Lectures on Jeremiah, Lectures · Lecture 17
THE SEVENTEENTH LECTVRE, WHICH IS THE FOVRTH VPONUPON THE fourth Chapter.
Verſ. 23. I beheld the earth, and loe it was deſolate and deformed; and the heauens, and they had no light in them.
24 I beheld the mountaines, and loe they trembled, and all the his moued.
25 I beheld, and loe, there was no man; and all the birds of the heauen had taken their flight.
26 I beheld, and loe, the fruitfull region, or Carmel, was a deſert, and all her Cities deſtroyed, before the face of the Lord, and before the face of his fierce anger.
THe Prophet heere by ſundry ſorts of figures, amplifies the terrour of Gods vengeance, that he might awaken the Iewes; who were become vtterly ſenſeleſſe and careleſſe. For he makes no idle repetitions, when foure times together he ſaith, he beheld. Hee might as well at once hauehave mentioned, the earth, the heauens, men, mountaines, and fruitfull places: but hee ſaith, that which way ſoeuer he turned his eyes, as if hee had viewed the foure quarters of the world; on eueryevery ſide there appeared horrible and fearful ſignes of Gods wrath and diſpleaſure, which threatned the Iewes with an vtter wast. Neither is it any maruell that the Prophet vſeth ſuch vehemency. For wee know with what contempt men are wont to entertaine all Gods threatnings, vnleſſe they bee indeed ſoundly awakened. Which manner of teaching ought not to bee ſtrange vntounto vsus. For hee that is but meanly read in the Prophets, may eaſily obſerue, that they inſiſt much vponupon this poynt; to wit, in rouzing the hypocrites and contemners of God: who as they hauehave a ſtiffe necke that will not bow; ſo according to the hardneſſe of their hearts, they will not be mooued with any puniſhment wherewith they be threatened. But yet this place, among many other, is very notable: and therefore ought wee ſo much the more diligently to ponder that heere, which the Prophets words import.
Firſt hee ſaith, hee beheld the earth. Hee vſeth the very ſame words which Moſes vſeth in the hiſtory of the worlds creation. For before the earth was formed, hee ſaith, it was a thing that lay waſt, and as a confuſed chaos,Jeremiah alludes to the Chaos of the world, before God made a diſtinction of things therein. without any forme or ſhape at all; as hauing no beauty in the face thereof, to allure the eyes of the beholders to gaze vponupon it. It is as much then, as if hee had ſaid, Gods wrath and vengeance hath cauſed that diſtinct and comely order ſo to vaniſh away; that nothing but an vtter confuſion remaineth. And thus he amplifies the outrage and enormitie of their ſinnes: as if hee ſhould ſay, They had ſo farre run riot, that thereby they had peruerted all the whole frame of the world, and (as it were) mingled heauen and earth together; ſo as nothing but an vtter vaſtation of all things appeared now eueryevery where.
Whereas he ſaith, there was no light: he ſignifies, that the light of the Sunne and Moone was (in a manner) darkened and put out; in regard men were vnworthy to enioy ſuch a fauour as that is from God: as if the Sunne and Moone had been aſhamed, to be the witneſſes of ſo many foule iniquities. Wee hauehave now the ſumme of the Prophets meaning as touching the firſt verſe. I looked (ſaith hee) vponupon the earth, and behold, I perceiued nothing but an horrible wracke and confuſion: that is, there was no forme nor diſtinction that might giuegive the beholders any contentment, becauſe the Iewes had ouerturned the creation of the world (as it were) by their ſinnes. I alſo beheld the heauens, and there appeared no light in them: for the Iewes by their ſinnes deſerued to be depriued of that bleſſing which he hath put in the Sunne, and in the Moone. For what a ſingular fauour of God is it, that he hath ordained ſo noble and excellent creatures to doe vsus ſeruice? In a word, the Prophet meant to ſay, that there appeared ſignes of Gods wrath, both in the heauens, and in the earth; thereby to terrifie the world, as if hee meant to make hauoke of all. This manner of ſpeech is alſo vſuall in the reſt of the Prophets, but eſpecially in Ioel 2.2. where there is a notable place to this purpoſe. And albeit they are hyperbolicall ſpeeches, yet doe they not exceed meaſure, if we conſider well what a dulneſſe and ſlothfulneſſe there is in mans nature. For vnleſſe God arme the heauens and earth againſt vsus; vnleſſe he manifeſt by ſome euident ſignes, that he is about to withdraw all his fauors from vsus; what doe we elſe but ſcorne all his threatnings, as we ſaid erewhile?
Ʋerſ. 24.From the heauens, Ieremiah deſcends to the mountaines, and ſaith, they trembled, and that all the hils mooued, or were ſhaken. Others tranſlate, deſtroyed; but I ſee no reaſon of it. For doubtleſſe the Prophet confirmes the ſame thing ſtill, by new phraſes of ſpeech. Now as he teſtified that the mountaines trembled; ſo he alſo adds, that the hils ſhooke. Yea, and the proper ſignification of the verbe requires, that we ſo tranſlate it. Now the reaſon why he mentions the mountaines and hils, is plaine and euident: for in theſe places there is a greater ſtability perceiued, than in the plaines, in regard the mountaine, for the moſt part, are repleniſhed with quarries, and are founded vponupon rockes. So as though all the world ſhould faile and tumble on heapes, yet it ſeemes the mountaines are ſo well founded, that there is no appearance at all of any motion. And yet the Prophet ſaith, that euen theſe trembled, and the little mountaines ſhooke.
Verſ. 25.In the third viſion he ſpeakes of a ſolitarineſſe: for hee ſaith, he ſaw no man; and all the birds of the heauens were flowen away. The worlds chiefe ornament.We know the firſt and chiefeſt ornament of this world conſiſts in men, and other liuing creatures. For to what end ſhould the earth hauehave ſuch fruitfulneſſe beſtowed vponupon it, as to bring foorth ſuch diuerſity, and ſuch a quantity of good things, but in regard of the vſe of man and beaſt? Although then that trees, herbs, and an infinite variety of fruites, doe giuegive a wonderfull ornament and beauty to the earth, yet doth her chiefeſt beauty conſiſt in being repleniſhed with men and beaſts.
VnderUnder this word birds, the Prophet alſo includes all the reſt of the earthly creatures, by the figure Synecdoche; vnderunder it comprehending one kind for the whole. He ſaith then, that the earth was emptied of her inhabitants.
The fourth viſion containes yet another thing, namely,Verſ. 26. that the fruitfull regions were conuerted into deſerts: albeit I thinke hee ſpeakes properly heere of Carmel. For wee know that this quarter of the holy land was thus called, in regard of its fertility. I grant that Carmel of it ſelfe ſignifies any fruitfull or fat ſoyle: but (as I hauehave ſaid) this region was ſo called, becauſe it abounded with all ſorts of fruits. For there were goodly paſtures; the fields there alſo yeelded great encreaſe; ſo as this quarter was eueryevery way repleniſhed with all beauties aboue any of the reſt. You ſee the reaſon now why I willingly vnderſtand this place of Carmel it ſelfe: yea and I hauehave good warrant for it alſo: for in the next words it followes, that all the Cities were deſtroyed, it is more likely then, that this ſhould be ſpoken of Carmel in particular, then generally of all the regions and fruitfull places. For mine owne part, I thinke the Prophet ſpeakes of Carmel, yet ſo, as he therin alludes to the ſignification of the word Carmel. In this verſe alſo there is a Synecdoch, a part taken for the whole: as if he ſhould ſay, Carmel, which excelled in all fruitfulneſſe and abundance, yet became like a waſt wilderneſſe. When Iſaiah ſpeakes of the reſtauration of the Church, he ſaith, The deſert ſhallbe as Carmel: as if he ſhould ſay,Iſa. 32.15. Gods bleſſings ſhall be ſo generally and plentifully powred out vponupon the whole world, that the deſerts ſhall bee no leſſe fruitfull than Carmel it ſelfe; or the regions, which for their fatneſſe of ſoyle, excelled all others. But Ieremiah ſpeaking heere of the curſe, ſaith, that Carmel ſhall be as a wilderneſſe; and that all the Cities ſhall be laid waſt. Why ſo? Becauſe of the face of the Lord, and becauſe of the kindling of his ire. Others tranſlate, his furie: which manner of ſpeech hath his waight alſo. For we ſaid erewhile, that if God thunder not, as you would ſay, to ſtrike a terrour into mens hearts, they are all ſenſeleſſe, neither feele they his iudgements: ſo as all the threatnings in the world will profit them nothing at all. This is the cauſe why the Scripture ſo often ſpeakes of the fury or fierceneſſe of Gods wrath, or of the kindling of his ire. One of theſe might hauehave ſufficed. Why then puts he both, to wit, the inflaming of his wrath? Euen becauſe (as I hauehave ſaid) our obſtinacy and hard-heartedneſſe may be wonne, and broken as with the great blowes of an hammer: otherwiſe God could not bow our hearts to his feare. This repetition then, ought to ſerue as a meanes to correct that rebellion which is in all of vsus naturally. Not as if God were ſubiect to diſordered paſſions, as wee know well enough: but in regard we cannot otherwiſe perceiue how fearfull his vengeance is; this is the cauſe why it behooueth him neceſſarily to preſent himſelfe before our eyes as one angry, and inflamed with wrath and indignation: for which cauſe alſo we ſee that eternall death is repreſented out vntounto vsus vnderunder the metaphor of fier. The ſumme of all.As touching the ſumme and ſubſtance of this text, no doubt but the Iewes at this time enioyed abundance of all ſorts of good things, and were now plunged in their delights. In a word, they enioyed but what they would: and yet the Prophet aduertiſeth them he ſaw that a farre off, which theſe poore pur-blind Iewes could not ſee: namely, that Gods wrath approched; that it was ready to ſeaze vponupon them to conſume them, and all their riches and abundance; which cauſed them (as it were) to burſt with pride, and to bring vponupon them an vtter vaſtation; ſo as from aboue, and from beneath, there ſhould no more bee perceiued any appearance of beauty, but all deformity and confuſion: euen ſuch as was, before God had ordained that diſtinction, by ſeparating light from darkneſſe; Gen. 1.2.the firmament from the earth: whilest as yet nothing was to be ſeene but a confuſed lumpe; in which was comprized the ayre, the earth, without any order at all. Now it followes.
Verſ. 27. For thus ſaith the Lord, the whole land ſhall be deſolate, and I will not make an end: but then the copulatiue and, muſt be reſolued into an aduerſatiue, notwithſtanding, I will not make an end, or a conſumption.
HEre the Prophet in ſumme,See verſes 23.24.25.26. explaines that which hee meant to ſay, as touching thoſe foure viſions which we hauehave formerly handled. He denounceth then, as in the perſon of God, that there ſhall be a maruellous, yea, a moſt horrible deſolation, throughout the whole land of Iudeah. The land (ſaith he) ſhall be vtterly deſolate: or, there ſhall be a deſolation throughout the land. Some expound that which followes, as if he ſomewhat allayed the tartneſſe and ſharpneſſe of his ſpeech. And according to their opinion, there ſhould be a correction heere, which ſhould (as it were) giuegive ſome reliefe vntounto the faithful, who hoped, and waited to obtaine ſome grace and mercy, that they might not be vtterly out of heart. And to ſay the truth, if God ſhould onelyonly threaten, without adding ſome exception; it were able to ſwallow vp with feare and dread, an hundred worlds. That the faithfull then might not in ſuch wiſe be ouer-whelmed with feare, as not to hauehave their recourſe to Gods mercy; it is often added by way of correction, that God will not vtterly conſume the earth. The word which the Prophet heere vſeth ſometime ſignifies, perfection, but in many other places, it ſignifies conſumption: for the verbe ſignifies, to perfect, and conſume. And there is the ſame reaſon for both: and yet it ſeemes theſe words ſhould be one contrary to another. Notwithſtanding that which is conſumed, may properly be called perfect, becauſe it alwayes brings to an end. If this expoſition ſeeme good, then we now ſee why hee ſaith, That he will not make a conſumption, albeit he doe ſeuerely chaſtiſe this people: to wit, that he might leaue ſome hope for the faithfull, leſt they ſhould be diſcouraged: which would hauehave fallē out, had not God promiſed to be ready to ſuccour them, and to be mindfull of his couenant: vnleſſe peraduenture we will reade it by way of an interrogation, thereby to repreſſe the pride and ouerweening of the wicked, that they might the better feele, how none of their vaine boaſtings ſhould goe vnpuniſhed. As if he ſhould ſay, And will ye yet ſay, that I will not make a full end? Now howſoeuer the firſt expoſition containes a doctrine much more ample: yet had I rather take the Hebrew word heere vſed, for End; as if he meant to ſhew, that he will not ceaſe to purſue them with his vengeance euen to the vttermoſt. Wee alſo ſhall meet with the ſame phraſe of ſpeech in the chapter following.Chap. 5.27. The naturall ſenſe then will be this, That God is purpoſed to waſt and conſume all at once. I grant when the Prophets ſpeake of Gods iudgements, they ſpeake thereof diuerſly. Sometimes they will threaten that all ſhall goe to wrack, ſo as there ſhall bee no appearance of ſaluation. And yet God in the meane while alwayes reſerues ſome hidden ſeeds,Iſa. 1.7.8.9.10. and 10.22.23.25. as it is ſaid in the firſt, and tenth of Iſaiah. From which places it is eaſie to iudge what the Prophets meant to ſay, by this manner of ſpeech, To make a conſumption. For in theſe places God threatens, that he will make a conſumption: and yet by and by after hee adds, this conſumption ſhall bring forth ſome fruit: that is to ſay, a remnant ſhall be exempt out of this conſumption. For in other places the Prophets compare the Church to oliues,Iſa. 17.6. and 24.13. or oliue trees, when they are beaten or ſhaken: or to vines, at the time of vintage. For there will alwayes remain one cluſter or other which cannot be eſpied, though all ſeeme to be gathered: the like alſo falles out when the oliue trees are ſhaken; for it is impoſſible but ſome oliues will alwayes remaine in the vpper part of the bowes. And in the ſame manner God alſo ſaith, he will make ſuch a conſumption of his Church, as ſhall reſemble the vintage, or the gathering of oliues, which yet are neuer ſo cleane ſtripped (as it were) of their fruit, but there will be ſome remainders, which ſhall not be eſpied. We hauehave now then (as I take it) attained the Prophets meaning: namely, that ſuch a ruine of the whole nation approcheth, as no mention at all ſhall afterwards be made of it: there ſhall be ſeene neither forme, nor beauty of it: which alſo in effect fell out, when they were led captiue into Babylon. For then the people (at leaſt in reſpect of the whole body) were brought (as it were) to nought. And thus there was no end.
I willingly confeſſe that Gods threatnings cannot be auailable to our ſaluation, vnleſſe he forthwith ſets before vsus the hope of mercy: that being vpheld by this hope, we may hauehave our recourſe vntounto him. For whileſt wee thinke God to be ſo angry againſt vsus, that he will not be appeaſed, we flee from him as much as we can. And this is the cauſe why deſpaire makes men fall into a diabolicall frenſie. Thence alſo it comes to paſſe that the reprobates not onelyonly murmure and gnaſh their teeth againſt God, and ſtorme and take on like bedlems; but they would willingly alſo caſt him downe from his ſeat. It is needfull then, that hope of pardon bee ſet before vsus, that ſo wee may be touched with true repentance. And therefore in regard this promiſe is perpetuall; come what come will, yea albeit to our thinking heauen and earth will goe together,See Pſal. 46.1.2 ſo as dangers of death ſhall ſeeme to preſſe vsus on eueryevery ſide: yet ought we alwayes to reſt confident in this beleefe, that there ſhall alwayes a reſidue remaine, Iſa. 17.6. and 24.13.according to that which we alleaged out of Iſaiah, 1. and 10. But in regard this people was not as yet well prepared, nor fit to receiue conſolation; the Prophet now mentions ons not this ſecond poynt at all, but ſpeakes onelyonly of the puniſhment. Now he adds:
Verſ. 28. Thereupon the earth ſhall mourne; the heauens ſhall be darkened on high: for I hauehave ſpoken, I hauehave thought, and cannot repent mee of it, neither will I call backe my word.
IEremiah proſecutes his former ſpeech, and alwayes brings in God ſpeaking; that his words might bee the more forcible. Thereupon (ſaith he) the earth ſhall mourne. He calles that deſtruction and deformity, the mourning of the earth; as hauing reſpect to that which hee ſpake in verſ. 23. &c. He ſpeaks not then, of the inhabitants of the earth. For thoſe which ſo expound it, doe very much leſſen the vehemency of the Prophets words. He rather attributes terrour and ſorrow heere, to the dumbe and inſenſible elements; which is much more paſſionate, than if hee had plainly ſaid, The inhabitants of the earth ſhould mourne and lament. The ſame may bee ſaid alſo of the heauens. And indeed this latter member euidently ſhewes that he ſpeakes not of the inhabitants of the earth, but of the earth it ſelfe; which albeit it is vtterly without ſenſe or feeling, yet it ſeemes it hath a kind of feare and horror, in reſpect of Gods vengeance. And thus the Prophet casts mens hard-heartedneſſe and ſenſeleſneſſe in their teeth, in that they were no whit moued nor ſmitten with any dread, although they ſaw ſignes of Gods wrath manifeſted againſt them from heauen. The earth then, ſhall mourne, and the heauens ſhall be darkened and troubled: that is, howſoeuer men remaine inſenſible, yet ſhall heauen and earth feele the horribleneſſe of Gods vengeance.
In the next place he adds, For I hauehave ſaid it. Some tranſlate this, as if a relatiue were to be ſupplied, betweene the two verbes: as if he had ſaid, For I hauehave ſaid, that which I thought, and I wil not repent. But this ſame abrupt manner of ſpeech ſutes well enough. For in the firſt place God pronounceth ſentence, which ſhall abide immutable and vnchangeable. As if he ſhould ſay, I hauehave once for all ſignified by my faithfull ſeruants the Prophets, what I meant to doe. For the Prophets (as we know) were Gods heralds, to declare and publiſh his iudgements. And for as much as men for the moſt part, ſet light by their doctrine; for as the world at this day is growne to that paſſe, that it proudly contemnes and ſcornes al the threatnings that are denounced againſt it, ſo fell it out then. Ieremiah therefore brings in God himſelfe ſpeaking heere, as if he had ſaid, You hauehave deſpiſed my meſſengers, and yet hauehave they told you nothing, but what my felfe hauehave enioyned them. From me then, hath proceeded that ſentence which you for your parts ought to hauehave trembled at. See now in what ſenſe it is that God ſaith, I hauehave ſpoken. For he attributes that to himſelfe, which the Iewes thought came from the Prophets: and therefore they ſaw no reaſon why they might not freely ſet light by whatſoeuer the Prophets pronounced againſt them. It is I then, ſaith God, that hath ſpoken. And thus there ſhould be an antitheſis betweene God, and the Prophets: as if hee ſhould ſay, The Iewes gaine nothing at all by ſnorting thus in their euils, whileſt they thinke they hauehave to doe with mortall men: whereas God himſelfe hath commanded and enioyned, his ſeruants to denounce the iudgement which they ſcorne ſo much. And yet leſt they ſhould Imagine, God ſpake onelyonly to affright them with words full of wind (for hypocrites are wont to flatter themſelues vnderunder this pretext, that God ſpeakes not in good earneſt; but onelyonly frayes men, as if he had to deale with little children) he ſaith alſo, I hauehave thought it. He ſaid before, hee ſpake, that is, as hauing reſpect to the Prophets; but now in ſaying he thought it; hee meanes, that the propheſies ſhall manifeſt their power, wherein God had threatned the Iewes with ruine, out of his owne ſecret counſell. This (ſaith hee) is decreed with me.
Afterward he adds, I repent not. In a word he ſhewes, that the Iewes are deſtinated to deſtruction, leſt they ſhould perſwade themſelues that God could bee appeaſed, whileſt they went on in their ſinnes: becauſe hee was determined to proceed in iudgement againſt them, and not onelyonly ſignified the ſame by his Prophets; but had alſo concluded thereof in his owne breaſt. The word repentance is taken heere, for mutation or change. For God is not ſubiect to repenting, in regard all things are well enough knowne to him: but he ſpeakes after the manner of men, as I ſaid erewhile.Repentance improperly attributed to God. And that which followes, remooues away all ambiguity or doubt: for he ſaith, I will not turne away from it: that is, I will not call backe my ſentence. It followes.
Verſ. 29. EueryEvery City ſhall flee for the voice of the horſeman, and of the archer: they ſhall dig into the thickneſſe; according to others, into the clouds. The Hebrew word ſignifies a very thicke buſh, or thicket: it alſo ſignifies clouds: and as I take it, it may bee accepted rather for clouds, becauſe forthwith it followes, they ſhall aſcend into the rockes: and then, eueryevery City ſhallbe forſaken, and no inhabitant ſhall remaine therein.
WHen he ſpeakes of the voice, or noyſe of the horſmen and archers, which ſhall cauſe all to flee; he ſignifies that the enemie ſhal come with ſuch boldnes and fury, that the Iewes ſhall not dare to meet them, becauſe they ſhall all be ſcattered heere and there before one ſtroke be ſtrucken: for queſtionleſſe hee heere oppoſeth the voice, to blowes. Wee know with what pride the Iewes were poſſeſſed: therefore the Prophet ſcornes this their curſed confidence, wherewith they were ſo bewitched, that they could no way apprehend Gods iudgements. The onelyonly noyſe (ſaith he) of the enemy ſhall ſo terrifie you, that all the Cities ſhall be forſaken of their inhabitants, who ſhall voluntarily yeeld themſelues captiue to the enemy: neither ſhall their walles defend them; nay, the gates themſelues ſhall be ſet wide open. All the Cities then ſhall flee.
That which followes, they ſhall aſcend into the clouds, or into the thickets, may bee expounded of the enemies: namely, they ſhall be ſo quicke and nimble, that they ſhall ſeeme to ſcale the clouds, and to get vp among the rocks: but I had rather reade it all with a breath thus, The Iewes ſhall be ſo affrighted and terrified in their flight, that no clouds ſhall be ſo high, to which they will not attaine, becauſe the tops of the higheſt mountaines are often ſo couered ouer with groues and thickets, that they are alwayes ouerſhadowed. This place then may well be thus expounded; to wit, that they ſhall flee into groues and thickets where much wood is. How euer it bee, the Prophet no doubt ſpeakes heere of places of great heighth: and thus this expoſition will be the more firme, if we retaine the word clouds. As touching the ſumme, we ſee wel enough what his meaning is; namely, that the enemie ſhal be of ſuch agility, that they ſhall outſtrip the Eagles by their nimbleneſſe, in comming to ſubdue and ouerthrow the ſtate of the Iewes: or, according to that which others thinke, which alſo is moſt receiued, The Iewes ſhall be put to their ſhifts in ſuch wiſe, that they ſhall not onelyonly flee out of their Cities, but ſhall enter the tops of the higheſt mountaines, to hide themſelues there among the trees and buſhes, as amongst the clouds. Alſo, they ſhall aſcend vp vntounto the rocks. Why ſo? Becauſe they ſhall not thinke themſelues otherwiſe in ſafety, in regard of the incurſions and aſſaults of the enemie.
Finally he adds, That all the Cities ſhall bee ſo forſaken, that not ſo much as one inhabitant ſhall remaine therein. Thus we ſee how the Prophet ſtill aimes at the aſtoniſhing of the Iewes, who had no eares to heare withall; whoſe hearts were now hearts of ſtone: ſo that they were not onelyonly ſenſeleſſe of their euils, but fell to ſcorning both God and his meſſengers, euen as they had made a couenant with death, and hell, as it is ſaid in another place.Iſa. 28.15.
Verſ. 30. And thou wretched, or waſted, what wilt thou doe? Although thou clotheſt thee with ſcarlet, though thou deckest thee with ornaments of Gold; or with neck-laces of gold, as ſome turne it: though thou painteſt, or trimmeſt thine eyes with colours; yet ſhalt thou trim thy ſelfe in vaine; thy louers ſhall abhorre thee, they ſhall ſeeke thy ſoule.
THe Prophet heere inſults ouer the Iewes, onelyonly to tame their proud and high conceits. For his whole drift is nothing elſe, but to take downe that ouer-weening of theirs, which made them exalt themſelues againſt God: which hee could not poſſibly effect, vnleſſe hee ſhould aduance his ſtile ſomewhat more than ordinary, by decking and adorning his ſpeech with diuerſities of figures. This is then (as it were) a witty and pleaſant ſhutting vp of his diſcourſe, when he cries, And thou wretched, what wilt thou doe? For the Iewes were yet puffed vp with the contempt of God, neither were their hearts as yet humbled. In regard they yet perſiſted then, in their ſo vndaunted a pride; that makes the Prophet cry, Thou wretched, what doest thou? As if he ſhould ſay, Thou flattereſt thy ſelfe in vaine, thou promiſeſt thy ſelfe ſuccours from other parts: becauſe thine owne eſtate is deſperate. And then hee adds, Although: for I interpret this verſe with one context, or knitting together of the words; and me thinkes thoſe which ſeparate not the Prophets ſpeech in this verſe, are in the right. For to expound it as ſome doe, Thou deckeſt thee, thou trimmeſt thee now, thou deckeſt thee with ornaments of gold, thou painteſt thine eyes with colours, and it is in vaine: this expoſition I ſay, is without any grace: beſides, the Prophets ſcope and drift is by this meanes corrupted. All theſe words then, hauehave a dependance one vponupon another: there being one principal verbe, to wit, thou painteſt thee to no purpoſe, And therefore the Hebrew particle foreign ought to be reſolued into an aduerbe, Although.
Now as touching thoſe who referre all this to the ceremonies wherewith the hypocrites thinke to defend themſelues, as with bulwarkes, againſt Gods iudgments, it is both vnapt, and altogether from the purpoſe. I grant that ceremonies alwayes ſerue hypocrites as dens, for ſuch theeues to lurke in, as we ſhall ſee hereafter: but as touching this place,Chap. 7.11. the Prophet reſpects the ornaments of harlots; becauſe the people (as we hauehave often noted before) reſembled an adulterous woman,Chapters 2. and 3. who hauing forſaken her husband, gads vp and downe, and proſtitutes her ſelfe to all commers. For God had couenanted and contracted with thē an holy mariage, which they had falſified. And thus ſuch a diſloyalty well reſembled a wanton wife, that hath broken the faith of wedlock. And becauſe ſuch kind of light huſwiues are wont to trim and paint themſelues after an whoriſh manner; the better to allure and draw louers by ſuch baits, vntounto them: therefore the Prophet now againe tels them, Thou ſhalt get nothing by decking thy ſelfe, albeit thou ſhouldest clothe thee with ſcarlet; although thou ſhouldeſt gliſter all ouer with gold, euen from the crowne of the head, to the ſoles of thy feet; all this ſhall benefit thee nothing at all. No, though thou ſhouldest paint thy ſelfe to the vttermoſt: this alſo ſhall ſerue thy turne no more than the former. As touching her louers, wee know who they were: namely, the Egyptians, and Aſſyrians. For the Iewes, feeling themſelues preſſed by the Egyptians, were wont to runne for helpe to the Aſſyrians: and contrariwiſe, if the Aſſyrians moleſted them, they went to require aide from the Egyptians. Which action of theirs the Prophet compares to the cunning deuices and ſhifts of harlots: for in gadding thus to and fro, from one to another; what did they elſe but violate that ſacred band of marriage, which was contracted betweene God and them; falſifying their faith which they had plighted vntounto him. Thus then the Prophet ſaith, Although the Egyptians promiſe thee mountaines, as it falles out with ſome luſtfull louer, that is entiſed by the beauty and painting of an harlot; yet notwithſtanding they ſhall deceiue thine expectation. For howſoeuer the Aſſyrians ſeeme in outward ſhew to be ready to ſuccour thee, yet theſe ſhall beguile thee alſo: ſo as thou ſhalt bee as an old forſaken harlot, when thou art fallen into extreame neceſſity. The reſt I will deferre till to morrow.
The Tranſlator.
But ſeeing there remaines but one verſe behind, to conclude this Chapter and Lecture withall; I hauehave rather ioyned, than ſeparated them the one from the other.
WE told you yeſterday, what the Prophet meant by the garment of ſcarlet, by the ornaments of gold, and by the painting: to wit, thoſe alluring baits, wherwith Princes, and the people alſo gratifie one another, when they conclude any league one with another. For whatſoeuer paſſeth betweene ſuch, for the moſt part, it is nothing but meere trechery and deceit. But we further told you, that the Prophet beſides this, alludes alſo to that ſpirituall marriage, by which God ioyned the people of Iſrael to himſelfe. For it was a kind of adultery, thus to affect leagues with ſtrangers; in regard it was a meanes whereby they renounced God himſelfe, and contemned his protection. For as the husbands protection ought to ſatisfie the wife; ſo alſo ought the Iſraelites to hauehave contented themſelues, with fixing and ſtaying of their eyes vponupon the Lords helpe onelyonly. But in regard their vaine luſts carried them hither and thither, it is not for nought the Prophet compares them to adulterous women.
Now he ſaith, their louers ſhall abhorre them: and not onelyonly that, but he ſaith further, the Egyptians and Aſſyrians, vponupon whom they had builded their vaine hopes ſhould become their mortall foes. Thy louers (ſaith he) ſhall abhor thee, and ſhal ſeeke thy life: that is to ſay, All that power which thou expecteſt, ſhal be imployed, as on thy behalfe: they ſhall turne it to thine vtter ruine. It followes.
Verſ. 31. Certainly I hauehave heard the voice of her which trauelleth: affliction, or anguiſh of a trauelling woman, or of her that trauelleth of her firſt child; for ſo much the Hebrew word properly ſignifies, the voice of the daughter of Sion: ſhe ſigheth, ſhee ſhall breake, ſpread, or ſmite her hands: woe is me now, for my ſoule fainteth becauſe of thoſe which kill, or of the murtherers.
IEremiah by theſe words yet further confirmes that which we ſaw before: for he inciſts not thus long vponupon the matter onelyonly for teaching ſake; but becauſe hee ſaw thoſe of his nation grew obſtinate, and had hearts as hard as the Adamant. This is the cauſe why with ſo many words he inculcates, and with ſuch diuerſities of ſpeech repeats, one and the ſame thing: which he could not hauehave deliuered ſo well in plaine tearmes, nor in a word or two. For oft times the doctrine will little auaile, vnleſſe exhortations and threatnings bee added thereunto. You ſee now to what end, and for what cauſe hee ſo often, and in ſo many words repeates one and the ſame thing: alſo why he hath expounded that at large, which we ſaw before. I hauehave (ſaith he) heard a voice, as of her that trauelleth. Doubtleſſe this muſt bee taken otherwiſe than the words ſound: for it is certaine that Ieremiah was no quicker of hearing than the reſt: vnleſſe wee would ſay, that being mounted vponupon an high turret, he ſaw Gods iudgement approching a farre off (whereof the people at that time made but ſlight reckoning) that he might repreſent the ſame out vntounto others. He ſaith then, that he heard, and that no leſſe plainly, than if the thing had been preſent before him.
He further amplifies the matter, by a word which ſignifies anguiſh: and then in ſtead of a woman that hath had a child, he puts a woman that trauels of her firſt borne; where the ſorrow is greater. Ieremiah ſhewes then, that this people which could not bee reclaimed from their ſinnes, ſhould ſhortly fall into an horrible and extreame miſery. But withall he ſecretly intimates (as alſo the holy Ghoſt ſpeakes in other places) that the ruine which was to come, ſhould ſuddenly come: for when they ſhould ſay, Peace and ſafety, then ſhould ſudden deſtruction fall vponupon their heads, 1. Theſ. 5.3. So likewiſe the Prophet in this place ſhewes, that the Iewes ſhall get nought by ſtanding in their obſtinate courſes againſt God; as if therefore the iudgement were the further off from them: for ſorrow ſhould ſuddenly ouertake them: as the labour comes vponupon a woman that is iocund, who eates and drinkes merrily; but yet the ſorrowes of her trauell will not ceaſe for all that, to take her ſuddenly in the necke. Euen ſo our Prophet aduertiſeth the Iewes, that they ſhould not thinke to put backe Gods vengeance by their fond confidence and ouer-weening: becauſe the plague ſhould ſurprize them, and they ſhould feele their ruine ere they were aware.
And yet (as I hauehave ſaid) hee expreſſeth their calamity vnderunder ſimilitudes, and borrowed ſpeeches. The voyce (ſaith he) of the daughter of Sion ſhall lament, or bewaile her caſe. Some tranſlate in the ſecond perſon, Thou ſhalt lament, and ſhalt ſpread, or wring in pieces thine hands: but this cannot well agree, becauſe it by and by followes, her hands, in the third perſon. He ſaith then, that the voice of the daughter of Sion ſhall witneſſe her great dolour and affliction, becauſe ſhee ſhall lament. And forthwith adds, the ſmiting of the hands: for the expoſitors tranſlate the words diuerſly. But in regard the Hebrew word ſignifies properly to rend and teare in pieces, or diuide; I thinke the Prophet meant to expreſſe the geſtures of a woman that is in labour. For they are wont thus to ſmite their hands one againſt another, and to diuide and intermingle their fingers one within another. Others tranſlate, They ſpread, in regard the hands are (as it were) cut or diuided, when they are thus lifted or holden vp in the ayre. As touching the matter it ſelfe, the Prophets meanning is not obſcure: for he foreſeeth that God will ſend an horrible iudgement, ſo as the Iewes ſhall lament after an extraordinary manner, as women are wont to doe that are brought into ſome deſperate extremity,
Laſtly, he concludes his ſpeech, ſaying, Woe is me now my ſoule fainteth, &c. The Prophet meant heere to aduertiſe them, that howbeit they were all as blind as bats at noone day, yet he apparantly perceiued Gods iudgements, whereat they fleered and laughed; or at leaſt the wicked made but a ſport of them. He ſaith, his ſoule fainteth, in regard of thoſe which were ſlaine; and yet none were killed. But by this phraſe of ſpeech he teſtifies, that he already ſaw thoſe things which were ſecret and vnknowne (as it were) before his eyes, which made them to be ſo little moued at them.
The Prayer.
Almighty God, ſeeing we are lulled ſo faſt aſleepe in our ſinnes; grant at leaſt that we may be attentiue in hearkening to the examples of thy wrath, which thou haſts been pleaſed to ſet before our eyes, that at other mens coſt, wee may learne to feare thee. Let vsus alſo carefully conſider what threatnings thou vſeſt to draw vsus to thy ſelfe, becauſe thou canſt not win vsus by ientleneſſe. Therewithall alſo cauſe vsus to feele that thou wilt alwayes be mercifull and fauourable to ſuch poore ſinners as vnfainedly ſeeke thee, and conuert vntounto thee with their whole hearts. GiueGive vsus likewiſe to be armed againſt our ſins and infirmities, that we may earneſtly ſtriue to diſpatch our ſelues out of Satans nets, which at eueryevery turning hee ſpreads for vsus: that giuing ouer our ſelues with full liberty to thy ſeruice, we may take ſuch delight in an holy courſe, that our chief end may be to pleaſe thee in the whole tenour of our life, that ſo our ſeruice and obedience may bee acceptable vntounto thee, through Ieſus Chriſt our Lord. Amen.