Lectures on Jeremiah, Lectures · Lecture 10
THE TENTH LECTVRE, WHICH IS THE SIXTH VPONUPON THE ſecond Chapter.
Verſ. 36. To what purpoſe runneſt thou about to change thy wayes? Thou ſhalt be as well confounded of Egypt, as thou haſt been of Aſhur.
THe Prophet goes on ſtill with the ſame argument. For in verſ. 33. hee affirmed that the people reſembled a diſloyall wife, who forſaking her husband, gads hither and thither to ſatisfie her whoriſh luſt. Now in this verſe he giues the reaſon of that which hee he ſaid there. For had he not now ſhewed what he taxed them there for, as with the finger, it might hauehave ſeemed that he had dealt too ſeuerely with this people. For this cauſe then he ſaith, they gadded, or ranne; but not after a common manner: for it was in ſuch ſort as their ſhameleſſe and diſhoneſt lightneſſe might eaſily bee eſpied, no leſſe than in harlots, who hauing caſt off all modeſty, ſticke not to ſeeke after whore-maſters and ruffians. See verſ. 18.25.But I hauehave already touched the Prophets meaning briefly. For the Iewes no ſooner ſaw any danger approaching, but they ranne for refuge one while to Egypt, and another while to Aſſyria: and yet they knew that both the one, and the other was forbidden them:Deut. 17.16. not that it is vnlawfull in it ſelfe to ſeeke for helpe at the hands of our neighbours, in time of extremity; but God meant to reſerue vntounto himſelfe the whole praiſe of maintaining and keeping this people, ſo as no hurt could befall them, in regard hee had taken the defence of the Iewes into his owne hands. Seeing then that God had taken vponupon him the ſafeguard of them; it was good reaſon they ſhould reſt themſelues content with his ſuccour? Whileſt they gazed heere and there then, Gen. 12.3. and 15.14.they ſhewed a manifeſt ſigne of their diſtruſt: and ſo much as they attributed to the Egyptians, or to the Aſſyrians, ſo much they tooke from their God, who by his promiſe had bound himſelfe, that hee would take the care of their welfare and ſaluation. Thus then he compares ſuch gaddings to the lightneſſe of an harlot, when ſhee runnes too and fro. Now it muſt needs be, that an whore is growne paſt all ſhame, when ſhe goes thus about ſeeking cuſtomers, and entertaines him ſhe firſt lights vponupon. For there are ſome harlots that tarry whileſt others ſeeke to them: but ſuch as offer themſelues to all commers, iuſtly deſerue to be deteſted of all. This is that which the Prophet meant then, namely when he ſaith, the Iewes ranne about, and that in ſuch ſort, as they changed their wayes: for euen in ſome immodeſt women, a man ſhall perceiue ſome natural ſhamefaſtneſſe to remaine in them: but if a woman, as ſoone as ſhe hath but caſt the glaunce of her eye vponupon a man, doth by and by runne after him: or if a man, as ſoone as hee eſpies one but comming towards him, ſhall be inflamed with luſt; it is a ſigne of more than a ſhameleſſe, brutiſh, yea a monſtrous filthineſſe. When one is growne to this paſſe then, it muſt needs thereupon follow, that they hauehave loſt all ſhamefaſtneſſe, and hauehave put out in them the very light of nature alſo. Therefore (as I hauehave ſaid) it is good reaſon that ſuch be held as monſters vponupon earth, when men or women are thus carried away after whomſoeuer they ſet eye on. And yet with this the Prophet taxeth the Iewes, whileſt he tels them, they ranne about to change their wayes; ſo as their reſtleſſe luſt neuer ſtayed long in any place whatſoeuer: but they fell in louelove with the firſt commers, yea and ran from place to place to ſeeke them out. Ezechiel handles this matter much more largely in many places; we ſhall alſo ſee the ſame ſimilitude repeated againe in this propheſie. But it ſufficeth that in few words I hauehave comprehended the Prophets meaning. Now he adds.
Thou ſhalt be confounded of Egypt, as thou hast been of Aſhur. For before Hezekias his time, the Iewes (as it is well knowne) had made a league with the Aſſyrians, againſt thoſe of Syria, and the Iſraelites; and afterwards againſt the Egyptians. But after the Egyptians (who before had been their confederates) began to make warre againſt them, they changed their minds, and ſought to the Aſſyrians; and there they entred into a league with their ancient enemies: thus this ſecond couenant alſo ſtood them in no more ſtead than did the firſt: which is the cauſe why the Prophet tels them they ſhall hauehave the like ſucceſſe they had before. For God corrects their trechery and diſloyalty which they had committed againſt him, in running to the Aſſyrians. Now he ſaith vntounto them, thy ſucceſſe ſhall bee no better in waiting for helpe from Egypt, thā that which thou hadſt from Aſhur, when he came to ſuccour thee. For none can be ignorant, that the Iewes were ſtill euer and anon, expoſed as a prey to eueryevery one; ſo as they receiued more loſſe by their very confederates, than by ſuch as were their open and profeſſed enemies. And this was the iuſt reward of their impiety and trechery. God therefore threatens that hee will be no leſſe auenged of this their ſecond rebellion, than he was of the firſt. It followes.
Verſ. 37. And euen for this, that is to ſay, this thine iniquity, thou ſhalt goe forth, and thy hands vponupon thine head, becauſe the Lord abhorres thy confidences, neither ſhalt thou proſper in them.
HE heere more plainly expreſſeth that which hee had ſaid touching the reproach of his nation; namely, that whileſt the Iewes thought to reſt vponupon the aide of the Egyptians, they therby weaued the web of their own ruine. But this they beleeued not: for the Egyptians being their next neighbours, and the Iewes at that time feared no enemies but the Aſſyrians and Caldeans, who were farre remote from them, they imagined that their matters would ſucceed well, and be in great ſafety. How ſo? Our aduerſaries are twenty or thirty dayes iourney from vsus; and our friends who are ready to ſuccour vsus, are heere at our gates, as ſoone as they ſhall hauehave but the leaſt warning. The Iewes then (as I hauehave ſaid) thought themſelues very ſecure: but the Prophet telles them here, that they are much deceiued. For, for this iniquity, that is, becauſe thou truſtedſt in this ſo curſed a couenant, thereby promiſing ſafety to thy ſelfe, in regard of thine enemies; or rather becauſe thou imaginedſt thou mighteſt with little adoe ouercome them. For this cauſe (ſaith he) thou ſhalt go forth. And yet, was any thing more vnlikely, or incredible, than that which the Prophet here tels them? For whileſt the Egyptians oppoſed themſelues againſt the Caldeans, they were to the Iewes, as a braſen wall ſet betweene, whereby they were (in a manner) inuincible: who would not hauehave thought the Iewes moſt ſafe in their owne countrey? Thou ſhalt goe forth then (ſaith he) and thine hands vponupon thine head.
By this geſture he meant to note out, an eſtate vtterly deſperate. 2. Sam. 13.19.For it is the cuſtome of women, either to lament, or to ſpread abroad their armes, as they vſually doe amongſt vsus, when they are preſſed with any extremity. For if ſome impatient woman hauehave loſt her husband; or, if ſhe expect ſome great euill, ſhe beats on her breaſt, or ſpreads out her armes, as it is heere ſaid. Ieremiah then puts this geſture for a ſigne of exceeding ſorrow: as if hee ſhould ſay, This couenant vponupon which the Iewes reſt with ſuch an inſolent boldneſſe, ſhall be ſo farre off from bringing profit or miniſtring comfort vntounto them, that it ſhall rather be the cauſe of extreame affliction and reproach vntounto them.
But aboue all,Deut. 17.16. the reaſon which followes is to bee noted; Becauſe the Lord abhorres thy confidences, or prides. For the Prophet heere ſhewes the reaſon, why he ſpeakes ſo bitterly to them. Becauſe a man indeed would hauehave thought this an exceſſiue manner of ſpeech, to compare this people vntounto a common ſtrumpet, who fiskes abroad into eueryevery corner. But this reaſon ſtood in ſtead of a thouſand, to take from them all ſhifts and euaſions; namely, that it was to no purpoſe for them to reſt vponupon ſuch broken reeds, and deceiueable leaning ſtockes. Why ſo? Becauſe they were accurſed of God. For had hee permitted them freely to hauehave vſed them, then had they not been ſo ſharply reprooued. But ſeeing God had forbidden them to goe downe into Egypt: this, in the firſt place, was an abominable confidence: ſecondly, it was a meanes to make them altogether careleſſe of Gods aſſiſtance; and (as you would ſay) to reiect all his promiſes. For in as much as their affections were faſt glued to the Egyptians, they alſo imagined, that in them, their ſafety was ſecure. By meanes whereof it came to paſſe, that their prayers were not onelyonly few, and faint, but they ſcarcely ſo much as vſed any at all. Thus we ſee how the Prophet paſſeth not his bounds heere in this his vehement reprehenſion vttered againſt the Iewes, in ſetting ſhame and ignominie before their eyes: namely, becauſe they gaue that glory to the Egyptians, which appertained vntounto God; making their account as if they had been the authors of their ſafety: and thereby alſo they buried in obliuion, yea contemned all the promiſes of God, and vtterly neglected inuocation vponupon his name. The Lord then (ſaith he) abhors thy confidences.
In the next place he ſaith, Neither ſhalt thou proſper thereby. No good can come of that action, that God approoues not.This muſt bee diligently obſerued, namely, that when we take ought in hand which God approoues not, that no good can come vntounto vsus thereby. Why ſo? Becauſe he will fruſtrate all our hopes. Let vsus know then that the Prophet ſets a puniſhment before all vnbeleeuers, who not contenting themſelues with Gods protection, wander in their vaine and idle confidences; and had rather enioy the fauour and good liking of men, than the fauour and louelove of God. Now it followes.
THE THIRD CHAPTER.
Verſ. 1. *or, put the caſeAnd ſaying, If a man put away his wife, and ſhee goe from him, and become another mans, ſhall hee returne againe vntounto her? ſhall not this land heereby be polluted? And thou; thou hast played the harlot with many louers: notwithſtanding, returne vntounto me, ſaith Iehouah.
MAny thinke this verſe depends vponupon the former, ſo as they reade it ioyntly together; God hath reiected thy crooked confidences,See chap. 2.37. And ſaying, &c. But as I thinke, this agrees not: becauſe Ieremiah heere begins a new ſpeech, namely, God endeauours to reconcile this people; euen as if a husband ſhould deſire to receiue an adulterous wife into his fauour againe: meaning wholly to paſſe by her former faults, and hereafter to eſteeme of her as a chaſt and loyall wife. Thus you ſee this verſe cannot agree with that reproach which we ſaw before: but the Hebrew word which is put heere in the beginning of this verſe, (as I thinke) ſignifies that which we hauehave in our vſuall ſpeech: as you would ſay, or rather, put the caſe. For the Prophet brings not in God ſpeaking heere; but hee comes in with a common ſentence: and therefore he ſaith, Put the caſe that a man put away his wife, and ſhe become another mans, ſhall ſhe returne againe to the firſt? No; for this is not the cuſtome. I therefore will ſhew my ſelfe more fauourable than any man whatſoeuer: for I will be most ready to take thee againe: prouided, thou promiſe me for the time to come, to carry thy ſelfe as an honeſt woman ought to doe: to wit, loyally towards me, in renouncing all thy former looſe and lewd behauiour. You ſee there is no great difficulty in that which the Prophet meant to ſay, nor in the ſumme of his ſpeech. For God here ſhewes that his wrath ſhall be appeaſed towards the Iewes, if ſo be they proceed not on ſtill in their vngodlineſſe, obſtinately and rebelliouſly. And the better to expreſſe this his clemency, he vſeth a ſimilitude, which ought aduiſedly to be noted. Before, he ſaid, that hee held the place of an husband; and that this people was vntounto him in his account, as a wife, chap. 2.2. In the next place he bewailes their grieuous ingratitude and diſloyalty, in that they had thus forſaken him; telling them it was all one, as if a wife forſaking her husband, ſhould proſtitute her ſelfe to all commers. Heere he adds, Behold, if an husband put away his wife, and ſhe marry with another, he would neuer entertaine ſuch a wife againe into his fauour: for hee was forbidden ſo to doe, by the Law. But ſee how ready I am notwithſtanding, to take thee againe; albeit the diuorce came not as in reſpect of my fault. For it was the cuſtome of the husbands then, to put away their wiues, when there appeared in them any cauſe of diſlike. It is not a ſimple compariſon, as many thinke, (neither doe I know whether all follow this opinion) for the expoſitors doe not ſo much as touch this expoſition: becauſe God doth not ſimply heere compare himſelfe with an husband that hath put away his wife for her lewdneſſe: but as I hauehave ſaid, there are two diſtinct members, in regard the Iewes were wont to caſhere their wiues for very light cauſes; yea for ſuch as were of no moment at all. Now God ſpeakes thus in Iſaiah, Iſa. 50.1.Shew me your bill of diuorce: as if he ſhould ſay, I hauehave not put away your mother. For at that time, when any purpoſed to put away his wife, he was liable by the law, to the note of ſome fickleneſſe. For what (I pray you) was that bill of diuorcement, but a teſtimony of the wiues chaſtity? otherwiſe, if the woman had been taken in adultery, the husband needed not to ſend her away, for ſhee was to ſuffer death. Thus then, adulterous women vſed not to be diuorced. Leuit. 20.10. Deut. 22.21. Deut. 24.1.But if a mans wife had liued honeſtly with her husband, and yet notwithſtanding he meant to put her away, hee was bound by the law to giuegive her a bill of diuorce, on this manner: I put away this woman, not for breaking or violating the marriage band; but becauſe her perſonage, or qualities are not to my liking. Thus the husbands were obliged to incurre ſome note of inconſtancy; and therefore it is that the Lord ſaith in Iſaiah, Shew me the bill of your mothers diuorce: as if he ſhould ſay, it is ſhee her ſelfe that hath caſt me off: it is ſhe, who by her whoredomes hath broken the ſacred bond of marriage: it is not I then, that am the cauſe of this alienation. God meant not heere then to ſignifie that he diuorced the people; for that was a thing worthy of blame, and therefore could not agree with Gods nature: but (as I ſaid) there is a double ſimilitude or compariſon. Albeit an husband in his diſcontent had reiected his wife; and that by meanes thereof (by his owne fault) he occaſions her to marry another: notwithſtanding, after a ſecond hath lien with her, becauſe hee thinkes he is now deſpiſed, he eſteemes it ſo great an indignity, that he will neuer admit of any reconciliation. But I thinke you will not ſay that I hauehave ſent you away: you rather hauehave played the part of a diſloyall wife, hauing proſtituted your ſelues to the firſt commers; yet am I ready notwithſtanding to receiue you into fauour, and to forget all your former ſlips and falles. Now we hauehave the ſumme of that which the Prophet meant to ſay heere. And in this ſecond member there is a compariſon from the leſſe to the greater. For the agreemēt would be more eaſily effected, if the wife hauing been reiected by her husband, ſhould afterward come to pleaſe him, and recouer his fauour, albeit ſhe had married another: but when an adulterous wife finds her husband ſo willing and ready to pardon her; it is a very rare example, and hardly ſhall it be diſcerned in any one. We ſee then, how our Lord magnifies his mercy towards this people, by an argument taken from the leſſe to the greater: which he the rather doth, that the Iewes might be ſo much the more without excuſe, in that they had ſo obſtinately reiected ſo great a fauour which God freely offered them.
But heere a queſtion may be asked, namely, Queſt. wherefore the Prophet ſaith, That this land is polluted with pollutions, or, in this? I will in the firſt place ſpeake of the words, Anſw. and afterwards I will diſpatch the reſt. All in (a manner) turne it thus; Hath not this land been polluted with pollution? But in reading this place thus, I know not what ſenſe to draw from it, vnleſſe peraduenture God meant to compare the wife diuorced, to the land: or rather, that ſuddenly breaking off his ſpeech, hee meant to transferre that which he had ſaid touching the reiected wife, to the land: or at leaſt, that hee now expounds the figure which he formerly vſed. And yet wee may take it in this ſenſe, reading it apart thus, In this, to wit, if it ſo fall out, that ſome one take her for his wife the ſecond time, who had married another. For (as we hauehave ſhewed) this was forbidden by the law: neither could it bee auoided, but the husband of ſuch a wife muſt be reputed an adulterer, if he tooke her againe for his wife, whom he had once put away. For by the bill of diuorce, the woman was at liberty: not that God permitted it ſo to be; but becauſe the women were guiltleſſe, they were borne withall: for God laid all the fault vponupon the husbands. Now in this caſe, when the wife who had been diuorced from her firſt husband, ioyned her ſelfe in marriage with another, this ſecond marrying was lawfull; ſo as if the firſt husband would recouer his wife whom he had forſaken, he therein violated and brake the faith of the ſecond marriage. And in this ſenſe it is the Prophet ſaith, that in this, the land ſhall be polluted: as if he would hauehave ſaid, It is not lawfull for the husband to recall his wife to him, notwithſtanding he be moſt ready to entertaine her into his fauour and good liking: and yet doe I (ſaith the Lord) expect nothing elſe, but that you ſhould returne vntounto me. As touching theſe words, we hauehave already ſeene how the Prophet ſaith not without cauſe, In this, that is to ſay, it would breed ſuch confuſion, if a woman ſhould bee married now to this man, and then to another; and in concluſion, ſhould returne againe to the firſt: that by meanes heereof the band of humane ſociety and order would be broken. Moreouer, by meanes heereof the ſacred band of matrimony would be violated, which notwithſtanding is one of the moſt principall bands that men hauehave, to preſerue and eſtabliſh the right gouernment of the Common-wealth.
When he adds, but thou haſt played the harlot with many louers, it is the better to confirme that which wee hauehave ſeene before; namely, that the people offended not in one thing alone, but were growne like common ſtrumpets, who indifferently, without any choyce at all, proſtitute themſelues to the firſt cuſtomer; which is ſignified by theſe words, many louers; that is with many whore-maſters: for he calles them companions, or louers, who ſeeme to ſue to one woman.
Then he adds, yet turne againe vntounto me, ſaith the Lord: that is, I am moſt ready to receiue thee to mercy, if ſo be thou wilt confeſſe thy fault. Queſt. But heere may ariſe a queſtion; namely, how God promiſeth to doe that, which himſelfe in his Law had forbidden to be done? But the ſolution is eaſie. Anſw. I grant, that ſo farre forth as reſpect was to be had to the right of maintaining humane ſociety, there was no other remedie to be giuen: but ſeeing men had this liberty to put away their wiues, it was not freely to be permitted without ſome reſtraint, leſt ſo it might ſeeme that God meant to cheriſh and approoue of their lightneſſe and inconſtancy. It was very requiſite then, that wayward and peeuiſh husbands ſhould be thus chaſtiſed, that it might at no hand be lawfull for them to take againe into their fellowſhip, the wife whom they had once put away: otherwiſe eueryevery one would hauehave been ready to hauehave changed their minds eueryevery third day, or at leaſt, eueryevery yeere: and then would hauehave been as ready (the fit being ouer) to hauehave demanded her againe. God himſelfe therefore impoſed this law vponupon diuorces; that the man who had once put away his wife, might not afterward receiue her againe. But the caſe is otherwiſe in reſpect of God: therefore no wonder if he retaine this right and power of receiuing the Iewes againe into fauour, vponupon their amendment. It followes.
Verſ. 2. Lift vp thine eyes to the high places, that is, to the little hils or mountaines, and behold in what place, thou haſt not played the harlot: thou haſt ſitten waiting for them in the wayes, namely to allure them, as the Arabian in the wilderneſſe, and thou haſt polluted the land with thy whoredomes, and with thy malice.
FOr as much as the Prophet had taxed the Iewes for ſuch as were become common; and that they made no choyce at all who were one, ſo they might bee the other: euen like looſe ſtrumpets, after they are growne paſt ſhame; leſt they ſhould make their replies, and alſo leſt at any time they ſhould alleage, that they neuer ſo much as meant to commit ſuch an offence: hee makes them (as it were) their owne iudges. Lift vp (ſaith he) thine eyes to the high places, and behold: that is, I produce teſtimonies manifeſt enough, for there is not the leaſt mountaine in the land, whereon thou haſt not played the harlot with thine idols. For we hauehave ſeene before, and ſhall hauehave occaſion oft times in this propheſie to repeat the ſame thing, that God in his ſight eſteemed ſuperſtitions as ſo many adulteries. Now it was an vſuall thing with the Iewes to aſcend vp to the tops of mountaines; as if there forſooth, they had been nearer vntounto God. And this is the reaſon why the Prophet wils them to lift their eyes vntounto the mountaines. Behold (ſaith he) if there be any hillocke which is not infected with thy whoredomes. For euen as lewd perſons ſeeke for places that are cloſe, to commit their filthineſſe in; ſo alſo the hils ſerued the Iewes for their dens and brothell-houſes. For which cauſe alſo their impiety was ſo much the more execrable, in that they ſtucke not to proclaime to all the world what they were: as if they meant to diſcouer their villanies vponupon an open theater: whereas harlots are wont to goe into corners, when they hauehave found their companions. Thus then, the prophet takes from them heere all occaſions of cauelling, when he bids them lift vp their eyes to the high places: for in bowing before their idols, it was all one as if an harlot had proſtituted her body to the accompliſhment of her luſt: and he adds, they ſate waiting vponupon the wayes, as the Arabian in the wilderneſſe. Heere he repeates that which we hauehave ſeene before; namely, that the Iewes were not ſuddenly ouertaken by the allurements and enticements of others, to falſifie the faith of marriage which they had vowed to God; but that they were pricked forward by their owne inordinate luſts, to ſeeke out impudent and filthy louers. And becauſe he had ſaid, thou haſt corrupted others by thy malice; therefore now alſo he confirms the ſame,Chap. 2.33. Thou ſitteſt (ſaith he) vponupon all wayes. Which ſpeech alſo agrees to filthy harlots, who (as hath been ſaid) are paſt ſhame.
But the Prophet amplifies this fault by another ſimilitude: euen (ſaith he) as the Arabian waits for paſſengers in the wilderneſſe, to rob and cut their throats: ſo thou alſo ſeemeſt in like manner to ſit in all thy wayes. We ſee here is a double ſimilitude then: the firſt taken from harlots, long exerciſed in that trade, who ſeeing themſelues neglected, lurke in paſſages, and ſhameleſly inſinuate themſelues into mens acquaintance; and without any choyce, ſeaze vponupon him that comes firſt. This is one of the ſimilitudes. The ſecond is, that they behaued themſelues in a manner, like cut-throats, who watch for paſſengers: as if he had ſaid, The Chaldeans and Egyptians are blameleſſe (as it were) being compared with the Iewes. Why ſo? Becauſe the Iewes allured them to become their confederates, and drew them into their wicked and curſed couenants by artificiall wiles. As if a paſſenger falling into theeues hands, by little and little they ſhould corrupt him. As how? Alas! thou art but a poore ſnake; but if thou wilt come and make a couenant with vsus, and be our companion; there is certaine hope of good ſucceſſe, and that eueryevery day will furniſh vsus with new booties: are not ſuch old theeues (trow yee) thriſe, yea foure times worſe than this new ſcholer? Likewiſe alſo the prophet ſaith, the Iewes were all become like old experienced theeues, hardened in their myſtery of ambuſhments, robberies, ſpoylings, and all ſorts of lewd practices; and had now drawne the Aſſyrians and Egyptians into their ſocietie. It followes.
Verſ. 3. Therefore the ſhowers hauehave been reſtrained, and the latter raine came not, and thou hadſt a whores fore-head: thou wouldeſt not be aſhamed.
IEremiah goes on ſtill with his ſharpe reprehenſion; namely, that the Iewes were growne deſperate in their malice, by ouerflowing in all ſorts of ſuperſtitions, and in making vnlawfull couenants; and in both, ſhewed their contempt againſt God. Now hee lets vsus ſee how farre they were ſunk in an vntamed rebellion. The ſhowers hauehave been reſtrained (ſaith he) they hauehave not fallen in their latter ſeaſon: and yet hadst thou for all that an whores fore-head; thou wouldeſt not bluſh, nor be aſhamed: as if hee had ſaid, there was no iudgement that could tame thee. The fault was too great already, whileſt the Prophets cried daily vponupon them, to bring them home into the right way, by their holy admonitions: and yet they regarded not. In that they were become ſuch dullards then, as not to conceiue ought that the Prophets vttered, it was one ſigne of their wickedneſſe. But beſides this, God had endeauoured to draw them to him by ſeuere chaſtiſements which he inflicted vponupon them; hee had cauſed the earth (to puniſh their ſinnes) to become vnfruitful: neither is it to be doubted, but this drought whereof the Prophet ſpeakes, was ſo extraordinary, that the Iewes might well perceiue (if there had been in them but a dramme of true wiſedome) that they had prouoked Gods wrath againſt them. For ſometimes it falles out, that not ſo much as a droppe of raine ſhall fall from the heauens: as wee ſee many ſommers prooue uery hote and dry: and then (no queſtion) God aduertizeth vsus of our ſinnes; and thereby ſolicites vsus to repentance. But becauſe cuſtome makes vsus eaſily ſet light by Gods iudgements: it therefore comes to paſſe, that hee corrects vsus with rare and vnwonted iudgments. When the Prophet then ſaith, that the ſhowers were reſtrained, I doubt not but he meant to note out an extraordinary iudgement of God; by which (had not the Iewes been altogether ſenſeleſſe) they might ſoone hauehave eſpied that God was bent againſt them, and ſore offended with them. The ſumme is, that the Iewes ranne ryot with ſuch fury, after their inordinate luſts, that God himſelfe could not ſtay nor hold them in,The ſumme. by any of his iudgements, were they neuer ſo manifeſt and apparant; no not albeit from aboue, he plainly teſtified, that he meant to auenge and maintaine his owne glory, when there was ſuch a drought, as by which they might well diſcerne that the curſes threatened in the Law, were powred out vponupon them: as it is written, Leuit. 26.19. I will make your heauen ouer you as iron, Deut. 28.23.and your earth as braſſe.
As touching the Hebrew word which wee hauehave tranſlated raine of the latter ſeaſon: we hauehave elſewhere ſhewed, how it is often taken for the latter raine, or for the raine that falles in the time of harueſt. It is called late, in regard of the harueſt, for the Sunne was exceſſiuely hote in thoſe Eaſtern parts: they there needed raine before the corne was reaped, for otherwiſe the heat would conſume the graine: for which cauſe they deſire this latter raine aboue all others, namely, that which is immediately before harueſt. For as touching the other rain which fals in September, and October, they cal yt the raine which comes in good ſeaſon, in reſpect of the ſeed-time, becauſe it wets and ſupples the ſeed in the earth, that it may the ſooner ſprout foorth, and take the deeper and faſter rooting in the earth. The ſumme is, that God from heauen ſhewed manifest ſignes of his diſpleaſure againſt the Iewes; and yet all this was to no purpoſe, in regard they had whoriſh fore-heads, that could not bluſh at any thing: that is to ſay, they were not touched with remorſe in reſpect of any iudgements; or they would not endure to be corrected.
The Ppayer.
Almighty God, ſeeing it hath pleaſed thee once to ſhew vsus this fauour, not onelyonly to adopt vsus for thy children, but alſo to binde vsus vntounto thee by the bond of ſpirituall marriage, and haſt giuen vsus ſo good a pledge thereof in that holy and ſacred vnion which we hauehave with thy onelyonly Son Ieſus Chriſt: grant we may hold faſt the faith of the Goſpell, and alſo with ſuch fidelity and loyalty keepe that faith which wee hauehave plighted to thee, that on thy part thou maiſt ſhew thy ſelfe an husband and a father, in ſuch wiſe vntounto vsus euen vntounto the end, that wee may find thy bounty ſo enlarged towards vsus, that by meanes thereof we for our parts may alſo be held in the feare of thy holy name, till at the laſt we come to enter into the poſſeſſion of that holy couenant of thy heauenly kingdome, through the ſame our Lord Ieſus Chriſt. Amen.