Lectures on Jeremiah, Lectures · Lecture 14
THE FOVRTEENTH LECTVRE, WHICH IS THE FIRST VPONUPON THE fourth Chapter.
Verſ. 1. Iſrael, if thou returne, ſaith the Lord, returne vntounto me, or, repoſe thy ſelfe in me: and if thou take away thine abominations from before my face, and that thou wander no more: others, and thou ſhalt not depart from thy place.
NO doubt but the Prophet heere requires of the people a ſound and ſincere conuerſion, in regard they ſeemed often to acknowledge their ſinnes,Hoſ. 7.16. Pſal. 78.34.35.36.37. and 57. and to ſhew great teſtimonies of their repentance; and yet for all that, dealt deceitfully with God. Thus then, becauſe they had often counterfeited both with God and his Prophets: Ieremiah would now hauehave them to returne vntounto God in good earneſt, & without faining. This is the ſumme and ſcope of the Prophets doctrine: but there is ſome difficulty in the words. For ſome reade this place thus, Iſrael if thou returne to me, ſaith the Lord: ſo they ioyne theſe words, to me, with the former member, and then reade, thou ſhalt hauehave reſt, apart; and ſo they will hauehave one and the ſame ſentence twiſe repeated: for by and by it followes, If thou take away thine abominations from before my face, thou ſhalt not depart from thy place: that is to ſay, I will not caſt thee out, as I hauehave threatened thee. Others take the verbe which is heere twiſe repeated in the Hebrew, in one and the ſame ſignification; Iſrael if thou conuert, conuert to me. It is certaine, that the Prophet exhorts the Iſraelites to returne vntounto God in ſincerity, and not in hypocriſie, as they were wont to doe. Now I hauehave told you what others thinke, but as I take it, the reading will agree better thus, Iſrael, if thou conuert, repoſe thy ſelfe in me, And then after, and if thou take away thine abominations. I take this And, to ſignifie as much as, To wit. That is to wit then, if thou take away thine abominations from before my face, and if thou trotteſt no more hither and thither. For where others expound it (as I told you before) Iſrael, if thou returne, thou ſhalt hauehave reſt: it ſeemes to me vnapt; yea, I vtterly miſlike this expoſition: but if any will reade, Iſrael, if thou returne, ſtay thy ſelfe in me, I leaue it to his choyce. Or thus; Iſrael, if thou conuert, conuert vntounto me. For there is no great difference; in regard the Prophet reprooues the Iſraelites for their hypocriſie and diſſimulation which they had formerly vſed, ſhewing ſignes euer and anon as if they had been ready to hauehave obeyed God, and to frame themſelues to his ſeruice; and yet by and by after, manifeſted to all by the effects, that they meant no ſuch matter. In regard then they had ſo oft prooued themſelues lyars, and full of deceit; therefore it is that the Prophet in the perſon of God requires them to returne vntounto God without faining. If wee reade, Iſrael, returne to me, the reaſon of it will bee, becauſe they alwayes laboured to make long circuits, leſt they ſhould come directly vntounto God. For it is ordinary with hypocrites, to make goodly ſhewes of conuerſion: but in the meane while to get themſelues as farre off from God as they can. This is the Prophets meaning then, if we follow this reading: Iſrael, I wiſh thee to be wiſer, than to thinke thou ſhalt gaine ought by this deceitfull courſe, when hereafter thou ſhalt faine a conuerſion. Returne to me then, that is to ſay, know that thou haſt to doe with God, who will not be mocked nor deceiued, no more than he mockes or deceiues others. Returne to me then, with thine whole heart, let there now be no faining in thy converſion. But if we thinke it better to expound the Hebrew word in the ſecond place, in a diuers ſignification from the former, there will be no great difference neither in that reading, as touching the ſenſe: Iſrael if thou returne, reſt thy ſelfe in me: that is to ſay, for the time to come, renounce all thine idols, and all thy wicked and peruerſe luſts. And thus the Prophet in briefe ſhewes, that there is no other meanes of true conuerſion, but for Iſrael to repoſe himſelfe quietly in God onelyonly; and not to ſuffer himſelfe to be tranſported hither and thither, as a vagabond after his vaine luſts, as often as he had done before.
And thus that which followes agrees very well, namely, if thou take away thine abominations out of my ſight: for (as I hauehave ſaid) this particle And, may be taken by way of expoſition thus, To wit, if thou take away, &c. For this is the vice which Ieremiah meant principally to condemne; namely, that the Iſraelites made outward ſhewes of piety and religion, but were notwithſtanding euer wauering, and could not from the heart giuegive ouer themſelues vntounto God, but alwayes hung in ſuſpenſe which way to take: neither is it without cauſe that Ieremiah reprooues this vice in them; and therefore alſo doe I willingly receiue this expoſition, Iſrael, if thou returne, ſtay thy ſelfe in me: that is, abide firmely and conſtantly in me. But how may this be done? namely, if thou take thine abominations out of my ſight, and ceaſeſt to trace vp and downe like a vagabond, according to thy former lightneſſe and inconſtancy, See chap. 3.9. Doct.which is but too well knowne already. How euer it be, the place is very remarkable againſt all hypocrites, who though they dare not openly reiect all admonitions of the Prophets and holy men of God, yet vnderunder pretext of ſome faire ſhewes of repentance, they ſeeke out all the ſtarting holes they can inuent, to eſtrange themſelues from God. No doubt but with their lips they will pretend to ſeeke God; but in the meane while they finde euaſions, that they may not come neare him: which is the reaſon why I ſaid, that this is a very excellent place, teaching vsus, that God contents not himſelfe with nifles, which conſiſt in the inuentions of hypocrites, but requires the vprightneſſe and ſincerity of the heart, and vtterly deteſts all diſſimulation. For which cauſe he expreſly adds, If thou take away thine abominations from before mine eyes: for hypocrites alwayes louelove to be ſeene of men, and ſeeke to be approoued of them; reſting in that opinion which they conceiue of them. But God in the meane while calles them to himſelfe: and we are alſo to note, that he can neither be mocked nor deceiued; becauſe it is he who ſearcheth the heart and raynes.
Verſ. 2. And thou ſhalt ſweare the Lord liueth, in truth, in iudgement, and in righteouſneſſe, and all nations ſhall bee bleſſed in him, and ſhall glory in him.
HEre the Prophet proſecutes the ſame matter: for he refels all theſe goodly ſhewes by which they thought God would bee pacified. For whileſt they had the name of God in their mouthes, they thought that ſufficient to iuſtifie their cauſe. As how? Call we not vponupon the name of the Lord? yeeld we not vntounto him his due honour, when we ſweare by his name? For the Prophet takes one particular for the generall; namely, ſwearing by Gods name, for his whole worſhip. Becauſe the Iewes then pretended the name of God, thinking they had ſo throughly purged themſelues, that none could charge them with any fault; therefore the Prophet ſaith, thou ſhalt ſweare the Lord liueth in truth: that is, you hold your ſelues ſafe and ſecure; in regard you imagine that a bare ſhew, and an outward appearance of godlineſſe will ſerue the turne, to procure your abſolution from all your ſinnes: and that God will be well enough appeaſed, as oft as you boaſt your ſelues to be the ſeed of Abraham, and (in a word) as oft as you ſweare the Lord liueth. But in the meane while perceiue you not how ſacrilegious you are in abuſing the ſacred name of God, in this falſe manner. Sweare then (ſaith he) in truth. Now we ſee how the Prophets words depend one vponupon another. In the former verſe hee affirmed that the people lyed vntounto God, Coherence.in regard they neuer kept touch with him, but brake their promiſe. For they alwayes wandred from him. Now he adds, that the Iſraelites ſhall gaine nothing by calling vponupon God thus in this outward appearance, ſhewing by their outward geſtures, that they were his people, and did him very good ſeruice: all this (ſaith hee) is nothing, vnleſſe you ſerue God, in truth, in iudgement, and in righteouſneſſe.
No doubt but truth, is heere taken for the vprightneſſe and integrity of the heart:Chap. 5.3. as wee ſhall ſee afterwards in the fifth chapter. In regard he commands them then, to ſweare by the name of God in truth: it is as much as if hee had ſaid, that God is not duly ſerued, according as of right he ought to be, vnleſſe the heart bee emptied and purged from all fraud and diſſembling. In a word, hee ſhewes, that where the ſincerity and integrity of the heart is wanting, there can no acceptable ſeruice bee performed vntounto God. But this truth whereof the Prophet ſpeakes, is principally knowne by iudgement and iuſtice: namely, when men conuerſe one with another in vprightneſſe, and when eueryevery one renders to his neighbour that which to him appertaines; alſo where none ſeekes his owne aduantage, with the diſaduantage of another. When this equity (I ſay) and vprightneſſe heere mentioned is thus preſerued and kept amongſt men, then is that accompliſhed which the Prophet in this place requires: becauſe men honour not God with ſhewes, nor with vaine and lying words, but where they ſhew indeed that they ſerue God without any vizard of holineſſe, and they yeeld him that reuerence which he deſerueth.
That which followes, and all nations ſhall be bleſſed, is alſo expounded ſundry wayes by the expoſitors: yet I make no queſtion, but the Prophet heere cloſely taxeth the Iſraelites, in regard Gods name was expoſed to many reproches, whileſt they gaue profane nations cauſe to ſay, that there was no power nor ſtrength in the God of Iſrael: yea and the Iſraelites themſelues often expoſtulated the matter with God, as if he had giuen them iuſt cauſe ſo to doe. As how? God promiſed vsus that we ſhould be made mirrours of his bleſſing: and yet in the meane while wee lie open heere to all the iniuries profane people can lade vsus withall. How hangs theſe things together? Becauſe the Iſraelites then murmured thus in reſpect of their condition, and thus wronged the Lord; the Prophet anſweres them, The nations ſhall be bleſſed in God, and ſhall glory in him. Some referre this to the people of Iſrael, but very vnaptly. I grant he promiſed Abraham that all nations ſhould be bleſſed, or ſhould bleſſe themſelues in his ſeed: but this bleſſing had not his beginning in them, according as the Prophet heere noteth. For reſpect muſt be had to the cauſe of this bleſſing. How could the nations bleſſe themſelues in the ſeed or of-ſpring of Abraham, vnleſſe God, who is the authour of this bleſſing, had manifeſted his grace towards the children of Abraham? The Prophet then ſpeakes very aptly heere, when he ſaith, Then ſhall all nations bleſſe themſelues in God, and ſhall glory in him: that is to ſay, your ſelues are the cauſe why Gods curſe preſſeth you thus, and that you are a reproach in the ſight of all the heathen: as alſo, why the name of God is blaſphemed among the nations. For your owne impiety conſtraines God to handle you more ſeuerely than otherwiſe hee would: for according to his nature hee is enclined to ſhew himſelfe fauourable and gracious vntounto you. What is the cauſe then, why all nations bleſſe not the Lord, and that they glory not in him? that is to ſay,What hurt profeſſors doo themſelues and others by their bad conuerſation. that pure religion ſpreads not it ſelfe throughout the whole world, and that the Gentiles ioyne not with you in approouing the worſhip of the onelyonly true God? Euen your impiety and malicious obſtinacy is it, which hinders Gods glory, and that the whole world rings not of your happineſſe and felicity. We now then hauehave the Prophets meaning: namely, that the Iewes did expoſtulate the matter with God without cauſe, in reſpect of the miſeries and calamities which they endured; becauſe themſelues had ſought out, and alſo heaped vponupon their owne heads all theſe euils, and had therewithall giuen the profane nations matter and occaſion thus wickedly to pollute and blaſpheme the ſacred name of God. Now it followes.
Verſ. 3. For the Lord ſaith thus to to the man of Iudah, that is, to the Iewes, and to Ieruſalem, plow vp your fallow ground, and ſowe not among thornes.
THe Prophet ſtill proſecutes the ſame doctrine: for he reprehends the hypocriſie of the Iſraelites, becauſe they would needs ſatisfie God withoutward ceremonies onelyonly, albeit their hearts were full fraught with fraud, malice, and all other impieties. Therefore hee ſaith, God willes the Iewes to plow vp their fallow ground, and no more to ſowe among thornes: which is a very apt ſimilitude. For the Scripture is wont to compare vsus to a field, when it cals vsus the Lords heritage. And therefore are we indeed choſen to be Gods peculiar people, that he might reape ſome fruit of vsus; euen as the husband man lookes to reape commodity of his fields and poſſeſſions. True it is that God reapes no benefit by vsus: that which he requires of vsus is this, that our whole life may be referred to his glory. How euer it be, yet God would not hauehave vsus idle, nor vnfruitfull, but that we ſhould yeeld him ſome commodity. In the meane while what do the hypocrites? They ſowe indeed: that is, they ſeeme to hauehave ſome deſire; nay more than that, they louelove to hauehave it knowne, that they are repleniſhed with a wonderfull deale of zeale, when God calles or exhorts them to repentance. They keepe a great bluſtering then, but they marre and corrupt all by their mixtures: euen as if one ſhould ſowe his ſeed among thornes. Now it is certaine, that ſeed thus ſowne among thornes neuer comes to good, vnleſſe the ground be firſt well husbanded and tilled. God then derides ſuch a fond diligence whereabouts hypocrites buſie themſelues ſo much, when he tels them they doe but labour in vaine: becauſe it is all one as if an husband man ſhould goe caſt his feed againſt the wind. For when the ground is once peſtered with briars and thornes, albeit the ſeed ſowne there ſhould come vp; yet would it neuer beare any fruit. This is the reaſon why God would hauehave the Iſraelites to plow vp their fallow ground: as if he ſhould ſay, you reſemble a field full of thornes and briars, and therefore you hauehave need to be plowed vp, not after an ordinary manner. For where a field is ouer-growne with theſe brambles, what would it auaile a man, if hee ſhould ſowe neuer ſo much graine there? neither indeed would the plough be ſufficient to till ſuch a piece of ground to any purpoſe; but of neceſſity ſome coſt muſt firſt bee beſtowed vponupon the ſame by ſome other meanes; namely, the thornes muſt be ſtubbed vp. The Prophet ſignifies then, that the people were growne hardened in their iniquities, ſo as they were not onelyonly full of many vices, as if a piece of ground had lien ſome two or three yeeres fallow; but there were inward and more priuie ſinnes which lurked in them, which the plough could not well get out, vnleſſe paines were taken before in ſtubbing them vp by the roots; euen as when thornes, briars, and brambles, hauehave (for many yeeres together) taken root in a field. We ſee now then, how the Prophet not only meant to ſhew that there harboured in this people of Iſrael ſome impieties; as the contempt of God, and other enormities: but they were growne obſtinate therein; becauſe for a long time they had taken deepe rooting in their ſinnes, ſo as there was not onelyonly need of a plough, but of other inſtruments and tooles, to ſtubbe vp theſe thornes, which had taken ſo deepe rooting in them. As before then he ſhewed,See verſ. 1. that they loſt their labour, vnleſſe with a ſincere and pure affection of heart they turned vntounto God, reſting themſelues in him alone: ſo he heere commands them to examine and ſift their liues in good earneſt, and not to ſowe their ſeed at aduenture, like the hypocrites, who make a ſlight confeſſion of their ſinnes. He bids them then, carefully to ſearch into their ſecret and hidden ſinnes, as if they were to root vp thornes and bryars out of a field, which had long lien fallow and vntilled. now it followes.
Verſ. 4. Be circumciſed to the Lord, and take away the foreskin of your hearts, ye men of Iudah, and ye inhabitants of Ieruſalem, leſt my wrath come forth like fier, and it burne and none be able to quench it, becauſe of the wickedneſſe of your workes.
THe Prophet here more plainly expreſſeth that which before he deliuered vnderunder a metaphor or borrowed ſpeech. For he willed them to pluck vp thoſe vices which had taken deepe rooting: as men are wont to purge fields that hauehave long lien fallow, of thornes & brambles. But now without any figure, hee tels them plainly what they ought to doe: though yet in this latter part of the ſentence, there wants not a figuratiue manner of ſpeech alſo. He calles them back then to circumciſion, Circumciſion a ſigne of renouation.which was vntounto them as a ſigne of their renouation: as if he ſhould ſay, you know well enough what you ought to doe, were it not you are growne ſo vnteachable, that it is vnpoſſible to make you vnderſtand any thing. For (ſaith he) why was circumciſion ordained? meant not God by this ſigne to teach you, that if a man bend himſelfe to be truly religious, he muſt begin at the meditation hereof; namely, that he abſtaine from all the ſinfull affections of the fleſh: What Circumciſion imports.that he renounce himſelfe, and be dead (as it were) both to himſelfe and to the world: for thus much circumciſion imports. The Prophet therefore ſhewes, that the Iſraelites were altogether inexcuſable, in regard they failed neither through errour, nor ignorance; but carried themſelues wickedly and fraudulently towards God; becauſe circumciſion which was (as it were) their entrance into Gods ſeruice, gaue ſufficient notice, that they yeelded to God neither his due, nor true ſeruice, vnleſſe they renounced themſelues. We ſee now what the Prophet meant to ſay, when he wils them to be circumciſed to the Lord, &c. Be circumciſed (ſaith he) to the Lord. Why ſo? Becauſe circumciſion was the thing they then moſt gloried in; to wit, onelyonly before men. For albeit with full mouth they bragged, and prided themſelues much in this, that they were Gods peculiar people, yet was this nothing elſe but meere vanity and ambition in them. The Prophet therefore wils them to diſpatch out of their hearts all theſe triflings, and to be circumciſed to the Lord; that is, not to ſtand muſing how to obtaine the fauour and praiſe of men; but rather wiſely to conſider how they had to doe with God. What God aimed at in commanding Circumciſion in the fore-skin.For which cauſe he adds, Take away the foreskin of your hearts: as if he ſhould ſay, when God commanded Abrahams breed to bee circumciſed, was it in regard he delighted to hauehave this little skin to be offered him as a ſacrifice? No, hee aimed at a farre other end; namely, the circumciſion of the heart. In a word, the Prophet teacheth that heere, which Paul hath more cleerly expounded in Rom. 2.29. to wit, that the letter is nothing before God; but he requires the ſpirit. For by theſe words Paul meanes, that the outward ſigne is nothing, vnleſſe the inward truth thereof be added thereunto: for the circumciſion of the letter with Saint Paul, ſignifies as much as the outward ceremony: as amongſt vsus wee may call it the literall Baptiſme,Literall Baptiſme what. when neither faith nor repentance goes with it. But the ſpirit, or ſpirituall circumciſion, is, when a man denies himſelfe, and is renewed: in a word, that true and vnfained conuerſion of the heart vntounto God, Spirituall Circumciſion what.whereof the Prophet heere ſpeakes. And Moſes alſo toucheth the ſame, Deut. 10.16. for there he ſhewes how the Iewes much deceiued themſelues, if they thought to ſatisfie God with the bare circumciſion of the fleſh: therefore ſaith he, circumciſe the fore-skin of your hearts. Deut. 30.6.I grant in another place he ſhewes, that this is Gods peculiar worke: but howſoeuer God circumciſeth the heart, yet it is not in vaine that men are exhorted to circumciſe themſelues ſpiritually: which alſo we may now ſay of Baptiſme. For when Saint Paul exhorts the faithfull to the feare of God,Rom. 6.4. and to holineſſe of life, hee brings in Baptiſme therewithall: and yet it is certaine that men attribute not that to themſelues, which God ſignifies vntounto vsus by the ſigne of Baptiſme. But his meaning is,God commands vsus that which we are vnable to doe, that we might ſeeke to him for ability to doe it. we ſhould aske of God the grace of his holy ſpirit, that the outward ſigne become not vnprofitable vntounto vsus, by wanting the inward truth therof. Thus then, when the Prophet commands the Iſraelites to take away the fore-skin of their hearts; it is all one as if he had ſaid vntounto them, I ſee you are but too liberall in preferring ceremonies, and the outward ſeruice; but what auailes all this, vnleſſe the integrity of the heart goe before?
Now he ſpeakes to the Iewes, and to the inhabitants of Ieruſalem, in regard they thought themſelues more excellent than the Iſraelites, vponupon whom God had inflicted ſo heauie chaſtiſements. Thus then he ſhewes that the Tribe of Iudah; yea euen the inhabitants of Ieruſalem, were no better than others; and that they were no more priuiledged than their brethren; but they muſt be accountable to God, as well as they, vnleſſe they returned in time, yea and that without faining too.
After he adds, leſt my wrath breake forth like fier, &c. Heere the Prophet freely and plainly denounceth, that the Iewes muſt not differre their repentance, till God declare himſelfe their iudge, Repentance muſt not be differred, for feare of after-claps.in executing his vengeance vponupon them; for then it will be too late. To be ſhort, hee admoniſheth them to preuent Gods iudgements betimes; for if Gods wrath begin once to burne, it will vtterly conſume and deſtroy them, like a fier. It will be no time then, to quench this fier. But on the contrary, if they now repent, he ſets before them ſome hope of pardon, in regard the wrath of God was not as yet kindled.
In the nex place he adds, becauſe of the wickedneſſe of your actions: by which words the Prophet gaules them yet further to the quicke, and ſhewes they ſhall gaine nothing by their cauils: for if God be once ſet vponupon his iudgement ſeat, and ſhall but begin to execute his iudgements; there will then be no more place for any of their vaine replies or excuſes: to wit, as if they deſerued not to be ſo ſeuerely dealt withall; and that the nature of their ſinnes were not ſo hainous. God (ſaith he) will cauſe you to feele by wofull experience, how odious your ſinnes are before him: when he ſhall once ſtretch out his hand againſt you, he will not then ſtand to anſwere your bablings. It followes.
Verſ. 5. Declare it, or, publiſh it in Iudah, and cauſe it to be knowne in Ieruſalem; and ſay, Sound the trumpet in the land, call, aſſemble and ſay, Aſſemble your ſelues, and let vsus enter into the fortified Cities.
6 Lift vp the ſtandard, or, the banner in Sion; aſſemble you, or flee. Others tranſlate, be valiant: but others take it in a contrary ſenſe, as if it were ſaid, that they ſhould flee, or aſſemble together for feare: ſtay not, or, you ſhall not ſtay, becauſe I will cauſe euill to come from the North, and a great ruine, or breaking.
THe Prophet heere handles his nation ſomewhat ſeuerely, becauſe he knew they were rebellious, and growne ſo obſtinate in their ſinnes, that it was (in a manner) impoſſible by faire meanes to bring them into the right way. He therefore inueyes thus earneſtly againſt them, as men paſt cure, and as againſt them, in whom he knew his doctrine would become wholly vnprofitable. Now albeit he ſounds the alarme, as the Prophets were wont to doe, to ſtrike the greater terrour into them; yet he ſeemes to doe it after a taunting manner, when hee bids them publiſh it in Iudeah, &c. as if hee ſhould ſay, when your neceſſity ſhall pinch you a little nearer, then ſhall you learne by experience, that God is offended with you. It may be, now you will ſet light by my admonitions: neither will God then draw you to him by violence, becauſe you ſeeke euaſions and hiding places: you ſhall cry then at the ſound of the trumpet, Behold the enemies are come, and as many as wil, be at our doores: Therefore let eueryevery one of vsus retire into Ieruſalem, enter into the City, and ſaue our ſelues in Sion; that is to ſay, though we cannot be ſafe in the City, yet at the leaſt wee ſhall bee ſafe within the fortreſſe of Sion. And yet notwithſtanding (ſaith he) God will cauſe this plague to come vntounto you out of the North: ſo as whatſoeuer you imagine will be for your ſafety and profit, it ſhall vtterly vaniſh away to nothing. But it is eſpecially to be noted, that the Prophet proclaims open warre againſt them as Gods herald: and albeit he inſults ouer their obſtinacy; yet he tels them there ſhall be ſuch a generall terrour, as they muſt bee forced to ſaue themſelues by flight.
Sing (ſaith he) with a loud voyce, in Iudah, and publiſh it, or make it knowne in Ieruſalem. The Hebrew word ſignifies word for word, publiſh, or, cauſe to heare. But he ſpeaks not ſimply here as Ioel doth, when hee calles, to hauehave the trumpet ſounded, Ioel 2, 1.15. for he exhorts the people there to repentance. But Ieremiah (as I hauehave ſaid) frumps the Iewes, in regard of their contumacy and obſtinacy: as if he ſhould ſay, I ſee well enough what you will doe, when you ſhall be preſſed with the ſtroke of Gods vengeance; truly you meane not then to repent, but you will cauſe the trumpet to be ſounded throughout the land, that all may retire to Sion: as if thence you were able to beate backe your enemies, and ſaue your liues. God then commands them not to ſound the trumpet, but rather ſhewes what they will doe. Some there are who quite and cleane from the purpoſe tranſlate, Accompliſh: but the moſt receiued opinion is, Aſſemble. And yet me thinkes the expoſitors hauehave not ſufficiently weighed the etymologie of this word: for in Hebrew it ſignifies as much as wee ſay in French,Amaſſez vous. Gather you. Gather you then, and aſſemble you, and we will come into the ſtrong Cities. I ſee your meaning is to ſeeke ſome ſufficient place of refuge, to ſecure you in reſpect of your enemies: be it ſo ſaith God.
Verſ. 6.Lift vp the ſtandard in Sion, and flee thither for ſuccour: but in the meane while, I will bring a plague vponupon you from the North. For the meaning of this word, North, ſee the 15. verſe of this chapter.The word which followes in the Hebrew, may be expounded two wayes, ſtay not in a place; that is, flee quickly; as they commonly doe that are ouertaken with feare: or rather, you ſhall not ſtand; that is to ſay, albeit you thinke to ſecure your ſelues very ſafely in this mountaine of Sion, yet ſhall you not bee able to ſtand there: but the firſt expoſition ſeemes to ſute beſt.
The Prayer.
Almighty God, for as much as wee ceaſe not daily to eſtrange our ſelues from thee by our ſinnes, and notwithſtanding the ſame, thou ceaſest not graoiouſly to exhort vsus to repentance, promiſing to be fauourable and mercifull vntounto vsus; grant we may not remaine obstinately in them; neither let vsus ſhew our ſelues vnthankefull in reſpect of thy ſo great kindnes towards vsus; but giuegive vsus grace ſo to conuert and turne vntounto thee, that our liues may teſtifie our repentance to be vnfained: alſo that we may ſo ſecurely reſt in thee, that the wicked lusts of our fleſh may not carry vsus hither and thither; but grant we may rather continue ſetled and eſtabliſhed in a right purpoſe of heart; whereby we may endeauour ſo to obey thee in the whole courſe of our life, that at the length we may receiue the fruit of the ſame our obedience, in thy kingdome of glory, and that through the merits of Ieſus Chriſt thine onelyonly Sonne our Sauiour. Amen.