Lectures on Jeremiah, Lectures · Lecture 21
THE ONE AND TWENTIETH LECTVRE, WHICH IS THE FOVRTH vponupon the fifth Chapter.
Verſ. 16. His quiuer is an open ſepulcher, all ſhall bee ſtrong.
THe Prophet began in the former verſe, to threaten the Iewes with Gods iudgments, and told them that the Chaldeans ſhould be the executioners thereof. He ſtill proſecutes the ſame argument, and ſaith, their quiuer ſhall be like open ſepulchers. We know the Eaſterne people, for the moſt part, vſed arrowes and darts: for they fought not ſtanding ſtill, but ſeemed to flee; and then ſuddenly turning backe, they diſcharged their arrowes, or darts againſt their enemies. The Prophet then alludes to this cuſtome of theirs, when he ſaith, their quiuer ſhall be as open ſepulchers. This ſimilitude might ſeeme harſh and ſtrange at the firſt: but it is all one as if hee had ſaid, they ſhall be ſo expert in the art of ſhooting, that they ſhall make hauocke of all they meet withall.
And he adds, All ſhall bee ſtrong; to let them know, that this ſhould be no light skirmiſh: in a word, it is as if hee had ſaid, this warre will bring ſuch ruine vponupon the Iewes, that they ſhall all periſh.
Verſ. 17. And ſhall deuoure thine harueſt, and thy bread: they ſhall deuoure thy ſonnes, and thy daughters; they ſhall deuoure thy flockes, and thy cattell; they ſhall deuoure thy vine, and thy figge tree; they ſhall bring thy defenced Cities, in which thou didſt truſt, to pouerty, by the ſword.
HE toucheth the cruelty of the enemie heere,Reade the 18. verſe with this, for the further explanation thereof, and ſo forwards. in the ſame ſenſe with the former: as if he ſhould ſay, they hauehave the conqueſt already. Why ſo? Becauſe they are Gods executioners. He omits to ſpeake to the Iewes then, of the difficulties and tediouſneſſe of warre: but ſpeakes heere, as to thoſe that are vanquiſhed: onelyonly he ſhewes, that the Caldeans in this conqueſt, ſhall be very cruell. He takes it as granted then, that the Caldeans ſhall hauehave the day; becauſe they ſhall vndertake this warre by Gods appointment. But he adds a ſecond point, namely, that they ſhall carry themſelues cruelly heerein: and hauing vanquiſhed the Iewes, they ſhall inſult ouer them with an extraordinary pride. Therefore he ſaith, they ſhall eate; and ſhall eat: for hee changeth the number in the verbe, and yet the ſenſe is all one. He ſhall eate (ſaith he) thy harueſt, Harueſt. Bread.and thy bread: that is to ſay, whatſoeuer thou reapeſt, ſhall bee a prey for the enemie. By the harueſt, and bread, he meanes all their commings in.
Next he adds, they ſhall eate, or deuoure thy ſonnes Sonnes.and thy daughters. This cruelty yet farre exceeds the other. I grant it is an hard caſe to bee depriued of ſuſtenance; Daughters.but when they come to cutting of throats, and that of poore infants, in the ſight of their fathers and mothers, this is terrible indeed. And yet the Prophet ſaith, the enemie ſhall be ſo ſauagely minded, that they ſhall not ſpare, no not little babes.
Flockes of cattel. Ʋine. Figge cree.He adds the ſame of the flockes, and cattell: and then he comes to the vine, and figge tree: as if hee ſhould ſay, the Iewes ſhall be ſtripped of all; becauſe the enemie ſhall rake all to himſelfe, and ſhall not content himſelfe with victuals, and the reſt of the booty, but ſhall alſo ſlay the little children.
Cities defenced.Now in regard the Iewes had Cities well defenced, they malepertly inſulted ouer the Prophets: the Prophet now inſults ouer them, to wit, ouer their pride and vanity: your Cities ſo well defenced (ſaith he) ſhall notwithſtanding be impoueriſhed. Then hee adds, wherein thou didſt truſt: all theſe (ſaith he) ſhall be put to the edge of the ſword. For this latter clauſe, by the ſword, refers it ſelfe to the whole verſe, and to eueryevery particular branch of it. As if he ſhould ſay, the enemie obtaining the victory by law of armes, ſhall firſt ſpoyle the whole countrey; then ſeaze vponupon all their goods; and laſtly, ſhall cut the throats of their ſonnes and daughters.
Verſ. 18. And in thoſe dayes alſo ſaith the Lord, I will not make an end with you: others tranſlate, I will not wholly conſume you.
THe expoſitors concurre not about the ſenſe of this verſe: for the moſt of them thinke, that ſome hope is heere left for the faithful; yea all, almoſt leane this way: neither hauehave I ſeene any that expound it otherwiſe. They thinke then, that God heere moderates his former threatnings, and giues his ſeruants good hope, leſt ſeeing the the Church ſo ruinated, they might imagine that no ſeed thereof ſhould remaine.See verſ. 10. The word which the Prophet vſeth I grant, is oft taken in this ſenſe, as was ſaid yeſterday. But taking a narrower view of the whole context, I am forced to encline to the contrary opinion: to wit, that God rather aggrauates and amplifies the greatneſſe of his vengeance. And this word, Alſo; hath reference therunto: as if he ſhould ſay, Thinke not I hauehave done with you, See verſ. 17.after the enemie hath preyed vponupon all your goods, depriued you of your children, and brought you to extreame pouerty: thinke not I ſay, that you ſhall ſo be freed from all calamities. For my vengeance ſhall further proſecute you. Namely, from chap. 29. to 33.Hereafter indeed, there followes promiſes to allay the tartneſſe of the former threatnings, leſt the faithfull ſhould be put cleane out of heart. But doubtleſſe, in this place the Prophet brings in God as a Iudge, who takes vengeance in ſuch wiſe of his people, as if no place were now left for compaſſion or mercy. Then alſo, ſaith hee. For this word Alſo, augments the threatning; and hath great emphaſis heere.
Then alſo, in thoſe dayes: that is to ſay, after the enemie hath bereaued the land of her fruits, of all her cattell, and of all her inhabitants; yet then will I not ceaſe (ſaith God) to proſecute you ſtill. I will not make an end with you then; in regard I hauehave other plagues in ſtore for you,Jt is a fearfull thing to fall into the hands of the liuing God: for after hee hath puniſhed a people one way, yet hath he ſtill variety of plagues in ſtore. See Deut. 32.22.23.24.25. when you ſhal thinke all is huſht, and that an end is now come of all your miſeries. Thus God is wont to deale with hypocrites: for ſuch is their malepertneſſe and obſtinacy, that being ſmitten, they grow the more hardened in their bad courſes, and fall to biting or gnawing of the bit, as the prouerbe ſaith. Now this ſtubbornneſſe ariſeth from this conceit; they thinke God hath left himſelfe vnfurniſhed of iudgements, after he hath once or twiſe puniſhed their offences. He denounceth then, that he hath ſundry ſorts of chaſtiſements ready, wherewith to puniſh their ſinnes. To which purpoſe is that which followes in the next place.
Verſ. 19. And it ſhall come to paſſe, when you ſhall hauehave ſaid, wherefore hath the Lord our God done all theſe things? Then ſhalt thou ſay, As you hauehave forſaken me, and hauehave ſerued the Gods of ſtrangers, word for word it is, of the ſtranger, in your land: ſo ſhall you ſerue ſtrangers: other expoſitors ſupply, Gods: but they peruert the Prophets meaning: in a land that is not yours; that is to ſay, in a land that ſhall be none of yours.
THat which I ſaid before, appeares now plainly; to wit, that the Prophet yet mitigates not that tartneſſe and ſharpneſſe which he vſed in the former threatnings: but handles the Iewes according to their obſtinacy and rebellion, in regard he ſaw they were incorrigible. And the holy Ghoſt alſo gaue him to vnderſtand, that there ſhould be ſuch great obſtinacy in them, that till they were vtterly daſhed to pieces (as it were) they would not bow their necke to receiue the yoke. He alſo heere alleageth the cauſe; leſt they ſhould fall to pleading with God; which hypocrites are wont to doe, as oft as God begins to correct them a little ſeuerely; for then they murmure againſt him; then they complaine of him, and must needs know the cauſes (forſooth) wherefore he handles them ſo roughly, as if they deſerued no ſuch matter. Becauſe the hypocrites then, had theſe things in their mouthes; the Prophet here preuents them, It ſhall come to paſſe (ſaith he) when you hauehave ſaid; He ſpeakes to the Iewes, in the perſon of God: and by and by returnes Gods ſpeech to himſelfe: When you then, ſhall hauehave ſaid, wherefore hath the Lord our God done all theſe things? Hee heere attributes that to theſe hypocrites, which alwayes went currant amongſt them, as oft as they were ſummoned before Gods iudgement ſeat. For they are as forward in pleading their cauſe, as if they onelyonly were wronged: and, as if God being ſummoned before them, to yeeld them an account: they were able to conuince him either of cruelty, or of ouer great ſeuerity. We ſee then how the Prophet deciphers out this deſperate people to the life, who could neither be brought into any good order, nor yet to acknowledge their fault: but ſtood out againſt God with braſen foreheads, as in the reſt of the Prophets we hauehave ſeene,See Iſa. 48 4. Mal. 1.6.7. but eſpecially in the firſt chapter of Malachy. For there the Prophet often repeats this cry of the people, wherein? wherein? what meanes this? So our Prophet heere in like manner, when they ſhall hauehave ſaid (ſaith he) wherefore hath the Lord done all theſe things vntounto vsus? As if they, forſooth, were guiltleſſe.Prou. 30.20. For men of reprobate minds, as they hauehave skill to wipe their mouthes, with the harlot,See verſ. 12. after they hauehave committed their abominations: ſo can they alſo ſet a bold face on the matter, and aske reaſons of God, why he chaſtiſeth them. So heere in the ſame ſenſe theſe make no bones at all to call God, their God; albeit they had euen at this inſtant forſaken him; as was ſaid yeſterday. For this ſo groſſe and graceleſſe an impiety raigned amongſt them, that they eſteemed all things to bee gouerned by blind fortune, and and chance; and that God neuer puniſhed them iuſtly. Albeit then, by their diſloyalty they had forſaken God, yet the Prophet, the better to diſcouer their pride and rebellion, brings themſelues in, ſpeaking heere; as if God had been much obliged vntounto them.
Thou ſhalt ſay vntounto them (ſaith he) One while God ſpeaks to the people, and another while to the Prophet. When they then ſhall begin to murmure after this manner; thou ſhalt anſwere, becauſe you hauehave forſaken me. Now that the Prophets words might hauehave the greater waight, God bids him ſpeake vntounto them, as in his owne perſon: becauſe then you hauehave forſaken me; as if Ieremiah ſpake not, but God by bis mouth.
And hauehave ſerued ſtrange gods: that is to ſay, ſtrangers, in your land. God heere ſhewes in few words, what the Iewes had deſerued, and contents himſelfe with naming one kind onelyonly. Wee ſhall ſee hereafter, and hauehave often ſeene heretofore, that they were culpable of many iniquities before God. But that the Prophet might (as it were) touch all in a word, he mentions no more heere but this particular only: You ſhal ſerue tyrants (ſaith he) in a ſtrange land, who will oppreſſe you with cruelty; in regard you hauehave ſerued their gods in your land. God heere puts them in mind of thoſe benefits hee had beſtowed vponupon them; namely, that hauing driuen out from among them, the profane nations, hee gaue them the land of Canaan for their owne poſſeſſion; which was ſo fruitfull and deſirable, that it ought to hauehave been their perpetuall reſt. God called this land his reſt: why ſo? Becauſe he there maintained the Iewes, and meant they onelyonly ſhould bee the lawfull inheritors thereof, to the worlds end. Hee now ſaith then, this land was yours. No doubt but in that hee thus calles his benefits beſtowed vponupon them to their remembrance, it was to aggrauate their vnthankfulneſſe, in regard they were the iuſt and lawfull poſſeſſors of this land,Pſal. 44.3. which yet was none of their conqueſt. Hee ſaith, they ſerued ſtrange gods in their land: and not onelyonly that, but ſtrangers alſo. The Prophets ſpeake often thus: they call them the gods of the ſtranger, or of a ſtrange nation: but the phraſe of ſpeech hath great waight in it; becauſe it is an vnworthy thing, and much leſſe excuſable, that the Iewes who had God dwelling in the middeſt of them, ſhould by way of borrowing, ſeeke after the gods (heere and there) of profane nations: as if they ſhould ſay, GiueGive yee vsus your gods. The Prophet then, poynts out this ſo deteſtable a crime, as with the finger, when he ſaith, you hauehave ſerued the gods of ſtrangers.
In the next place he adds, you ſhall ſerue ſtrangers. As I thinke, he meanes not their gods: for (as I hauehave ſaid) thoſe that referre it to thoſe gods, corrupt the true ſenſe: but he ſpeakes of tyrants. I hauehave giuen you (ſaith hee in Ezechiel) good lawes,Ezech. 20.21.25. which whoſoeuer obſerueth, ſhall liue in them: but you would not obey them. And therfore will I now giuegive you lawes which ſhall not be good: that is to ſay, I will impoſe a tyrannous yoke vponupon you; and thoſe that ſhall vanquiſh you, ſhall pill and ſpoyle you: yea, thoſe barbarous nations, whoſe language you vnderſtand not, ſhall take from you, your goods and riches, becauſe you hauehave been diſobedient and rebellious. It followes.
Verſ. 20. Declare this in the houſe of Iacob, and publiſh it, word for word, cauſe it to be heard, in Iudah, ſaying:
21. Heare this I pray you, ye fooliſh people, that hauehave no heart: they hauehave eyes, but ſee nothing; they hauehave eares, but heare not, word for word, and ſhall not heare.
THe Prophet heere confirmes his former doctrine, leſt the Iewes ſhould imagine he threatned and aſtoniſhed them with words onelyonly; and in the meane while ſhould be fearleſſe in regard of the effect. Hee ſaith then, Declare, Doubtleſſe the Prophet alludes to the cuſtome of thoſe times: for they were wont to make wars knowne by ſound of trumpet, and by heralds of armes. The enemie put not himſelfe forthwith in battell aray to ſacke all, but they firſt manifeſted the warre: that the cauſe might be knowne to be iuſt. God then affirmes heere, that hee hath ſpoken aloud vntounto them by his Prophet Ieremiah, as if open war had been ſolemnly proclaimed, and as if the enemie had been at the gates, ready armed for the fight. Declare this then. And what is this declaration? GiueGive eare O fooliſh nation. In the firſt place the Prophet heere reprocheth the Iewes and Iſraelites for their careleſneſſe, in that they were void of common ſenſe. For by the word heart, the Hebrewes ſignifie ſpirit, or vnderſtanding, as we hauehave ſeene elſewhere. He ſaith then, this people is void of all vnderſtanding. Firſt, he calles them fooles, or ſots. But in regard many are dull and blockiſh, who yet are not wholly deſtitute of reaſon; therefore he adds, they were without hart. I grant he ſeemes to adde this by way of correction, that they had eares, and eyes; but yet by way of deriſion he aggrauates that which I hauehave ſaid; namely, that they were no leſſe ſenſeleſſe, than if they had been ſo many trunkes of wood, or ſtone. And why?
You hauehave eyes, and eares, but you neither ſee, nor heare. No queſtion but he alludes to the Idols, Verſ. 21.whereunto they were addicted. For in Pſalm. 115.8. it is ſaid, That all they who make, and truſt in them, are like vntounto them. This the Prophet alleageth, after hee had ſaid before, They hauehave eares to heare, and heare not, eyes to ſee, and ſee not. Ieremiah then taxeth the Iewes cloſely heere, for becomming ſo beſotted in their ſuperſtitions, that they had made themſelues like to dead idols. For there is ſome ſimilitude of a man in an idoll, and the parts of a man are there diſtinguiſhed: yet without any ſenſe. So in like manner, ſaith he, The Iewes hauehave ſome reſemblance of men, as touching their eyes, and eares, and the externall ſhapes which they hauehave of men: but in the meane while they are no leſſe ſenſeleſſe than if they were ſtockes or ſtones.
Verſ. 22. Will ye not feare me, ſaith the Lord? and will ye not tremble before my face? who have laid the ſand for the bounds of the ſea: a ſtatute of an age, that is, by a perpetuall decree, and it ſhall not paſſe it: ſome referre this to the bounds, ſome to the ſtatute or decree, and his waues ſhall moue, but ſhall hauehave no power, and ſhall make a tumult, or ſhall roare, and they ſhall not paſſe ouer.
See verſ. 20.HEre God ſhewes the reaſon why he called this people fooliſh, and without heart. For it was a ſtrange ſenſeleſneſſe in them, that they feared not Gods preſence, ſeeing the very dumbe and inſenſible elements, ſubiect themſelues vnderunder his command. And aboue all, hee propoſeth the example of the ſea: for no creature is ſo hidious and terrible as the ſea, when it is toſſed with tempeſts and waues. Why ſo? The whole world ſeemes to be turned topſie turuey, when her waues ariſe with ſo great violence: who is it that heares or ſees the ſame, that trembles not eueryevery ioynt of him:Though the ſea be neuer ſo terrible, yet it obeyes God quietly. and yet the ſea it ſelfe, which terrifies the moſt reſolute man on earth; obeyes God quietly. For let her flouds be neuer ſo furious, yet doe they grow calme and ſtill, and keepe within compaſſe. But if you would know the manner how; truly it is a miracle; and therefore who can giuegive a reaſon of it? For the ſea wee know (as other elements are) is round: as the earth is round, ſo is the element of water; and ſo is the fier and aire in like manner. Sith the forme of this element then is round, let vsus ſee whether it be lower than the earth, or aboue it: but her lightneſſe ſhewes, that ſhe is aboue the earth. Whence is it then,The cauſe why the ſea ouerwhelmes not the whole world. See Iob 38.11. that the ſea doth not forthwith ouerwhelme the whole earth? For ſhe is liquid, and cannot ſtay in a place, vnleſſe ſhe be reſtrained by ſome ſecret power & mouing of God. It followes then, that the ſea is ſhut vp within her place, becauſe it hath ſo pleaſed God: as Moſes alſo ſhewes in Geneſ. 1.9. Let the dry earth appeare, ſaith God. For he there ſhewes that the earth was couered with waters, ſo as not a fingers bredth thereof appeared, till God had gathered them into their place. Now this voice of God, albeit we heare it not with our eares, and that it ſounds not in the aire; yet doth the ſea vnderſtand it well enough; becauſe ſhe is contained within her bounds. Put the caſe the ſea ſhould alwayes be calme, yet ſhould this worke of God at all times be admirable, in regard men hauehave ſome part of the earth dry, wherein they may inhabite. But when the tempeſt riſeth, as I hauehave ſaid, and that it ſeemes heauen and earth would goe together: which of vsus trembles not at the viewing of ſuch a ſpectacle. Then Gods power and out-ſtretched arme appeares more manifeſtly, which thus compoſeth and quiets the boyſterous ſea. Wee now ſee the ſcope of the Prophets words. He ſhewes that the Iewes are become monſters, and vnworthy to bee reckoned among men; no, not among the brute beaſts. For there is more vnderſtanding in the ſea, toſſed with furious tempeſts; than in men, who ſeemed to be endowed with ſenſe and reaſon. This is the drift and ſcope of this compariſon.
But becauſe this complaint was very bitter, the Prophet hath vſed an interrogation: Will ye not feare me? As if God ſhould ſay, What meanes this? Is it poſſible that I ſhould not be feared, nor reuerenced of you? The ſea obeyes me, and by my ſecret command her fury is ſtaid; becauſe I hauehave once ordained ſhee ſhould keepe within her limits: and albeit ſhe be violently toſſed vp and downe with her waues and tempeſts; yet doth ſhe not paſſe beyond the bounds which I hauehave ſet her. And O yee ſonnes of men that are reaſonable creatures! will not yee feare me? will not yee tremble, or feare before my face?
He adds, that hee hath placed the ſand for a bound to the ſea. Now this expreſſeth much more, than if he had ſaid, I hauehave ordained limits for the ſea. For hee ſpeakes of the ſand which is moueable, and with a little blaſt is caried this way and that way. The ſand alſo is eaſie to be pierced into? Were there hard rockes placed vponupon all the ſea bankes, the miracle would not be halfe ſo admirable. If God then ſhould beate backe the ſwellings of the ſea with ſuch things as were of a ſolide ſubſtance; this worke might peraduenture be aſcribed to nature. But what ſolidneſſe is in the ſand? Let me powre but a little water vponupon it, incontinently it pierceth into it. Whence comes it then, that the boyſterous ſea, with her roaring waues, plowes not vp the ſand, which of its owne nature is ſo flexible? Wee ſee then, that this word ſand is not ſuperfluous. There is almoſt the like place to this, in the booke of Iob, chap. 38.11. where God ſpeaking of his inuinſible power, among other things, ſaith, And let the ſea come hitherto: let her proud waues paſſe no further. For it is moſt certaine, that the leaſt tempeſt ariſeth not, but by Gods will. Why ſo? Becauſe he can alwayes hold the ſea at one rate. But hee doth it not: nay rather, as if he laid the raines in her neck, he ſaith, Goe: but yet ſtay heere. Now when it ſeemes theſe great waues mounted aloft as high as the mountaines, threaten both men & beaſts, as if the whole earth ſhould therewithall bee ouerwhelmed: then doe theſe violent waues ſuddenly ceaſe, and are calme.
Obiect. He adds, by a perpetuall ordinance. I grant the ſea ſometimes ouerflowes. For wee ſee many Cities ſunke by deluges and inundations: Anſw. but this notwithſtanding is true, that it is a perpetuall ordinance, or decree: namely, that God keepes the ſea within her limits. For as oft as the ſea inuades any part of the habitable world; then may we aſſuredly collect thence, that ſhe wanted her bridle; whereof Ieremiah here, and Iob in chap. 38. ſpeakes. We gather then, that no let or impediment hinders the ſea from ouerflowing the whole earth, but onelyonly her obedience to Gods decree: yea and this perpetuity alſo,The ſea would ouerflow all, were it not kept in by Gods perpetuall command. wherof the Prophet ſpeakes, remaines ſtedfaſt, in regard of the generall. For albeit tempeſts ariſe eueryevery yeere, this fury notwithſtanding ceaſeth; end yet no otherwiſe than by Gods ſpeciall command. This is true then, that bounds are ſet for the ſea, ouer which her waues cannot glide.
And therefore he ſaith, her waues ſhall mooue, and ſhall not preuaile: and then, they ſhall ſound, or make a noyſe, and ſhall not paſſe ouer. We hauehave now the ſumme of this verſe: namely, God complaines that the Iewes were growne ſo furious, and ſo ſottiſh, that their obedience came farre ſhort euen of the Seas obedience; albeit ſhe be toſſed with waues and tempeſts. He therefore brings forth the Iewes heere vponupon the ſtage, as monſters in nature, in regard nothing is more contrary thereunto, than to ſee more vnderſtanding in the ſenſeleſſe ſea, and that when it is moſt vnquiet, than in man, who is created according to Gods image, who alſo is endowed with ſome ſenſe and reaſon. He afterwards adds:
Verſ. 23. And this people hath a peruerſe and rebellious heart: they are departed and gone.
HEre the ſentence is compleat, in regard it yet depends vponupon the former interrogation. But now God ſhewes more cleerly why hee mentioned this matter touching the ſea. And this people, ſaith he, or, but this people, hath a peruerſe heart: for the word ſignifies, peruerſe. Others tranſlate, declining, which doth not fully expreſſe the ſenſe. We may alſo ſee in many places, that the word which the Prophet vſeth, imports ſomewhat more than declining. Yea and this tranſlation agrees better; to wit, that this people hath a peruerſe heart: and then, rebellious: or which could not be tamed. No doubt but he compares, or oppoſeth the fierceneſſe and rebellion of the people, to the obedience of the ſea: and thus in plaine tearmes he teacheth, that there is greater furie and ſtupidity in this nation of the Iewes, than in the tempeſtuous ſea.
By the effect alſo he prooues, that the peoples heart is peruerſe. Why ſo? Becauſe they were declined, and gone. Had he ſaid in a word, they had declined; it had not been a full proofe: but by the word gone, he vnderſtands their obſtinacy. As if he had ſaid, As deſperate diſeaſes cannot be cured by any remedies; no more can you, becauſe you perſiſt in your rebellion. They are departed then, and gone: that is, I could not reclaime them. For God had often tryed, by the labours of his ſeruants, to ſee if hee could bring them backe into the right way: but ſo much the more they diſcouered their incorrigible obſtinacy, and thereby alſo ſhewed, that there was no place left for repentance. It followes.
Verſ. 24. And ſaid not in their heart, Let vsus now feare the Lord our God, who giues raine, and the water of the morning,See Deut. 28.12. and of the euening, of theſe words we hauehave ſpoken in another place, in the time thereof, or in his ſeaſon, he reſerueth vsus the perpetuall weekes of the harueſt: that is to ſay, for the harueſt.
HEre the Prophet in other words ſhewes, that the Iewes are conuinced of obſtinate rebellion. Hee ſaith, it came not in their minds once to ſay in themſelues, let vsus now feare God. We ſee then, that all theſe things tend to one and the ſame end, namely, that the Iewes were no leſſe ſenſeleſſe, than the inſenſible elements. Nay, that there was more inſenſibleneſſe & rebellion in their harts, than in all the creatures of the whole world beſides. To ſay in the heart, See chap. 2.6.is as much with the Hebrews, as to think, or conſider in ones ſelfe. The Latines ſay, it came not in their mind, that is to ſay, they were ſo far void of common reaſon and vnderſtanding, yt at leaſt this would not fall into their mind, nor once conceiue this thought, Let vsus now feare God. Heere then he takes from them all pretext of ignorance, leſt they ſhould alleage, It is true, wee hauehave not ſerued God; but it was our errour, or vnaduiſedneſſe that brought vsus to it. Nay, ſaith he, you had your eyes, and your eares too, and the reſt of your ſenſes? God gaue you ſhowers; not ſo much as one yeere paſſed ouer your heads, in which the earth brought not forth her encreaſe: and as oft as you put one bit of bread into your mouthes, doth not Gods liberality therein manifeſt it ſelfe vntounto you? yet hauehave you not once thought in your ſelues, this God, ſurely ought to be worſhipped and ſerued. We ſee then, how he heere takes from them all excuſes, in reſpect of their ingratitude, when he ſaith, they obſerued not Gods benefits, though they gazed vponupon them daily with their eyes, though they touched them with their hands, and had a ſenſible feeling thereof in all the parts of their bodies. But of this matter we purpoſe to ſay more to morrow.
The Prayer.
Almighty God and heauenly father, ſeeing thou daily allureſt vsus ſo ſweetly, and louingly to come vntounto thee, and that thy word to this end ſounds continually in our eares; be ſo good vntounto vsus, that the peruerſity of our fleſh may not cauſe vsus to ſtop our eares, but make vsus attentiue hearers of the doctrine of ſaluation: moreouer, grant we may be ſo docible and obedient, that thou maiſt bow and bend vsus as thou wouldeſt hauehave vsus, and lead vsus in the path wherein thou wouldeſt wee ſhould walke; till at length we may come to that bleſſed reſt, which is prepared for vsus in heauen, through Ieſus Chriſt our onelyonly Lord and Sauiour. Amen.