Lectures on Jeremiah, Lectures · Lecture 19
THE NINTEENTH LECTVRE, WHICH IS THE SECOND VPONUPON THE fifth Chapter.
Verſ. 4. And I ſaid, certainly, others tranſlate, peraduenture; they are thoſe of the poorer ſort, they hauehave done fooliſhly, becauſe they know not the way of the Lord, the iudgment of their God.
5 I will goe to the great ones, and ſpeake to them; for they know the way of the Lord, the iudgement of their God. but theſe alſo hauehave broken the yoke, and burſt the bands.
WHereas ſome thinke the Prophet heere excuſeth his nation, and as much as in him is, leſſens their fault; they are groſly deceiued. For doubtleſſe by this compariſon he makes it yet more euidently appeare, that things at that time were growne deſperate. The ſumme is this; Corruptions raigned then, not onelyonly amongſt the common people, but euen among the great ones alſo; ſo as from the crowne of the head, to the ſole of the foot, nothing was ſound amongſt them, as they ſay. There is a ſentence ſomewhat like to this, in Iſaiah, although in other words, Chap. 28.7.8. For hauing there firſt inueyed againſt the whole nation in generall, he taxeth the gouernours alſo: You (ſaith he) are no leſſe drunke than the common people. I grant he affirmes it is through wine and ſtrong drinke: but the meaning is, that they were all become like drunkards, in regard they were paſt ſhame; whileſt (without any modeſty at all) they gaue ouer themſelues to the committing of all villanies and abominations. Ieremiah hath the ſame drift heere, when he ſaith, I thought, ſurely they are of the poorer ſort, and thoſe of ſmall reckoning, that hauehave thus ſinned; but I found euen the Gouernours alſo guilty as well as they. He might in a word hauehave ſaid, Not onelyonly thoſe of the common and baſer condition are corrupt; but the chiefe alſo, and thoſe that ſhould hauehave giuen good example to the reſt. But this compariſon hath farre greater waight, when he ſaith, It may be thoſe that hauehave thus failed are ſome of the poore ones, who are ignorant of the Law of God. And what maruell? But out of doubt we ſhall find greater integrity in the Gouernours. When the Prophet ſpeakes thus then, hee brings the readers to the view of the preſent fact as it were, and ſhewes that they were none of the raſcality that had ſinned; but they were the Prieſts, the Prophets, and thoſe of the chiefeſt ranke. The Prophets meaning is plaine enough. I ſaid (ſaith hee) not that hee thought thus: for he ſaw all things were out of ſquare, and that there was no more good to be hoped for of the Gouernours, than of the gouerned. The Prophet knew all this full well: but (as I ſaid before) he meant to ſhew, as in a liuely image, how miſerable the condition of the whole nation was.
He ſaith, certainly: the word heere vſed in the Hebrew, ſerues either for an affirmation, or for a particle aduerſatiue, Although, as wee ſaw in the third verſe. Some take it in this place for peraduenture. It is put heere by way of yeelding ſo much, Put the caſe (ſaith he) that they are thoſe of the baſer and beggerlier ſort that hauehave ſinned thus: I wonder not that they hauehave carried themſelues thus fooliſhly, for they hauehave not knowne the way of the Lord, nor the iudgement of their God. The Law indeed was manifeſted to all indifferently, ſo as the common ſort were without excuſe: but this ſickneſſe hath raigned almoſt in all ages, that few hauehave been attentiue to the law: for who is it that doth not willingly reiect this yoke? Now thoſe of the meaner ſort thinke to be ſomewhat excuſed, becauſe they want leiſure to ſtudy; neither are they borne to any great matters. The Prophet then frames his ſtile according to the manner of men: and yet he leſſens not the fault, if any would hauehave pretended ignorance. As, Oh ſir, I was neuer at the ſchooles. For as we hauehave ſaid, God publiſhed his Law for the good of the whole nation in generall.
By the way of the Lord, and by the iudgement of God, the Prophet ſignifies one and the ſame thing. It is a repetition then, a thing very vſuall with the Hebrewes. For when God preſcribes vsus the rule of a good life, it is as much as if he ſhewed vsus the way. For our life reſembles a race: now God would not hauehave vsus to runne at randome; but ſets vsus vp a certaine marke. He alſo leades vsus by a certaine way; becauſe it is the office of the Law to call vsus from wandring aſtray,The office of the Law. and to leade vsus to the marke that is ſet before vsus. For this cauſe the Law is called the way of the Lord: but iudgement, as we heard yeſterday, ſignifies vprightneſſe, or a rule. He puts the way of the Lord in the firſt place; and the iudgement of God in the ſecond. And thus he ſhewes,Such as liue vnderunder good teaching, cannot pretend ignorance, he they neuer ſo meane or ſimple. that ſuch as eſteeme themſelues poore idiots that know nothing, are yet without excuſe. For God meant no leſſe to teach them, the right way, than the moſt learned in the world.
Now he adds in verſ. 5. I will goe to the great ones. By the great, hee vnderſtands as well the Prieſts and Prophets, as the Kings councell; yea, the King himſelfe. I will goe then to the great ones, and ſpeake to them: which is as much as if he had ſaid, I know I ſhall but looſe my labour, which way ſoeuer I goe: for they are all not onelyonly deafe, if I direct my ſpeech to the poore commons; but euen they among the gouernours alſo. I told you erewhile, that the Prophet conſults not in himſelfe as of a thing doubtfull; but as one meaning to ſhame euen the greateſt. Which he alſo doth, the better to confirme his former ſpeech; namely, That there was not an vpright man to be found in all the City of Ieruſalem.Ʋerſ. 1.
For they hauehave knowne, &c. He repeats the ſame words affirmatiuely: yet wee muſt alwayes remember, that the Prophet was otherwiſe perſwaded in his mind: but hee ſpeakes as of a thing likely. For who would almoſt hauehave imagined, that at that time, there had been ſuch brutiſhneſſe in the heads and gouernours. For I tell you they were wonderfully admired amongſt the people. This conceit then going for currant, to wit, that all ſuch as then had the command ouer the people, were men well exerciſed in the Law of God: Ieremiah ſpeakes now according to this receiued opinion, doubtleſſe they hauehave knowne the way of the Lord.
He adds, But they hauehave broken the yoke, and burſt the bands; that is, if any ſuppoſeth the heads and gouernours are any whit better than the commons, hee failes exceedingly: for I know well enough how the world goes with them. They alſo, hauehave as well broken Gods yoke, as the moſt ignorant among the rude multitude. By this repetion, he yet better confirmes the certainty of their reuolt; and withall ſhewes how vnworthy a thing it was that the Prophets, Prieſts, and Iudges, who had the command of all, were ſo diſſolute and vnbridled in their luſts. It followes.
Verſ. 6. And therefore a Lion out of the forreſt hath ſmitten them, the wolfe of the deſerts, others by the word heere vſed, vnderſtand the nights, or euenings, becauſe they deriue it from another word, which ſignifies the euening, and tranſlate, the wolfe of the night, hath deſtroyed them: the Leopard, others tranſlate, the Panther, watcheth ouer their Cities; whoſoeuer goes out thence ſhall be diſmembred, or rent in pieces, for their iniquities are many, and their tranſgreſſions, or reuolts, are encreaſed.
IEremiah now at length ſhewes, that God keepes ſuch meaſure in his iudgements, that the caſt-awayes ſhall in vaine accuſe him of ouermuch ſeuerity, though it bee vſuall with them ſo to doe. Some tranſlate theſe words as if that which is heere ſaid, had been already effected; and thinke the ſenſe to be this, namely, that the Prophet reprocheth the Iewes; ſhewing it was not without cauſe they had been chaſtiſed with ſo many calamities, in regard they had iuſtly deſerued as many more. But the other ſenſe ſutes alſo very well. For we know how the Hebrewes are wont to change the tenſes of verbes: and for mine owne part, I willingly referre it to the time to come, becauſe it ſeemes the Prophet makes not a narration of that which they had formerly ſuffered; but how ſharpe the afflictions were, which immediatly ſhould befall them.
The Lion of the forreſt then, ſhall ſmite them. As touching the words, we told you that the Wolfe of the deſerts, is as much as the wolfe comming out of the deſert. Whereas others expound it the wolfe of the night or euening, it may alſo ſtand. For in other places we know that hunger-ſtarued wolfes, are called wolfes of the night; in regard they hauing ſought their prey all the day long, and not meeting therewith, are almoſt mad in the euening: thus hunger makes them range here and there. This expoſition then may paſſe: but hauing ſaid before, that the Lion came out of the forreſt, it is more likely he alſo deſcribes the wolfe comming out of the deſert. And as touching the ſumme, the difference is not great.
He names three beaſts heere, A Lion, a Wolfe, and a Leopard. No doubt but by theſe beaſts, vnderunder a metaphor, he meanes the enemies which ſhould ſhortly inuade the land with great cruelty. True it is, that before Ieremiah made this Sermon, the Iewes had already ſuffered many calamities: for God reuenged not himſelfe vponupon them, all on one day; but he often aduertiſed them: and had there been any hope of amendment left, hee would yet hauehave ſaued them, becauſe their condition had been to be pitied. But it ſeemes Ieremiah propheſieth heere, of iudgements to come: and therefore hee not onelyonly vnderſtands by theſe beaſts, the Aſſyrians, and the Egyptians; but all other enemies alſo. For we know that this nation was hated mortally of all their neighbours, and cruelly vexed with iniuries, euen by thoſe of their*Of the Edomites, Moabites, &c. owne blood. In regard then, ſo many nations hated the poore Iewes, it is no maruell if the Prophet numbers vp three ſorts of beaſts heere. As if he ſhould ſay, Enemies will inuade you on eueryevery ſide, who like Lions, Wolfes, and Leopards, will exerciſe their cruelty vponupon you, becauſe you hauehave ſo often, ſo many waies, and ſo long a time together, prouoked the Lord to diſpleaſure. In the meane while, God heere reiects the falſe and peruerſe complaints which the wicked were ready euer & anon to make againſt him: ſhewing, that he is their iuſt iudge; and that the puniſhments and chaſtiſements which he inflicted vponupon the Iewes, were not to bee taken in ill part. And hitherto appertaines that particle, therefore, or, becauſe.
He adds, that the Leopard watcheth to rend all thoſe in pieces that come out of the Cities. Doubtleſſe hee ſignifies by this ſimilitude, that after the enemie hath inuaded the land, the Iewes ſhall be ſo incloſed and ſhut vp within their Cities, that they ſhall not dare to peepe out, becauſe dangers from eueryevery part, ſhall appeare vntounto them.
In the end of the verſe hee repeats againe, and more largely proſecutes that which he vnderſtood by the particle, And therefore; or becauſe. For hee ſaith, becauſe their iniquities are multiplied, and their reuolts encreaſed. By theſe words he ſhewes yet better, that which he touched before; to wit, that God is a iuſt iudge, euen then when he ſeemes to be moſt ſeuere: for it was impoſſible that this ſo deſperate a people ſhould eſcape without ſome ſtrange iudgement inflicted vponupon them from God. Neither names he them ſimply wicked ones, or Apoſtataes, but he ſaith, their iniquities, or wickedneſſes were multiplied, and their reuolts augmented. And by this latter word, hee aggrauateth their condemnation. For albeit the firſt word ſignifies not onelyonly to faile, but to doe wickedly: yet to revolt from God, is a crime much more odious and hatefull. Whence wee gather, that the Iewes are heere charged with ſo great a peruerſity, that it was not to bee chaſtiſed with ordinary or light remedies. It followes.
Verſ. 7. How ſhall I pardon thee for this? that is, how ſhould I pardon thee? for ſo it muſt be vnderſtood. Thy children hauehave forſaken me, and hauehave ſworne by that which is not God. Now I hauehave filled them, and they hauehave committed adultery; or, notwithſtanding they hauehave, &c. and the houſe of the harlot they are aſſembled, or, in the houſe of the harlot.
THe manner of ſpeech heere vſed, is by the Rhetoritians called*A conſultation or talking. communicatio. For God meant, after a ſort, that his aduerſe party, againſt whom hee pleads, ſhould be iudge of the cauſe; & yet as of a matter already out of queſtion. Now this is a ſigne that one is very confident of his cauſe: and therefore when the Rhetoritians meane to ſhew, that the cauſe is cleere and manifeſt which they propound: they conſult with their aduerſe party thus: What? Doe I not propound the matter plainly vntounto thee, as it is? Canſt thou any way gainſay it? Put the caſe thou mighteſt hauehave liberty and power to bee iudge thy ſelfe; would not reaſon it ſelfe conſtraine thee to ſpeake after this manner? Euen thus God alſo ſhewes that he is forced (as it were) of neceſſity to puniſh and chaſtiſe the Iewes thus rigorouſly; teſtifying that he can doe no leſſe.See to this purpoſe, verſ. 9. If I (ſaith he) bee the Iudge of all the world ſhall thoſe that prouoke me thus to my face, goe vnpuniſhed? ſhould I not expoſe my glory to open contempt? ſhould I not alſo diſpoyle my ſelfe of my power? I ſhould ceaſe to be that I am, and ſhould in a manner renounce my ſelfe; if I ſhould not puniſh ſo deſperate and rebellious a people. Now wee hauehave the Prophets meaning. Others ſupply a letter heere, and take one for another: and thus they tranſlate, Not vponupon this. But nothing conſtraining vsus to change ought; and that many alſo ſubſcribe to this expoſition; I had rather follow that which is moſt receiued. The Word which the Prophet vſeth in the Hebrew, ſignifies where: but oftentimes it is taken for how? For it muſt not bee vnderſtood heere as hauing reſpect to a place, but to the matter. How then (ſaith he) ſhould I pardon thee for this? Wee ſee how God conſults with his aduerſe party, making themſelues (as it were) the iudges. As if he ſhould ſay, Anſwere mee: ſay that I ſhould giuegive you authority and leaue, to name and appoynt the chaſtiſement which you hauehave deſerued; can I, who am the Iudge of the world, pardon ſo hatefull impieties.
For thy children hauehave forſaken me: this is the firſt ſinne. Now when God complaines he was forſaken, his meaning is, that the people had wittingly and willingly reiected the yoke: for the like could not hauehave been affirmed of the profane nations. I grant if we hauehave reſpect to the beginning, ſoone after the creation, all may bee condemned of forſaking of God, and of reuolting from him; in regard he manifeſted himſelfe to Adam, and to the ſonnes of Noah: and when they fell afterwards into ſuperſtitions, they were therein guilty of Apoſtaſie. But the reuolt of the Iewes was much more later, and therefore leſſe tolerable: and eſpecially, ſeeing they gloried much of the title of Gods people; what pretext or colour of ignorance could they alleage? We ſee now then, what the Prophet meanes, when hee ſaith, God was forſaken of this people.
Then he adds, and hauehave ſworne by that which is not God. See verſ. 2.VnderUnder one part he notes, that Gods ſeruice was peruerted and corrupted: in regard an oth (as wee ſaid yeſterday) is a part, or one kind of Gods ſeruice. For as oft as we ſweare by the name of God, we thereby make proteſtation of our ſubiection vnderunder his authority; and that wee cannot eſcape vnpuniſhed if we lie. Secondly, wee attribute vntounto him this honour, that he is true. Thirdly, we thereby alſo profeſſe, that nothing is done without his priuity; but that all things are manifeſt before him. When hee ſaith heere then, that the Iſraelites ſware by that which was not God, he meanes, they ſpoyled God of his right. No doubt but they were culpable of other ſinnes: but (as wee hauehave ſaid) vnderunder one kind, the Prophet comprehends all thoſe ſuperſtitions, which at that time had full ſwinge amongſt the people. It is as much then, as if he had ſaid, they worſhipped idols, and the gods which their owne hands had forged.
He adds a circumſtance which aggrauates their crime: Now I hauehave filled them (ſaith he) to the full, and they hauehave committed adultery. There is a certaine kind of correſpondency in the Prophets words, which hath great grace; but we cannot expreſſe it well in our language. Hee ſaid before,foreign. Sabeu, that is to ſay, they ſware: now he ſaith, Sebea; foreignI hauehave filled them. There is no difference betweene the words,God filled this people to the ful, and they ſweare. one poynt onelyonly excepted: for if you place the pricke on the left hand, it ſignifies to fill; if on the right, it ſignifies to ſweare: therefore the Prophet ſaith, they ſware, notwithſtanding they were filled. And heere God notes out the deteſtable ingratitude of the Iewes, in that being repleat with the abundance of all good things, euen till their skins cracked (as it were) yet they acknowledged not him who was ſo liberall and louing a father vntounto them. I hauehave filled them (ſaith he) and they hauehave committed adultery. Now this place ſhewes, that ſuch are leaſt worthy to obtaine pardon, as ſinne with an high hand, after God hath drawne them to himſelfe, by his fatherly goodneſſe and clemency. When men then, play the wild colts after this manner, deſpiting God, whileſt he ſo graciouſly forbeares them: no doubt, but ſuch treaſure vp wrath againſt the day of wrath;Rom. 2.5. as Saint Paul ſaith in the ſecond to the Romans: and therefore wee ought to take diligent heed when God dandles vsus in his lap (as you would ſay) that we flatter not our ſelues, nor ſuffer our proſperous eſtate to pricke vsus forward to ſuch intemperancy,A profitable leſſon. as to caſt the doores off the hookes, as they ſay. But when God vouchſafes ſo graciouſly to allure and draw vsus to him: let vsus learne willingly to ſubiect our ſelues vntounto him: and whileſt he ſhewes himſelfe ſo amiable: let vsus learn to carry our ſelues amiably towards him.
He ſaith, they committed adultery. This may bee taken metaphorically: but becauſe in the next verſe he inueyes vehemently againſt looſeneſſe, and adulteries, we may expound this according to the letter, as they ſay. And yet I thinke it to be a ſimilitude, when he ſaith, they committed whoredome: in regard there was no ſpirituall chaſtity in them; howſoeuer the Lord for his part laboured to keepe them within compaſſe.
He ſaith, and in the houſe of the harlot, they aſſembled. This may be taken as if the Iewes were tearmed the harlots houſe: as if he ſhould ſay, The whole City of Ieruſalem, and the land of Iudeah is no better than a ſtewes. Others notwithſtanding expound it, that they aſſembled as into the harlots houſe: and thus he ſhould allude to their Temple. Now it is a ſigne of impudencie, when many adulterers and whormaſters aſſemble together in an houſe. For you ſhal hauehave many that are aſhamed to hauehave their whoredomes knowne: they are carefull therefore to couer their villanies, as much as they can. But when they flocke in by heaps, as it were with banners diſplayed, it is a ſigne all ſhamefaſtneſſe is baniſhed: and that ſuch as ouerflow thus in intemperancy, may well bee reſembled to brute beaſts. This ſenſe then ſutes very well in this place; namely, that ſuch as glory in their ſuperſtitions, and ſacrilegious actions, are aſſembled together into a brothell-houſe. It followes.
Verſ. 8. They were of fed horſes, others tranſlate, armed; they meane, well trapped, ſtout, and ſturdy, riſing early, others tranſlate, drawing; and deriue it from another verbe, eueryevery one neighed after his neighbours wife. The words indeed are in the future tenſe; yet hee ſignifies a continued act.
HEre, as I take it, Ieremiah paſſeth from the firſt table of the Law, to the ſecond, and toucheth one kind onelyonly. But his meaning in a word is, that there was neither faith nor honeſty in this people: he cōpares thē then, to wanton, & pampered horſes: & thus he diſcouers their filthines (as it were) vponupon the ſtage. For had he ſaid eueryevery one had watched his opportunity, to defile the bed of his brother; this had been odious enough in it ſelfe: but when hee tearmes their inordinate luſt, a neying: when hee calles them that did ſo, horſes; yea, fed horſes, riſing in the morning, after they are filled: doubtleſſe hee thereby notes, that their intemperancy and diſſolution was growne ſo great, that they ought not onelyonly to be eſteemed whoremongers, or adulterers; but that there was in them a much greater and deteſtable villany, in regard they differed in nothing, from pampered horſes, neying after mares.
They are fed horſes, ſaith he: thoſe which tranſlate, armed, deriue the word from a verbe which ſignifies, to arme: but others had rather deriue it from a verbe which ſignifies, to eate. How euer, queſtionleſſe he meanes here, fat, and fed horſes. For otherwiſe, why ſhould he ſay, they were well pampered? Whereas ſome others alſo affirme, that they roſe early, after they had defiled themſelues, to diſcouer their filthineſſe, and gloried in their vices: this is much more vnapt. For he notes out ſtrong horſes, that are nimble about their buſineſſe; and therefore they riſe the morning after they hauehave well farſed themſelues. Now wee ſee the Prophets meaning. The ſumme is, that no chaſtity remained in the Iewes, in regard they gaue ouer themſelues to inordinate luſts, not onelyonly as adulterers are wont to doe: but therein they rather reſembled horſes, well pampered. And yet (as we hauehave ſaid) vnderunder this incontinency, he notes and comprehends thefts, and other deceits, violent robberies, with the like. For it is certaine, that he taxeth the tranſgreſſion of the Iewes, in thoſe things which reſpect the breach of the ſecond Table of the Law. It followes.
Verſ. 9. Shall I not viſit, or ſhould I not viſit, vponupon theſe things, ſaith the Lord? And ſhall not my ſoule be auenged vponupon ſuch a people as this? or, which is like to this.
AGaine, God talkes with them,See verſ. 7. as by way of conſultation: which hee doth to preuent their complaints, and to ſtop their mouthes, leſt they ſhould alleage that he cenſured them ouer ſharply. To take away all their replies then, God once againe repeats, that hee can not paſſe by ſuch enormous and crying ſinnes as theſe. Now hee layes downe this as a principle, that it is vnpoſſible for him to ſpare ſuch a people as repent not. For if God be the Iudge of the world; he can no more renounce his iudgement, than his owne eſſence. In as much then, as theſe things are inſeparable; to wit, God Maieſty, and his office of being Iudge ouer the whole world; the Prophet heere concludes, it was impoſſible for the conceit of the Iewes to ſtand; namely, that they ſhould eſcape vnpuniſhed, albeit they wilfully and obſtinately perſiſted in prouoking him by their horrible impieties, as if they meant to make open war vponupon him. Should I not viſit vponupon this, ſaith the Lord? He vſeth the name of God heere. Why? An earthly Iudge may well pardon and ſhew mercy to the moſt wicked offender in the world: but this can no way ſtand with Gods Iuſtice. For as oft as hee pardons, He which truly repents, becomes his owne iudge, and ſo preuents Gods iudging of him.hee therewithall brings ſinners to repentance; thus he neuer ſuffers ſinnes to goe vnpuniſhed. Truly, hee which repents and amends his life, becomes his owne Iudge. And thus hee preuents the iudgement of God. Where true conuerſion is then, there God beares with ſinners: but when men are growne ſo obſtinate in committing euill, that being admoniſhed, they deſpiſe all admonitions; there it is certaine God cannot pardon: if he ſhould, he ſhould therein alſo renounce his owne glory, which (you know) is vnpoſſible. Sould I not viſit then? ſaith the Lord.
And ſhould not my ſoule bee auenged, &c. Heere God ſpeakes after the manner of men: for hee is not carried away with deſire of reuenge. And when hee ſpeakes of his ſoule, this alſo is improper: but the ſenſe is not obſcure. For the meaning is, that God hates all impiety with a deadly hatred. As in Pſal. 5.5. Thou hateſt all them that worke iniquity. Seeing it is ſo, it hence followes, that either hee muſt be pulled from his celeſtiall throne; or that the wicked muſt be puniſhed: who like wild colts, take the bridle in their teeth, and ceaſe not to adde ſinne vntounto ſinne. As oft therfore as vaine flatteries ſhall come in our heads, and that Satan by his allurements, endeauours to make vsus forget Gods iudgement; let it be remembred, that God ſhould not be God, God ſhould not be God, if he ſhould not puniſh tranſſors.vnleſſe he puniſh the iniquities of the ſons of men. It neceſſarily followes then, either that hee muſt puniſh, or be our enemy. Moreouer (as hath been ſaid) he ſhould not otherwiſe be conſtant; nay, hee ſhould (as it were) change his nature; whoſe nature (as we know) is vnchangeable. Where his hand therefore is already lifted vp to puniſh vsus, there it is needfull that we preuent the iudgment. But what ſhall be the meanes? We muſt learne to pronounce ſentence againſt our ſelues, and to be diſpleaſed with our ſinnes: when there is ſuch a conuerſion, then God will ſhew vsus mercy. And thus hee will pardon our ſinnes; not as if he approoued of them, or as if he ſtill exerciſed not the office of a Iudge: but (as I hauehave already ſaid) the doctrine of this verſe is properly directed againſt thoſe that are vtterly rebellious; or to ſuch as the diuell hath ſo bewitched and dulled, as they paſſe not what become of them. In a word, this doctrine either makes the wicked cleane without excuſe, if they perſiſt in their obſtinacy: or rather, it ought to awaken ſuch as are not yet paſt cure; that in iudging themſelues now, they put it not off, till God reueales his wrath from heauen, and to execute his laſt ſentence againſt them.
The Prayer.
Almighty God and heauenly Father, for as much as wee are enclined to the ſame vices, which wee read the ancient people of the Iewes were once too much addicted vntounto; grant that we being gouerned by thine holy ſpirit, may not harden our hearts againſt thine holy admonitions, whereby thou daily rebukeſt both vsus and our ſinnes: but grant we may become truly teachable, and obedient. And becauſe hitherto we hauehave been but too rebellious, and hauehave proclaimed open warre againſt thy iuſtice; let vsus another while learne to fight againſt our ſelues, and our vices: that taking our direction from thy holy word, and hauing gotten the conqueſt ouer our ſelues, we may at length alſo obtaine the crowne which is prepared for vsus in heauen, by Ieſus Chriſt our Lord. Amen.