Lectures on Jeremiah, Lectures · Lecture 15
THE FIFTEENTH LECTVRE, WHICH IS THE SECOND VPONUPON THE fourth Chapter.
Verſ. 7. The Lion is come forth of his fort, or den, and the deſtroyer of nations is departed, he is gone out of his place, to make the land deſolate: thy Cities ſhall be ſo deſtroyed, that there ſhall remaine none inhabitant therein.
THe Prophet in more words heere ſhewes what this threatning meanes, which wee began to touch yeſterday. For in verſ. 6. God ſaid he would cauſe a plague to come from the North. The King of Babell called a Lion, and why.Now heere hee ſhewes what kind of plague it ſhould be: and compares the King of Babylon to a Lion: and afterwards, without vſing any figure, he calles him The destroyer of nations. By this ſimilitude of a Lion, he giues the Iſraelites to vnderſtand, that they ſhall be too weake to reſiſt: and in adding, hee ſhall bee a deſtroyer of nations, he ſignifies, they ſhall periſh as well as the rest. For if Nabuchadnezzar had ſufficient power to deſtroy many nations, what ſhould let the Iewes from paſſing that way, or how could they eſcape the ſame calamity which others had taſted of before them? Therefore he ſaith, the destroyer ſhall come. But in all theſe words hee vſeth the preſent tenſe; to ſhew the certainty of his propheſie: as alſo that he might ſo much the more affright and terrifie ſuch as were become ſecure and careleſſe, and wholly rocked aſleepe in their hypocriſie, in regard no threatning at all could mooue them. For whileſt God ſpared them, they contemned his iudgements, imagining they ſhould neuer be called to an account, or chaſtiſed for any of all their offences. That the Prophet then, might the better awaken them out of their drowſineſſe, hee ſets the thing (as it were) before their eyes, euen as if Nabuchadnezzar had been now ready with a mighty armie, to ſacke and deſtroy the whole land & countrey of Iudeah. Now he ſaith, the Lion is gone out of his den: but the word he vſeth, properly ſignifies, a thicke twiſting or intangling, where there are a multitude of trees interlaced one within another; or where a place is ouergrowne with briars and brambles. Now this ſimilitude agrees very well; for the Iewes neuer dreamed that the King of Babell would come vp from a place ſo farre remote from them, in regard the paſſages were very vneuen to leade or conduct an armie through. And yet the Prophet ſaith, the Lion ſhall come forth of his thicket or burrow; and that nothing ſhall be able to hinder his paſſage, nor entrance into the open field. In the end he concludes, that the Cities ſhal be raſed, ſo as no inhabitant ſhal remaine there. Now it followes.
Verſ. 8. Therefore gird you with ſackcloth, mourne and howle; for the fury of the Lords wrath is not turned backe from vsus.
IT is not likely that the Prophet doth heere exhort his countreymen to repentance: for there followes a more euident doctrine touching this poynt hereafter.See verſ. 14. For the preſent, he onelyonly warnes them, that a great lamentation is approaching them; in regard hee ſaw the hypocrites ſo farre plunged in their delights, that it was impoſſible once to terrifie them. Therefore hee tels them they are much deceiued, if they thinke to be in any ſafety whileſt God is their enemie. Clothe you with ſackcloth (ſaith he) lament and howle. The reaſon followes, becauſe the wrath of the Lord is not yet turned away from vsus. For we know how hypocrites are wont to weaken Gods power, as if by their obſtinacy they were able either to turne back his iudgement, or elſe to hold his hands (as you would ſay) from executing his will. Becauſe hypocrites then ſhew themſelues thus malepert againſt God, the Prophet expreſly ſaith, that Gods wrath is not turned backe. By which words he giues them to vnderſtand, that they ſhall bee alwayes, and eueryevery way miſerable, vntill they bee reconciled vntounto God. We now conceiue the Prophets meaning. For hee cōfirmes that which he ſaid before, namely, that the Lion was come forth, and the deſtroyer was already in armes.Se verſ. 7. I ſay, he now confirmes thoſe words, Such as with whom God is angry, are expoſed to all the miries that may be.that hee might bereaue them of all hope, vnleſſe God ſhewed them mercy. But he tels them God is angry: therefore it muſt needs follow, that they lay open to all the miſeries that might be.
Verſ. 9. And in that day ſaith the Lord, it ſhall come to paſſe that the Kings heart ſhall faile, and the heart of the Princes; and the Prieſts ſhall be aſtoniſhed, and the Prophets ſhall wonder.
IN regard the regall dignity as yet remained among the Iewes, albeit their power was much diminiſhed: they truſting in their King, thought themſelues in regard thereof, in great ſafety: and this was the reaſon why they trembled at no threatning. For this name of a Kingdome, though not altogether in its perfection, yet in ſuch a mean eſtate as it then was, ſerued them as an anuill, to beat back all the Prophets blowes. Moreouer, we know how pride alwayes poſſeſſeth the harts of courtiers. For as they highly magnifie the greatneſſe of their Kings, ſo inſult they, in regard of their wiſedome and courage. Becauſe this fond conceit of their King thē, together with the great craks of the chief courtiers, deceiued the Iewes: The Prophet ſaith, In that day both the heart of the King, and the heart of his great men, ſhould faile. Neither is it to be doubted, but by this word heart, he meanes the vnderſtanding: the word being often ſo taken in many places:Heart taken for the vnderſtanding. God (ſaith Moſes, Deut. 29.4.) hath not hitherto giuen thee an heart: and the Latines alſo call him*Cordatus. wiſe and diſcreet, who is of a quicke vnderſtanding, and of a ripe wit. Thus then, the Prophet ſhewes, that whereas the people fondly eſteemed their King as a fortreſſe of inuincible defence; yet all would prooue in the end but meere froth and vanity. For then (ſaith he) the King ſhall be depriued of all ſenſe and vnderſtanding: the Counſellors alſo, who commonly ſhewed themſelues men of great ſpirits, ſhould then proue as witleſſe as poore bruit beaſts. Truſt you not therefore, if you be wiſe, in ſuch deceitfull helpes. In a word, the Prophet meant to reiect that peruerſe confidence wherewith the Iewes were beſotted,No priuiledges that people hauehave, will ſerue to ſecure them, when God hath a purpoſe to puniſh them. in repoſing their ſafety vponupon the wiſedome and diſcretion, as well of the King, as of their gouernours, thinking thereby to bee ſecured from all inconueniences. As much he affirmes, not only of them, but of the Prieſts and Prophets alſo; becauſe this order of Prieſthood carried in it a great ſplendor and outward pompe. For the Tribe of Leui aſſumed not this honour vntounto it ſelfe; but God himſelfe had giuen the gouernment of his people to the Prieſts. For which cauſe all were generally perſwaded,Mal. 2.7. that the Prieſts could not bee deſtitute of counſell and vnderſtanding.
As touching the Prophets; no doubt but Ieremiah affoords this name to thoſe impoſtures, who falſly pretended the name of God: which manner of ſpeech is very vſuall with the Prophets. He ſpeakes not then, of the true and faithfull ſeruants of God, who endeauoured to diſcharge their duty; but of thoſe who then bragged onelyonly of the title and place of Prophets.
He ſaith, they ſhall be all aſtoniſhed. In a word, hee bereaues them of that falſe perſwaſion wherewith they hardened their hearts, to become fearleſſe in reſpect of Gods iudgement.
Obſeru.This place then is well worthy our obſeruation: for it ſhewes, that Gods grace is tyed neither to particular eſtates, nor to honourable titles. As touching the title of Prophet, certainly it was alwayes much eſteemed. Moreouer, the office of the Prieſt muſt needs bee very honourarable, in regard it was founded vponupon the expreſſe commandement of God. And yet the Prophet ſhewes that there was no vnderſtanding, neither in the Prieſts, nor in the Prophets, becauſe they were become vtterly ſenſeleſſe and beſotted. Touching the perſon of the King, wee know he bare in him the figure of Ieſus Chriſt; and yet the like is ſaid euen of the King, and his counſellors alſo; to wit, that they ſhall be blinded by the iuſt iudgement of God, ſo as they ſhould diſcerne of nothing. Thus it followeth:
Verſ. 10. And I ſaid, Ah, ah, Lord God! ſurely thou haſt deceiued this people of Ieruſalem, in ſaying, you ſhall hauehave peace, and the ſword pierceth to the ſoule: that is, notwithſtanding the ſword, &c. for heere the copulatiue, is put for the aduerſatiue.
Some expound this place, as if the Prophet here propounded the peoples words. For it is the manner euen of the moſt wicked, to charge God fooliſhly, when his hand preſſeth them; and to braule and contend with him. They thinke then that the Prophet ſpeakes not here in his owne perſon, but in the perſon of the whole people: as if they ſhould ſay, Lord! what meaneth this? ſurely thou haſt deceiued vsus. Others take it ſomewhat more ſtrictly; namely, that the Prophet heere makes his complaint to God, in regard hee ſuffered the falſe Prophets to abuſe the people by their flatteries, ſo as they had in a manner bewitched their minds and vnderſtandings: but there is another ſenſe, which I more willingly approoue of: for as I thinke, the Prophet tauntingly and ouerthwartly toucheth the falſe and pernicious flatteries wherewith the falſe Prophets had (in a manner) brought the poore Iewes vntounto vtter ruine; in making them beleeue they ſhould obtaine mercy of God, and alwayes preached to them pleaſing things. Neither are wee to doubt, but God rendred vntounto the Iewes their iuſt teward, when he permitted them to be thus deceiued by theſe deceiuers. For we know the world hath alwayes been ſubiect to ſuch a ſickneſſe;Worldlings delight to be ſoothed vp in their ſinnes. namely, a deſire it hath to bee delighted with ſweet words, and vaine flatteries. As in Mich. 2.11. where God by his Prophet thus reprocheth the Iewes: You ſeeke our Prophets (ſaith hee) that may make you large promiſes of plentifull harueſts, and vintages. By which you may perceiue how well they liked to be ſpared, and by no meanes to hauehave their ſinnes examined: alſo, that they not onelyonly hated the true paſtors, and thoſe which ſharply reproued their vices; but vtterly deteſted them. God then for this cauſe was as willing that there ſhould be many hirelings, which ſhould aſſume vntounto themſelues the name and title of Prophets. And thus it came to paſſe, that the Iewes alwayes dreamed of a peaceable eſtate: which (as I hauehave ſaid) is a thing very common with hypocrites. Now the Prophet heere by a uery tart and gauling manner of ſpeech, reprooues ſuch deceits. Ah, ah, Lord! (ſaith he) ſurely thou haſt deceiued this people. For the Prophet ſpeakes not heere, as in the perſon of the people; neither complaines hee becauſe God gaue this liberty and licenſe to the falſe Prophets; but in taunting wiſe he inſults as well ouer theſe deceiuers, as ouer the whole nation. Now in that he directs his ſpeech to God, it is in regard, none elſe would giuegive him audience. He ſpeakes to God then, as if he ſhould ſay, Behold, Lord, thoſe who affect flatteries, & neuer had eares to hearkē to the holy admonitions of thy faithfull ſeruants; are well worthy to be thus ſerued. Seeing then they would at no hand endure any correction; let them now learne that they hauehave been deceiued by others, rather than by thee. We now perceiue then, that the Prophet ſcornes ſuch a dulneſſe, as had cauſed the Iewes to become inſenſible ſo long a time together. And thus the naturall ſenſe is, I ſaid; that is, I turned mee to God. I ſaid then, Lord God; ſurely thou haſt deceiued this people. For this word ſurely, is put heere by way of deriſion; that is, it now appeares they were deceiued indeed. But by whom? I grant they would gladly lay the blame therof vponupon thee; but they all well deſerued that the falſe Prophets ſhould thus beguile them, for being too credulous.
You ſhall hauehave peace. Theſe words neuer came out of Gods mouth. For Ieremiah thundred daily, and continually threatened their deſtruction. He was (as it were) an Herald ſent from heauen, to affright and terrifie the whole world; but none gaue him audience: the Iewes in the meane while applauded the falſe Prophets, who flattered, and entertained them with ſweet words, and faire promiſes. We ſee then, that God neuer ſpake of this, but the Iewes on the contrary, not onelyonly willingly ſuffered, but alſo much reioyced to heare of theſe goodly promiſes, which the falſe Prophets to gratifie them withall, made vntounto them. Ieremiah then attributes that to God, by way of deriſion, which he knew well enough could agree to none but to thoſe deceiuers.
In the next place he adds, and the ſword pierceth to the ſoule, that is, notwithſtanding we are now wounded with mortall and deadly blowes. Now heere the Prophet ſets theſe dangerous and wicked flatteries before the eyes of the Iewes, which cauſed them to lift vp their creſts: ſhewing, that in the end they ſhall aſſuredly feele how falſly they pretended the name of God.
Verſ. 11. At that time they ſhall ſay to this people, that is, of this people, and of Ieruſalem, the dry winde; others tranſlate, a vehement wind, to the high places of the deſert, word for word it is, in the deſert, towards the way of the daughter of my people, not to fanne, nor to cleanſe:
12 A wind more full than thoſe, ſhall come vntounto me; and now alſo I will pronounce iudgements with them.
IEremiah proſecutes his propheſie ſtill, when he ſaith, a turbulent wind ſhall quickly come, which ſhall not only fanne and cleanſe, but ſhall alſo ſcatter and ouerthrow all. He ſhewes then how great and horrible the calamity ſhall be, which he mentioned before: he compares it to a dry and ſharpe wind. The Hebrew word hath diuers ſignifications; but doubtleſſe hee ſpeakes heere of ſuch a wind as comes ruſhing with great violence, and diſturbs all the ayre; eſpecially when there is neither clouds, nor any trees to hinder the courſe thereof: and that is the cauſe why he ſpeakes of the high places, and deſerts. It is as much then as if he had ſaid, God will execute ſuch an horrible iudgement, and it ſhall come with ſuch violence, as if a whirlewind paſſed through high places, or through a dry land, or ſome deſert.
He ſaith, by the way of the daughter of my people: as if he ſhould ſay, the wind ſhall hauehave ſuch a paſſage as ſhall directly ceaze vponupon Iudeah. Now this is a phraſe of ſpeech well enough knowne to them that hauehave been but meerly read in the Prophets, when he puts the daughter of the people, Daughter of my people, taken for the people themſelues.for the people themſelus. This wind then, ſhall paſſe directly towards Iudeah. Afterwards hee adds, neither to fanne nor to cleanſe: for it is the manner of huſbandmen to fanne their corne in the ayre, ſo as you ſhall ſee the chaffe flie abroad, and be purged out by the wind. But the Prophet affirmes, that this wind ſhall neither fan nor cleanſe. Why ſo? Becauſe (ſaith he) it ſhall be too boyſterous. In a word, his meaning is, that God ſhall bee ſo diſpleaſed with the Iewes, that he will not chaſtiſe them with ſuch gentleneſſe and moderation as in times paſt. For God had already corrected the Iewes often, but hee hitherto carried himſelfe in ſuch wiſe, as hee alwayes performed (as it were) the part of a good phyſition;God is deſirous as a good Phyſition, to cure the vices of people by ſparing them, but when this lenity is abuſed, he will fall to extremities. in regard his meaning was, to procure the ſaluing and curing of the peoples vices. But in as much as none of his corrections had done them any good, therefore the Prophet now affirmes, that God will come in wrath and indignation, which ſhall not ſerue as before, to cleanſe and purge them, by ſending away their of-ſcourings into the wind; but wholly to conſume and deſtroy whatſoeuer appertained to the people.
And therefore he adds (for theſe two verſes depend one vponupon another) a wind more full (ſaith he) or more perfect than thoſe, ſhall come. Others tranſlate, ſhall come from thoſe places. But it is to be taken rather as we hauehave turned it; namely, that this wind ſhall bee more terrible than other winds, which were wont to winnow the corne, in ſeparating it from the chaffe, or to purge the earth. The wind then ſhall be much more violent: and it (ſaith he) ſhall come to me. I doubt not but God himſelfe ſpeakes this. Others thinke the Prophet heere repreſents the whole body of the people; and expound it, that a wind ſhall come ruſhing in vponupon them: but this expoſition is vnapt; and the text it ſelfe confutes it. For that which followes next in the Prophet would not agree: now will I pronounce iudgements with them. It is God then, who in the perſon of a iudge, pronounceth that a wind ſhall come vp at his command, to ſcatter and ouerthrow the whole land; but not to purge or cleanſe it. And thus he ſhewes how the Caldeans ſhall not come vp by their owne proper mouing, but ſhall be ready to accompliſh & put that in execution, which God himſelfe ſhall enioyne them: as if he ſhould ſay,See Iſa. 45.7. and Amos 3.6. I my ſelfe am the author of all the euils which ſhall happen to the Iewes. It ſhall come to me then, that is, it ſhall bee ready to obey my commandement.
Laſtly, by way of expoſition he adds, Then will I ſpeake iudgements with them. To ſpeake iudgements, Chap. 52.9. See chap. 1.16.is as much to ſay, as to performe the office of a iudge, or to call to iudgement, or to ſummon and cite one to make his anſwere in the place of iuſtice: as it is alſo ſaid, that Kings ſpeake iudgements, when they cauſe men to yeeld an account. In a word, Gods meaning heere is, that hitherto hee hath forborne the Iewes but too long: but in regard hee ſees the patience he hath vſed, is not onelyonly fruitleſſe, but that they are become ſo much the more ſtubborne and rebellious: he teſtifies he will now play the part of a iudge with them, to puniſh their vngodly courſes. Now it followes.
Verſ. 13. Behold, he ſhall come vp as a cloud, and his chariot ſhall be as a whirle-wind: his horſes are more ſwift than the Eagle: woe vntounto vsus for we are deſtroyed.
HEre the Prophet in the ſhutting vp of his propheſie, expreſſeth the greatneſſe of Gods vengeance. Now hee vſeth two ſimilitudes to terrifie and awaken the Iewes.Two ſimilitudes He ſaith, the chariots of God ſhall come vp as clouds, and as a whirle-wind; and then, that his horſes ſhall be ſwifter than the Eagles. Touching the clouds, and whirle-wind, and likewiſe the Eagles (for there is one and the ſame reaſon in the three ſimilitudes) no doubt but the Prophet meant to ſignifie, that Gods vengeance ſhould come ſpeedily: and yet there is ſome difference. Wee ſee how in leſſe than the twinkling of an eye, the clouds are gathered together, and couer (as it were) all the heauens. Now this falles out when ſome whirle-wind ariſeth and troubleth the ayre. Thus then, when hee compares the chariots of God to clouds, and to a whirle-wind, it is as much as if hee had ſaid, that the beginning of the calamity ſhall come ſuddenly, in regard God ſhall ariſe ere they be aware, whileſt it ſeemes he hath a long time ſlept.
Now in ſaying the horſes of God ſhall be ſwifter than Eagles; his meaning is, that God will not make much ado, neither ſhall it be difficult for him to bring all to nought in a moment; or at the leaſt, in a very ſhort ſpace to deſtroy the whole countrey of Iudeah, after hee hath once begun: for we know how ſwiftly and nimbly the Egle flies: and yet he ſaith, Gods horſes ſhall be more ſwift and nimble than all the Eagles in the world. Now we ſee the Prophets meaning. For the Iewes did nothing elſe but ſcorne the Prophets threatnings; and amongſt other things, this was very rife among them, Theſe Prophets are ſo hot, that they will not giuegive vsus an houres reſpit. Well, yet at leaſt let vsus be merry whileſt wee may, and neuer fill our ſelues with melancholy muſes: for we hope many yeeres will paſſe ouer our heads ere the euill come vponupon vsus. And are there not ſuch profane ones euen amongſt vsus at this day, who thinke they may toy with God, as with a little child? For albeit they will not openly ſcorne the threatnings of the Lord, yet they ſholder off the time, and thinke they hauehave gained much, if they can get the iudgement delayed for a ſeaſon. This is the reaſon then, why the Prophet ſaith, the chariots of God ſhall now aſcend and come vp, euen as the clouds, ſuddenly meet. Moreouer alſo, euen as a whirle-wind ariſeth whileſt the aire is calme: ſo ſhall the chariots come thundring together. In the laſt place he adds, they ſhal be ſwifter than the Eagles: namely, becauſe they ſhall march on, without any ſtop or ſtay at all.
Now in the end, the Prophet cries out, Woe vntounto vsus, for weare vndone. He heere cuts off his ſpeech; ſhewing that the falſe Prophets, as well as the common people, erred and went aſtray out of the right way to their owne perdition, whileſt they continued ſnorting thus in their euill wayes, perſwading themſelues that God would not correct their careleſneſſe. He cries out then, that albeit all were beſotted and growne paſt feeling, yet their ruine was certaine. Now it followes.
Verſ. 14. Waſh thine heart O Ieruſalem from thy filthineſſe, lest thou periſh. How long ſhall thy vaine thoughts remaine in the middest of thine heart, Others tranſlate, thy dolorous thoughts: others, the thoughts of thy luſts: others, of thine iniquity.
HEre indeed the Prophet begins in expreſſe tearmes,See verſ. 8. of this chapter. to exhort the people to repentance. And when hee ſaith, let Ieruſalem waſh her heart, to take away the wickedneſſe which is therein, that ſhe may be ſaued: he ſhewes, the Iewes hauehave none other remedy left them, but to make their peace with God; which cannot be done, without amendment of life. He ſaid before, that they muſt certainly periſh, See verſ. 13.ſeeing God was angry with them: now hee confirmes that ſpeech, Purge thine heart from all thine iniquity, that thou maiſt bee ſaued; as if he ſhould hauehave ſaid, The Iewes are at warres with God: they cannot therefore eſcape, whileſt he is vp in armes to deſtroy them, nor whileſt he ſhewes himſelfe a ſeuere Iudge, in chaſtiſing them for their iniquities: and therewithall alſo he ſhewes what courſe muſt be taken to come to true repentance: namely,The way to come to true repentance. if ſhe waſh her heart from her wickedneſſe. For hypocrites take great paines to appeaſe God with outward ceremonies, and with bodily exerciſe: but the Prophet ſhewes that God regards none of theſe things, vnleſſe they turne vntounto him in good earneſt, and without faining. He ſignifies then,The beginning of repentance hath its ſeate in the heart. that the beginning of repentance hath his ſeat in the affection of the heart. Now we hauehave the Prophets meaning.
And yet it is ill argued of them which hence would inferre, that repentance is the cauſe of our ſaluation, becauſe God bids Ieruſalem to waſh her heart from her wickednes, that ſhe may be ſaued.Repentance no cauſe of ſaluation. The Papiſts I grant ſtrengthen themſelues with ſuch places, to eſtabliſh their free-will, and to ſhew that our ſinnes are aboliſhed, and we redeemed from the puniſhment of them, by our ſatisfactions. But this is but a brauado, without any ſubſtance: for the Prophet diſputes not heere about the cauſe of our ſaluation; but (as I hauehave ſaid) he onelyonly ſhewes that men are growne too ſenſeleſſe and careleſſe, when they looke to bee in reſt,Let him neuer dreame of reſt to himſelfe, that is at variance with God. whileſt they hauehave warre with God, hee being armed to take vengeance on their iniquities. The queſtion heere then is not, whether the ſinner may redeeme himſelfe out of Gods hands by repentance: The Prophet meant onelyonly to ſay, we can looke for no ſafety nor tranquility vnleſſe God be appeaſed with vsus: and therewithall alſo teſtifies, that God cannot ſhew himſelfe gracious, vnleſſe wee repent; yea and that in good earneſt, and from the pure affection of the heart.
Afterwards he adds, how long ſhall thy wicked thought remaine in the middes of thee? Heere he taxeth the hypocriſie of the Iewes, in ſaying, that whatſoeuer excuſes they pretend, yet they are conuicted before God, and that all their euaſions ſhould ſtand them in no ſtead, in regard God diues into the ſecreteſt imagination of the heart. Now he ſpeakes very pertinently, for he had to deale with hypocrites, who thought God tooke pleaſure in their ceremonies. Moreouer, by oppoſing their cauils, they thought to hauehave been abſolued, in regard they could not be condemned before earthly Iudges. The Prophet ſcornes all theſe gauds, when he ſaith, How long ſhall thy vaine cogitations remaine in thee? that is to ſay, albeit the whole world ſhould acquit and iuſtifie thee, what benefit ſhouldest thou reape by it? for thy vaine thoughts remaine ſtill in the middeſt of thee: that is, in the depth of thine heart. Now God ſees and diſcernes them, becauſe nothing is hid from his eyes. Thinke not then, that you ſhall gaine ought by all your outward ſhewes, neither by any of your vaine excuſes, for God ſearcheth the hearts: Let not therefore thy wicked thoughts abide in the middest of thee.
Hee calles them vaine cogitations: The Hebrew word ſometimes ſignifies a ſubſtance, and ſometimes vertue or power: alſo ſometimes it ſignifies griefe, and ſometimes vanity, or trouble. As touching this preſent place, I doubt not but it ſignifies, moleſtation, or vanity. For to expound it concupiſcenſe, as ſome doe, I ſee not how the word will beare it. But either of the two expoſitions which I hauehave ſet downe, will agree very well: although the latter agrees yet beſt of all. How long then ſhall thy vaine thoughts remaine in the middeſt of thee; to wit, whereby thou deceiueſt thy ſelfe. For in regard God held his iudgements in ſuſpenſe, the Iewes verily thought they ſhould eſcape his hands. Moreouer, in regard of their effect; they were thoughts of moleſtation, and trouble. For what other thing in the end could betide them, but to feele and know, that thoſe who thus abuſe and deceiue themſelues, doe nothing elſe but prouoke Gods wrath to wax ſo much the more hot againſt thē. Wheras ſome expound it, Cogitations of griefe, in the actiue ſignification, in regard the Iewes had done their neighbours many wrongs and outrages, it agrees no more than the former, but it alſo is vnapt. I nothing doubt than, but the Prophet heere mentions thoſe falſe hopes which the Iewes conceiued in their heads, which cauſed them to grow the more obſtinate and rebellious againſt God, in ſuch ſort as they abandoned all feare of puniſhment.
The Prayer.
Almighty God, ſince thou vouchſafeſt to call vsus, yea and daily to allure vsus to repentance, and that therewithall wee hauehave alſo the teſtimony of our owne conſciences to conuince vsus, as hauing many wayes prouoked thy iuſt vengeance againſt vsus: ſuffer vsus not any longer to remaine hardened in our vices, nor yet that our hearts may grow obſtinate through vaine deceits: but Lord let vsus ſuffer our ſelues to be ſubdued by thy word, and that we may giuegive ouer our ſelues to thee, with ſuch purity and ſincerity of heart, that for the whole courſe of our liues we may mind nothing more, than to exerciſe our ſelues in the meditation of that newneſſe of life which thou requirest of vsus: that being conſecrated and ſet apart vntounto thee, both in heart and life, we may endeauor to glorifie thine holy name, vntill we be made partakers of that glory which thou haſt purchaſed vntounto vsus by the blood of thine onelyonly Sonne Ieſus Chriſt our Lord. Amen.