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
secure enough let these Calvinisticall Preachers that preach nothing but damnation say what they will but marke what follows in that chapter of Jeremy in the 13 14 verses you have both a complaint and a threat from God very like to this of our Saviour which I thinke not much to transcribe And now because ye have done all these workes saith the Lord and I spake unto you rising up early and speaking but ye heard not and I called you but ye answered not therefore will I doe unto this house which is called by my name wherein ye trust and to the place which I gave to you and to your fathers as I have done to Shiloh So you must interpret unlesse you make the Dative case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to you to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superfluously used as the manner is for it to be both in Hebrew and in other languages for thē it is no more thē if it had beene said your house is or shall be left desolate or your house is left to be made desolate or so as it shall become desolate 4 Destruction of themselves For hereunto those husbandmen in the parable formerly spoken of were condemned according to Luke ch 20. 16. by our Saviour but according to Matthew ch 21. 41. by themselves that is the Priests and Elders So likewise in the parable of those that murdered the Kings servants whom he lovingly sent to invite them to his sonnes wedding it is said The King sent forth his armies and destroyed those murtherers and burnt up their cities Mat. 22. 7. See c. 23. 35. The Apostle Paul saies of the Jewes after he had spoken of their killing the Lord Jesus and the Prophets and persecuting his Apostles that wrath was come upon them to the utmost 1. Thess 2. 15 16. In which place however I speake it with reverence I think the Greeke were better translated wrath is come TO AN END upon them To an end I meane not of it's selfe but of it's appointed time at the end whereof it shall be kept in no longer but break forth into punishment So that if you will make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some doe it must not be meant in perpetuum for ever which is the commonly received signification of that Hebrew in which sence the Septuagint doubtlesse rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Psalm 9. 18. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto victory or execution according as that greeke is rendred in Matt. 12. 20 He shall send forth judgement into victory that is to execution This sense of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First it suits very well with those Hebrew expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 11. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 7. 8. rendered till the indignation be accomplished I will accomplish mine anger Which I conceive the last at least to be spoken in that sence as it is said Jer. 25. 34 The dayes of your dispersions are accomplished in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filled as if it had beene said The daies at the end whereof your dispersions shall begin are fully come In the like manner as it is said in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 1. When the day of Pentecost was accomplished or fulfilled that is as we render it Fully come So on the contrary God is said to deferre his anger when he continues indeed his anger but deferres the execution of it Isay 48 9. 2 It suits very well with what is spoken before in the same verse of filling up their sinnes as if God had intended when those should be filled up that then the time of their punishment should be fulfilled also that being God's appointed time The Septuagint who usually translate the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translating it so in Jeremy 50. 39. Isa 13. 20. where it is said of Babylon It shall never be inhabited are there interpreted not as we and the Latine also in the last place translate but as the Latine translates in the first of those places viz. usque in finem untill the end i. e. till the end of Gods appointed time the decree whereof he will never revoke 3 It suits very well with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will signify Come upon as it is here translated that is Come suddenly for so wee use that expression in English without the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon and cannot be so properly said of a thing in the extremity or increase thereof as in the Beginning But enough of this I shall conclude this chapter of those that persecute Ministers with what I have to say of the certainty of their punishment and that shall be 1 Two expressions of Paul One to Ananias the High Priest when he commanded to smite him viz God shall smite thee thou whited wall Act. 23. 3. God shall or God will certainely ere it be long for hee is about it already 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether God did in proper speech smite him indeed viz by Death or whether he did it another way onely by removing him from his place is not certain but thus much we have read it was not long after that there was another put in his roome The other expression is that concerning Alexander the Coppersmith who he saies did him much evill viz The Lord reward him according to his works 2. Tim. 4. 14. The Lord reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some read but it is in a manuscript 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall or will reward as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2. Tim. 2. 7. and so the Syriack Interpreter and Augustine translate And I must confesse sometimes I think that even so as wee read viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be also rendred in a future signification at lest in the minde of the speaker according to our english phrase thus The Lord MAY reward him according to his works if he do it is a hundred to one or great chance but he doe So in that place of Timothy but now quoted where we thus read the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may render thus Consider or mind well what I tell thee for I make no question then but God will give thee understanding in all things 2 A Prophecy of Jeremy concerning his persecuters But the Lord is with me as a mighty terrible one therefore my persecuters shall stumble and they shall not prevaile they shall be greatly ashamed for they shall not prosper their everlasting confusion shall nevor be forgotten Jer 20. 11. I might instance in a world of examples especially of Kings and great persons but I am loath to goe beyond my bounds And therefore I will only mention two or three whose Persecution is spoken of in the Scripture 1 Jezabel the wife of Ahab who had slaine divers Prophets
from under heaven Deut. 29. 20. c. I have been so long in relating the Jew's excesse of revereverence to the name Jehovah for these reasons First that I might reproove the Christian's defect of reverence to the names of God the Lord Jesus Christ and the Spirit which we too often use either when we should not or as we should not either not thinking of them at aâ—l or not thinking of them as we should The verb Nekob which the Jews translate to name Signifieth also to pierce and though I would not be guilty either of their Kabalisme or Judaisme yet this I believe that those who pollute and prophane those names and make them contemptible either by false and frequent swearing or by irreverent and carelesse mentioning pierce the heart of Christ with such practises as bad as the Souldier pierced his side with the speare John 19. 34. In Zachary chap. 12. 10. it is said They shall looke upon mee whom they have pierced They have pierced c John in the chapter but now named speaks but of one Souldier that pierc'd him with a speare and therefore besides that it is translated Me and not Him it may be appli'd to and it is not improbable that it was meant of piercing by the reproach and blasphemy of others as well as by the speare of that Souldier Adde hereunto that though some Greek translators read the originall Dakern and translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pierced which translation of it John useth applying the place to Christ as some of the Jewes doe also to the Messiah yet the Septuagint read it Rakedu and translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a word that comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to leap or to dance I may render it Insulted There is nothing more piercing to any man then Insulting over him Suidas paraphrases this word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies naso suspendere to jeere and snuffe at a man and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man hath seen Divine Misteries and rites celebrated in secret to goe out and divulge them and make a sport of them What can be more piercing and cutting either to God or to man especially if he be in power and authority then to be snuffed at and scorn'd to God to have his name polluted and his Sanctuary and his most holy things evulg'd and prophaned to man to have his name which he stands more upon then his life reproched and those things which he would have kept with secrecy and respect divulged with derision The like difference of translation is there Ps 22 16 For where we translate pierced my hands and my feet Aquila translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shamed and might as well translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insulted over for Charu froÌ„ Charar to leap is as like to have been the original word if ours be not as any Aquila could have of that signification That place Psalm 105. 18 where it is said of Joseph that iron entred into his soule is interpreted of the griefe which Joseph tooke at the reproach of adultery cast upon him by Pharaohs wife which doubtlesse pierced his very soule And so likewise those words of Simeon to Mary Luk. 2. 35. A sword shall pierce thorow thy own soule also are interpreted of the griefe she also should take at the scornes and reproaches which should be offered to her Sonne which should cut and pierce her to the heart And it may very well be so because of the very last words of the verse immediatly going before which say of Christ that hee should be For a signe which shall bee spoken against It is as grievous to a mans spirit to be made a signe and a proverb and a wonder for misery as it is to suffer the misery it selfe For a man to come from far to his own paine and cost to reveal a most certain and necessary truth meerly out of love and yet to be not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made to come to no purpose but contradicted almost by every body as our Saviour was what can be more grievous The Author of the Epistle to the Hebrews endeavouring to stir them up to patience by Christs example bids them Consider him who indured such contradictions of sinners c. 12. 3. such contradictions there is as much grievousnesse in evill speches as in any thing nay more to the mind of a man then in evill actions though I doe not say that by contradictions there is no more meant then evill speeches I am confident that the Jewes their mocking at our Saviour and crying to him Haile King of the Jews when they crowned him with thorns pierced a great deale deeper into his heart then the thornes did into bis head How many complaints has David in the Psalms whom we take to speak very often in the person of Christ of scoffing and reproachfull speeches And how many such speeches and actions have we related by the Evangelists of the Jewes against our Saviour Christ Blaspheming and vilifying and reviling of him was that which the Jewes were more guilty of then any thing else See the complaint of David Ps 123 3 4. and the Prophecy of Isaiah c. 53. 3. It was the sin which they oftnest committed and that which they never left committing till they had killed him out of the way Contempt of Christ for the meanesse of his condition that whereby chiefly he became a scandall to them and for which they rejected him was indeed The sinne of the Jewes and that which occasioned all the rest The second end which I had in thus lengthning my discourse of the Jewes religion towardes the name of God was as Paul said he would do to them by the conversion of the Gentiles Rom. 11. 14. that I might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provoke the Gentiles to a due reverence to it even for indignation by their superstitious reverence The third and last end was to make us take heed that their superstitious reverence to the very name of God doe not rise up in judgement against us for our contempt of God himselfe I will now proceed according to my main intention when I began this chapter and according to my sole designe when I began this worke to produce the punishments and threats which I finde in the Scriptures concerning the sin of blasphemy Sennacherib King of Assyria sent letters full of blasphemy to Hezekiah King of Judah 2 Chr. 32. 17. Hezekiah praying against him to make God the more angry with him spred the letters before him Isa 37. 14. an answer was presently returned that God had taken notice of his blasphemy to punish it which accordingly came to passe for an Angel came that very night and slew of his army a hundred fourescore and five thousand 2 Kings 19. 35 and he himself afterwards was miserably murder'd in the Temple of Nisroch whoÌ„ he had Idolatrously worship't insteed of the