of thy hands 2 Chr. 16. 7. 'T is true he overcame the K. of Israel But it seems he might have overcome the king of Syria too who was as great an enemy to Judah as he was to Israel had it not been for this sinne 2 Being overcome Sometimes by treachery of those in whom they trust as the Jews were overcome by the Assyrians being promised help and encouraged to stand it out by the Egyptians For upon them they leaned as upon a staff but it proved a hollow-hearted reed and brake under them Ezek. 29. 6. Isa 36. 5. And some times without treachery as the same people were by the same people when they fled into Egypt where they and the Egyptians both were overthrowne by Nebuchadnezzar The Egyptians are men and not God and their horses are flesh and not Spirit c. When the Lord shall stretch out his hand both he that helpeth shall fall and he that is holpen shall fall downe and they all shall faile together Isa 31. 3. Perhaps Benhadad King of Syria might have prospered against Ahab being a wicked king had he not put so much confidence in the strength of his Army For the Scripture relates his boasting expressions 1 Kings 20. 10. But you may reade of his overthrow v. 20. See Hos 10. 13 14 15. 3 Shame for their folly Woe to the rebellious house c. Isa 30. 1. where the Latine translates desertores forsakers because they forsooke God and betooke themselves to men And it followes vers 3. The strength of Pharaoh shall be your shame and the trust in the shadow of Egypt your confusion The trust Not their being overthrowne by the enemie For it had been no shame to be overcome by so potent an enemie as the Assyrian But that they should occasion their owne overthrow by trusting in vain men when they might have trusted in the Lord of Hoasts how could they chuse but be exceedingly ashamed and confounded for their folly and madnesse One of the sins for which God threatens to give Jerusalem bloud in fury and jealousie Ezek. 16. 38 was trusting in her owne beauty vers 15. An Idol especially is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing of nought or that which is not a thing And the Prophet Amos complaines of rejoycing in it chap. 6. 13. But any creature to trust in is as good as nothing meere vanity and cannot satisfy his expectation Men find it so by daily experience and yet 't is all one But what saith Job Let not him that is deceived trust in vanity for vanity shall be his recompence chap. 15. 31. 4 A Curse Cursed be the man being Geber that trusteth in man Adam a whom he knoweth to be an earthen vessell and maketh flesh his arme For he shall be like the heath in the desart and shall not see when good cometh but shall inhabit the parched places in the wildernesse in a salt land and not inhabited Jer. 17. 5 6. Trust in God The want of it especially if it be distrust and doubting of his faithfulnesse punished 1 With Want of assurance and 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 himselfe for help to the Assyrians the Prophet Isaiah told him If yee will not believe yee shall not be established Isa 7. 9. Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words used for believe and for established are the same only in a different forme And indeed beliefe or trust in God is the only thing that can establish both our hearts and our conditions According to the Hebrew we might render thus If yee will not be assur'd yee shall not bee assured The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies faith both ours in beliefe God's in faithfulnes is used as if it did signifie also riches And therefore some derive the word Mammon Riches from Amun trust If it signifie riches it may well be used also for trust because men usually trust in riches and if it signifie trust it may bee used also for riches because God who only is to be trusted in is riches enough to them that trust in him and rich unto all that call upon him In the 37. Psal vers 3. where we translate Trust in the Lord and doe good and dwell in the land and verily thou shalt be fed the Sept. translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt be fed with the riches of it The Hebrew for these words is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Vatablus renders nourish thy selfe with faith that which Habakkuk saies the just shall live by Ch. 2. 4. 2 God's fiery indignation severe punishment Yea they spake against God they said can God furnish a table in the wildernesse c. Therefore the Lord heard this and was wroth so a fire was kindled against Jacob c. Psal 78 19 20 21. and afterward in the same Ps vers 32 33. For all this they sinned still and believed not for his wonderous works Therefore their daies did he consume in vanity and their yeares in trouble It is strange all the while the Israelites were in the Wildernesse though they were so often punished for distrust in God's providence yet upon every occasion they distrusted it He was never so often tempted and provoked through distrust of it and yet there were never so many cleare testimonies given of it Vnbeliefe as to promises punished 1 With not enjoying those promises when they are fulfilled Thus the Noble man at Samaria was punished Who because hee would not believe Elisha's Prophecy of a plenty to bee the next day in that towne although there were then a strait siege and the want of provision was so great that women did eate their children so that one would think hee had good cause to doubt of the truth of it yet notwithstanding had this punishment threatned him by the Prophet Thou shalt see it with thine eyes but shalt not eat thereof 2 Kings 7. 2. which came to passe 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 sware he that they should not enter into his rest but to them that believed not So we see they could not enter in because of unbeliefe Heb. 3. 18 19. See Jude verse 5. 2 With Dumbnesse Thus Zachary was punished for not believing the promise sent him by the Angell that his wife Elizabeth should have a Son although as one might think he had good reason to doubt of it because he she too were both old Luk 1. 20. Dumbnesse I said I may adde Deafnesse too if the opinion of Theophylact others be true who would have the Angel's words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be translated not thou shalt be dumb but thou shalt be deafe and not able to speak They have some reasons for it as 1 Because
better then I had these many yeares yea though I used no exercise or recreation But à diuerticulo to shew thee in what manner I have done every thing 1 I have produced onely those texts wherein mention is made either of a punishment inflicted or threatned for a sinne wherewith God punisheth it or of an evill fruit and effect of it whereby it punisheth it selfe The Attendants and Consequents of it I meddle not with except such as are necessary or ordinary and whereof there are severall examples also in Scripture 2 In the titles of the chapters when the chapters speake only of punishments threatened I have written Threatened VVhen of punishments Inflicted or of fruites and effects punished or have cause to fear When of both Threatened and punished 3 The subject threatned or punished for the most part I make the Sinne 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 seeme to repeat one title twice as in Oppression Oathes c. And my reason is Because I find Scriptures speaking sometimes in generall 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 shewed what is expressed in Scripture concerning punishments I doe shew you what may be gathered from the Scripture concerning the odiousnesse or concerning the danger of it either by the names that are given it or the manner that the Scriptures speake of it And sometimes I shew you what may be conjectured from the nature of the sinne or from comparison of the like things among men 6 Some more notable threats and punishments as Being left to our selves c. I have inserted although the cause be not mentioned as taking them to be of use also as well as the rest not onely because the greatest sort of punishments may be the just reward of the least sinne but because reading of such a fearefull punishment without finding for what sinne it was inflicted may make men wary of committing any sinne for feare of committing that 7 Some prophecies of sinnes as Apostasie c. I have inserted for Threats because those sinnes are punishments too as well as sinnes 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 downe 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 lesse to greater But in mentioning the sins where there are severall titles under one subject as in Ministers Parents c. I have observed the contrary order the lesse after the greater the more to set forth the worth of that Subject and the greatnsse of the respect due to it Having in this manner digested my Collections I intended so to print them without saying any thing my selfe upon any place of Scripture till by the perswasion of a friend whom I very much esteemed I was induced to the contrary But I must earnestly entreat thee to beare with my weaknesse whensoever thou discoverest it And if upon any subject I have suffered my pen to run on too far as in the chapters of Covetousnesse Company-keeping Blasphemy c beare with that too And if thou hast not the patience to read thorow passe to the next Chapter and be not angry And so likewise doe when thou meetest with any criticall 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 passe on to other things I speake in this manner because I know how unwilling men are to read of threats and punishments and how forward and sawcy they are to catch at the promises I shall desire thee likewise when thou meetest with any thing that doth not satisfie thee or like thee to suspend thy judgement till thou hast read the Appendix I will but wipe off an aspersion or two then dismisse thee The first is that I was too bold to venture abroad so young unlesse I had more learning and Judgement And I confesse this was once my owne objection to my selfe 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 owne invention 2 I thought upon the want of a booke of this nature and the usefulnesse 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 hast yet I might boldly say there would be found but litle signe of it perhaps thou wilt meet with some oversights in the printing but not many materiall and those I have affixed to the Appendix 5 I though upon the 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 judgments of God written in his book when thou hast done to humble thy selfe 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 threatned Non Affliction Ambition Angels Anger Antichrist Apostacy threatned Apostacy punished Apparell 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 holinesse Bribery C Carnall men Ceremonies and commandements 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 Scandall Threats and Examples of his being a scandall see Appendix Such as have no union or communion with Christ Church not heard Clothes of men and women promiscuously worne 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 neerly related Covenant breaking with God Covetousnesse Cruelty Curiosity Cursing of Blessings by God Cursing of Rulers Cursing of any Cursing of Parents See Parents D Deceitfulnesse
excepted adultery murder and Idolatry and therefore complaines 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 greatnesse of this sinne and the odiousnesse 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 oven heated by the baker Hos 7. 4. or to the sinnâ— it selfe as uncleannesse Numb 5. 19. Abomination Ezek. 22. 11. Neighing Jerem. 5. 8. and cap. 13. 27. Secondly by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies onely sinfull to expresse adulterous or whorish as if such a one were more sinfull then others So Luk. 7. 37. according to Beza by that place it appears that the Jewes accounted an idolatrous person any sinner it cannot be for then they must touch no body such an uncleane thing that they made it religion so much as to be touched by him for the Pharisees concluded Christ to be no Prophet because then he would have knowne that she was an adulteresse that washed his feete and not have sufferd her to have touched him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adulterous and sinfull stand like words of the same sence in Mark. cap. 8. 38. 3. Thirdly by the use that is made of the name of adultery viz for aggravation to expresse the greatnesse of other abominable sins as if it were greater then they thus it is applied to forsaking God who vouchsafeth to be a husband to his Church especially in the commission of Idolatry Ezek. 16 32 36. and elsewhere And to loving the world Jam. 4. 4. Yee 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 then adulterers adulteresses hee 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 terme 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 adulterous aud sinfull generation There is no sinner so likely to be punished as an adulterer with another mans wife especially because he seldome hath repentance to prevent it and none so likely to be severely punished because he hath no excuse to mitigate it and therefore Chrysostome compares the adulterer to a Pilot that casts away a ship in the haven and the unmarried fornicator to him that casts her away abroad in the brunt of the weather where it is hard to avoid it First this sinne is the most secret sinne to men committed by the body and such as they who commit it not onely never thinke they shall suffer but thinke they shall never suffer for because the hand of man can seldome reach them therefore is it the more likely to be discovered by God and more sure to be openly punished The most secret goodnesse and the most secret wickednesse have usually the most publike and the greatest reward Secondly it is a sinne that is soonest forgotten by men because it leaves no footsteps behind it and therefore it is the surer to be remembred by God Under the Law the Sacrifice which was offered for the woman suspected of adultery was called mincha ziccaroâ— an offering of memoriall because it was not offered to put away the sinne but to find it out and to bring it to mind if it were committed Num. 5. 15. Lastly this sinne is a most pleasing sinne to men and therefore also the more likely to be punished because usually such sins as are most pleasing to us are most displeasing to God as on the other side such things as are most displeasing to God aâ— through the cunning of the Divell madâ— most pleasing to us I say the sins that aâ—â— most pleasing are most dangerous and thâ— sins that are most dangerous the Divelâ— makes most pleasing he is like a cunning fisher he will put the best bait upon the beâ—â— hook Sweetest things turne soonest to bitternesse and yet stoln waters none so sweet Beware therefore of believing thine enemy the Divell his good news is still too gooâ— to be true Mistrust him alwaies but especially then when he comes with gifts Thiâ— thou knowest that he would have thee do nothing but what shall doe thee hurt anâ— consequently that what he is most earneâ— to have thee doe that will doe thee moâ— hurt Therefore as he encreases his tentations so doe thou thy suspicion and bâ— Gods assistance thou shalt be able to worsâ— him I have been the longer upon this siâ— because I see it is thought upon so slightly committed so greedily and lamented so sparingly Affliction Threatned In the world ye shall 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 himselfâ— Sen. lib. Cur 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 yee shall not be stricken any more but the Chaldee paraphrase makes as if God did blame the Jews for not saying why are we stricken or not considering the cause why God did punish them I will correct thee in measure and will not leave thee altogether unpunisht saith God to Jacob Jerem. 30. 11. as if this were a great mercie and as if it were a great punishment to be left unpunisht so c. 46. 28. and therefore c 10. 24 the Prophet if hee prayes not for correction does not pray against it when he saies O Lord correct me but with judgement c. I will be quiet and be no more angry saith God to Jerusalem Ezek 16. 42. For some think it to be spoken in anger as well as that in Hosea 4. 14. I will not punish your daughters when they commit whordome nor your spouses c. It seems the Septuagint doubted not but God was angry when he spake these words for they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not I will not be angry but I will trouble my selfe no more which is as much as if he had said I am very angry with theÌ„ adde hereunto that the words before these which we translate make my furie towards thee to rest are the same in Hebrew with those chapt 24. 13. which we translate cause my fury to rest upon thee 〈◊〉
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 spake to have him acquitted Acts 23 7. Secondly A strange Pertinacie 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 tooke in battle For it was of the Lord to harden their hearts that they should come against Israell in battle that he might destroy them utterly and that they might have no favour for favour they were to shew them if they had made them 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. againe and againe but especially at the red Sea when he resolved to pursue the Israelites For certainly he could not thinke that he who was for them was for him too and if he were not it was strange he would not thinke that having made the water to stand on a heap against nature to preserve his friends he could and would make them returne to their naturall course to destroy his Enemies Thirdly A strange Feare when they come to act their designes even of those whom before they esteemed contemptible whereof they can give no reason It was Moses his Prophecy concerning the Canaanites FEARE and DREAD shall fall upon them by the greatnesse of thine arme for the greatnesse of Gods arme or power appeares most in his working upon the heart as by sudden passions or otherwise They shall be as still as a stone till thy people passe over O Lord till the people passe over which thou hast purchased Exod. 15 16. FEARE and DREAD so Deut 2 25. The FEARE of thee and the DREAD of Thee and chap. 11 25. The FEARE of you and the DREAD of you to shew it should be a meere feare whereof they could give no cause being greater in number strength Therefore it is said it should fall upon them that is come upon them they knew not from whence nor wherefore See Josh 2 9. and Esth 9 3. It was God's Promise I will send my Feare before thee Ex. 23 27. repeated Deut. 2 25. and chap. 11 25. This Prophesie 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 terrour 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 sonnes 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 Terrour of God was upon the cities that were round about them and they did not pursue after the sonnes of Jacob Gen. 35 5. The terrour of God the Feare of the Israelites but the terrour of God or a terrour from God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. A Consternation sent from him Indeed it might be rendred a Great Consternation or terrour Such as could come from no lesse power then God's it was so great or such as could come frō none but God there being no cause of feare from man such as this was because the power of man was so small It is usuall you know in Scripture when the intention is to expresse the greatnesse or strength of a thing to adde the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. of God as you may see Gen 30 8. 1 Sam 14 15. Psalm 36 7. Jon 3. 3. c. There are other very notable examples of this terrour as 1 The Philistins for though they knew that unlesse it were with Saul and Jonathan there was neither sword nor speare found in the hand of the people 1 Sam 13 22. which was because they would not suffer them to have any Smiths that might make them yet it is said of them chap. 14 15 that assoone as Jonathan his Armour-bearer had made an assault upon the garison there was trembling in the Host and in the field and among all the people the garrison the spoylers 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 downe one another perhaps not knowing what they did out of extreme feare 2 Saul who was afraid of David before ever he went from the court or had any with him to helpe him For it is said 1 Samuel 18 12. Saul was AFRAID of David because the Lord was with him and was departed from Saul This is also an example of the like feare without cause for I take the reason which is added viz. Because the Lord c. to be given by him that wrote this booke and not as Saul's reason for had it beene so it is likely it would have beene said Was departed from HIM sibi reciprocally and not FROM SAUL 3 The Assyrians For it is said of the Jewes when Ahasuerus had given them leave to kill those who would have murdered thē in comparison of whom doubtles they were of a very contemptible number And no man could withstand them for the FEARE of them fell upon all the people Esth 9. 2. But that which is more strange yet it is said verse 3. of the same chapter that the FEARE of Mordecai of one single Jew whom even now they had appointed to be hang'd fell upon all the Rulers of the Provinces and the Lievtenants and the Deputies and Officers of the King Lastly Judas and his company of souldiers who when they came to apprehend our Saviour Assoone as he said unto them I am Hee went backward and fell to the ground John 18 6. I may say of all these in the words of David There were they in great feare where no feare was Psal 53 5. no feare that is no cause of feare A cause of feare there was indeed for as he sayes Psal 14 5. God is in the generation of the righteous but none in their account I might produce many places out of the Prophets and elsewhere which speake largely of God's way of punishing his Enemies with fearfulnesse but I will onely referre you to these three which you may read at your leasure viz. Isa 19 17. Mic. 17 17. Zach. 12 2. 2 Chr. 14 14. Fourthly Strange Sottishnesse and
now they are hid from thine eyes Luk 19. 42. They are the words of our Saviour to Jerusalem So in John ch 12 35. he sayes to the Jewes Walke while ye have the light lest darknesse come upon you What a madnesse is it for a man that is walking in the darke when another comes by with a lanterne to stand still and not make use of the 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 goe or find any fault in providence if he loose his way or meet with a fall Our Saviour saith that it is The condemnation of those that beleeve not the Gospel or the maine condemning thing in that their sinne that they are so froward as when Light is come into the world to love darkenesse rather then light Joh. 3. 19. 5 Denyall both of GRACE and glory Our Saviour in his parable of a man that made a Supper and invited divers who pretending worldly busines refused to come brings in the master of the feast speaking thus I say unto you that none of those men that were biddeÌ„ 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 Doubtlesse Christ would be much displeapleased when he knocks at a mans doore not to be let in to suppe with him Rev. 3. 20. but woe to that man who is invited to supper with Christ and scornes to goe How shall we escape if we neglect so great salvation Heb. 2. 3. Hardening of the Heart There is a Hardening of a man's heart by himselfe which is a sin and not a punishment as that of Pharaoh which is spoken of Exod. 9. 34. And there is a Hardening which is the effect of sinne and not the reward as past feeling in a man's hand is an effect of putting it into the fire too often such as that which the Author to the Hebrews bids us beware of lest any of you be hardened through the deceitfulnesse of sinne cap. 3. 13 But the hardening which I meane is that which is inflicted by God as a punishment which the Scripture often mentions With this punishment have been punished 1 Pharaoh And he hardened Pharaoh's heart that he hearkened not unto them Exod. 7. 13. according as he had said he would before vers 3. See chap. 9. 12. chap. 10. 1. 2 Sihon King of Heshbon who refused to let the Israelites passe thorow his country For the Lord thy God hardened his spirit and made his heart obstinate Deut. 2. 30. 3 The rest of the Heathen who most obstinately refused to make peace with the Israelites all except the Hivites of Gibeon For it was of the Lord to harden their hearts that they should come against Israel in battell Josh 11. 20. 4 The Jewes themselves Goe and tell this people heare ye indeed but understand not see yee indeed but perceive not Make the heart of this people fat and their eares heavy and shut their eyes lest they see with their eyes and heare with their eares and understand with their heart and convert and be healed Isaiah 6. 9 10. Heare yee indeed as if he had said You have not beene willing to heare hitherto henceforward therefore heare as much as you will as you shall be sure to have enough spoken to you according as he speaks to Jeremy c. 7 27. But you shall not be able to believe or understand The words of the first verse might seeme to be a prophecie only of a Sinne and not a threat of a punishment because in the Latin translation you have for understand not non intelligetis which may be rendred Ye will not understand and our Saviour citing this place cals it a Prophecie But to say nothing that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecie is of farre larger signification then barely foretelling of a thing to come the translation of the Seâ—tuagint the quotation of Matthew and Luke Mat. 13 14. Act. 28. 26. and the Latine translation it selfe in the next verse speake the contrary for though the Septuagint seeme to have made that verse a complaint of a Sinne 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 heare never so much they cannot understand Besides John in his Gospel brings in our Saviour citing the Prophet as if he had peremptorily said coÌ„cerning God He hath blinded their eyes hardened their hearts that they should not see with their eyes nor understaÌ„d with their hearts be coÌ„verted I should heale 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 Chrysostome 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 atâ— adeo haec est propinqua incredulitatis ipsorum causa their unwillingnesse was the immediate cause of their not believing sed altius ascendit Evangelista but the Evangelist saith he goes higher names a more remote cause viz. Their inability to turn their stubborne wills for saith he reprobates as they are not willing to believe so are they not able to be willing To conclude What the Prophet saith and what the Septuagint say and so what Matthew and Luke say and what S. John saith agree all well enough in this viz. that there was in the Jewes both a hardening by themselves complained of as the desert and a hardening by God 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 sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their eares were dull of hearing therefore as John sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hardened their heart so that what they heard came in at one eare and went out at the other The Jewes were threatned with this punishment in Isaiah's time they lay under it in our Saviours time and in Paul's time and so they have ever since till our times But as they neither did nor
threescore and ten yeares for otherwise this had been no punishment and the time of the captivity was so many yeares was thus threatened Thou Pashur and all that dwell in thy house shall goe into captivity and thou shalt come into Babylon and there thou shalt die and shalt be buried there thou and all thy friends to whome thou hast prophecied Lyes Jer 20. 6. 7 Being given up by God to Continuance in it He that is unjust let him be unjust still Rev 22. 11. So Deiodate expounds the place comparing it with Ezek 3. 27 and 20 39. Dan 12. 10. Am 4. 4. 8 Destruction The robbery of the wicked shall destroy them because they refuse to doe judgment Prov 21. 7. destroy them the 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 stollen by jnjustice bribery shall draw them out of their seat and sinke 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 Kingdome of God 1 Cor 6. 9. The greatnesse of this sinne and the dangerousnesse 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 that are given it as of robberie * Prov 21. 7. Mighty Sinnes Am 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 sinne of the Israelites in asking a King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A manifold wickednesse Now the Sinne mentioned immediatly before and after is Injustice Sutable with the first of these expressions is that of the Fist of wickednesse spoken concerning the same sinne Isa 58. 14. and with the latter that of wickednesse simply v. 6 spoken also concerning the same sinne as if it were so large wickednesse as to comprehend all wickednesse in it or as if it were so great wickednesse that you need not call it by any other name to make men know what you meane But this might more properly have beene put in the chapter of Oppression Insensiblenesse under punishments threatened In their heat I will make their feasts and I will make them drunken that they may rejoyce and sleepe a perpetuall sleep and not wake saith the Lord. It is spoken of the Babylonians Jer. 51. 39. Instruments of punishing punished Instruments or men imployed by God in punishing his children punished themselves The Assyrians are the most notable example that can be produced All that found them meaning the Israelites haue devoured them and their adversaries said we offend not because they have sinned against the Lord c. Jer. 50. 7. but it followes vers 9. I will raise and cause to come up against Babylon an assembly of great Nations from the North country c. 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 Counsell of God yet were those hand◠wicked wherewith he was taken and crucified Acts 2. 23. The reason why God punisheth the Instruments wich he thus employs is partly this Because though they are weapons of his indignation as he cals the Medes by whom he punished the Babylonians Isa 13 5 to execute his wrath yet they doe it not in obedience to him or respect to his ends any more then a sword as David called the wicked gods sword Ps 17. 13 or an axe or a saw or a rod as God calls the King of Babylon Isa 10 15 or any other Senslesse Instrument Nay they doe it only with respect to their owne ends and out of malice or covetousnesse or ambition or some such thing The Assyrian though God sent him and sent him against a people of his wrath and gave him charge to take the spoyle Isa 10 6 yet because his aime was not so much to punish the Israelites by destroying as to destroy by punishing nor so much to destroy the Israelites only and then to sit down as to make himselfe the Monarch of all the world because he meaneth not so neither doth his heart think so but it is in his heart to destry cut off nations not a few vers 7. in the 12. v. he is thus threatned Wherefore it shall come to passe when the Lord hath performed his whole work upon mount Sion on Jerusalem I will punish the fruit of the stout heart of the King of Assyria the glory of his high looks When God's own wrath against his people is out he will make the former wrath of the wicked to praise him and not only restraine that which remaines of their wrath but 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 doe alwaies sinne 1 Either in the manner as I have shewed you how and therefore it is said of Babylon All yee that bend the bow shoot at her spare no arrows For she hath SINNED against the Lord Jer. 50. 14. 2 Or in the matter That which they doe being a wrong to those that are punished and therefore in the place but now quoted vers 15. Babylons punishment is called vengeance For it is the vengeance of the Lord take vengeance upon her as she hath done doe unto her 3 Or in the measure In doing more then God would have done I am very sore displeased with the heathen that are at ease for I was but a litle displeased and they helped forward the affliction Zach. 1 15. See Esa 47. 6. 2 Because after they have done their work most commonly they provoke God to punish them by pride and make themselves unfit to avoid punispments by security out of conceit that their successe was to be attributed to their own strength or the justnesse of their cause or the like and not to the sinnes of those whom they have hurted And the Heathen shall know that the house of Israel went into captivitie for their iniquities because they trespassed against me Ezek. 39. 23. For their iniquities as if he had added not because your were better they their cause was juster and to intimate that they being guilty of that which the Israelites were viz iniquities must take their turnes also and be punished in the same manner Intemperance This will seeme to have had a great stroke at least in occasioning the destruction of the world if we take the interpretation
sinne it must expect a great punishment Give me leave to produce what a heathen speakes in commendation of the practise under the golden age When although men had no other law besides that of nature yet he saies 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 mettall Wherein the disrespect commonly shewed not only to old men but to old parents and such especially for then doe we slight them most when we should most respect them makes this report concerning those times almost incredible so that I may use the words of the Historian 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. Rom 16. 3. 1 Tim 5. 1 2. Opportunities of Grace such as neglect them threatned 1 With Hardening Exhort one another while it is called to day lest any of you be hardened through the deceitfulnesse of sin Heb. 3. 13. See Ps 32. 6. Isa 55 6. 2 Cor 6 2 2 Removall of the meanes afforded them Yet a litle while the light is with you walke while yee have the light lest darknesse come 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 yee shall desire to see one of the dayes of the son of man and shall not see it Luk 17. 22. See c. 13 24. 4 Being suffered to dye in their sinnes I goe my waies and yee shall seek me and shall dye in your sinnes whither I goe yee cannot come Joh 8. 21. Because it is not your desire to seek me when I may be found it shall bee your punishment to seek me when I may not Now seeing it is thus I will exhort you in the words of Jeremy to the Jewes Give glory to the Lord your God by repenting and believing before he cause darknesse and before your feet stumble upon the darke mountaines and while yee look for light he turne it into the shadow of death and make it grosse darknesse Jer 13. 16. And if you will not heare it I am sure I shall have cause to mourne as hee had saying it with confidence as if the punishment were already inflicted Because the Lord's flock is carried away captive vers 17. because through your inward darknesse in the midst of so much light you are led captive by Satan into outer darknesse whence there is no returning to all eternity Oppression Oppressours of the Poore threatned 1 In generall with Punishment great and sure enough For God goes solemnly about it as if he made it his businesse to keep an assize of purpose for them The Lord will enter into judgment with the ancient of his people and the Princes thereof for yee have eaten up the vineyard the spoyle of the poore is in your houses Isa 3. 14. The spoile of the poore c. which is like the gold of Toloze for none can prosper that have it Nay he is so earnest at it that he riseth off his seat to execute it For the oppression of the poore for the sighing of the needy now will I arise saith the Lord I will set him in safety from him that puffeth at him Psal 12. 5. 2 Poverty and losse of their estates which they have gotten by oppression Solomon hath a Proverb for it He that oppresseth the poore to encrease his riches and he that giveth to the rich shall surely come to a want Prov. 22. 16. Hee that oppresseth in the Septuagint the Paraphrase and the Vulgar he that falsly accuseth onely Amos hath a prophecie for it Forasmuch therfore as your treading is upon the poore and yee take from him burdens of wheat ye have built houses of hewen stone but yee shall not dwell in them yee have planted pleasant vineyards but yee shall not drinke of them ch 5. 11. This is a great punishment and matter of much vexation much more then if the houses or vineyards had been bought or given It is a punishment often 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 Hee shall judge the poore of the people he shall save the children of the needy and shall break in pieces the oppressour 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 oppressours Is 3 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they beat or break in pieces my people grinde the faces of the poore 2 Of their countrey for the Prophet Amos cha 8. after complaint made of some that swallowed up the needy v. 4. and that bought the poore for silver and the needy for a paire of shooes v. 6. thus threatens Judea The Lord hath sworne by the excellency of Judah Surely I will never forget any of their workes Shall not the land tremble for this and every one mourne that dwelleth therein c. vers 7. 8. Shall not c. as if he had said If the land have cause to tremble at any time it hath now under the weight of such heavy Oppressours Or I cannot chuse but make it tremble now unlesse I will be God no longer Oppressors of the Fatherlesse Widdows Strangers and Servants Are threatned with speedy punishment perhaps the more speedy because their oppressours put it so farre away for these were the words of the Jewes Where is the God of judgement Mal 2. 17. But in the following Chapter you have this threat And I will come neere to you in judgement and I will be a swift witnesse against the Sorcerers c. and against these that oppresse the hireling in his wages the widow and the fatherlesse and that turne aside the stranger from his right feare not me saith the Lord of hoasts vers 5. And feare not me saith the Lord of hoasts or feare not me who am the Lord of hosts and therefore able nay who am a father of the fatherlesse and a judge of the widowes Ps 68. 5. a preserver of the stranger Ps 146. 9. and
a judge of all that are oppressed Ps 103 6. and therefore willing to punish them Oppressours of Widowes Fatherlesse and Strangers threatned punished 1 With a curse Cursed be he that perverteth the judgement of the stranger fatherlesse and widow Deut. 27. 19. 2 God 's not hearing their prayer in affliction In Zachary ch 7. after complaint made of hardheartednesse in oppressing and of hardnesse of heart in continuing to oppresse notwithstanding God hath spoken so much against it vers 9 10 11 12. it is added ver 13. Therefore it is come to passe that as he cryed and they would not heare so they cried and I would not heare saith the Lord of hoasts Oppressours of the Fatherlesse widows threatened With Death Yee shall not afflict any widow or fatherlesse child If thou afflict them in any wise and they crie at all unto mee I will surely heare their cry and my wrath shall waxe hot and I will kill you with the sword and your wives shall be widows and your children fatherlesse Exod. 22. 22 23 24. Oppressours of the Fatherlesse Their punishment is certaine Remove not the old Landmarke and enter not into the fields of the fatherlesse For their Redeemer is mighty he shall plead their cause with thee Prov. 23. 10 11. Of Widowes Their judgement is severe especially if they thinke to hide it with piety Woe unto you Scribes and Pharisees Hypocrites for yee devour widows houses and for a pretence make long prayer therefore yee shall receive the greater damnation Mat 23. 14. Greater damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise â—hat is very great but if they seeke 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 downe upon clothes laid to pledge by every altar and they drink the wine of the condemned in the house of their God Am. 2. 8. Of Strangers After the CURSED be ye above mentioned Deu. 27. 19. pronounced in this world they must expect a DEPART yee cursed to be pronounced in the world to come For thus our Saviour hath told us it shall bee said to him that entertaines not the stranger Mat. 25. 41. 43 much more to such as oppresse him Of Servants see Hire Their punishment will be not only 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 doe 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 doe them right and give them their due either when they contended with me or before me much more if I d ee them wrong what then shall I doe when God riseth up c. What then shall I do In the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And or But what shall I doe As if Job had tacitely as he does expresly in the rest of the chapter except ver 34. where he does as he does here made an imprecation of some punishment or acknowledged the justice of God in punishing him so as he did and then added this after this manner If I did despise c. I could not but say I were justly punished now And more then so what shall I doe when God commeth to judgment When God riseth up God is not said in the Scriptures to arise for any occasion so much as for oppression and violence as in the place before Ps 12. 5. and severall other places of the Psalmes and in Isa 33. 10. 15. c. As if he could not otherwise deal with oppressours who are usually the great ones of the land and men of power Whereas those that are oppressed are commonly the meanest and those that can doe nothing for themselues and have none to speake or doe for them Oppressours of Any threatened and punished 1 In generall with woe and unavoidable punishment Woe to them that devise iniquity and worke evill upon their beds when the morning is light they practise it because it is in the power of their hands And they covet fields and take them by violence and houses and take them away so they oppresse a man a man and his house which he hath to cover his head even a man such as themselves are and his heritage which came lawfully to him from his father and which cannot but be a great griefe to him to be defrauded of Therefore thus saith the Lord Behold against this family I devise an evill for their devising the evill of iniquity I will devise the evill of punishment from which yee shall not remove your necks neither shall ye goe haughtily for this is an evill time Mic 2. 1 2 3. See Zeph. 3. 1. Jer. 30. 20. 2 If Kings with the Revolt of their subjects Rehoboam being King of Israel Jeroboam the people came to him to desire him to make their heavy yoake lighter 1 Kings 12. 4. but he hearkening rather to the counsell of young hot spirited fellows who thought to gain by his oppression to have the more liberty to exercise it themselves made them answer that whereas his father 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 heare them he will even hide his face from them at that time as they have behaved themselves ill in their doings vers 4. Behaved themselves ill in their doings I observe that in most places where complaint is made of Oppression there is mention of Evill evill time and evill doings still in the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to shew what an Evill sinfull thing God accounts it or what an evill hurtfull thing it is in a State See the place before Jer 31. 12. Mic. 3. 4. Is 33. 15. Am. 5. 13. Mi. 2. 3. Ezek. 18. 18. 4 Destruction The roaring of the Lyon and the voyce of the fierce Lyon and the teeth of the young Lion are broken The old Lyon perished for lack of prey and the stout Lyon's whelps are scattered abroad Job 4. 10 11. comp with vers 8 9. See Isa 49. 26. Creatures that never cry will cry when they are seized upon
laying judgment to the line and spoken after the same manner viz in answer to the peoples opinion that there was no divine providence to take notice of mens actions that things should continue as they were without alteration But saith God they shall know the contrary for I will not only punish them but I will doe it very exactly so that not only not all but none shall escape Josephus saith that the Romane Souldiers under Titus when he tooke Jerusalem searched the very sinks and graves and dens for men and put to death those that they found That say in their heart you have had the expression twice before in this chapter of Security And indeed it is proper to all Secure men so to say and the best of us are guilty of it oftner then we take notice of In their heart That is enough with God to provoke him and we dare not say otherwise then in our hearts for feare of provoking men 3 Death by the sword All the sinners of my people shall dye by the sword which say the evill shall not overtake nor prevent us Amos 9. 10. 4 Sudden unavoidable destruction For when they shall say peace and safety then sudden destruction cometh upon them as travaile upon a woman with child and they shall not escape 1 Thess 5. 3. 5 All the curses written in the booke of the Covenant And it come to passe when he heareth the words of this curse that he blesse himselfe in his heart saying I shall have peace though I walke in the imagination of my heart to adde drunkenesse to thirst The Lord will not spare him but then the anger of the Lord and his Jealousy shall smoak against that man and all the curses that are written in this booke shall lie upon him and the Lord shall blot out his name from under heaven Deut 29. 19 20. No wonder then that the Prophet Amos should say Woe to them that are at ease in Sion Amos 6. 1. Seducers and seduced See False teachers Selfe conceited men punished 1 By their own sin deceiving them For if a man think himselfe to be something when he is nothing he deciveth himselfe Gal 6. 3. 2 By God detaining from them that which they think they have Whosoever hath not from him shall be taken even that which he seemeth to have Luk 8. 18. Selfe-destruction Threatned to Sinners In generall as for the prime and remote cause any sins whatsoever are mens owne snares and stumbling blocks so that you may say to a man of any of them as Moses does of serving Idols It will surely be a snare unto thee Ex 23. 33. Sinners will run themselves fast enough in and hang themselves sure enough with the Cords of their owne sins of their own accord although or rather indeed If God let them alone His own iniquities shall take the wicked himselfe and he shall be holden with the cords of his sins Prov 5. 22. Wickednesse is the fire and they are the briars and thornes Isa 9. 18. Punishment by God is but their own way brought back again upon their own head The Scripture useth this expression for it 1 Kings 8. 32. as likewise that of eating the fruit of their own waies Pr. 1. 31. David prayed that the way of his enemies might be dark and slippery Psal 35. 6. Jeremy threatned that the way of the false Prophets should be so chap 23. 12. I make no doubt but I may say that the way of every sinner is so Which if it be there needs none to throw him downe for hee will fall soone himselfe and fall most dangerously as a man must needs doe in such waies Many are the places of Scripture which speake to this purpose especially in the Psalmes and the Proverbs You may see at your leasure Psal 64. 8. 140. 9. 141. 10 * Prov. 11. 5 6 19. ch 13. 6 14. 14. 21. 7. 29. 6. I say that every sinner will punish himselfe with his own courses when once God leaves him or gives him leave to take those courses and so to punish himselfe Now the main cause of God's leaving him in this manner is his leaving God first and refusing to hearken to the counsell of his word So that still the sinners destruction is from himselfe and he is his own greatest enemy They would none of my Councell they despised all my reproofe Therefore shall they eat of the fruit of their own way and be filled with their owne devises Prov 1 30 31. If hee will not take God's Counsell he must needs take his owne and his own is never good Such as will not follow advice though it bee but man's advice we see but few of them prosper See more to this purpose in the Chapter of God's Leaving men to sin in the Title Sin Now by any sin as I told you before men do hurt theÌ„selves remotely in the end by just desert But there are some sins by which they are more immediatly their own executioners And of such sins and the manner of being punished by them mention is made in severall places of this book And therefore I will instance onely in two or three that are more noted and these are 1 An unruly tongue A fooles mouth is his destruction and his lips are the snare of his soule Prov 18. 7. 2 Anger and Envy For wrath killeth the foolish man and Envy slayeth the silly one Job 5. 2. 3 Frowardnesse The integritie of the upright shall guide them hut the perversnesse of transgressours shall destroy them Prov 11. 3. 4 Confidence and wantonnesse in prosperity The turning away of the simple shall sâ—ay them and the prosperity of fooles shall destroy them Prov 1. 32. Of these you may see more in their severall Chapters This way of punishing men by themselves is a way that God uses very much whether it be by giving them up to such sins as are most hurtfull to the parties that commit them Or by causing them to be whâ—pt 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 speciall hand in it and that he is very angry As David saith The Lord is known by the judgement which he executeth the wicked is snared in the work of his own hands Ps 9. 16. Selfe-Feare See Feare and Enemies of Gods people Selling deceitfully See deceitfull dealing Sinne. I meane to give you two or three of the more remarkable texts of Scripture which speak of Sin in generall as Sin Now we find in the Scriptures First that by Sin there comes no good no not in this world every thing considered What fruit had yee then then in those things whereof yee are now ashamed Rom 6 21 and therefore sinnes are called the unfruitfull workes of darknesse Eph. Secondly that for Sin there will be certain punishment It was so