Lectures on Jeremiah, Lectures · Lecture 12
THE TWELFTH LECTVRE, WHICH IS THE SECOND VPONUPON THE third Chapter.
Verſ. 12. Goe, and cry, that is to ſay, with full mouth ſound forth all theſe words towards the North, and ſay: Thou diſobedient Iſrael, ſaith the Lord, returne vntounto me, I will not cauſe to reſt, word for word it is, I will not let fall, my wrath: others tranſlate, my face; but by a ſimilitude it ſignifies wrath, vponupon you, becauſe I am mercifull, ſaith the Lord, I will not alwayes retaine it.
AFter the Prophet hath ſhewed how the Tribe of Iudah deſerued to bee more ſeuerely puniſhed than the ten Tribes, and alſo added the reaſon of it; to wit, becauſe they ſaw before their eyes what chaſtiſements had been inflicted vponupon them; and yet without any remorſe as on their parts: hee now directs his ſpeech to the Iſraelites themſelues, or to the ten Tribes; and promiſeth that God will now be mercifull vntounto them, and bow his eares to their prayers. The kingdome of Iſrael at this time was aboliſhed, and the people thereof led captiue; ſome of them into Aſſyria, and ſome of them among thoſe of the Medes and Perſians; ſo as they were in ſuch wiſe diſperſed, that no memory at all was left of that kingdome. As touching the countrey, it had often been waſted before. For from the beginning, there yet remained ſome part of the kingdome; in regard foure Tribes onelyonly were carried away into captiuity: but in the end, the memory of the kingdome was vtterly aboliſhed, and (as I hauehave ſaid) led into captiuity. See why the Prophet then is commanded to direct his ſpeech towards the North. For albeit the moſt of them were then in the Eaſt; yet God chiefly reſpects that place which was the moſt eminent in all the Empire, in regard they had been waſted by the Aſſyrians. This is the cauſe why the Lord bids his Prophet cry theſe words to them whom the enemy had carried into the North parts.Reaſons why the Prophet was commanded to cry. Cry then (ſaith he) not onelyonly becauſe the diſtance of place was very great; but alſo in regard the Iſraelites themſelues, who now were become deafe, might heare and vnderſtand theſe words. Moreouer, the Prophet had not this charge giuen him onelyonly in reſpect of the Iſraelites; but in their example he ſets the mercy of God alſo before the Iewes, if ſo be they would returne. The ſumme is this, that although the Iſraelites had been rebellious, The ſumme. Verſ. 7.and had eſtranged themſelues from God; yet they might now obtaine pardon if they would conuert. We told you before (in a word) what the Prophet meanes by this word conuerſion, or returning, and we ſhall alſo hauehave occaſion to mention it againe in another place. He would they ſhould repent then, promiſing, that if they ſo doe, they ſhall find God fauourable vntounto them.
In the next place he adds, I will not cauſe my face to fall, or my wrath, vponupon you: and this latter expoſition agrees beſt. God had ſeuerely chaſtiſed their ſinnes already: for what greater euill could befall them, than to bee expulſed the land of their natiuity, and to be ſubiect to ſuch cruell tyrants? But that which was worſt of all, they were depriued of Gods pure worſhip, which himſelfe had ordained in his Law, they were reiected of God himſelfe: they had loſt that glory and prerogatiue, whereby they eſteemed themſelues more excellent than any people in the world beſides. For they were choſen indeed to bee his peculiar people: but now all this was gone. How is it then, that God ſaith, he will no more let his wrath fall vponupon them? The Prophet ſimply meanes by this manner of ſpeech, that God will not be vnreconciliable: as if he ſhould ſay, My wrath ſhall not continue; or, it ſhall not alwayes fall heauie vponupon you; but I will moderate the afflictions wherewith I hauehave exerciſed you. I therefore miſlike not Saint Ieroms tranſlation [I will not ſtay] albeit he vſeth this word, To make; which yet (as I hauehave ſaid) doth not ſufficiently expreſſe the Prophets meaning. But this will bee a good expoſition, if we reade, I will not let my wrath reſt vponupon you: that is to ſay, My wrath ſhall not tary or abide; or, it ſhall not lie heauie vponupon your heads, vtterly to ouerwhelme you. The wrath of God I grant was already fallen vponupon them; yet ſo, that they were not left hopeleſſe of ſome reliefe. God then ſaith, that the plagues which hee had brought vponupon them for their ſinnes, ſhould not be mortall. Why ſo? Becauſe he would withdraw his hand, and not proſecute them to the vttermoſt with extremity. The ſumme is, That if the people ſhall returne vntounto God, The ſumme.they ſhall obtaine fauour, in regard God is mooued of his owne good pleaſure to call them to himſelfe, and promiſeth that the iudgement he hath ſent vponupon them ſhall laſt but for a while.
And God once againe confirmes this doctrine, from an argument taken from his owne nature: For I (ſaith he) am mercifull; neither will I retaine my wrath for euer. The promiſe was particular in reſpect of the peoples returne out of captiuity: now that he might confirme the ſame, hee adds a generall doctrine, namely, That he is enclined to mercy: and according as he is wholly bent thereunto, ſo will he eaſily be drawne to forgiue. Seeing God then is ſuch an one, and therefore cannot deny himſelfe; what cauſe hauehave ſinners to deſpaire, thereby ſhutting vp the gate (as it were) againſt themſelues, from hauing any acceſſe at all to Gods mercy? Doct. Hence then we may gather a good and profitable doctrine. What is that? As often as we are ſolicited to diſpaire, and are not able to apply vntounto our ſelues Gods gracious promiſes; that we then euer remember that God is mercifull. Seeing God then is ſo gracious,Mich 7.18. Pſal. 62 12. that hee retaines not his wrath for euer; that is to ſay, it laſts but for a moment: we ought alwayes to nouriſh good hope in our breaſts: as it is alſo ſaid in the 30. Pſalme: Hee continues but a while in his anger; but in his fauour is life. As if hee ſhould ſay, Gods wrath forthwith vaniſheth, if we for our parts repent: but he continues on his mercy and goodneſſe to many ages: for that is it which hee meanes by this word life. Now it followes.
Verſ. 13. OnelyOnly, or, notwithſtanding, know thine iniquity; for thou hast wickedly ſinned againſt the Lord thy God, and haſt ſpread abroad, or ſcattered, thy waies to the ſtrangers vnderunder eueryevery greene tree, and haſt not harkened to my voyce, ſaith the Lord.
GOd heere adds to his promiſe a condition, leſt hypocrites abuſing his bounty, ſhould thereby grow more and more hardened; and yet in the meane while ſhould thinke he were much beholding to them. For ſee how they are wont vſually to reaſon, God is eaſily drawn to call vsus backe againe to himſelfe: and more than that, he preuents ſinners: well, we doubt not, but wee ſhall as eaſily make faire weather with him. After this ſort doe hypocrites delude themſelues with theſe peruerſe imaginations, becauſe they falſly ſuppoſe they can ſatisfie God with any thing: for he lookes for no more at the hands of poore ſinners, than that they come againe vntounto him. It is neceſſary therefore that exhortations to repentance bee alwayes coupled with the promiſes of grace. Doct. God then admoniſheth the Iſraelites heere, that they ſhall much deceiue themſelues, if they thinke to obtaine pardon ſo eaſily for the ſinnes they they hauehave committed againſt him. He ſaith then, But know thine iniquity. The particle vſed in the Hebrew, may ſignifie, onelyonly; or but; or notwithſtanding. I willingly receiue the ſecond expoſition, becauſe there is an exception heere added, according as I hauehave expounded it; namely, that the Iſraelites ſhould not lie ſnorting in their ſinnes, as perſwading themſelues that they had God in their ſleeue (as they ſay) or as if he were at their becke and command. Thus then we ſee the Prophet adds this exception heere, by way of a correction. But in the meane while (ſaith he) know thine iniquity: for otherwiſe thou hast no reaſon to ſeeke reconciliation with me.
It followes. For thou haſt carried thy ſelfe wickedly againſt the Lord thy God. The Prophet by theſe words preſſeth the Iſraelites home, leſt they ſhould thinke to eſcape Gods wrath by their faire and colourable pretexts. For we know, that euen ſuch as feele themſelues inwardly conuinced, are not eaſily brought to confeſſe their faults. And ſurely it is wonderful, men ſhould be ſo blockiſh, thus to plead alwayes with God. Therefore when the Prophets goe about to exhort the Iewes to repentance, they alwayes ſet their ſinnes before them. Were there any ſhame, or good nature in men, they needed not to bee thus preſſed: but in regard they are either impudent, and ſo will neuer confeſſe their faults; or ſo ſenſeleſſe, that nothing can terrifie them: therefore it is needfull they ſhould bee thus ſharply gauled; yea deeply wounded. This courſe the Prophet takes heere. Thou haſt (ſaith hee) carried thy ſelfe wickedly towards thy God: as if the Prophet ſhould hauehave ſaid, It is not without cauſe, that in this particular manner I admoniſh thee to acknowledge thy faults: for it is God himſelfe that condemnes thee; thinke not therfore that thy euaſions can doe thee any good.
In the next place (to preſſe them yet nearer to the quicke) he adds the kind of fault wherein they failed,From the generall, the Prophet proceds to charge them with particulars. Thou haſt (ſaith he) ſcattered, or diſperſed thy wayes to ſtrangers, vnderunder eueryevery green tree. Againe, he compares the Iſraelites to harlots, which are ſo common to all, that they poſt from place to place to entertaine the firſt commers. See how the Prophet ſaith, the Iſraelites had ſcattered their wayes. He ſpeakes modeſtly of an immodeſt action, when he ſaith, thou haſt ſcattered thy wayes: but by theſe words he ſignifies, that they ſatisfied not themſelues with one kind of ſuperſtition, or with one idoll, but polluted themſelues with ſundry ſuperſtitions; and that on eueryevery ſide they heaped together diuers deceitfull errours; euen as a common harlot proſtitutes her ſelfe to ſuch as ſhee neuer knew before, without any choyce at all.
Now all fained gods, he termes by the name of ſtrangers; becauſe (as I hauehave often ſaid) they ought to hauehave held God for their husband. Whileſt the Iſraelites then, wandred thus after ſtrange gods, it was all one as if a wife, forſaking the company of her husband, ſhould proſtrate, or proſtitute her ſelfe to the will of all adulterers. And wee know nothing is more vſuall, than for thoſe that forſake the true ſeruice of God, to gather to themſelues, from all parts, ſundry deceits and errours, ſo as they proſtitute themſelues without any reſtraint, before all ſorts of ſuperſtitions.
In the laſt place he adds, and thou haſt not heard my voice. By this circumſtance the Prophet amplifies their offence; namely, that hauing been inſtructed by the doctrine of the Law, and therefore could not be ignorant of the right way to ſaluation: how was it poſſible they ſhould thus foully corrupt themſelues, by entertaining ſuch variety of ſuperſtitions? They could not ſay, ignorance was the cauſe of it: it was their open rebellion then againſt God. Thus the Prophet ſhewes they were diſobedient, and had no ſtay of themſelues at all: and that hence came their falling away into idolatry and peruerſe errours;The ſumme and ſcope of the whole 12. and 13. verſes. namely, they had ſhaken off Gods yoke, and would not endure to be gouerned by his word. Now wee hauehave the ſumme and ſcope of all theſe words. In the firſt place God wils the Iſraelites to confeſſe their ſinnes: which if they performe, he ſhewes what gaine they ſhall get by their conuerſion; Ʋerſ. 12.which he mentioned erewhile. For, till the ſinner acknowledge his faults, he will neuer become a true conuert,Note. neither will he from his heart turne vntounto God. The beginning of repentance therfore, is to acknowledge and confeſſe our ſinnes. Moreouer, hee conuinceth them of their ſinnes, that he might take from them all occaſions of cauelling. Thirdly, he names the kind of ſinne, that hee might hold them (as it were) at a bay: to wit, that they were defiled with ſuperſtitions. And moreouer he adds, that they were not onelyonly like to an adultereſſe, that followes another husband, but to the filthy of-ſcums of the world, who poſt hither and thither, without reſpect either of thoſe they know, or know not. Laſtly he ſhewes, that this came to paſſe meerly by their owne rebellion; namely, becauſe they had wholly ſhaken off all feare and reuerence of God, in regard he had committed to their cuſtody the oracles of his Law: beſides, they had alſo the Prophets, whom he had ſent to be the true expoſitors thereof. They were therefore ſufficiently taught and inſtructed in that which concerned the will of God; and alſo how to hauehave walked in the right way. Whence came it then, that they ſo groſly erred? They ſtopped their eares againſt that word of God which was preached vntounto them, and would not endure to bee guided and gouerned by the ſame, but grew vtterly vnteachable. Let vsus proceed.
Verſ. 14. Returne ye diſobedient children, ſaith the Lord, for I am your husband, or, I hauehave ruled ouer you, as ſome tranſlate: others, I hauehave been wearied by you: wee will ſpeake of the propriety of the word anon, and I will gather you one out of a City, and two out of a family, or, out of a kindred, or Tribe, and I will bring you to Sion.
IEremiah reiterates the ſame ſentence with that in verſ. 12. yet in other words. But by heaping vp ſo many words to one purpoſe, God ſhewes how ready hee is to be appeaſed, if ſo be the Iſraelites from their hearts, and without faining will turne vntounto him. It ſufficed to hauehave aſſured them in one word, that God teſtified his willingneſſe to pardon them: But perceiuing how ſlow and dull of hearing they were, and how hardly drawne to yeeld themſelues obedient; he continues on his former exhortation. This fauour of God is not to be a little admired: who albeit his grace be (in a manner) neglected, yea reiected of men by their ſlothfulneſſe, yet ceaſeth hee not; but once, No ſmall fauour of God, when he offers vsus conditions of peace, againe and againe.twiſe, yea the third time, he calles vsus to him. Is any man in the world able to brooke ſuch an indignity, as to ſee his fauour ſcorned? And yet wee ſee God flies not backe at the firſt repulſe, neither reiects he thoſe by and by who are thus dull and ſlow of hearing; but ſets vponupon them afreſh, to ſee if at length he may preuaile: and is not this more than neceſſary? Doct. For ſuch a blockiſhneſſe is in our nature, that if God ſhould not daily bee calling vponupon vsus, how many of vsus would giuegive him audience, or entertaine his admonitions? It is no wonder than, if he ſupport our ſlothfulneſſe, in ſummoning and calling vsus the ſecond and third time, to repentance: which mercy (as we ſee) he daily exerciſeth in the Churches. This is the cauſe then, why the Prophet repeats the ſame words againe, Returne now againe, O ye diſobedient children. He ſaid before,Verſ. 12. Thou diſobedient Iſrael returne. Now heere he adds, For I hauehave been a husband vntounto you.
Some thinke the word Baal, which is heere vſed, ſignifies, to be ſent; but this ſignification in this place cannot agree: therefore where others tranſlate, I hauehave had domination and lordſhip ouer you; it agrees better: but this lordſhip muſt not be vnderſtood generally. For after the Latines, this domination is referred to the husband, who is the wiues head. Neither is it to bee doubted, but God ſtill continues his former ſpeech,See verſ. 1. and perſiſts in the ſame ſimilitude of marriage, often mentioned before. For he accuſed the Iſraelites of adulteries, in regard they had forſaken him: which is the cauſe he now adds, And yet I am your husband. He ſaid before, that if any man had put away his wife, and that ſhee ſhould marry another, the firſt would neuer after be reconciled to her: but contrariwiſe, I willingly forgiue all your diſloyalty and whoredomes; onelyonly hereafter carry your ſelues chaſtly towards me, and you ſhall finde that I alſo will keepe my faith with you. In like manner he ſaith heere, I am your huſband: See verſ. 8.that is to ſay, Albeit I hauehave put you away. For hee told them before, that hee gaue them a bill of diuorce, that is, he had (as it were) by a publike and autenticke inſtrument teſtified, that he had caſt them off, and that he neuer meant afterwards to be ioyned vntounto them againe in any couenant: for their exile was a kind of diuorce. Now he ſaith, I am your husband: for howſoeuer you hauehave by the breach of your faith, much offended me, yet doe I ſtill continue my firſt plea, I am your husband. We now vnderſtand the Prophets drift and meaning: otherwiſe the Iſraelites might hauehave bin ſo foreſtalled with diſpaire, that they would vtterly hauehave diſtaſted this fauourable acceſſe, whereunto the Prophet calles and exhorts them. To the end that ſlauiſh feare then ſhould not hinder their returne, God heere tels them, hee will be their husband; neither will he forget that firſt couenant and coniunction, which in former time hee vouchſafed to make with them. Thus you ſee the ſumme of his ſpeech, I hauehave once loued you with an husband-like affection: true it is, The ſumme.you hauehave eſtranged your ſelues from me: yet returne now againe vntounto me, for I am ready to pardon you; and I will receiue you againe (ſaith he) as if you had alwayes kept your faith and loyalty with me.
But after he adds, one out of a City, two out of a family. This place is well worthy our obſeruation: for God therin ſheweth, that they muſt not tarry one for another: moreouer, though all the body of the people generally ſhould rot in the filthineſſe of their ſinnes, God hath mercy in ſtore, if onelyonly one will accept thereof.yet if there were but one that would returne vntounto him, he would alwayes be ready to entertaine that one into his fauour. Now this poynt was of exceeding great vſe. For Gods couenant was made to the whole ſeed of Abraham in generall; and therefore they might thinke with themſelues, that this couenant was vtterly aboliſhed, vnleſſe the whole people of God were againe gathered together. Neither had God indeed choſen to himſelfe out of this race, one or two; no, not an hundred, nor a thouſand: for hee had choſen the whole of-ſpring of Abraham. Now becauſe this promiſe was common to them all generally without any exception; eueryevery one might thus conceit in himſelfe, But what hauehave I to doe with God, further than as in reſpect that I am deſcended of the race of Abraham? It is not I alone then, for we are all of vsus the children of Abraham. And yet I ſee ſcarce one that returnes to God: it is of neceſſity then, that I muſt likewiſe periſh with the reſt of the people. Leſt ſuch a cogitation as this then, ſhould hauehave any way hindred or kept backe the godly; therefore hee ſaith, I will take one out of a City, and two out of a family: that is to ſay, albeit there comes to me but one onelyonly out of a City, yet that one ſhall find the gate open: if only two out of a Tribe repaire vntounto me, I will alſo entertaine them likewiſe. Now we vnderſtand the Prophets meaning.
I grant the expoſitors vnderſtand theſe words, one of a City, as if God would not refuſe to pardon three or foure, although all the multitude beſides periſhed. But they touch not the maine matter which was chiefly intended; to wit, that God reſtraines his ſpeech to two or three, becauſe (as hath been ſaid) they might bee in perplexitie when they ſhould thinke with themſelues, that all generally were choſen to bee a people conſecrated vntounto God.
Vſe. The fruite and benefit of which doctrine appertaines alſo euen to vsus at this day. For we ſee many which are ſo fooliſh to exclude themſelues from all hope of ſaluation, or at leaſt, lay ſuch ſtumbling blockes in their owne way, that they dare not come neere, in regard one ſo gazeth vponupon another, that the multitude ſtumbles eueryevery one in particular. How comes it to paſſe that there are ſo many in the papacie, who with a ſetled obſtinacy reſiſt God? Is it not becauſe they thinke to eſcape among the multitude? Yea euen amongſt our ſelues, we ſee how one hinders another. Therefore it behooues vsus alwayes to remember this doctrine; namely, when God ſtretcheth forth his armes, it is not onelyonly to receiue the whole multitude together, if with one conſent they yeeld vntounto him; but as well to gather, if it bee but two or three that ſhall come to him out of a City, or out of the whole people. He adds:
And I will bring you to Sion. This hath been once ſpoken of before: thus God would giuegive them to vnderſtand, that their exile ſhould laſt but for a while, and that the Iſraelites ſhould once againe recouer their inheritance, if he may perceiue in them a true and ſound conuerſion.
Verſ. 15. And I will giuegive you paſtors according to mine owne heart, and they ſhall feed you with knowledge and*or wiſedome. vnderſtanding: that is, with knowledge and wiſedome.
GOd here promiſeth he will in ſuch wiſe prouide for the good and welfare of the people after their returne out of their baniſhment, that they ſhall not thenceforth bee in danger to fall into the like ruine. For the cauſe why God executed this vengeance, is to be obſerued;Iſa. 5.13. which alſo is ſpecified by Iſaiah, in chap. 5. The reaſon (ſaith hee) why my people are led captiue, is onelyonly for want of knowledge: Therefore hell hath enlarged her ſoule, or throat. He ſaith then, that the reaſon why the people periſhed, was becauſe knowledge periſhed, and that their paſtors were become dumb dogs, or elſe were like theeues and cut-throats.Iſa. 56.10.11. But heere God on the contrary teſtifies, that he will giuegive them good and faithfull ſhepheards, who ſhall diſcharge their functions diligently. I grant that vnderunder this word Paſtors, is alſo comprehended godly and faithfull Magiſtrats: but he eſpecially notes the Prophets and Prieſts, whoſe office it was to reforme the falſe worſhip.
Whence we gather, Doct. 1 that the ſtate of the Church cannot long endure, where there wants faithfull paſtors to teach the way of ſaluation. The Church cannot long ſtand, where good teaching is wanting. Prou. 29.18.See then wherein the ſaluation of the Church conſiſts, euen in this; when it pleaſeth God to raiſe vp true paſtors and teachers, to publiſh and ſet forth the doctrine of life and ſaluation. But where people are deſtituted and depriued of ſuch as ſhould teach them faithfully there they muſt needs goe to ruine. For queſtionleſſe God by this promiſe meant to ſignifie, that his people ſhould not onelyonly be freed by reſtoring them out of their captiuity; but alſo that they ſhould be ſafely kept in a good eſtate after their reentrance into their countrey. Doct. 2 Whence it followes, that the Church is not onelyonly begotten by meanes of holy and ſincere paſtors, but that the life thereof is alſo nouriſhed, vpheld and preſerued by them, euen vntounto the end. For as it is not enough that the politicall eſtate be once erected,Simile. vnleſſe good Magiſtrates doe ſucceſſiuely ſecond one another in the execution of their office: ſo cannot a worſe plague light vponupon the Church,A worſe plague canot befall the Church, than to be deſtituted of faithfull paſtors. than when God depriues her of her faithfull paſtors. It is true indeed, that the people can neuer returne vntounto God, vnleſſe he firſt of all ſend his Prophets to teach: but God ſpeaks heere of that continued courſe, or tenor of his doctrine, and of a gouernment rightly compoſed: as if hee ſhould ſay, I will not only giuegive you Prophets, who ſhall reduce you from your errours, that you may take the direct way to me, and ſo to ſaluation; but I will alſo continually furniſh you with faithfull paſtors, which ſhall leade you on forward to the end. It is alſo to be obſerued, that none can execute the office of teaching aright, vnleſſe therewithall they be endowed with wiſedome. Now God cloſely intimates his fatherly louelove, when he ſaith, the pastors ſhall bee according to his heart. It followes.
Verſ. 16. And after you ſhall be multiplied and encreaſed, or augmented, in the land, in thoſe dayes ſaith the Lord, they ſhall no more ſay, the Arke of the Lords Couenant: neither ſhall it come any more to mind, or aſcend into the heart, neither ſhall it be remembred, neither ſhall they viſit it any more, neither ſhall that be done any more.
THe expoſitors are heere grauelled, in regard ſcarcely any one of them hath attained the Prophets meaning. The greater part of the Iewes forge I know not how many fictions heere, nothing to the purpoſe, and yet they labour to fetch that farre enough off too: namely, that they ſhould no more carry with them the Arke of the couenant into battaile. Why ſo? Becauſe no enemie ſhould afterwards inuade them. Their opinion then is, that there is promiſed to the people in this place, a quiet and ſecure ſtate, becauſe they ſhall no more need to carry the Arke of the Couenant hither and thither, to diſcomfit the aſſaults of the enemy withall. But wee may eaſily ſee, that theſe words will not at any hand beare this ſenſe. Others ſay, this muſt be referred to the time of the Meſſias: neither indeed doth any one of the Iewes deny this, in regard it followes afterwards, in verſ. 18. that the Iſraelites ſhall returne with the tribe of Iudah. Which hitherto was not accompliſhed: whence it followes, that the Prophet heere propheſieth of the kingdome of Chriſt: and yet the Iewes in confeſſing this, thinke nothing at all heere of the abrogation of ceremonies. Notwithſtanding, all the Chriſtian expoſitors (in a manner) fauour this opinion: namely, that the Prophet meant to teach, that when Chriſt ſhall appeare, the ſhadowes and ceremonies of the Law ſhall then in ſuch wiſe ceaſe, that there ſhall be no more vſe of the Arke of the Couenant, in regard the fulneſſe of the God-head ſhould dwell in Chriſt. And who would not iudge, but that this expoſition had ſome good likelihood of truth? But yet I thinke this comes nothing neere the Prophets meaning. For he ſpeakes expreſly heere, of that diſcord or diuorce which had now a long time continued betweene the kingdome of Iudah, and the kingdome of Iſrael: for albeit the kingdome of Iſrael flouriſhed moſt, both in reſpect of the multitudes of their men, and the large extent of their dominion; as alſo in regard of their abundance of riches; and that for theſe conſiderations they were to be preferred farre before the kingdome of Iudah: yet in ſome reſpects the kingdome of Iudah was to bee preferred far before them. For firſt, they had among them the Temple, which had been built by the expreſſe commandement of the Lord; the place alſo wherein it was built, was of his owne chuſing: beſides, they had with them the Arke of the Couenant,Whence that emulation ſprang, which ſo long continued betweene theſe two kingdomes. which was a pledge of his preſence. Hence grew the emulation and debate betweene the kingdome of Iudah, and the ten Tribes. The Iſraelites they ſwelled in regard of their multitudes, both of men, and riches, with other carnall reſpects: on the other ſide, the Iewes gloried in their Temple, and in the Arke of the Couenant. Now what ſaith the Prophet to all this? He affirmes, there ſhal be ſuch an agreement betweene the two kingdomes, The ſumme and naturall ſenſe of this verſe.of Iudah & Iſrael; that the Iewes ſhal no more twit their brethren the Iſraelites in the teeth with the Arke of the Couenant, and the Temple of the Lord. Why ſo? Becauſe God ſhould bee equally neare, and alike fauourable to both. And this which I hauehave ſaid, the Prophet in the verſes following doth yet more ſtrongly confirme: neceſſarily therefore muſt the other two verſes which follow be ioyned with this. Hee ſaith then,
Verſ. 17. In that time they ſhall call Ieruſalem the ſeate or throne of the Lord; and all nations ſhall come vntounto it, vntounto the name of the Lord, which is in Ieruſalem: and afterwards they ſhall no more follow after the hardneſſe, others tranſlate, obſtinacy; ſometimes it alſo ſignifies thought, of their wicked heart.
18. In thoſe dayes the houſe of Iudah ſhall goe with the houſe of Iſrael, and ſhall come together out of the land of the North, into the land which I hauehave giuen your fathers for an inheritance, or, which I gaue your fathers to poſſeſſe by the right of inheritance.
HEre wee ſee that more cleerly confirmed, which I ſaid ere while, to wit, that the Prophet promiſeth, there ſhall be a good harmony and agreement betweene the two houſes of Iudah and Iſrael, after God ſhall be pleaſed to bring them home both together out of their exile: as if he ſhould ſay, their future eſtate ſhall far exceed that which it was before. Why ſo? In regard the poſterity of Ahraham was (as it were) ſcattered and diſperſed: for the people whom the Lord meant to maintaine in brotherly concord (with an holy and inuiolable band) had been notwithſtanding wofully diuided and rent in ſunder one from another: for we know there was a deadly fude betweene theſe two houſes. In regard then, there had been for a ſeaſon ſuch, and ſo ſhamefull a rent, See verſ. 16.betweene the children of Abraham; the Prophet ſhewes, what fruit ſhall enſue vponupon their baniſhment and captiuity: to wit, They hauing been chaſtiſed with a temporary puniſhment by the Lord: they ſhould returne againe into their countrey, not to liue there as in former time, in ſuch diſcords and hatreds; but to call vponupon one God together, with one mouth: that is to ſay, the Iewes carrying themſelues as brethren to the Iſraelites, and the Iſraelites holding brotherly amity and vnity with the tribe of Iudah.
The Prayer.
Almighty God, ſeeing it pleaſeth thee ſo graciouſly, daily to ſupport vsus, notwithſtanding we hauehave not ceaſed more and more, eueryevery manner of way to prouoke thee to diſpleaſure againſt vsus; grant we may no longer harden our hearts againſt thy chaſtiſements; but whileſt thou ſpareſt vsus, let thy patience prouoke vsus to confeſſe and acknowledge our ſinnes, and let thy corrections alſo become profitable vntounto vsus; that by meanes hereof we may without faining ſo conuert vntounto thee, that the whole courſe of our life may teſtifie that our hearts are indeed changed. Moreouer, grant we may ſo draw on one another; ſo as with one conſent we may yeeld obedience to thy bleſſed word, and that eueryevery one of vsus in particular may ſtudy to ſet forth thy glory, through Ieſus Chriſt our Lord. Amen.