heed of provoking God by unſeaſonable embracings, who would have his people to be chaſt both in body and ſoule.

Verſ. 7. And hath not oppreſſed any.

Heb. foreign hath not afflicted, moleſted, ſadded, oppreſſed; p. 484for ſo the word janah ſignifies, and it's moſtly applyed to rich and great men who uſually moleſt and oppreſſe the poore,Contriſtare affligere opprimerem, vin facere ſignificat, id quod clam & pulam verbis & factis fiere poteſt. the fatherleſſe, widdows and ſtrangers. Levit. 19.33. If a ſtranger ſojourn with thee in the land foreign Yee ſhall not vexe him or oppreſſe him. Jer. 22.3. Doe no violence to the ſtranger, the fatherleſſe, nor the widow. foreign doe not afflict, moleſt, oppreſſe either of them. Ezek. 22.29. They have vexed the poore and needy. foreign you have all theſe together. Zach. 7.10. Oppreſſe not the widow, nor the fatherleſſe, the ſtranger, nor the poore.

Beſides theſe, there were ſervants alſo whom they might not oppreſſe. Deut. 24.14. Thou ſhalt not oppreſſe an hired ſervant. Theſe chiefly are ſubject to oppreſſion, but great and ſmall may vexe and oppreſſe one the other. Lev. 25 17. They ſhall not oppreſſe one the other. Sometimes it fals out ſo, but more frequently the great, rich, men in place and power doe oppreſſe thoſe are inferiour to them, & under them. The Sept. renders the words we are upon, foreign, hath not by his power, greatneſſe, or ſtrength, oppreſſed a man: where theſe are, it's hard but to oppreſſe others. James attributes oppreſſion to rich men, Ch. 2.6.

Wherein this oppreſſion conſiſts.

1. In out-reaching men in buying or ſelling. Levit. 25.14. If thou ſell ought unto thy neighbour, or buyeſt ought of thy neigbours hand, yee ſhall not oppreſſe one the other. Men muſt neither ſell too dear, nor buy too cheap, which is contrary to the practice of the world; for moſt men, if not all men, will buy as cheap, and ſell as deare as they can.

1. It's oppreſſion when the buyer will wring a Commodity out of his neighbours or brothers hand, which he is unwilling to part withall: Ahab will have Naboth's Vineyard, 1 King. 21.

2. When hee makes advantage of the ſellers neceſſity, and ſo many monied men will furniſh ſellers and needy men with money, upon condition they may have ſuch wares, ſuch an houſe, ſuch land at an eaſier and under p. 485rate; ſuch advantage they made of them. Neh. 5.3. Who were neceſſitated to morgage their lands, vine-yards and houſes for money to buy corne: So thoſe ſell to the ſhops, you will have their commodities at, &c.

3. When he diſparageth the Commodities of the ſeller, who being not ſo wel inſighted into the thing to be ſold, as the ſubtle buyer, is over-reach'd and defrauded. Prov. 20.14. It is naught, it is naught ſaith the buyer. Hee brings up an ill report upon it, caſts a miſt before the ſellers eyes, that ſo he may get it at a cheap rate: So in the Seller.

1. When you ſell that for good which is not ſo. Amos 8.6. They ſold the refuſe of the wheat for good wheat. And ſo for meats, wares, fruits, wines, many help off ill commodities with lies, oaths, falſe gloſſes, lights, and pretences that it coſt ſo much; that ſuch would have given them ſo much, &c.

2. When you deceive them in weight and meaſure. Prov. 20.10. Divers weights and divers meaſures are both of them alike abomination to the Lord.

3. When you take advantage of the buyers weakneſſe or neceſſities; ſome, when an ignorant party comes to their ſhops, they ſet the Dice upon him, and make him pay double, or more than a knowing man ſhould; but this is againſt the rule, 1 Theſ. 4.6. Let no man goe beyond, or defraud his brother in any matter. So for his neceſſity, many ſellers ſeeing men in ſtreights, and that they muſt have their Commodities, they ſet them ſuch prizes as undoeth them, dealing with them: ſo that according to Amos 8.4. They ſwallow up the needy, and make the poore of the land to faile.

2. In with-holding that is right and due to others, Jam. 5.4. Behold the hire of the labourers which have reaped down the fields, which is of you kept back by fraud, cryeth. The labourer is worthy of his hire, ſaith Chriſt, Luk. 10.7. and it was quickly to be paid, Levit. 19.13. Now to deny it, with-hold it, to detract from it, or to pay it in money not currant, is oppreſſion. Mal. 3.5. I will be a ſwift witneſſe againſt thoſe p. 486that oppreſſe the hireling in his wages, the widowes and the fatherleſſe, and turne aſide the ſtranger from his right. If any withhold the portion of Orphans, Legacies given to the poore, the eſtates and rights of Widows, they will lye under the cenſure of being Oppreſſors.

3. In laying too heavy burthens and tasks upon others. The Aegyptians oppreſſed the Iſraelites, Exod. 3.7. They muſt make their tale of brick,Gratius eſt nomen pietatis quam poteſtatis: etiam familiae magis patre quam domini vocantur. Tertul. and gather ſtraw too; which made them cry more then they did before, Exod. 5. And ſo many lay more upon their ſervants and Apprentices then they can well perform: they muſt be up early, downe late, fare hard, lye hard, work hard, and be worn out before their time, if they had not been under ſuch rigid Maſters, and Task-maſters; and if not ſo, to break away and run into diſſolute and deſperate courſes, and what is this but oppreſſion in a high degree; whereas the rule is, Col. 4.1.Operae cum modo exigendae ſunt & valetudinis ſervorum humane haheuda ratio. Grot. de jure belli, l. 3. c. 14. Maſters give unto your ſervants that which is juſt and equall, knowing that yee alſo have a Maſter in heaven.

Likewiſe the taxing and rating the poorer ſort of people beyond their proportion, for the eaſing of the richer ſort, is great oppreſſion. Iſa. 10.1. Woe unto them that decree unrighteous decrees, and that write grievouſneſſe which they have preſcribed to turn aſide the needy from judgement. Great and rich men uſually make the rates and taxes, and what they decree, preſcribe, though never ſo grievous to the poorer ſort, muſt ſtand; but let them look to it, there is a dreadfull woe pronounced againſt them: and Amos 4.2. Heare this word yee Kine of Baſhan, which oppreſſe the poore, which cruſh the needy: The Lord God hath ſworn by his holineſſe, that the dayes ſhall come upon you that he will take you away with hookes, and your poſterity with fiſh-hooks.

4. In perverting and delaying of juſtice and judgement, ſo that the Petitions and cauſes of Widows, Orphans, and Poor people cannot be heard. Iſa. 1.23. Every one loveth gifts, and followeth after rewards, they judge not the fatherleſſe, neither doth the cauſe of the widow come unto them. The fatherleſſe and Widows had no gifts, no bribes to give them, the p. 487rich had, & by that meanes juſtice was perverted, and judgment delayed. Yea judgement was turn'd into gall, and the fruit of righteouſneſſe into hemlock, Amos 6.12. And this ſinne is reckon'd amongſt the mighty ones. Am. 5.12. I know the mighty ſins, they afflict the juſt, they take a bribe, and they turn aſide the poore in the gate from their right. Let the poore man and his cauſe be never ſo good and juſt, rich and great men by their purſes and their friends have in all ages, and ſtill, doe oppreſſe them in judgment, Jam. 2.6. When the wolf and ſheep were in contention together, the wolfe confeſſed the ſheep had a better cauſe then he, but he had ſtronger teeth then they: ſo poor men, widows, orphans, may have a better cauſe then rich and great men, but they have ſtronger teeth then they, & therefore Zephaniah is not affraid to call ſuch evening, yea ravening wolves, Zeph. 3.3.

5. In impoſing upon mens conſciences thoſe things are doubtful & diſputable, whither warrantable or no, yea of unlawful things, this is the greateſt oppreſſion of all. When Doctrins, Worſhip, Diſciplines are impoſed upon mens conſciences, which cannot clearly be made out to them, it's height of oppreſſion, and the ground work of perſecution. The Scribe and Phariſees taught for Doctrines the commandements of men, Matth. 15.9. They laid grievous burthens on mens ſhoulders and hearts, Matth. 23.4. So did Prelacie of late, and oppreſſed men in their Courts for not obſerving their Ceremonies and Wil-worſhip: add not only ſo, but perſecuted men, and drove them out of the land; and this is an evill in many Families, where Husbands, Parents, Maſters, put & preſſe thoſe things upon their Wives, Children, and Servants, which in conſcience they cannot yeeld unto; or if they doe, it's with doubting and ſcrupuloſity: and what is not of faith is ſinne, Rom. 14.23. And the rule is, 1 Cor. 7.23. Yee are bought with a price, be not yee ſervants of men.

The evill of oppreſſing.

1. It's an unnatural evil; no creatures do oppreſſe thoſe p. 488of their own kind; take birds of prey, Eagles, Vultures, Hawkes, doe not prey upon thoſe of their own, but another kind. So Lyons, Tygers, Wolves, Bears are favourable to thoſe of their own kind, and prey upon Forreiners, thoſe of another kind; but men moſt unnaturally prey upon one another: homo homini lupus, one man is a Wolf to another. Ezek. 22.27. Her Princes are wolves, ravening the prey. And who were the prey? widdows and fatherleſſe ones, Iſa. 10.2. Lyons have ſpared men, Dan. 6. Ravens fed men, 1 K. 17. and yet one man ſeekes to eate up, and devoure another.

2. It's argument there is little or no fear of God in their hearts that doe oppreſſe others. Levit. 25.17. Yee ſhall not oppreſſe one another, but thou ſhalt feare thy God: Whereby is fully intimated, that if they oppreſſe, they doe not feare God; if they feare God, they will not oppreſſe; for by the feare of the Lord men depart from evill, Prov. 16.6. When Amaleck fell upon the Jewes, and ſmote ſome of them paſſing through his Countrey, it's ſaid, he feared not God, Deut. 25.18. The Jewe's oppreſſing one another, is attributed to their not fearing of God. Nehem. 5.9. Job's eſchewing of evill was, becauſe he feared God, Job 1.1.

3. It's againſt that great and common rule of equity, Matth. 7.12. All things whatſoever yee would that men ſhould doe unto you, doe yee even ſo to them. The like is in Luk. 6.31. Now no man that is in his right mind, that hath uſe of reaſon, would have another to wrong and oppreſſe himſelfe in eſtate, name, conſcience; he ſhould not do it unto others. Lactantius ſaith,Radix & omne fundamentum aequitatis eſt illud: vide ut ne facias ulli quod pati nolis; ſed alterius animum de tuo metieris. in Epitom: inſtitut. That is the roote and whole foundation of equity, not to doe to any, what he would not ſuffer himſelfe; and meaſure anothers ſpirit or mind by thine own. Hierom cals this ſentence of Chriſts, all things whatſoever yee would, &c. totius juſticiae breviarium, and ſhould always be written upon mens hearts. Ad Celantiam.

4. It's a ſin greatly provokes God, hath dreadfull woes denounced againſt it, and brings dreadful judgments upon thoſe are guilty of it; ſee Mica, 2.12. Heb. 2.12. Zeph. 3.1. p. 489Jer. 22.13. Iſa. 10.1, 2, 3. In thoſe places ſuch woes are thundered out againſt oppreſſors, as would make even ſtony hearts to tremble: what will yee doe in the day of viſitation? to whom will yee flee for help? God wil viſite for this ſin. Prov. 22.22, 23. Rob not the poore becauſe he is poore, neither oppreſſe the afflicted in the gate: For the Lord will plead their cauſe, and ſpoile the ſoule of thoſe that ſpoiled them. The Aegyptians opreſſed the Iſraelites, and did not God ſpoil the Aegyptians? Exod. 12.36. Rhehoboam would oppreſſe his Subjects by laying heavy burthens upon them; and God ſpoiled him of ten Tribes, 1 King. 12. And he threatens to be a ſwift witneſſe againſt thoſe oppreſſe the hireling in his wayes, the widow and the fatheleſſe, and turne aſide the ſtranger from his right, Mal. 3.5. The meaning is, God will puniſh them ſeverely, and you may ſee what God wil doe, Exod. 22.21, 22, 23, 24. If thou afflict, vex, oppreſſe the ſtranger, the widow, the fatherleſſe in any wiſe, and they cry at all unto me, I will ſurely heare 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 fatherleſſe. Of all people, ſtrangers, widows, fatherleſſe ones ſhould be pittied, countenanced, counſelled, comforted, relieved; for therein lyes the fruit and power of true Religion, Jam 1.27. If thoſe therefore be afflicteed in any wiſe, and do cry at all, God will hear; his wrath will wax hot, conſume you, and bring your wives and children into their condition; therefore 1 Theſ. 4.6. But hath reſtored to the debtor his pledges, &c.

Poore men being in ſtreights, were wont to pawne their garmens, their tools, and houſhold-ſtuffe, unto their Creditors, for what they borrowed of them. Men that had money and means were hard-hearted, and would not lend freely: and when they had the poore & needies pledges, they would keep them. The Lord therefore gave them laws thereabout, as Exod. 22.26. If thou at all take thy neighbours raiment to pledge, thou ſhalt deliver it unto him by that the ſunne goeth downe. So Deut. 24.6.10, 11, 12, 13.17. They might not take the upper milſtone nor a widows garment for pledges: and what p. 490they did take, they were faithfully and ſpeedily to returne. Job complains of the wicked, that they tooke the widowes Oxe for a pledge, and the garments of the poore, Job 24.3.9. It's not unlawfull to take a pledg, ſo it be not of preſent and neceſſary uſe: but to make advantage of the poor, to have pledges double or treble the worth of that men lend, and then to take forfeitures, or with-hold the pledges, is cruelty towards man, and iniquity before God, who would have men to be merciful as himſelfe is merciful; to be helps, and not hinderers to thoſe are in affliction.

Hath ſpoiled none by violence.

Heb. foreign raptum non rapuerit; hath not taken away by force that which hath been ſo gotten by others. Nupere ſpoliare avellere.The word foreign noteth a violent taking away, and ſo it's expreſt, Prov. 22.22. Rob not the poore. Robbing is a violent taking from any: and ſo Levit. 19.13. and Amos 3.10. violence and robbery are joyned together. Wicked men are ſaid to drinke the wine of violence, Prov. 4.13. that is, they ſpoile others, as ver. 16. They ſleepe not, except they cauſe ſome to fall: and what they get that way, they live upon, they make merry therewith, drink wine in bowles, and that is the wine of violence: ſo thoſe phraſes of eating violence, Prov. 13.2. Storing up violence, Amos 3.10. are to be underſtood, they feed upon, and furniſh themſelves with what they get by violence.

I ſpake of violence in Chap. 7.11. Chap. 8.17. and therefore ſhall not inſiſt much on it, but tell you what David ſaith, Pſal. 140.11. Evill ſhall hunt the violent man to overthrow him. Certain ruine abides the violent man, one judgement of God or other will hunt him like a wild beaſt, till he be overthrown; yea his own violent dealings ſhall come upon him and overwhelm him, Pſal. 7.16.

Samuel could ſay, whoſe oxe have I taken? or whoſe aſſe have I taken? whom have I defrauded? or whom have I oppreſſed? 1 Sam. 12.3. It were well ſuch innocency could be found in men; but we have been full of plundering and ſpoiling one another, yea many precious ones have been ſpoiled of all they p. 491had, but the LORD will ſpoile the ſpoilers, Proverbs. 22.23.

Hath given his bread to the hungry.

The word for hungry is from foreign exardere fame, and notes ſuch as are pineht with hunger, and have reall need of reliefe: and by bread is here meant not onelyonly what in a ſtrict ſenſe wee call bread, but what ever is fit for man to eat; as in Ch. 16.49. Giving bread to the hungrie, imports not one or two acts, but a conſtant and free relieving of them, as thou art able, and there is occaſion. Iſa. 58.7. Its to deale the bread to the hungry, to bring the poore are caſt out to thine houſe, and when thou ſeeſt the naked to cover him.

Hath covered the naked with a garment.

That is, thoſe have ragged, thin, poor cloathing, ſo that their nakedneſſe is not hid, a man is to minde ſuch, cover their nakedneſſe; as Job ſaith, Chap. 31.19. If I have ſeene any periſh for want of cloathing, or any poore without covering, if his loynes have not bleſſed me, and if he were not warm'd with the fleece of my ſheepe. Its not enough to give food, but there muſt be cloathing too, if need be, James 2.15, 16.

Wee ſhould be charitable, feed the hungry, and cloath the naked; they are our own fleſh. Iſa. 58.7. Hide not thy ſelfe from thine own fleſh.

It was the ſin of Sodom, not to ſtrengthen the hand of the poore and needie.

It was a damn'd Dives that would not relieve a poore Lazarus.

God feeds you with the fineſt of the wheat-flowre, cloaths you with the choiceſt cloaths, ſilks, &c. yea, feeds you with Manna, fleſh of his ſonne, cloaths you with garments of ſalvation, with the righteouſneſſe of Chriſt.

It is the exerciſe of faith, Eccleſ. 11.1. Caſt thy bread upon the waters, for thou ſhalt find it after many dayes.

It makes a man to be of good report, Pſal. 112.9. He hath given to the poore, his righteouſneſſe endures for ever. Mark. p. 49212.42. And there came a certain poore widow, and ſhe threw in two mites, which were remembred and recorded.

It's Argument of a good man, Pſ. 112.19. Bleſſed is the man fears God, he hath diſperſed, &c.

It is feeding of Chriſt, Matth. 25.35.40. In that yee have done it unto one of the leaſt of theſe my brethren, yee have done it unto mee.

It is an honour to Religion, Jam. 1.27. Pure religion, and undefiled, before God and the father, is this, To viſit the fatherleſſe and widows in their affliction, and to keepe himſelfe unſpotted from the world.

It procures many a prayer and bleſſing, 2 Cor. 9.10. Now he that miniſtreth ſeed to the ſower, both miniſter bread for your foode, and multiply your ſeed ſown, and encreaſe the fruits of your unrighteouſneſſe.

Job 29.13. The bleſſing of him was ready to periſh came upon me: and I cauſed the widows heart to ſing for joy.

2 Tim. 1.16. The Lord ſhew mercy unto the houſe of Oneſiphorus, for he oft refreſhed me, and was not aſhamed of my chain.

It's maintaining and ſaving of life, Job 29.13.

It makes like unto God, Luk. 6.36. Be yee therefore merciful, as your Father alſo is mercifull.

There is Carentia mali, potentia ſublevandi, actualis compaſſio in miſeros: all which are in God. Pſalm. 146.7. he giveth food to the hungry. It makes like Chriſt, he fedde the multitude, Matth. 14.

It's lending to the Lord, Prov. 19.17. Hee hath pity on the poore, lendeth to the Lord, and that which he hath given, will hee repay him againe.

It's pleaſing and acceptable to God, Acts 10.

Heb. 13.16. To doe good, and to communicate, forget not; for with ſuch ſacrifices God is well pleaſed.