Lectures on Jeremiah, Lectures · Lecture 9
THE NINTH LECTVRE, WHICH IS THE FIFTH VPONUPON THE ſecond Chapter.
Part of the 30. verſe.Your ſword hath deuoured your Prophets, like a deſtroying Lion.
IN the former lecture, God complained that he had ſpent his labour in vain in chaſtiſing the children of Iſrael, in regard they were of ſo rebellious and ſtubborne a nature, that they could not be tamed by any diſcipline or correction. I hauehave loſt my time (ſaith hee) in endeauouring by chaſtiſements and corrections, to bring you home: but now hee aggrauates this crime of ſtubbornneſſe and wilfulneſſe, becauſe they not onelyonly reiected all wholeſome admonitions, but ſhead innocent blood? Why ſo? Becauſe they perſecuted and purſued the Prophets, no leſſe than if they had been their open enemies, who yet notwithſtanding were ſent vntounto them from God, to procure their ſaluation. For this cauſe God heere not onelyonly accuſeth them of rebellion, but of cruelty alſo: for he ſaith, hee attained not his deſire; namely, their conuerſion. Beſides, they were not onelyonly obſtinate and vntamed, but alſo behaued themſelues both curriſhly and cruelly euen towards their owne Prophets. Mat. 23.37. Luk. 13.34.For we know that Ieruſalem was become a ſhambles, or butchery, wherein many of Gods true Prophets were ſlaine and murthered. Some expound this place of falſe teachers: as if the Prophet had ſaid, the ſinnes of the people were the cauſe why the Prophets were puniſhed according to their deſerts; in regard they were liars and deceiuers: and thoſe who thus expound it, inſiſt vponupon this word, your: your ſword hath deuoured your Prophets: which is the cauſe why Saint Ierome ſaith, your, and not my Prophets: as if God denied that he gaue them any commiſſion: but this is a forced ſenſe, and too much conſtrained. We are therefore to retaine that ſenſe which I hauehave giuen; to wit, that whileſt God laboured to reforme the vices which then raigned amongſt this people, the Prophets being the Miniſters of this gracious meſſage, euen the people themſelues put them cruelly to death. And the ſimilitude which immediatly followes, agrees very well with this expoſition: as a Lion deuouring. For God ſhewes that the Iewes carried themſelues as cruelly and ſauagely towards the Prophets: as if the Prophets had been in ſome forreſt full of Lions. Now it followes.
Verſ. 31. O generation, take ye your ſelues heed to the word of the Lord: HaueHave I been a deſert to Iſrael? HaueHave I been as a land of karkneſſe? Wherefore then ſaith my people, we are Lords, we will come no more vntounto thee?
NO doubt but the Prophet ſpeakes heere as a man aſtoniſhed, that he might make the fault of this people the more odious and deteſtable. For as one amazed, he ſaith, O generation: the Hebrew word (as it is well knowne) ſignifies an age. Thus it is as much as if hee had ſaid, Lord into what times are we fallen! or in what an age or world liue we in now! We hauehave the propriety of the word then. The Prophet addes, looke to the word of the Lord. It ſeemes he ſpeakes improperly: for he ſhould rather hauehave ſaid, Vnderſtand, or heare the word of the Lord: but he commands them to ſee, or looke: and yet this phraſe of ſpeech agrees very well, Why ſo? Becauſe he bids them not heare; but rather hee brings them to their owne knowledge: as if he ſhould ſay, looke you to it, ſee what it is the Lord ſaith. And where he ſaith, euen you, or, you your ſelues, it is to adde the greater emphaſis and vehemency vntounto his ſpeech: you, euen you, ſaith hee. For the Iewes iuſtly deſerued to hauehave been condemned by the whole world, if God had called them before his iudgment ſeat. But how blind ſoeuer they were, the Prophet ſhewes that themſelues notwithſtanding might diſcerne, euen with their owne eyes, what the Lord ſaid. This belongs not to doctrine, but to the act or thing it ſelfe: as if he ſhould ſay, The Lord by me complaines of you: ſo as though there be no witneſſes, nor any iudge or arbitrator, yet ye your ſelues can iudge and perceiue how things goe, well enough. Wee ſee then that the Prophet hath ſpoken aptly, when he bids themſelues to regard, or ſee, the word of the Lord: for by and by hee adds, HaueHave I been a deſert to Iſrael? He appoints the Iewes themſelues then, to iudge and determine this matter; to wit, whether they had not taſted of Gods bounty and liberality by their owne experience, and whether they had not reiected and forſaken him,Se verſ. 13. as formerly he complained, albeit he was that fountaine of liuing waters; and whether they digged not vntounto themſelues broken ceſternes that could hold no water. Now God ſaith, Whence came this that you hauehave thus bidden me farwell? Is it in vaine that I hauehave promiſed to ſhew my ſelfe gracious & bountifull vntounto you? HaueHave I therein abuſed or diſappoynted you of your expectation, whileſt you ſerued me? Seeing then I hauehave not been vntounto you a barren land, or a land full of obſcurity and darkneſſe, namely, wherein the Sunne ſhines not: ſeeing (I ſay) you hauehave alwayes found abundance and plenty of all good things in me; how comes it to paſſe now that you are departed and gone away from me?
In the next place he adds yet another fault; Wherefore ſaith my people, we rule, or, are Lords? The Hebrew verbe heere vſed is diuerſly expounded; becauſe ſome deriue it from one root, and others from another. Notwithſtanding, among them that deriue it from one and the ſame root, they varie in their iudgements: for ſome referre it to thoſe calamities and afflictions which the Iewes ſuſtained: others, to their reuolt. As touching the firſt, thus they vnderſtand it, We are come downe: that is to ſay, we are ouerwhelmed with miſeries, what ſhall it auaile vsus to call vponupon God? For all our affaires are become vtterly deſperate. Others chuſe a contrary ſenſe, We are gone backe; that is, what need the Prophets trouble our eares any more with their clamors: for we are reſolued neuer to returne to God; we hauehave at once renounced him: let him goe then with all his goodly exhortations, for we will neither heare him, nor doe ought for him: and both are of opinion, that this is a ſpeech of ſuch as are growne deſperate. But we ſee well enough wherein they differ: for the firſt ſort vnderſtand this word, To deſcend; of the peoples calamities: the latter ſort take it for their reuolt; to wit, becauſe they had once taken their leaues of God, and would hauehave no more to doe with him. There is a third ſort who come nearer to the Grammaticall ſenſe. For the verbe heere vſed in the originall, ſignifies to rule: and thus I rather willingly encline to this expoſition, wee rule: I alſo thinke, that it is an arrogant and ſwelling kind of ſpeech; namely, that the Iewes thought themſelues Kings, as Saint Paul in 1. Cor. 4.8. taunts the Corinthians, yee are rich, and yee raigne as kings (ſaith he) without vsus: would to God ye did raigne, that wee alſo might raigne with you. For the Corinthians were ſwollen with pride,Corinth was famous in regard of her riches. in regard of the wealth of their City, and ſo deſpiſed the Goſpels ſimplicity: they ſought after ſubtelties, and gaue themſelues wholly to new deuices. Saint Paul therefore ſeeing they made no great reckoning of the fauour which God had vouchſafed them, tauntingly, he ſaith Ye are full, ye are rich, and without him y… …w raigne as Kings, of whom notwithſtanding ye… … whatſoeuer good thing ye hauehave. Ieremiah heere repro…cheth his people with the very ſame ſinne: Wee rule; neither will wee come any more vntounto thee. As if he ſhould ſay, All your happineſſe and the good things yee enioy (I am ſure) came from me: for all ye enioy, and whatſoeuer hath been beſtowed vponupon you, ought to be attributed to me and to my liberality: and yet (forſooth) ye raigne as Kings without me. For it is God himſelfe who ſpeakes heere: ye are now become Kings without mee. But which way I pray you? what hauehave you, that is your owne? Why then ſaith my people, we will come no more at thee? Wee hauehave now the Prophets naturall meaning.
As touching the thing it ſelfe (as wee told you before) firſt, he ſtands as one amazed at the peoples malice, euen as at ſome prodigious thing: and therefore he cries out, O generation! as if he had ſaid, That which I now ſee, is incredible. Then he adds, looke your ſelues to the word of the Lord: and this was of greater importance, than if hee had ſummoned them before the tribunall ſeat of God: for thus he ſhewes their malice is too too groſſe, in that without any cauſe or pretext at all, they had ſhameleſly forſaken & renounced God, albeit he had dealt ſo bountifully with them. In the meane while hee priuily nippes them, becauſe there was now no place any longer for inſtruction. Therefore leauing that, he bids them looke with their eyes, either becauſe they were deafe, or ſtopped their eares, and repulſed all ſound admonitions. For as we hauehave ſaid, leauing the word, he brings them backe to the very fact; which the expoſitors hauehave not obſerued.
Now the reproach followes, that God was not as a wilderneſſe vntounto them: See verſ 13.but (as the Prophet ſhewed heretofore) that out of him flowed abundance of all good things wherewith they might hauehave ſatisfied themſelues. Seeing God then had enriched them with his bleſſings, ſo much the more hainous was their fault, in that they had forſaken him. How in the laſt part of the verſe, God complaines of their ingratitude, in regard they thought themſelues lord…. I grant they were a royall prieſthood: but this came from Gods grace. In that they raigned, they obtained it not by their owne induſtry or power: it was not from any right of theirs, neither yet by their power, or good fortune, as they ſay. Whence then? OnelyOnly by way of entreaty. Albeit they were kings then, yet it was vponupon condition, that they yeelded obedience to the King of kings, and not otherwiſe: yet (forſooth) they would raigne alone: that is, as they liſted: and thus they trampled the grace of God vnderunder foot. It is this peruerſity of theirs then, which the Prophet heere reprooues. To the ſame purpoſe alſo in the end of the verſe he ſaith, wee will come no more vntounto thee: as if they needed not Gods helpe and ſuccour: for they thought themſelues now iolly fellowes, as if they had been ſufficiently furniſhed for the maintenance of their eſtates. Being thus ſwollē with ſo peruerſe a pride, they contemned Gods grace, as if they had beene ſafe enough of themſelues, without the ſtay of a ſecond.
Verſ. 32. Can a maid forget her ornament, or a bride her head-band? as it is word for word: others tranſlate, trinkets: others, her chaines: the word is deriued of a verbe which ſignifies, to binde: In our French wee may properly turne it, Treſſures: but my people hauehave forgotten me, dayes without number: word for word it is, without end.
GOd heere confirmes his former ſpeech; and his meaning therein is, to ſhame his people, in regard they leſſe eſteemed him, than virgins were wont to eſteme their toyes and trifles. For all the chaines and deckings are (in truth) but ſo many fooles-bables: and yet we ſee notwithſtanding, how maides are carried away with ſuch a fond affecting of them, that they louelove their tires and toyes more than their owne liues. How can it be then (ſaith the Lord) that my people hauehave forgotten me? Are any deckings to be compared with me? Among all the pearles, and the moſt precious and exquiſite ſtones, are any to bee found that may be valued with me?
By this ſimilitude then, God declares how the Iewes were naturally wicked and peruerſe, in that they had thus forgotten ſo ineſtimable a benefit: to wit, in enioying God for their father; and vnderunder his rule and dominion, enioying whatſoeuer their hearts could wiſh. For hee withheld no good thing from them, that might any way ſerue to make them perfectly happy, whileſt they were capable of enioying his fatherly louelove and liberality; ſo as God had manifeſted the ſame vntounto them, and meant they ſhould ſtill ſo hauehave found him, vntounto the very end. Seeing then they had found God kind and gracious: muſt they not needs be more then ſenſeleſſe, whileſt they willingly reiected his grace? when as virgins are ſo aſſectioned and wholly addicted to their toyes (which albeit they are of no worth) yet can they by no meanes forget them? But the Prophet vſed this ſimilitude of ſet purpoſe, to make way to that which followes. For his meaning was to compare the Iewes to adulterous women, who being ſet on fire with their vnbridled luſts and wicked affections, ſuffer themſelues to be caried away after their louers. Purpoſing then to reproach the Iewes with this crime, hee expreſly mentioned neck-laces, and ſuch toyes belonging to young damſels; and therefore it followes.
Verſ. 33. Wherefore deckeſt or trimmeſt thou, that is, ſo finely, thy waies, to ſeeke for louers? And therefore alſo thou haſt taught wickedneſſe in thy wayes.
THis verſe is diuerſly expounded. But the Prophet meant onelyonly to tell the Iewes that they were like wanton women, who not content to contemne their husbands at home, gad hither and thither; and alſo vſe to trick and trim vp themſelues, the better to allure many to commit wickedneſſe with them. He ſaith then that the Iewes reſembled theſe: and this he calles, trimming of their waies: for this verbe hath a diuers ſignification in the Hebrew. It is taken to make ready, to decke, to get grace or fauour: but in this place it ſignifies as much as if the Prophet had ſaid, Wherefore paintest thou thy ſelfe? why diſguiſeſt thou thy ſelfe, as harlots vſe to doe? who to entice fooliſh ſpringals to whoredome, deuiſe many faſhions and artificiall trimmings: why then laboureſt thou ſo earneſtly to obtaine the hire of an harlot? In the end of the chapter we ſhall ſee to what purpoſe he ſaith this: for the Prophet will there reproach the Egyptians and Aſſyrians. But it is a doctrine which is eueryevery where handled in the prophets; for euer and anon they compare the Iewes to courtizans, in regard they (who aboue all others) ought wholly to hauehave cleaued to their God: (euen as an honeſt wife will not lightly ſuffer her eyes to wander heere and there, neither will ſhee be ſtragling abroad, but ſet her affections wholly vponupon her husband) yet they thought it was not onelyonly lawfull, but neceſſary alſo to procure their ſafety; firſt from the Aſſyrians, and then to trot downe into Egypt. It is this peruerſneſſe of theirs then, which the Prophet heere condemnes in them: and therefore he ſpeakes vntounto them vnderunder a ſimilitude, or borrowed ſpeech: as of the perſon of an adulterous woman, who ſetting light by her husband, runnes after the firſt commers, ſeekes out to her ſelfe adulterers, and vnaduiſed youthes, and proſtitutes her ſelfe on eueryevery ſide freely to all. Now wee vnderſtand the Prophets meaning.
As touching the words heere vſed by the Prophet, hee ſaith, wherefore garniſheſt thou thy wayes ſo trimly? But yet he continues ſtill to compare ſuch a care as this, to the body of an harlot: as if hee ſhould ſay, Why trimmeſt thou thy ſelfe vp thus? What makes thee ſo induſtrious in ſtudying how to decke thy ſelfe with ſuch diuerſities of trimmings and ornaments? Is it not, that by ſuch a decking thou mayeſt the better deceiue the eyes of the ſimple? Out of queſtion the Iewes might (if they would) hauehave liued in great tranquillity and eaſe, vnderunder Gods protection; and that without any moleſtation at all. For euen as the husband ſatisfies himſelfe with that naturall beauty which his wife hath,Note. and cares not to hauehave her paint her face, nor to diſguiſe her ſelfe with artificiall dreſſings: ſo God likewiſe requires nothing of his people, but that they keep their faith & loyalty to him: as the huſband requires his wife to keepe her body and mind chaſt to him.The ſumme. The ſumme then is, that euen as a wife which ſhall liue peaceably and quietly with her husband, hath no need to breake her braines (as they ſay) with much carking, becauſe ſhe knowes that naturall beauty God hath giuen her, contents her husband; neither will ſhe with other deuices labour much to gaine her husbands louelove, knowing that her chaſtity to him is the best pledge: ſo alſo might you (ſaith the Lord) louelove without care or trouble, in yeelding onelyonly vntounto mee that ſeruice which my Law requires, and in keeping your faith vnuiolated. But what chaſtity call you this, when you imitate ſuch women as are wholly giuen ouer to harlotry, deſiring nothing more, than that they may draw the hearts of adulterers vntounto them? for as they burne and are inflamed with luſt; ſo is it their only care how they may find out new deuices, and gauds, thinking they hauehave neuer enough; and all becauſe they would bend and draw their louers to the liking of them. This (ſaith God) is your very caſe; for you are neuer wearie in hunting vp and downe after your game: neither ceaſe you to vexe your ſelues in ſeeking out ſtrange louers.
Now he adds, And therefore (ſaith he) thou hast taught wickedneſſe. He alludes to that word which hee vſed before, Truly thou haſt trimmed thy wayes: and heere, thou haſt alſo (ſaith hee) taught wickedneſſe in thy wayes. His meaning is, that the Iewes were worſe than the Egyptians and Aſſyrians: as in truth a wanton wife is much worſe than any harlot, who takes her followers by her flatteries and enticements. For if ſo bee a young man bee not deceiued elſewhere, and that the diuell (as they ſay) puts not fire to the tow, hee may well continue his integrity and chaſtity: but if a luſtfull and impudent woman come once to ſeduce him, he is by and by ſnared and vndone. Therefore the Prophet ſaith, the Egyptians and Aſſyrians ſhall bee found innocent, being compared with the Iewes. Why ſo? Becauſe (ſaith he) they hauehave been ſeduced by your allurements, euen as young men are enticed and brought to ruine by the cunning deceits, and the ornaments and attires of harlots. For it fares with them as if vnawares they had been caught in a net: therefore you hauehave been the authors of all the miſchiefe, and the whole blame reſts vponupon you. Thus wee ſee the Prophets meaning. For he accuſeth the Iewes, for giuing the Aſſyrians as well as the Egyptians, occaſion of offence by their ill example, whileſt by their practices they ſought to win their fauour.
Verſ. 34. Alſo in thy wings is found the blood of the ſoules of poore innocents; I hauehave not found it in holes, but vponupon all theſe places: ſome turne it, becauſe in all theſe: for it is a particle that renders the cauſe; but heere it ought to bee reſolued into an aduerſatiue, as in many places.
THe Prophet (as farre as I can iudge) repeates that which he ſaid before; namely, that thoſe of his nation were become altogether deſperately wicked, in regard that what admonition ſoeuer was giuen them, yet could they neuer be brought to acknowledge their faults: but on the contrary fared like poyſonfull and wild beaſts, in murthering the Prophets, and holy men which were ſent to teach and admoniſh them. Thoſe are miſtaken, who thinke the Prophet here condemnes all the Iewes in generall, in reſpect of their cruelty: and yet all follow this opinion. But queſtionleſſe the Prophet rather amplifies the fault of the Iewes; not onelyonly in that they were hardened in their euill courſes; but alſo becauſe they exerciſed their cruelties againſt the Prophets of God. And thus he once againe ſhewes, that God vſed all meanes that could be, to cure the Iewes, by bringing them to repentance, but nothing would ſerue the turne. For what better remedy could he procure for them, than the reprehenſions of his Prophets, who ſhewed the people how they had looſely and wickedly turned away, and eſtranged themſelues from God. See the means then, by which God endeauoured to rebuke the vices which were in his people: but ſo farre was he off from preuailing thereby, that they murthered the Prophets, both in Ieruſalem, and in all the coaſts of Iudeah; ſo as all the land was defiled, and repleniſhed with their blood. Therefore he ſaith, The blood of the ſoules of poore Innocents were found in thy wings.
He calles the hemme of their garments, wings: as if he meant to ſay, the murthers wherewith he chargeth them were not very ſecret or vnknowne; in regard the blood which the Iewes had ſpilt, was apparantly found euen vponupon the vttermoſt parts of their garments. As if hee ſhould ſay, I need not now ſtand vponupon poynts with you. for your filthineſſe is very manifeſt and apparant: for you hauehave not onelyonly reſiſted mine admonitions, but you hauehave cruelly killed my Prophets. And if you aske me, Where are theſe murthers? I anſwere, in your wings, and in the hemmes of your garments: that is to ſay, your offences are but too manifeſt. Now then we hauehave the Prophets meaning. Alſo for this cauſe the particle yea euen, is to be noted diligently: for their cruelty was ſo much the more inſupportable and deteſtable, in regard they roſe vp againſt thoſe that were ſent to cure their ſoules. For the Prophets were the miniſters of their ſaluation, as wee hauehave ſaid. Seeing then they ruſhed thus violently againſt that grace which God preſented vntounto them, and therewithall ſlew his Prophets: by this, one might the more eaſily iudge, that they were become vtterly incurable.
That which is forthwith added, makes for the further confirmation of his ſpeech: they were not found in fraction, or breaking. Some expound this place otherwiſe. But their opinion is probable who thinke the Prophet alludes to that which is ſpoken by Moſes, in Exod. 22.2. If any one were found making a breach, hee that ſlew him in doing the fact, ſhould eſcape vnpuniſhed. For he that is ſo bold as to breake into another mans houſe, is like to him that robs by the hie-way ſide: ſuch an one therefore cannot be held for a petty theefe, but rather for a common cut-throat that lurkes in hie-wayes. God then ſaith, that his Prophets whom the Iewes put to death, were not found forcibly breaking into houſes: that is to ſay, they were neither found guilty of felony, or murther (for he puts one kind for the generall) but they were vponupon all theſe things: that is to ſay, in regard they boldly and freely reprooued you of your faults, becauſe they ſharply rebuked your wickedneſſes, and diſcouered your ſhame and filthineſſe; and becauſe they ſhewed themſelues enemies to all your iniquities, trecheries, and looſe behauiours. Thus then, becauſe the Prophets being prouoked by diuine inſpiration, ſtroue againſt your ſinnes; therefore you put them to death. We ſee the text runnes well thus, if it be only vnderſtood of the Prophets: and to ſay as the thing is, Ieremiah meant not only to reprooue the Iewes for the murthers they committed heere and there, but to ſhew how they were the deadly enemies of the Prophets, in regard they hated all holy and ſound admonitions, and were vncapable of any inſtruction. The errour of the other expoſitors is ſufficiently refuted; becauſe in the laſt member, they neither touch heauen nor earth, as they ſay. It followes.
Verſ. 35. And thou ſaideſt, that is, Notwithſtanding: for this word and, is taken heere for neuertheleſſe: Surely, in the Hebrew it is For, but it notes out a boaſting, full of impudency; in regard the Iewes were growne ſo ma… pert, and ſhameleſſe withall, that they durſt iuſtifie their innocency. Surely I am cleane: that is, I am innocent; onelyonly let his wrath be farre from me. Behold, I will iudge thee, or enter into iudgement with thee, becauſe thou haſt ſaid, I hauehave not ſinned.
THe Prophet heere ſhewes how the Iewes were growne ſo ſhameleſſe, that it was impoſſible, by any admonitions whatſoeuer, to bring them to any bluſhing or moderate courſe. Albeit then they were like adulterous women, and ran like harlots into eueryevery place, to get ſome reward: and although they alſo had ſlaine the Prophets, and holy ſeruants of God; yet, as if they had been no way culpable, they bragged (forſooth) of their innocency. Neuertheleſſe then, you hauehave ſaid, that is to ſay, How dareſt thou pretend thou art any way innocent, ſeeing thou art conuinced, not onelyonly by ſurmiſes or coniectures, but by ſo manifeſt and apparant demonſtrations? Moreouer, the Prophet ſhewes, that the eſtate and condition of the Iewes, was vtterly deſperate, ſeeing they would no more be admoniſhed: nay on the contrary, they were growne ſo obſtinate, that they durſt vaunt of their innocency. Thou hast ſaid: (note that he ſtill ſpeakes in the ſingular number, as to a wife) Thou haſt notwithſtanding ſaid, Surely I am cleane. See how hypocrites not onelyonly labour with diuers maskes, to excuſe themſelues; but more than that, are ſo bold, as to aduance themſelues, and houer in the ayre, as if by their confident pride they would ſcale euen the very heauens. As if they had ſaid, Who dare chalenge vsus? Lo how hypocrites come in, loftily aduancing themſelues, in deſpiting and ſetting light by the ſeruants of God, thinking by their great crakes to put them to ſilence. Now he condemnes the Iewes of the like arrogancy; becauſe albeit they were manifeſtly conuinced, yet they feared not to affirme that they were altogether innocent.
OnelyOnly let him keepe backe his wrath from me. Behold yet another fault for which the Prophet reprocheth the Iewes; namely, becauſe they complained that God offered them wrong, whileſt by his chaſtiſements and reprehenſions hee endeauoured to bring them into the right way. For it is well knowne that God had already many wayes afflicted the Iewes: beſides, he had thereunto added many ſharp and ſeuere reprehenſions. By which two meanes he prooued if hee might any way doe them good. But what did they? Surely I hauehave no way offended him, but God is diſpleaſed againſt me without cauſe: onelyonly let him withdraw his anger from me. As if they had ſaid, If ſo be God will not vſe his abſolute power againſt vsus, and will not deale rigorouſly with vsus, nor handle vsus ſeuerely; it will be eaſie for vsus to proue our innocency. See how the wicked diſgorge their blaſphemies againſt God, when they feele themſelues throughly gauled with ſharpe and ſeuere admonitions, What ſhould I doe? I know I am not able to reſiſt: God fights but againſt a ſhadow, when hee afflicts me on this manner. I willingly beare, not onelyonly all the aduerſities he layes vponupon me, but wherewith hee preſſeth and perſecuteth me: yet therein he wrongs me. For if hee would proceed with me according to equity, I would be able to proue, that I hauehave not deſerued all the euils which hee hath brought vponupon me. Thus the Iewes dealt with God. OnelyOnly let him withdraw his anger from vsus, and then we ſhall make our party good; or at the leaſt we might be ſomewhat borne withall. Now we hauehave the Prophets meaning in this verſe; namely, that the Iewes were growne bold and audacious, not onelyonly by their curſed pride, in making a ſhew of their innocency; but alſo in that they durſt plead with God, as if he had handled them too ſeuerely, by his prerogatiue royall; and as if he meant not to call them to a iudicious hearing, but proceeded againſt them rigorouſly, that ſo hee might ouerthrow and deſtroy them.
Behold (ſaith hee) I will iudge thee, becauſe thou haſt ſaid, I hauehave not ſinned. Some tranſlate, I iudge, or condemne. But queſtionleſſe there is heere a cloſe oppoſition betweene the wrath of God, and his iudgement. For the people complained, becauſe God vſed them too ſeuerely: the queſtion here then is, touching his wrath. Now God, he oppoſeth againſt that, his iudgement. You need not (ſaith he) pretend this excuſe; for in the end it will goe all into ſmoke, becauſe I will proceed in iuſtice againſt you: thar is, I will manifeſt it by the effects, that I am a iudge, and no tyrant, that I doe execute ſuch chaſtiſements as are due, and eueryevery way agreeable to law: you are therefore to know, that I fare not like a furious man, who in his rage auengeth himſelfe vponupon his enemies; yea and proceeds with them according to his blind and inordinate paſſions: but I will (ſaith hee) ſhew my ſelfe a iudge.
Hence we may gather a profitable inſtruction. And in the firſt place,God cannot endure we ſhould iuſtifie our ſelues before him, when we be guilty: let vsus obſerue, that God abhorres nothing more, than this obſtinacy, when we will needs be reputed guiltleſſe, albeit our owne conſciences condemne vsus. Let vsus alſo in the ſecond place note, that all ſuch as aduance themſelues thus with this inſolencie and pride, and with an impudent obſtinacy,For that is to ruſh againſt God. not ſticking to vphold themſelues in their ſinnes; that they forthwith iuſtle againſt God. For all the falſe pretences which men alleage, come alwayes to this iſſue, namely, that God muſt thereby be condemned, as one that deales vniuſtly, and too ſeuerely. But will you ſee what ſuch kind of perſons get by this? God will in the end make it appeare to all the world, that hee is iudge: and thereby alſo will manifeſt the courſe he holds, in diſcouering and bringing to light, the wickedneſſe of thoſe, who thinke by ſhifts, cauils, and friuolous excuſes, to eſcape his iudgement ſeat. It muſt needs be then, that whoſoeuer rebelliouſly vſeth theſe practiſes againſt God, muſt at length come to that which the Prophet heere mentions: to wit, they ſhall be enforced, will they, nill they, to confeſſe, that God neuer carried himſelfe rigorouſly towards them: neither that he vſed any vniuſt tyranny ouer them; but that they were chaſtiſed according to their deſerts.
The Prayer.
Almighty God, ſeeing we are ſtuffed full with ſuch variety of vices, and that wee ſo often, yea and ſo many wayes prouoke thee to wrath and indignation againſt vsus; grant that at leaſt we neuer harden our hearts against thy holy admonitions, but may rather ſhew our ſelues pliable and obedient, and at the very firſt, may turne vntounto thee, leſt our pride and rebellion force thee at length to manifeſt thy mighty hand to our confuſion: but rather for as much as heretofore wee hauehave had experience of thy fatherly affection and liberality towards vsus, ſo we alſo may yeeld willingly to learne our duties for the time to come, that thus wee accuſtoming our ſelues to beare thy yoke; at the laſt attaining to the end of our race which thou haſt ſet before vsus, we may alſo obtaine that bleſſed reſt which is prepared for vsus in heauen, through Ieſus Chriſt our Lord. Amen.