Lectures on Jeremiah, Lectures · Lecture 6
THE SIXTH LECTVRE, WHICH IS THE SECOND VPONUPON THE ſecond Chapter.
Verſ. 12. O ye heauens, be aſtonied at this, and tremble for feare; and be vtterly confounded, or, dried vp, ſaith Iehouah.
AFter the Prophet ſaw hee had to deale with men that were growne vtterly ſenceleſſe and paſt feeling: he now directs his ſpeech to the heauens. Which kind of ſpeech is very vſuall with the Prophets, namely, to call heauen and earth to be witneſſes of their words, albeit they be vtterly void of vnderſtanding: and to turne their ſpeech from men, whom they ſee to be deſtitute of reaſon and iudgement. And this they were wont to doe, when they perceiued that things grew deſperate; to wit, when men refuſed to be taught. This is the reaſon then, why the Prophet now commands the heauens to tremble, and to be aſtonied, and to be brought (as it were) to nothing: as if hee ſhould ſay, This is ſo prodigious a thing, that (in a manner) it ouerturnes the whole order of nature; euen as if heauen and earth were mingled together. Now wee hauehave the Prophets meaning: for by this manner of ſpeech hee meant to ſhew how odious the impiety of the people was, when the heauens which hauehave no vnderſtanding, ought iuſtly to bluſh at ſuch an horrible diſorder. As touching the words: ſome tranſlate. O ye heauens be deſolate; and afterwards reiterate the ſame ſignification. But becauſe the Hebrew word ſignifies to bee aſtonied: the reading which I hauehave followed, agrees beſt to this place, to wit, O ye heauens be aſtonied: and then, tremble at this, and be dried vp, For the Hebrew word ſignifies, to become dry; and it alſo ſignifies to be brought to a wilderneſſe, or deſolation.
Verſ. 13. Certainly, or, for, my people hauehave committed two euils; they hauehave forſaken me the fountaine of liuing waters, and hauehave digged pits, or ceſternes, yea leaking, or broken cesternes, that can hold no water.
IF any thinke the Prophet renders a reaſon heere, why he would hauehave the heauens aſtoniſhed and tremble, it muſt be turned, for, my people hauehave committed two euils: but for mine owne part I thinke the verſe which immediately before I expounded,See Verſ. 10.11. depends vponupon the former ſentences. The Prophet had ſaid, Goe to forraine countreys; and ſee if any nation hauehave changed their Gods, which yet are no Gods, but meere fictions and lies. And therefore to conclude this matter withall, the Prophet (as I take it) addes this exclamation, ſaying, O ye heauens be aſtonied.See Verſ. 12.
Verſ. 13.Now it followes, Certainly my people hauehave committed two euils; firſt, in that they hauehave forſaken me: and ſecondly, in that they hauehave forged falſe Gods. If any man ſhould caſt off an ancient friend,Simile. to fall in league with a new; this were both vnreaſonable and vnhoneſt: but to doe this where no benefits were to bee obtained; then, it would ſauour not onelyonly of lightneſſe, but of folly ioyned with a kind of frenſie. Thus then if I reiect that which I know will yeeld me profit, to chuſe that which will bee hurtfull vntounto me: ſhall not ſuch a choyce manifeſt to all, that I am out of my wits? You ſee what the Prophet meanes then in this place, when he ſaith, This people not onelyonly failed in forſaking the true God, but that without any reward at all, they ranne after idols, which could doe them no good.
He ſaith, they committed two euils: firſt, in forſaking God; ſecondly, in following falſe gods, ſuch as mens braine had forged. But the better to amplifie the hainouſneſſe of the crime, he vſeth a ſimilitude, when hee calleth God the fountaine of liuing waters: and compares the idols to leaking and broken ceſternes, which can hold no water. If any man ſhould leaue a liuing fountaine, to get vntounto himſelfe a ceſterne; were it not a great folly? For ceſterns are alwayes ſubiect to leake, and to bee drawne dry, vnleſſe they be ſupplied with water by ſome other meanes: but a fountaine hath the ſpring in it ſelfe. Moreouer, look, where there is a vaine of liuing waters, (that alwayes runs and neuer failes) there the water is beſt and wholſomeſt. Raine waters which fal from the clouds into a ceſterne are neuer ſo wholeſome as thoſe which flow naturally from a liuing vaine. But what ſay you then, when the veſſell ſhal not be fitting to retaine the water, but ſhall ſtill bee leaking and running out, becauſe of the diuers creuiſes which are thetein? You ſee then how God by this ſimilitude taxeth the folly of the people, for forſaking him, albeit he was a fountaine; yea, a fountaine of liuing waters. And ſecondly, that the people alſo deſired to chuſe things of no worth, when they gaue themſelues to dote vponupon idols. For what good is to be found in them? truly a ſhape and reſemblance onelyonly. For the ſuperſtitious ſort thinke they looſe not their labour, whileſt they honour thoſe gods which themſelues hauehave deuiſed, but looke for ſome recompence at their hands. There are ſome formes then you ſee in falſe religions: and therefore the Prophet compares theſe falſe gods to pits, in regard of their depth and hollowneſſe: but in the meane while not a drop of water to be found in them. Why ſo? Becauſe they are crackt and broken ceſternes. Now we hauehave the Prophets meaning, to wit, we can no way excuſe our ſelues from being found worthy of condemnation, when we forſake the true and onelyonly God. Why ſo? Becauſe in him wee hauehave the fountaine and well-ſpring of all benefits, whereout we may draw our fill. Shall we then deſpiſe Gods liberality; which is able perfectly and fully to make vsus happy? Oh, how great is ſuch an vnthankfulneſſe and peruerſity! and yet ſhal God notwithſtanding be alwaies vnchangeable like himſelfe. Wherefore if hee bee iuſtly ſtiled the fountaine of liuing waters; ſuch an one will he be vntounto vsus at this day, if we hinder him not by our, owne malice. In the meane while the Prophet addes another crime to the former: for wee no ſooner turne our backes vponupon God, but our hopes will forthwith faile vsus. And howſoeuer for a time we may imagine we hauehave pits, or rather fountains; yet come we once to ſtand in need of them, wee ſhall not find ſo much as one drop of water in all our fond imaginations, but ceſterns, meerely dry and void of liquor. It followes.
Verſ. 14. Is Iſraell a ſeruant, or is he borne in the houſe? why is he made a prey?
15 The Lions ſhall roare, or, yell vponupon him: ſome tranſlate Lions whelps; and the word here vſed, oft times ſignifies, young Lions; but then eſpecially, when it is ioyned with other words of the ſame kind: otherwiſe being vſed by it ſelfe, I alwayes interpret it generally, for Lions; they made their voice to be heard: they brought his land to deſolation, his cities are burned, or, deſtroyed, without an inhabitant.
16 The ſonnes of Neph alſo, that is to ſay, of Memphis: for the Hebrews call the chiefe City of Egypt, Memphis, and Thaphnes; or, according to the Greekes, Thapis, ſhall breake thine head.
17 *or, hath not this been done vntounto thee.Haſt thou not procured theſe things vntounto thy ſelfe, becauſe thou haſt forſaken the Lord thy God, when he led thee by the way?
WE muſt reade all theſe foure verſes together, becauſe the Prophet in the firſt of them ſhewes, that the Iewes were not thus miſerable, in their firſt eſtate, but it proceeded from a new cauſe: and in the latter verſe he ſets downe the cauſe it ſelfe. In the fourteenth verſe therefore he askes, ſaying, Is Iſrael a ſeruant? or, a ſeruant borne in the houſe? God had adopted this people to himſelfe, and had promiſed hee would ſhew himſelfe in ſuch wiſe bountifull vntounto them, that they ſhould bee eueryevery way happy and bleſſed; yea a mirrour of happineſſe. In thee (ſaith he) ſhall all the nations of the earth bee bleſſed, Geneſ. 12.3. and 22.18. and 26.4. and 28.14. Wee ſee then what Iſraels condition was at the firſt; truly, moſt excellent, as hauing the preheminence aboue all other nations, in regard Iſrael was Gods deare darling; Gods heritage: and an holy and royall Prieſthood, Exod. 19.5. The Prophet therefore, admiring Iſraels eſtate now, and asking as of a thing ſtrange and vnwonted, Is Iſrael a ſeruant? Surely he was once free aboue all other nations: for hee was Gods eldeſt ſon. There muſt needs be ſome cauſe ſought out then, how hee is become thus miſerable. For afterwards he ſaith, the Lions roared and yelled vponupon him: his Cities were burned, or deſtroyed: his land was made deſolate.
Laſtly, he addes in verſ. 17. Is not this done vntounto thee? Againe, this interrogation, is as much as a double affirmation; for it puts the thing out of queſtion (as wee vſe to ſpeake.) as if he ſhould ſay, What cauſe canſt thou alleage that thou art in this wofull taking, and that eueryevery one hath ſet himſelfe againſt thee, ſo as thou art made a prey to the whole world? Whence (I pray thee) hauehave theſe things come vntounto thee? HaueHave they not proceeded from thine owne wickedneſſe? We now ſee the Prophets meaning. But that wee may yet vnderſtand him more throughly, it is to bee noted, that God heere calles the benefits which hee had beſtowed vponupon the Iewes to mind, to ſhame them withall. In regard the children of Abraham then, had receiued ſo many ſingular gifts and graces from God, that they were eſteemed before all the world beſides: this their dignity is ſet before them, but to their diſgrace. As if hee ſhould ſay, God hath not deceiued thee in promiſing to deale liberally with thee: his adopting of thee to be his ſon, was no fabulous nor vaine thing. Thou then ſhouldeſt certainly hauehave been the moſt happy nation in the world, had not thine owne wickedneſſe procured vntounto thee the contrary. Now ye ſee the reaſon of the Prophets demand, Is Iſrael a ſeruant? or, borne in the houſe? By nature indeed they were no whit better than any other nation: but in regard God had choſen them to bee his peculiar inheritance, and had giuen them ſo excellent a prerogatiue; therefore the Prophet now askes whether they be ſeruants or no. As if he ſhould ſay, Whence is it, that wee ſee not that happineſſe and bleſſedneſſe ſhine in thee now, which God once promiſed vntounto thee? For this is certaine, God for his part deceiues none. It muſt needes follow then, that thou haſt by thine owne deſerts procured vntounto thy ſelfe theſe miſeries.
And when he ſaith, why then is he ſpoyled? Hee ſhewes that if he had not been depriued of Gods protection, hee ſhould not in ſuch ſort hauehave bin made a prey to the luſt of his enemies. He was laid open to the ſpoyle then, only becauſe God had forſaken him:Deut. 32.30. as it is writtē in the ſong of Moſes, How ſhould one of you chaſe a thouſand: & two of you put ten thouſand to flight, except our ſtrong God had ſold vsus, and that the Lord had ſhut vsus vp? For Moſes there cloſely puts the people in mind, of what, and how many noble and admirable victories they had obtained ouer their enemies: and by meanes thereof he left it to the conſideration of the ſucceſſors that ſhould be afflicted, whence this change came; namely, that there needed but one enemie to chaſe a thouſand: that is, notwithſtanding they ſhould be the greater part,Pſal. 44.5.6.9. yet their enemies ſhould put them to flight. But what was the cauſe of this? For in former times they were not wont to turne their backs vponupon their enemies, but contrariwiſe to driue them before them: it followes then that they were thus captiuated not of men, that purſued them; but of God. Alſo the Prophet in this place ſhewes, that Iſrael was not made a prey; but in regard that God had left them ſuccourleſſe.
In the next place he addes, The Lions roared vponupon him. It ſeemes the Prophet compares not Iſraels enemies to Lions ſimply, in reſpect of their cruelty; but rather by way of contempt: as if hee ſhould ſay, Iſrael not onelyonly feeles men his aduerſaries, but euen wild and ſauage beaſts. Now this is a greater reproch, when God ſuffers vsus to be torne in pieces by wild beaſts. It is as much then as if he had ſaid, Iſrael is thus miſerably handled, that hee is not onelyonly expoſed to the power and will of man to bee put to death, that is, by the hands of his enemies, but is euen made a prey to bruit beaſts. And he addes here, that they yelled, as if he ſhould ſay, Iſrael who was wont to be protected by Gods powerfull hand, is now become the food of cruell and rauenous beaſts: ſo as the Lions with enuie roare (as it were) vponupon him. Then without any metaphor he addes, that his land is laid waſt, and his Cities burnt without an inhabitant: neither indeed doth this ſute either to Lions, or to other cruell beaſts: but what he ſpake before figuratiuely, hee heere expounds himſelfe plainly; Thy land is waſted, thy Cities are burned, or, raſed to the ground. This (as I hauehave ſaid) could not hauehave fallen out, vnleſſe Iſraell had been forſaken of God, & conſequently depriued alſo of his ſuccour & protectiō.
To amplifie this diſcourſe, he addes, Alſo the children of Noph and Taphnos ſhall breake thine head. Wee ſhall ſee hereafter that the Iſraelites were wont to ſeeke for helpe from the Egyptians: and this particle yea, or, alſo, may be thus expounded: not onelyonly ſhall thoſe who hauehave hitherto ſhewed themſelues thy open and deadly foes make warre againſt thee, but euen thy confederates; vponupon whoſe power thou reliedſt? euen theſe ſhall turne their forces againſt thee, and ſhall breake thine head; or the crowne of thy head. Some are of opinion that this is ſpoken by way of reproach; and to ſhame them, in regard the Egyptians were cowards: ancient hiſtories alſo teſtifie that in Egypt, men dealt in thoſe affaires, which properly belong to women. But becauſe the Scripture is not wont to teſtifie thus much, nor to ſpeake in this ſenſe of the Egyptians; I had rather follow that which is moſt receiued, to wit, that the Egyptians (who notwithſtanding they were Iſraels confederates) ſhould become their enemies: yea that they were their enemies already. By the top, or crowne, ſome vnderſtand the Princes and heads of Iſrael: but we may expound it according to our vſuall manner of ſpeaking, They ſhall breake, or they ſhall rub, or chafe thine head: and this ſenſe in my iudgement ſutes beſt.
Now the reaſon followes, why this came to paſſe: Hath not this been done vntounto thee? (ſaith he) Others tranſlate, Haſt not thou done this? in the ſecond perſon. Howſoeuer, the ſenſe is all one. And yet it ſeemes the opinion of others is better, Hath not this been done vntounto thee, becauſe thou hast forſaken the Lord thy God? In a word, Ieremiah ſhewes, that the falling away of the people, was the cauſe of all their chaſtiſements. As if hee ſhould hauehave ſaid, Such broth as you hauehave made, euen ſuch ſup you off; and know that thou canſt not any way charge the Lord as being blame-worthy; for he is ready to performe that which he hath promiſed, did not thine owne impiety hinder him. Neither hath God indeed choſen thee in vaine; neither hath hee without cauſe preferred thee before all other nations; onelyonly thou haſt reiected and put backe his benefits and liberality from thee. Thus then thy condition had neuer been as now it is, if thy ſelfe hadſt not procured theſe euils to thy ſelfe. And how is that? Becauſe (ſaith he) thou haſt forſaken thy God. And hee doth againe aggrauate the fault in ſaying, In the time when hee led thee by the way.
To leade by the way, is as much as to gouerne rightly and happily. Thus the Prophet ſhewes that their diſloyalty and backſliding was vtterly inexcuſable, in that they had reiected the worſhip and ſeruice of God: for then things went proſperouſly forwards. Had they been preſſed with many tentations, they might thus hauehave made their excuſe, wee thought our expectations ſhould hauehave failed vsus, whileſt we waited for deliuerance from the true God. Why ſo? Becauſe hee with-held the ſignes of his preſence from vsus; therefore neceſſity conſtrained vsus: at the leaſt, that which we hauehave done inconſiderately ought to be pardoned. For what could we thinke elſe, but that God had forſaken vsus? This obiection our Prophet heere preuents, as in the fifth verſe of this chapter; What iniquity hauehave your fathers found in me? And in another place, O my people, what hauehave I done vntounto thee, teſtifie againſt me? Mich. 6.3. For God in that place is ready to iuſtifie his cauſe, and to cleere himſelfe of whatſoeuer accuſations the people could charge him with. So heere, I hauehave lead thee by the way: that is to ſay, thou wert in good caſe, being vnderunder my leading and gouernment; and yet could neither my goodneſſe, nor louing kindneſſe keepe thee in awe, though I dealt graciouſly with thee: no though thou kneweſt thou couldeſt no way better thine eſtate, then to be vnderunder my cuſtody; yet thou louedſt rather to follow after idols. What excuſe therefore haſt thou now? or what ſhew of excuſe canſt thou alleage for thy ſelfe? We ſee then how the fault of the people is ſo much the more aggrauated, becauſe they then forſooke their God, when they were no way forced thereunto by any tentation; but being growne meerly diſloyall, they voluntarily gaue themſelues to the ſeruice of idols. Now this is confirmed in the verſe following.
Verſ. 18. And what hast thou now to doe in the way of Egypt? to drinke the water of Nilus? or what makest thou in the way of Aſhur? to drinke the water of the riuer?
THe Prophet (as I touched before) confirmes that which I hauehave ſaid; namely, that the people could not chalenge the Lord, as being the author of their euils, ſeeing the whole cauſe thereof, reſted in themſelues. And yet the fault is redoubled, in regard they ſought here and there after ſuch remedies which profited them nothing at all: by meanes whereof alſo they alwayes heaped new iudgements vponupon their owne heads. For we muſt vnderſtand that their onelyonly remedy in afflictions was to ſeeke reconciliation with God.Simile. For example, if a ſicke man knowes whence the cauſe of his ſickneſſe comes, and afterward (in ſtead of ſeeking fit remedies) he betakes himſelfe to ſome medecine which ſhall doe him no good, but will rather be a meanes to encreaſe the malady; will wee not iudge ſuch an one worthy to periſh, ſeeing hee wittingly & willingly reiected thoſe remedies which would hauehave done him good, to runne after vaine and deceiueable medecines, thinking to find comfort by them? This is the very thing which Ieremiah heere reprooues in the Iſraelites: If thou carefully enquireſt (ſaith he) whence ſo many afflictions proceed, thou ſhalt find me guiltleſſe, and thine owne iniquities to bee the cauſe. But what is now to bee done? what courſe art thou now to take? euen this: bethinke thy ſelfe well how thou maiſt bee reconciled with me, and how thou maiſt obtaine pardon: endeauour to bee reuenged on thy ſelfe for thy wickedneſſe. Thus ſhall thy plagues be ſoone remoued, and by experience thou ſhalt find me the beſt phyſicion,God the beſt phyſicion. if thou thus addreſſe thy ſelfe vntounto me.
But what dooſt thou now? Thou trotteſt vp and downe, hunting after vaine and deceiueable comforts. Now thou fleeſt to Egypt; and by and by to Aſſyria: but by none of theſe meanes canſt thou procure vntounto thy ſelfe any benefit. Now wee hauehave the Prophets meaning: for hauing conuinced the Iewes of their impiety, and hauing ſo cauſed them to vnderſtand that they could neither aſcribe the euils which they endured, to God, nor to Fortune, no nor yet to any other cauſes: he now ſhewes, that the onelyonly remedy, and the beſt way to attain ſaluation, is to returne into fauour with God. But to runne hither and thither; now into Egypt, now into Aſſyria; they therein diſcouered an euident ſigne of deſperate folly. Now this reprehenſion depends vponupon the holy hiſtory. For this people had one while the Aſſyrians their enemies, an other while the Egyptians, in regard there ſtill happened great mutations and changes: and God alſo laid diuers troubles and afflictions vponupon them, the better to awaken them out of their drowſineſſe and ſecurity. Sometimes he hiſſed for the Egyptians, as wee ſhall ſee afterwards: then hee cauſed his trumpet to ſound into Aſſyria: and all to certifie the Iſraelites that no peace was euer to be looked for, till they quietly ſubmitted themſelues vnderunder Gods gouernment. And yet the people reiecting this counſell, were ſo blinded, that when the Aſſyrians aſſailed them, then they fled to Egypt, that is to ſay, they ſought for ſuccour of the Egyptians, and made a league with them. But if any change happened, then they ſought and deſired to bee confederates with the Aſſyrians, yea and often to purchaſe their friendſhip at a very deare rate.
This is that frenſie then, wherewith the Prophet heere taxeth them, when he ſaith, What haſt thou to doe in the way of Egypt? that is to ſay, I pray thee what good getteſt thou by it? what madneſſe is it in thee, when thou manifeſtly feelest that God is against thee, that thou then thinkeſt not of the right meanes whereby thou mighteſt procure thine owne welfare; namely, by ſeeking reconciliation with thy God? All thy health conſiſts in fleeing to God, in ſeeking to get his fauour, and in ſuing for mercy at his hands. But what courſe takeſt thou? Thou runneſt to Egypt, thou runneſt to Aſhur. Bringeſt thou not thy ſelfe thus into a wofull plight? What childiſhneſſe is it in thee, thus to vexe thy ſelfe to no purpoſe?
From this place let vsus learne, Doct. that as oft as God corrects vsus for our ſinnes, it is our parts to ſeeke for the true remedy, and neuer buſie our heads in ſeeking after thoſe vaine comforts which Satan will preſent before vsus, as ſo many ſnares to intangle vsus: for ſuch allurements ſhal only caſt vsus into a dead ſleepe, ſo as the euils (which otherwiſe in themſelues might be curable) ſhall become at the laſt incurable and deadly. What is to bee done then? As ſoone as we feele the ſmart of Gods rods, Vſe. let vsus preſently ſeeke attonement with him, and how we may attaine his fauour; thus ſhall wee not looſe our labour. But if wee ſtand gazing about vsus, we ſhall be ſo farre off from attaining reliefe, that wee ſhall double and treble our ſorrowes.
To drinke the waters of Nilus, and the waters of Euphrates: is nothing elſe, but ſuing for helpe heere and there. I grant hee alludes to the Ambaſſadours which were ſent: becauſe in their trauell, ſome dranke of the waters of Nilus, and others of the waters of Euphrates: and yet notwithſtanding he ſpeakes by way of allegory; as if he ſhould ſay, God was ready to ſuccour thee, hadſt thou but reſorted to his mercy, as to a city of refuge: but thou thoughteſt it better to neglect him, that thou mighteſt hauehave helpe from the Egyptians, and Aſſyrians: Thou ſeekeſt then to drinke the waters of farre countries; whileſt God ſupplies thy neceſſities with ſufficiency of waters at home. It may be alſo, he alludes to that ſimilitude hee vſed in ver. 13. he there called God the fountaine of liuing waters: as if he ſhould hauehave ſaid; God would bee to thee an euer-ſpringing fountaine, that can neuer bee drawne dry: neither ſhouldeſt thou euer periſh for thirſt, if thou wouldeſt content thy ſelfe with him alone: but thou thirſteſt after the waters of Nilus and Euphrates. Thus we hauehave now attained the Prophets meaning. Neither is it to be doubted, but he ſpeakes of the waters of Nilus and Euphrates; becauſe both theſe nations in outward appearance abounded in al ſorts of riches, and in multitudes of men. Seeing Iſrael then relied vponupon ſuch defences, the Prophet heere blames their ingratitude, in that they ſatisfied not themſelues with thoſe ſuccours which God affoorded them; albeit the ſame appeared not vntounto them in ſo manifeſt and viſible a ſort as the others did.An excellent and fruitfull inſtruction. For in God we hauehave all ſufficiency: and if himſelfe alone could content vsus, certanly hee would giuegive vsus more than wee could wiſh; and would euer ſupply all our needes. For himſelfe being neuer weary of well doing, hee would beſtow vponupon vsus whatſoeuer our hearts could deſire. But becauſe we cannot perceiue this bounty and liberality towards vsus with our outward ſenſes: that makes vsus runne ſo greedily after the worlds enticements. Doct. Learne wee hence then, neither to lust after the waters of Nilus, nor Euphrates: that is to ſay, after the deceiueable allurements of this preſent euill world, which carry in them a faire gloſſe in outward ſhew: but let vsus rather thirſt after this ſecret and hidden fountaine, Note. which is therefore kept cloſe from our bodily eyes, that wee might ſeeke it by faith. Now it followes.
Verſ. 19. Thine owne wickedneſſe ſhall correct thee, and thy turnings backe, or treaſons, ſhall aske vengeance of thee, and thou ſhalt know and vnderſtand that it is an euill and a bitter thing, that thou haſt forſaken the Lord thy God, and that my feare is not in thee, ſaith the Lord God of hoſts.
THe Prophet here againe confirmes that which I hauehave ſaid before, namely, that the people, will they, nill they, ſhall in the end feele what it is to reuolt from God: as if he ſhould ſay, If hitherto by ſo many chaſtiſements, The ſumme.thou haſt not learned that thy treaſons and trecheries are the cauſe of all theſe miſeries, God will yet adde iudgement vponupon iudgement, till at the laſt thou bee inforced, whether thou wilt or no, to confeſſe, that thou receiueſt the iuſt reward of thine iniquities: this is the ſumme of the verſe. But he ſaith in the firſt place, Thy wickedneſſe ſhall correct thee: as if he ſhould ſay, Albeit God neither aſcends into his iudgement ſeat, nor ſtretcheth forth his hand to correct thee; yet ſhall thine iniquities teſtifie thy iuſt condemnation, euen in the ſight of the Sunne. And this manner of ſpeaking is more forcible, and hath greater vehemency in it, then if the Prophet had onelyonly ſaid, that God would afflict his people iuſtly. Thy wickedneſſe then (ſaith he) ſhall chaſtiſe thee. The like ſpeech there is alſo (in a manner) in Iſaiah, Iſa. 3.9. and 59.12.The triall of their countenance teſtifies againſt them: as if the Lord ſhould ſay, Though I ſhould ſit ſtill, and not take vponupon me the office of a Iudge; though no man ſhould giuegive in euidence againſt thee; though none ſhould commence any action at all againſt thee: yet would the guilt of thine owne conſcience riſe vp againſt thee, and would put thee to ſhame and rebuke. So in this place, Thine owne wickedneſſe ſhall correct thee.
Now wee are to ſee the reaſon why the Prophet ſaith this: for it is moſt certaine, that hitherto many of thē ſtill repined with open mouth againſt God, as if he had dealt too ſharpely and ſeuerely with them. In regard therefore of theſe murmurings which eueryevery one was ready euer and anon to vtter forth againſt God; the Prophet repels ſuch ſlanders, in telling of them, that their owne wickedneſſes were ſufficient to correct them. Thy owne wickedneſſe (ſaith he) ſhall execute againſt thee the office of a Iudge in condemning thee,
Verſ. 13. & 17.He ſaith the ſame of their turnings backe: but he heere better expreſſeth that which he had ſaid before in generall, of their reuolt from Gods ſeruice and obedience: therfore here he ſpecifies one kind of wickednes; as if he had ſaid, We need not now call for thine accuſer, or for witneſſes; or for a Iudge to pronounce ſentence: thy onelyonly turnings backe will ſuffice (in ſtead of all theſe) as ſufficient to condemne thee.
He addes in the next words, Thou ſhalt know and prooue how euill and bitter a thing it is, to hauehave forſaken the Lord thy God. Theſe phraſes of ſpeech are ſomewhat ſharpe; but we told you before what they ſignifie; namely, thy reuolting, or forſaking, that is to ſay, thy trecherous diſloyalties; to wit, in that thou haſt forſaken thy God.
And that my feare was not vponupon, or, in thee. The Prophet once againe points out heere the iniquities of this people, as with the finger: for he hath ſpoken of their ſtrayings, or of their turnings backe: but now hee mentions their falling away; namely, that the people openly and plainly forſooke the true God. I grant they alwaies retained ſome forme of religion in the Temple; but all their worſhip and religion being corrupted with many ſuperſtitions: moreouer, faith it ſelfe being aboliſhed, ſo as all ſincerity and vprightneſſe was gone: and thirdly, ſeeing they mingled the true God with their idols; hee truly affirmes, they had indeed forſaken God,Exod. 20.5. and 34.14. who (as it is ſaid in the Law) is iealous of his honour; and will admit none to be his companions, or equals. Wee hauehave the Prophets meaning then. It followes.
Thou ſhalt know how bitter and euill a thing it is: This muſt be referred to the chaſtiſements: yet he goes on ſtill with that which he ſaid before; namely, that the calamities which the people then endured, came not vponupon them by chance, ſo as being now preſſed with ſo bitter and ſharpe afflictions, they were to ſeeke any cauſe thereof from farre, in regard all theſe tedious anguiſhes, and all the ſmart which they felt, proceeded meerly from their owne impiety. By the recompence then (ſaith he) thou ſhalt know, and thine owne wofull experience ſhall conuince thee to thy face, that it is an euill and bitter thing, that thou haſt reuolted from thy God: he ſaith, from the Lord thy God, or, To forſake the Lord thy God: for if God had not manifeſted his fauours to the Iſraelites, their iniquity had not been ſo odious: but they hauing proued God to bee their Father; and ſeeing he had dealt ſo louingly with them, and had done them that honour to eſtabliſh his couenant with them; therefore their wickedneſſe was inexcuſable.
Afterwards hee changeth the perſon, And that my feare was not in thee. Heere the prophet at length concludes, that the people were growne paſt feeling, in reſpect of God, or godlineſſe. For by this clauſe of the feare of God; he notes reuerence. Wee know men often fall through errour and ignorance, and otherwhiles are ouertaken through the ſubtilties of Satan, ſo as their miſery is to be pitied. But the Prophet heere ſhewes how this people is ſo inexcuſable, that they are vnworthy any pity or mercy ſhould bee extended to them. Why ſo? Becauſe (ſaith he) there is no feare of God at all left in thee: that is to ſay, thou canſt not alleage thou wert ſuddenly ouertaken; neither haſt thou any pretext by which thou maiſt couer thy impiety: thy impudency and ſhameleſſe behauiour is growne notorious and too apparant; for thou ſheweſt that there is no feare of God in thee.
In the end he addes, ſaith the Lord of hoſts: by which words the Prophet addes the greater authority to his doctrine. For we muſt needs thinke that this ſo ſharpe a cenſure was very ill taken of the people: and many ſhooke their heads at it, as their manner was. For we know what an obſtinacy the moſt part were growne to. This is the cauſe then, why the Prophet heere plainly affirmes that this ſentence proceeded not from himſelfe; hee was onelyonly charged to publiſh it: and forthwith ſhewes, how God is the author of it, ſo as he vtters nothing but what the Lord of hoſts had enioyned him to ſpeake.
The Prayer.
Almighty God, ſeeing it hath pleaſed thee heretofore to beſtow ſo many benefits vponupon vsus, hauing once done vsus this honour, as to receiue vsus into thy fauour: grant we may neuer ſo forget thy great bounty, that wee ſhould bee carried away by the allurements of the diuell to ſeeke out forgeries, by which at length we ſhould be brought to ruine and deſtruction: but that we may continue ſtedfaſt and conſtant vntounto the end, that we may daily call vponupon thy name, & drinke ſo large a draught of the fulneſſe of thy liberality, that in the meane while wee may ſtudy from the heart to ſerue thee, and to glorifie thy holy name: and by meanes hereof may be able to giuegive ſome good teſtimony that we hauehave wholly deuoted our ſelues to thy ſeruice, vntounto which thou haſt alſo moſt ſtrictly bound vsus, when it pleaſed thee to adopt vsus in Ieſus Chriſt. Amen.