Lectures on Jeremiah, Lectures · Lecture 11
THE ELEVENTH LECTVRE, WHICH IS THE FIRST VPONUPON THE third Chapter.
Verſ. 4. Wilt thou not hereafter cry vntounto me, My father, the captaine and guide of my youth?
GOd hauing manifeſted the iniquities and wickedneſſes of his people, and hauing according to their demerits, ſharply reprooued them; yet hee ceaſeth not by ſweet allurements to ſummon them to repentance. Wilt thou not (ſaith he) ſay vntounto me, My father? Some vnaduiſedly tranſlate, Wilt thou ſay to me, my father? as if God reiected this cry. Thus they expound it then, namely, that the Iewes are too impudent yet, to glory thus of Gods name, whileſt in their affections they were eſtranged from him. But the Prophets meaning is otherwiſe: for God meant heere to allay the tartneſſe of the former reprehenſion; and ſhewes that hee is willing, and moſt ready to be at one with them, vponupon condition of their repentance: yea, he not onelyonly waites for their repentance; but by this gracious ſpeech to theſe Apoſtataes, he ſeekes to preuent them. As how? Shall there not bee once againe a peace concluded betweene vsus? For God heere manifeſts the paſſion of a man ſad and heauie, in ſeeing this people thus to periſh: who if poſſibly he could, would faine preuent the ſame. According to this ſenſe hee demands, whether they will not yet once againe call vponupon him, as their father, and as the guide of their youth? Now by this manner of ſpeech he ſignifies, that he was married with this people. For the affection which the husband beares to a young virgin, in the flower of her youth, is maruellous tender. And this ſimilitude God vſeth in this place, ſaying, I cannot yet forget that exceeding louelove which I bare to this my Church and people. In a word, I am ready to pardon them, if ſo be they ſeeke peace and amity with me: which he confirmes in the next verſe, ſaying:
Verſ. 5. Will he keepe this in mind for euer? will hee alwayes remember it? Behold thou haſt ſpoken, and goeſt on in thy wickedneſſe, and thou haſt had ability.
GOd heere ſhewes, that it is the Iewes fault that hee receiues them not to mercy: And this he doth by an argument taken from his owne nature. Now hee ſpeakes of himſelfe in the third perſon: and it is all one as if the Prophet had reaſoned thus: God is not ſuch an one as cannot be entreated; for hee is alwayes as ready to forgiue, as he is patient and long-ſuffering: who lets you then, that you liue not happily vnderunder his rule and dominion? For he will ſpare you, if ſo be he finde you truly penitent. Wee ſee now what the Prophet meant to ſay. For God hauing exhorted and allured them graciouſly to repentance; the Prophet now in generall ſets foorth the nature of God, namely, that he keepes not his anger for euer, neither doth he alwayes nouriſh the memory of it. When theſe words are put ſimply by themſelues; they ſignifie, to nouriſh vengeance in the heart. In our tongue, we imitate this Hebrew phraſe, He keepes it. When this word,Illui garde. To keepe, is put ſimply, without an other word ioyned with it, it ſignifies (as I hauehave ſaid) to nouriſh that vengeance which a man hath in his heart. Now there is nothing more repugnant to this, than Gods nature: whence it followes, that nothing hinders the Iewes from obtaining fauour, but their owne backwardneſſe and vntowardneſſe: and as they are maliciouſly bent to their will, ſo will they not receiue that pardon and grace which is freely offered and preſented before them.
As touching that which afterwards followes, it may be expounded two wayes: for it may be taken thus, Albeit thou haſt ſpoken it, and done it: as if the Lord ſhould ſay, I ceaſe not to ſhew my ſelfe fauourable and mercifull vntounto you, bee the faults you hauehave committed neuer ſo many and great. But there is another expoſition which ſeemes to be more naturall and agreeable; namely, that God heere takes vp a lamentation, in reſpect he ſees there is no hope to be conceiued of the Iewes amendment, in regard they are growne hardened in their euill wayes. Thou haſt ſpoken it (ſaith he) and done it, and haſt had ability to doe it.
And yet there are ſundry opinions among the expoſitors as touching theſe latter words. Some take this, And haſt had ability; for, according as thou haſt had ability; or, according to the power thou haſt had: as if he ſhould ſay, ſo farre forth as thy ability ſtretched, thou haſt committed all ſorts of wickedneſſes. Others take it more ſimply, and (as I thinke) their opinion is the beſt: Thou haſt been powerfull: that is thou haſt wholly giuen ouer thy ſelfe to wickedneſſe, euen according to the vttermoſt of thy power. Thus then I vnderſtand it. After God had ſhewed himſelfe ſorry for their miſeries, and had louingly exhorted them to repentance, teſtifying that he would be ready to make peace with them, in regard he is by nature enclined to ſhew mercy: after the manifeſtation of all theſe things, he now adds, Behold, this people are become deſperate and paſt hope of recouery: namely, becauſe they boaſted of their wickedneſſe. For, to ſpeake, and doe, is as much as if he had ſaid, This people are become ſo impudent, that they ſticke not to call darkneſſe light: as wee know it is the manner of the ſuperſtitious to bee ſo ſhameleſſe, that they feare not to braue God to his face. Now ſuch was the quality and condition of this people: that indeed which God principally condemned in them by the mouthes of his Prophets, was that they corrupted his pure worſhip commanded in his Law. But they on the contrary (like brazen-faced ſtrumpets) were ſo malepert, as againſt that, to alleage their owne deuotions and good intentions, as they commonly called them. Seeing then they were growne ſo audacious, as to maintaine and defend their bad courſes, God heere complaines, that there is no hope of their amendment: and therefore giues them ouer as graceleſſe and deſperate people. This is it which I conceiue touching the true and naturall meaning of this place. And to the ſame purpoſe he alſo adds, thou (ſaith he) waſt able: that is, thou ceaſedſt not to adde ſinne to ſinne, but gaueſt thy ſelfe ouer to the committing of iniquity. Now it followes.
Verſ. 6. And the Lord ſaid to me in the dayes of King Ioſias, what hath this lewd, or diſdainfull Iſrael done? others tranſlate, This rebell: ſhee is gone vponupon eueryevery high mountaine, and vnderunder eueryevery greene tree, and there hath ſhe played the harlot.
7 And after ſhe had done all theſe things, I ſaid, Returne vntounto me. Others tranſlate in the third perſon, Shee will returne, and ſhe returned not, as her rebellious ſiſter Iudah ſaw.
8 And I ſaw that for all this, for all theſe occaſions, or cauſes; to wit, that rebellious Iſrael had played the harlot; I forſooke her: I put her away, and gaue her the bill of ber diuorce: and yet her diſloyall ſiſter Iudah feared not, but ſhee went alſo and played the harlot.
HEre the Prophet begins a new ſpeech: for he recites that which God had giuen him in charge; and withall notes the time; to wit, whileſt Ioſias raigned. Now it is well knowne, that in his dayes the land was purged from all ſorts of ſuperſtitions. For this good King endeauored to reſtore Gods pure worſhip, and to aboliſh all the filthy corruptions wherewith the Temple, and religion it ſelfe had been wholly infected and defiled. He therefore manfully imployed himſelfe in this buſineſſe; neither is it to be doubted, but as touching the outward face of things, religion and piety then ſeemed to flouriſh: yet ſhall we ſee how in the greater part of the people, hypocriſie and counterfait holineſſe beare a great ſway: which often falls out, when the heads and gouernours of countreys deſire to maintaine the purity of Gods worſhip, and to purge out the corruptions that hauehave crept in. For ye ſhall euer ſee ſome which carry a faire ſhew for a time; and yet in the meane while, will not ſticke to continue ſtill in their obſtinacy againſt God. This was then the ſtate of the Commons. Which we are diligently to obſerue: becauſe it might be thought that Ieremiah carried himſelfe ſomewhat too harſhly towards his nation: for reformation was in eueryevery mans mouth: as the greater part of thoſe at this day, who at the beginning of reformation, made goodly ſhewes of their readineſſe to embrace the doctrine of the Goſpell: and yet after they had renounced all popiſh ſuperſtitions, now willingly content themſelues with a ſlight reformation, wherein they glory. But in the meane while they ſhift off Chriſts yoke, and cannot endure to be ſubiect to the diſcipline of the Church. In a word, they could wiſh that all order and policy were ouerthrowne. And yet for all this, as oft as they are taxed for their ſinnes, they are ready to couer themſelues with this faire pretext of reformation. And doubtleſſe Ieremiah had euen ſuch in his time to deale withall. This is the cauſe why he expreſlly notes, that he had this commiſſion in the dayes of Ioſias: to wit, euen then whileſt the King bent himſelfe to ſet vp Gods worſhip in the purity of it; and whileſt none durſt contradict it: for during this time wee may perceiue, that God was called vponupon with one conſent, without any outward ſuperſtitions.
But what is the ſumme of this meſſage or ambaſſage? Hast thou not ſeene (ſaith he) what this diſdainfull Iſrael hath done? God heere compares the ten Tribes, with the kingdome of Iudah: to which (as we know) was added halfe the Tribe of Beniamin: hee compares Iſrael then with Iudah, and ſaith, Seeſt thou not what this rebellious Iſrael hath done? Now he brings in the kingdome of Iſrael and Iudah, vnderunder the perſon of a wife. For as we hauehave ſeene heretofore, God takes vntounto himſelfe the perſon of an husband, in reſpect of the people.Chap. 3.1. Thus then hee ſaith he hath had two wiues, to wit, Iſrael and Iudah. I grant God had married to himſelfe in one marriage, the whole ſeed of Abraham. But Ieremiah ſpeakes heere by way of granting them ſo much. For albeit the Iſraelites had reuolted from God, yet had he not vtterly reiected them: ſo the couenant held as yet in part. In this ſenſe hee acknowledgeth, as well Iſrael as Iudah, for his wiues. Hee ſaith then, Haſt thou not ſeene what this diſdainfull Iſrael hath done? This word, To diſdaine, or turne away, is diuerſly taken by the expoſitors; but it may properly bee tranſlated, lewd, or looſe.Desbauchée. See (ſaith hee) how ſhee is gone vponupon eueryevery high mountaine, and vnderunder eueryevery greene tree, &c. The ſumme of Gods complaint heere is, That the ten tribes hauehave falſified the faith of this holy marriage. Why ſo? Becauſe they bowed before idols; and that vponupon eueryevery high mountaine, and vnderunder eueryevery greene tree. For (as we hauehave ſaid) it was their cuſtome to chuſe out thoſe places, as if there had been ſome holineſſe vponupon the tops of the mountaines, or vnderunder the ſhadow of the greene trees.
He therewithall adds, Notwithſtanding I ſaid. Verſ. 7.Gods meaning in theſe words is, that he tarried long in ſuſpending his iudgement, before he chaſtiſed the people of Iſrael. Heere therefore wee ſee the praiſe of his patience, not onelyonly in not proceeding in his wrath againſt the Iſraelites; but alſo in that he forbare them, and for a long time held his peace, to ſee if they would come to amendment. I ſaid then, after thou hadſt committed all theſe things, returne to me. If wee reade this place in the third perſon, the ſenſe will be this: I alwayes hoped well of their amendment, and that they would at length returne againe into the right way, albeit they had fallen ſo groſly; yea, notwithſtanding they had ſo wickedly reiected me, in reuolting from me, and in forſaking their faith, and and all piety. But I rather encline to the contrary opinion: namely, that God heere ſhewes how his purpoſe was to recall and bring backe the ten Tribes, by his ſeruants the Prophets; notwithſtanding they prouoked him to wrath and iealouſie. Thus then God meant heere to ſhew how the Iſraelites were bent to obſtinacy and rebellion; for he did but looſe his labour, though hee tooke ſuch paines by all good meanes to bring them home to himſelfe. I take this word ſaid then, for the Prophets doctrine; as if he ſhould ſay, Although the Iſraelites were plunged (as it were) ouer head and eares in their impieties; yet left I no meanes vnattempted for all that, to ſee if I could cauſe them to returne vntounto me. In a word, he ſhewes how he reſembled not thoſe husbands which could neuer be brought in any ſort to be reconciled with their wiues, after they hauehave been prouoked to ielouſie, by the diſgraces, and wicked outrages which hauehave been offered them. God hereby ſhewes then, that albeit the Iſraelites had forſaken him, yet he ſent them his Prophets; yea, and himſelfe alſo ſought which way he might be at one with them: but they neuer returned.
In the next place he adds, And when ſhee ſaw vponupon all this, to wit, for all the whoredomes that rebellious Iſrael committed: that is to ſay, when the kingdome of Iudah ſaw all theſe things. We ſhall ſee the drift of this compariſon by and by. For he amplifies the wickedneſſe of the kingdome of Iudah, becauſe ſhe might eaſily behold all that which hath formerly been recited; yea, and a great way off, as from an high turret diſcerne it; and ſo might hauehave been brought to repentance: but ſhe ſaw, howbeit without fruit. Thus then God meant to ſhew what obſtinacy there was in the Iewes, who had beheld the reuolt of the ten Tribes: neither were they ignorant how ſharply they had been reproued and threatened by the Prophets.
Verſ. 8.And in the next verſe he adds, I hauehave ſeene. As in the former verſe he ſaid, Iudah ſaw what Iſrael did: ſo now alſo he ſaith, that he himſelfe ſaw both the one and the other. I hauehave ſeene then But what is it which hee faith hee ſaw? namely, that Iudah alſo played the harlot (for I ſpeake now of her, as of a wife) God ſaith then, that he was not ignorant of this. Whereof? That Iudah fell not by errour or ignorance; but that of malice, and of ſet purpoſe ſhe exceeded the wickedneſſe of her ſiſter Iſrael. Yea, I hauehave ſeene, for all theſe things, when ſhe played the harlot. He now ſets that forth more at large, which hee deliuered before in few words. He ſaid, the Tribe of Iudah ſaw: but this, by reaſon of the breuity of it, might hauehave ſeemed obſcure. He explaines his meaning further then, Iudah (ſaith he) ſaw that I gaue her ſiſter a bill of diuorce, becauſe ſhe had played the harlot; and yet this aſtoniſhed her not: that is, it neuer came into her thought to repent, though ſhe ſaw ſo manifeſt an example of my wrath and vengeance, euen before her eyes. Queſt. But heere a queſtion may be asked, How is it ſaid, he gaue Iſrael a bill of diuorce; ſeeing in Iſaiah, chap. 50. verſ. 1. he flatly denies it? But the Prophet ſpeakes heere in another ſenſe, Anſw. than hee doth in that place of Iſaiah. For hee mentions not heere that bill of diuorce which husbands were wont to giuegive their wiues, when they meant to put them away; who in other reſpects had carried themſelues chaſtly and well: but he ſpeakes of ſuch a diuorce as was approued of by the Law; to wit, when the woman being conuinced of adultery was condemned to death. God therfore in Iſaiah denies that he had giuen any bill of diuorce; and yet heere he ſaith he gaue one: that is, becauſe he had put away a wife taken in adultery. I grant this was not ordinarily practiced among the Iewes at that time; namely, that a man being diuorced himſelfe from an adulterous wife, ſhe was by and by called to iudgement. But wee hauehave ſeene in the beginning of this Chapter, what difference there is betweene God, and womens husbands. For as much then as God had not dealt rigorouſly with the Iſraelites, neither had inflicted vponupon them thoſe extreame puniſhments which they had iuſtly deſerued, and alſo according to the cuſtome then in vſe; therefore he ſaith, hee gaue her a bill of diuorce; that is to ſay, he ſeparated himſelfe from this people, and vtterly forſooke them. In the meane while by the bill of diuorce, he vnderſtands their baniſhment. What is meant by diuorce in this place.For when the ten Tribes were led into captiuity, it was all one as if God had openly proteſted that hee would no longer hold his couenant or coniunction at all with this people. Truly, whileſt they dwelt in the holy land, and in the inheritance which he had promiſed them, there remained alwayes ſome reſemblance of this holy wedlock: but after they were once ſcattered heere and there, and that Gods true worſhip had no more any place among them: in a word, after the name of the kingdome of Iſraell was once aboliſhed, then God made this diuorce.
Her ſiſter Iudah then, ſaw, (ſaith he) and yet ſhee feared not. Now what an exceeding great ſenſeleſneſſe was this, not to become wiſe by the harmes of another? But this complaint is often met withall in the Prophets, namely, that when God ſpared the Iewes, they were neuer moued thereby to repentance, albeit God ſet ſuch examples before their eyes, as might hauehave been ſufficient to hauehave terrified them. For might they not well thinke (or at leaſt they ought ſo to hauehave done) that God would certainly ſhew himſelfe their Iudge, in puniſhing ſo many crimes whereby they had prouoked him, ſeeing hee ſpared not (the Iſraelites) their brethren? They ſaw that poore kingdome, rooted out and aboliſhed, before their eyes: and yet they came all out of one and the ſame ſtocke, to wit, Abraham, who was father to them both. How was it poſſible then, that they ſhould make ſo little reckoning of Gods iudgements, which had ſo long a time been exerciſed vponupon their brethren in their ſight? He ſaith then, that they feared not. It followes.
Verſ. 9. And by her haſtineſſe it is come to paſſe: other of the expoſitors as well as Saint Ierome, tranſlate, Eaſineſſe. The Hebrew word whence it is deriued, ſometimes ſignifies ſwiftneſſe: but heere it notes lightneſſe, or wantonneſſe; which the Prophet reprooues. It came to paſſe then, by the lightneſſe, or wantonneſſe of her whoredomes, that ſhe polluted the land, or defiled it: other tranſlate, ſhe made the land ſinne: but Saint Ierom almoſt eueryevery where tranſlates this word, To defile; neither ſutes it amiſſe heere: and ſhe played the harlot with ſtockes and ſtones.
THe Prophet heere (and in the two next verſes) concludes his ſpeech which he began, in verſ. 6. namely, it was ſo farre off from ſtriking a terrour into Iudah, by the puniſhments which God had inflicted vponupon Iſrael, that rather by her lightneſſe and looſe life, ſhe ſurmounted all the whoredomes of her ſiſter. She hath (ſaith he) defiled the land; or, ſhe hath cauſed it to ſinne: that is to ſay, ſhe hath made the land wicked. Now this ſerues to aggrauate the fault much, when he ſaith, that the land was made culpable; or, that it was defiled. For we know that the earth of it ſelfe is pure and cleane: neither is it apt to draw into it any ſpot or vice from mens impiety. But to the end the impiety of her inhabitants might be made ſo much the more odious and deteſtable: it is ſaid, the earth is defiled; therefore he ſaith, the land is guilty. Wherfore? The reaſon why the land is defiled, or is made wicked, or wrapped in their ſinnes is added, to wit, becauſe ſhe played the harlot with ſtockes and ſtones. As touching this ſimilitude of whoredome heere mentioned, we need no more to explaine it: ſeeing from the beginning wee hauehave ſo often repeated it: for God had entred into couenant with this people, and had vnited himſelfe vntounto them by the holy bond of marriage: therfore as oft as they turned aſide frō his pure worſhip, it is rightly ſaid that they committed whoredome, becauſe they corrupted and violated their faith. For herein conſiſts the true ſpirituall chaſtity,The true ſpirituall chaſtity. when we keep faith in al ſimplicity: as on the cōtrary, Apoſtaſie is an impudent diſloyalty, when the wife deceiues her husband, in following adulterers. It followes.
Verſ. 10. And yet for all theſe things, this her diſloyal, or deceitfull, ſiſter Iudah returned not vntounto me with her whole heart, but fainedly, ſaith the Lord.
HE goes on ſtill with the ſame matter, to wit, that the Iewes were not moued at all with any feare, in beholding the horrible vengeance of God, which fell vponupon their brethren. Her diſloyall ſiſter (ſaith he) returned not vntounto me: that is, after all thoſe propheticall admonitions and warnings; nor yet after the examples of ſo many of my iudgements as happened in their ſight. Notwithſtanding he adds a correction, that ſhe returned not wholly, but fainedly, or, lyingly. For the Prophet preuents ſome replies which the Iewes might make.See what was ſaid verſ. 6. of this Chap. What? Dareſt thou affirme that we hauehave not turned: hath not the land been purged from all idolatries? Is not God now ſerued according to the preſcript forme of his Law? Seeſt thou now any Altar, either vponupon the tops of the mountaines, or vnderunder the ſhadow of greene trees? For as much then as they might cauill thus cunningly, according to their ordinary cuſtome, the Prophet preuents them, and ſaith, that notwithſtanding all their goodly ſhewes and ſemblances of repentance, all was nothing but a meere counterfeiting, how to lye and diſſemble with God. Why ſo? There was no integrity in them. Now we ſee more plainly why expreſſe mention hath been made, in verſ. 6.God lookes not ſo much to outward reformation of religion, as to the integrity and vprightneſſe of the heart. of the dayes of Ioſias: namely, becauſe then the Iewes ſeemed to returne vntounto God, but it was onelyonly fainedly, and in diſſimulation (the King, and a ſmall remnant which came thereunto with vprightneſſe of heart exempted) for as touching the multitude, they were rank hypocrites. Therfore the Lord in theſe ſixe verſes ſhewes, that hee rested not in this reformation, which was ſo full of fained holineſſe; but requireth a ſound and vpright affection of the heart. And therefore he concludes,
Verſ. 11. And the Lord ſaid vntounto me, this poore rebellious Iſrael hath iuſtified her ſoule, in compariſon of this deceitfull, or diſloyall Iudah.
NOw (as I take it) wee clearly vnderſtand wherefore Ieremiah compared the ten Tribes, with the kingdomes of Iudah; euen that he might manifeſt to the Iewes (who notwithſtanding would be held much more perfect and holy than others) that they were much worſe, and more diſloyall; yea, and worthy of greater puniſhments than others, in regard all the faire ſhewes they made before God, were nothing but meere deceit and lies. Queſt. But one may heere aske, Why is it ſaid the Iewes were worſe than the Iſraelites, Anſw. ſeeing they alwayes continued in ſome tolerable eſtate? It is moſt certaine that the kingdome of Iudah was ſo profaned, that (in a manner) there was no forme of true religion left: yet the Temple and the ſacrifices alwayes remained in Ieruſalem. But there are other reaſons wherefore the Prophets condemne the Iewes aboue the Iſraelites, namely,Why the Iewes are taxed for greater ſinners than the Jſraelites. becauſe they ought to hauehave been warned by other mens harmes, and ſhould hauehave kept their owne ſtedfaſtneſſe, by ſeeing their brethrens defection, in erring (as they did) from Gods pure worſhip. They might eaſily then, hauehave conſidered of all theſe things with themſelues on this wiſe. God therefore ſhewes then, that they were more wicked than others, in reſpect of this careleſneſſe and ſenſeleſneſſe, together with their pride, which made vp the meaſure of their condemnation, becauſe they gloried of their integrity, whileſt the Iſraelites had corrupted themſelues. This is the cauſe then, why he ſaith, that how diſloyall ſoeuer Iſraell hath been, yet ſhe is more righteous than her ſiſter Iudah.
The manner of ſpeech which he vſeth; hath iuſtified her ſoule, is improper. For it is not Gods purpoſe to excuſe the Iſraelites, neither is it his meaning to iuſtifie or abſolue them, (for beleeue me they were grieuouſly puniſhed) but it is a phraſe of ſpeech vſuall with the Prophets, to ſay, that Sodome is iust in reſpect of Ieruſalem: that Tyre and Sydon are iuſt in reſpect of the Iewes, Ezech. 16.37.38. This ſinner then, or rebellious Iſrael hath iuſtified her ſoule, in compariſon of diſloyall Iudah: to wit, in regard of the cauſe which I before recited: namely, in that the Iewes were more obſtinate, and leſſe excuſable. The outward worſhip of God which they retained, ought to hauehave bin as a bridle to reſtraine and keepe them within compaſſe. Beſides, they had ſeene how ſeuerely God had handled the ten Tribes; and yet they cared for none of theſe things, neither did any of theſe things profit them a whit.
The Prayer.
Lord God, and Almighty Father, ſeeing it hath pleaſed thee to adopt vsus for thy people, and to knit vsus to the perſon of thine onelyonly Sonne; grant we may continue pure and ſincere in the obedience of thy Goſpell, and that we neuer turne backe againe to thoſe corruptions which may ſeparate vsus from this ſo ſacred a coniunction, eſtabliſhed and confirmed in vsus by no leſſe price than the blood of thine onelyonly Sonne: but grant wee may ſo perſiſt in thy ſeruice, that our liues and conuerſations may be witneſſes to that holy vocation wherein our hope rests ſatisfied that we hauehave eternall ſaluation; till at the length wee come to the inheritance of that kingdome, which hath been ſo dearly purchaſed for vsus, therein to gather and reape the fruit of our faith, integrity, and perſeuerance, in the ſame Ieſus Chriſt our Lord. Amen.