TWO AND TWENTY LECTURES UPON THE FIVE FIRST CHAPTERS OF JEREMIAH. WITH PRAYERS ANNEXED, AT the end of every Lecture: By Master JOHN CALVIN. WHICH BEING FAITHFULLY COLlected from him as he uttered them in Latin, in the Schools of Geneva, were afterwards translated into French: And now newly turned out of French, into English, with a Table at the end, containing the sum and scope of every Lecture. MATTH. 24.15. Let him that readeth, consider it. AT LONDON, Imprinted by Felix Kyngston, for Nathanael Newberry, and are to be sold at the sign of the Star, under Saint Peter's Church in Cornhill, and in Pope's head Alley. 1620. TO THE NOBLE AND VIRTUOUS LADY, THE LADY LVCIE, COUNTESS of Bedford: And to the Right Honourable and highly honoured Lady, the Lady Anne Harrington, Barrones: mercy and peace be multiplied. RIght Honourable: The holy Prophet jeremiah (according to the diverse subjects he had to work upon in his ministerial function) is forced sometimes with Isaiah, his forerunner, Isa. 58.1. to lift up his voice like unto a Son of Thunder; and eftsoons, with the same Prophet again, to altar and change the same, into the still, and soft voice of a Son of Consolation: wherein, 1. King. 19.12. as Gods faithful messenger, he carries himself faithfully. For as a Son of Thunder, he sharply inveyes against the sins, and sinners of his time; boldly denouncing Gods judgements against them: and as a Son of consolation, (for their sakes whom the Lord had appointed to be heirs of salvation) he sweetly preacheth Christ: mixing often with the terrible threats of the Law, the saving promises of the Gospel. That if any came by the ministry of the one, Act. 2.37. to be pricked in conscience, and humbled: he readily, like the good Samaritan, poureth in the mollifying and healing oil of the other, to cure and revive them. And thus as a wise disposer, and dispenser of the manifold secrets of God, Psalm. 101.1. his song (in a manner) throughout his Prophecy (like Aaron's Bells) soundeth forth judgement and mercy: Exod. 28.33. preaching judgement to such as were, Isa. 33.14. & would be sinners in Zion, and mercy to such as he saw to to be mourners in Sion. Isa. 61.3. In which respects he may serve as a lively pattern for all Preachers to follow, in their ordinary course of preaching. These Sermons of his (many of them) do notably suit to our times; and therefore aught to be read, and read again, of all estates, high and low. But for as much as in reading the Prophets, sundry difficulties are met withal, which every one hath not the skill of himself to dissolve; it would (as I think) be very beneficial for such, if they had an holy helper, such an one as this, ready at hand: job 33.23. An interpreter: One (indeed) of a thousand; that might help to dissolve their doubts, and unloose their hard knots for them: That so understanding what they read, they might (by the blessing of God) with the more ease come to profit by their reading. Act. 8.34.35 This hath our Philip faithfully performed (according to that light of understanding wherewith the Lord had extraordinarily endowed him) throughout the Prophets: and pity it is, that so great light should after a sort lie buried in darkness, from many well minded Christians; only because they are not (as they might be) turned into our own native language. Not many years since, a Lamp (if I may so speak) began to be kindled, for giving them some insight into the harder passages of the Prophets; by translating this Author's Commentaries upon the Prophecy of Isaiah into English: but much more clear would the light have now shined, if thereunto had been added the translation of all his Lectures upon the Prophecy of jeremiah also. For mine own part, seeing sufficiency of oil hath failed me, to furnish out this second Lamp unto the end; I have for the present proceeded only through the five first Chapters. The which (Right Honourable) as a testimony of that service and duty I own your Honours; I have presumed (as one overtaken with Ahimaaz his haste, somewhat abruptly I confess) to dedicate unto you. And if in token of your favourable acceptance thereof, you shall be pleased to suffer the same to pass, under your Honourable names, and patronage; many may be occasioned thereby to bless God for you: and myself still to pray, that the blessing of him who was ready to perish, may come upon you. Your Honours humbly at commandment, CLEMENT COTTON. TO THE READER. GOod Christian Reader, if (as Solomon saith) thou wouldst be truly wise for thyself, Prou. 9.12. Prou. 11.17. or hast a purpose to show mercy to thine own soul, in any thing; then manifest it in this one thing (absolutely needful for thee, Luk. 10.42. if hitherto thou have neglected it) viz. Be sure, before thou leave this thy natural life; that God (by the ministry of his holy word) hath breathed into thy dead soul, joh. 5.25. Eccles. 9.10. a supernatural and spiritual life. For in the grave whither thou goest, there will be neither time, nor place for thee, to have this work of works effected, joh. 12.35. Psal. 39.5. Thy life is in length but like a span; and every step thou steppest, for aught thou knowest; 1. Sam. 20.3. there is but a step between thee and death. Heb. 9.27. Gen. 27.2. Seeing therefore by God's especial appointment, thou art once to step out of this world (how soon thou knowest not) it being also thy last step: it standeth thee upon, whilst life and liberty lasteth, wisely to foresee, that then thou steppest surely, 2. Pet. 1.10. Prou. 22.3. For if thou diest, and after descendest into the grave, Prou. 11.7. a natural man; so thou risest at the last day, and then woeful will thy condition be: Heb. 12.14. for thou shalt never see the face of God to thy comfort. His wrath is now revealed from heaven, against all ungodliness, Rom. 1.18. and unrighteousness of men: Alas! How much more then? Psa. 77.7 Needful therefore it is for thee now; 2. Cor. 6.2. even now whilst the day of salvation lasteth, to lift up thy heart with thine hands, Lam. 3.41. with loud and strong cries, unto God in the heavens, that for the passion and death of Christ, he will be pleased to grant thee grace, that his word may now so sink into thine ears, Luk. 9.44. Isa. 55.10.11. joel 1.23. that thence it may soak as the rain of righteousness, into the furrows of thine heart; to a Psal. 19.8. illuminate, to b jam. 1.21. regenerate, to c Mat. 13.33. season, and d joh. 17.17. sanctify, thy whole man, soul and body, 1. Thess. 5.23. that thereby (as by the Spirit of the Lord) thou being cast as into a e Rom. 6.17. new mould, and f 2. Cor. 3.18. transformed into the same image, from glory to glory; thou mayest with patience, Tit. 2.13. 1. Cor. 2.8. comfort, and good conscience, wait till the last day; for the appearance of the Lord of glory, thy Lord and thy God, the man Christ jesus. For it is not sufficient for thee only to know the word, to be the word of God's grace; Act. 14.3. and 20.32. unless by sound evidences, thou also discernest, that it hath been a word of grace unto thee: Rom. 10.8. nor barely affirm it to be the word of faith: but by good proof to find, that it hath been the means to breed a saving faith in thee. Nor yet only to say, that it is able to save souls: jam. 1.21. but that it hath been God's powerful instrument to save thee. For the truth is, the word of God was not g 2. Tim. 3.16. inspired from God, nor written by h 2. Pet. 1.21. holy men of God, to i Hos. 8.12. us, and k Rom. 15.4. for us, to the end it should stand l Hos. 8.12. stranger-like, aloof off from us; but rather by admitting it to dwell and inhabit richly, and plenteously in us, Colos. 3.16. it might at length impart of that heavenly virtue that is in it, jam. 1.21. unto us. We commonly esteem men so fare forth good, Rom. 5.7. as they have extended of their good things unto us: and those things good, joh. ●. 10. that have communicated of their goodness unto us. Isa. 39.8. Rom. 6.17. Heb. 6.5. Now if there be any thing under heaven good, which also is able to make us good, it is the good word of God. But we shall but coldly, and faintly commend it for good; unless we know by good experience, that it hath communicated of its goodness unto us; what good (I pray you) doth that meat or drink do us, which we receive not into us? But where the stomach craveth, and receiveth these; the effects will soon be discerned. 1. Sam. 14.27.29. judg. 15.19. I tasted a little honey (saith jonathan) and mine eyes have been enlightened. Samson drinking (in his excessive thirst) of the water of Lehi; his spirit revived. 1. Sam. 30.11.12. The like befell the poor affamished Egyptian. Oh that we could come to the good word of God, but with the one half of that hungry and thirsty appetite, wherewith (for the most part) we come to these good creatures of God: we come to these indeed; we take these; we receive these; Psal. 104.15. and the goodness that is in these, we make it our own. And if through any defect in nature, we feel them any way defective in their nature and properties to us; we are ready by and by to say, all is not as it should be with us. Do we so strongly and mainly press toward these, whose virtue at the best, being perishable, joh. 6.27. 1. Cor. 6.13. can but sustain a perishable life: and can we not be at quiet with ourselves, unless we feel in ourselves, that our natures are thereby cheered and refreshed? Luk. 5.1. and 12.1. Matth. 11.12. 1. Pet. 2.2. And shall we not much more press forwards, to take, and receive into us, as with violence, the good word of God, which is fitted and framed by God himself, to sustain us spiritually? Let us draw near unto it then, with knowledge, desire, and faith, Heb 4.2. as the poor woman in the Gospel, drew nigh to Christ. So shall we sensibly feel the saving and sanctifying 2. Tim. 3.15.16. virtue thereof to be infused into us to our everlasting consolation and comfort. And then shall our hearts and mouths be enlarged to speak all the good, Psal. 138.2. Psal. 19.7.8.9.10. of this good word of God, that can be devised. Yea, we shall not only praise it, but also with David, the man of God, we shall highly prise it; fare above all earthly profits, or delights, Psal. 119.72.103. Then we shall be able with him again and again, to profess how entirely we love it, vers. 97. yea, how greatly we delight in it, vers. 174. yea, what joy and felicity we take in it, vers. 14.162. yea, how incessantly our thoughts and meditations are taken up about it: namely, before break of day, ver. 147 throughout the day, vers. 97. in the night. vers. 55. yea, at midnight, vers. 62. Let us not then (as the manner of some is) permit the word of God, barely to harbour in our houses: but let us endeavour rather, to harbour it within the closet of our hearts. Psal. 119.11. Luk. 11.28. And oh happy we! that ever it was our hap, to lodge within us so honourable and gracious a guest; that will every way be so beneficial unto us, Psal 119.24. Vers. 50. as in our greatest distractions, to council us; in our deepest distresses, to comfort us: and when we are to seek of our way; to direct us, directly to that haven of happiness, 105. where there shall be mirth without mourning; fellowship with God, and all his saints, without parting; where we shall be ever pressed to do his will without fainting; and that, time without ending. As for those that a Heb. 2.3. neglect so great salvation, that have the word, b 2. Thes 2.10. but love it not: that read it, but will not be c Psa. 50.16.17 reform by it: that d Prou. 13.13. despise it, e jer. 6.10. reject, and scorn it: To say no more, their damnation sleepeth not: God cannot, nor will not put up, such indignities at the hands of sinners, Isa. 5.24. jer. 5.13.14. and 6.10.11 unless they meet him, and that speedily, Amos 4.12. by true and unfeigned repentance. And if thou say, Oh that I could! I wish thee often to read these holy Sermons of repentance, penned by the holy Prophet jeremiah, for that purpose. For if repentance be a wounding of the heart, proceeding of faith, which seeketh unto God for mercy: then hath jeremiah, like a skilful masterbuilder in these present Chapters, and those that follow, laid the groundwork of such a repentance out for thee. And if thou say, how shall I understand, unless I have a guide? Act. 8.31. Accept (I pray thee, for the present) of this, which God of his goodness hath here sent unto thee, by giving him access into thy Chariot, closet, or other retired places: and if thou entreat him friendly, and makest thy gain by him of this little; the Lord peradventure may hereafter trust thee with more. But before I take my leave of thee, as the sum of all: let me entreat thee (as thou tenderest thine own welfare) to lay up in thy heart, these six lessons, which the word of God teacheth thee, according as I find them laid down by a learned Divine. 1 The word of God teacheth thee, that thou being by creation made righteous, art by the fall of Adam, and by thine own transgression, become sinful, Eccles. 7, 31. Gen. 6.5. 2 The word of God teacheth thee, that thou art by nature the child of God's wrath, and a firebrand of hell, Ephes. 2.3. 3 The word of God teacheth thee, that thou haste cause to be troubled for this, more than for all worldly crosses, and to be humbled and cast down in thyself before God for it, Act. 16.50. 4 The word of God teacheth thee, that thou being laden with thy sins, and weary of them, art not to sink down in despair of God's goodness; but to rely upon his mercy in Christ jesus, Ezra. 10.2. 5 The word of God teacheth thee, that thus relying upon God in Christ, he hath mercy in store for thee, Psalm. 130.7. joh. 3.16. 6 The word of God teacheth thee, that all true believers have a constant care and endeavour, both to learn and know the will of God, joh. 10.27. and to obey it in all things, Luk. 1.74.75. Tit. 2.11.12. These points the word of God teacheth: and these if we learn and believe, as the word teacheth them; we shall in the end be saved. And thus with my humble prayers to God that it may be so, I bid thee in Christ hearty farewell. C. C. lectures UPON THE FIVE FIRST CHAPTERS OF THE Prophecy of jeremiah. By Mr. JOHN CALVIN. LECTURE I. The Prayer which Master Caluin was always wont to make at the beginning of his Lectures. THe Lord enable us so to handle the secrets of his heavenly wisdom, that we may truly profit in the fear of his holy name, to his glory and our edification. So be it. Having expounded the twelve lesser Prophets, and at length finished the expositition of daniel's revelations: I have now begun, and purpose (the Lord granting me life and leisure) to unfold unto you the book of jeremiahs' Prophecy also: which if I attain unto, there will then remain no more of all the Prophets, but only Ezechiel: for the exposition whereof I wish there may be some other (and I hope my wish shall prevail) better fitted for that purpose than myself. What time jeremiah began to prophesy. As touching jeremiah; note in the first place, that he began to execute his prophetical office whilst josias the King reigned; namely, in the thirteenth year of his reign. For albeit that King was a sincere worshipper of God, yet were things even then much out of frame, and confused: for the book of the Law was lost; by means whereof it was easy for every one, at his pleasure, to broach many wicked errors, quite contrary to true religion. Neither are we to doubt, but in so great a liberty, many (who desired nothing more than to bring in confusions) striven eagerly to pervert and overthrew the worship of God, and the purity of doctrine: every one forging to himself many dotages and impieties. For let it be granted that the Priests meant faithfully to teach the people of God; yet did not their knowledge depend wholly upon the Law. Now howsoever it be very likely, that the memory thereof was not utterly abolished; yet questionless there only remained but some few relics of it, so as they could not clearly gather thence what kind of government it was which God had ordained to be in his Church. 2. Chro. 34.15. For it is recorded in the holy History, that the book of the Law was found in the eighteenth year of josias his reign. Thus jeremiah had begun even now to prophesy, four, nay five years fully complete. This example then sufficiently manifests what slothfulness and carelessness there is in men, in endeavouring to advance the true worship of God. For he had given an express charge by Moses, that a copy of the Law should not only be holily and carefully kept in the Temple; but that the King himself also should have a copy of it by him, Deut. 17.18. Besides, a commandment was added, that in all their solemn feasts, the whole Law should be repeated in the ears of all the people, Deut. 32.11. But after the Kings began once to revolt from God's true worship: the copy of the Law was no more entertained among them: and at length, even the Law also itself was utterly lost. No doubt but this happened through the tyranny of King Manasses, who exercised his cruelties no less upon the Priests, than upon the rest of God's servants. For no sooner broke any small sparkle of light forth, but he made such a slaughter, that he caused blood to run through all the streets of jerusalem, as the sacred history testifies, 2. King. 21.16. What marvel is it then, if he took and conveyed even out of the Temple itself, all the written copies of the Law which were extant, that so he might utterly extinguish all light of heavenly doctrine? Notwithstanding the book which had been hidden, was found again by Hilkiah the Priest, 2. Chro. 34.15. as it is also recited in the chapter formerly alleged. This is it we have to note then in the first place, from the circumstance of time, wherein jeremiah began to prophesy. For religion being thus corrupted, and every one taking upon him to forge what errors soever him listed: the charge imposed upon the Prophet, must of necessity be very irksome to him, or burdensome for him to bear. In the next place, we are also to note the end. He saith, How long jeremiah prophesied. that from this time he continued in executing his prophetical office until the captivity of Babylon: he held on his course then for the space of 40. years. Now in the progress of his book we shall better perceive, what and how sharp the conflicts were, which he was fain to undergo. But put the case the people had been much more teachable than they were, yet could not he execute his charge enjoined him by God, without extreme grief, and also like tediousness. For we shall see anon, what the sum of his message was with which he was sent. Seeing then he continued these his painful labours, jeremiahs' constancy and courage, noted. forty years together: thence it is easy to judge with what an heroical spirit he was endowed. Moreover, if we seriously consider, what, and how many tempests were daily raised up against him, utterly to dishearten him, yea wholly to turn him out of the right way: hereby also will his invincible constancy, and ardent zeal, shine yet more clearly unto us, in that he yet ceased not still to go on in those duties which he was to perform. Therewithal also we are to note, that from the destruction of the City, after which the inhabitants of jerusalem were carried away captive into Babylon; that even then jeremiah desisted not. jeremiah carried away into Egypt of the jews by force. For he was led into Egypt, as it may easily be gathered out of the end of this book; and especially from the 44. chapter: yea he was violently led thither, albeit he had (from the mouth of the Lord) cursed all the jews who sought lurking holes in Egypt. Now when himself was thus constrained to go down thither, this might much diminish his authority: for the wicked (as we know) watch at every turn to espy occasions how they may disgrace and slander the servants of God. Neither might they seem to want some goodly pretext in this behalf: Ho, this fellow hath cursed all such as go down into Egypt. But (I pray you) where dwells he himself now? Even in Egypt, with the rest that are fled thither. Neither is it to be doubted, but the faith of this holy man was much assailed, by the breaking of these, and the like jests upon him; for as much as impiety hath evermore gone hand in hand with pride and arrogancy: yet there, jeremiah constantly persisted in his course, yea even till the city was razed. And it is like enough he continued his labours in teaching, more than fifty years. jeremiah stoned to death, as it is thought. It is said by some, that he was stoned to death: and this is very likely; for he ceased not still to enuay as vehemently against the jews, which were fled into Egypt, as he did during the time that the City was in safety. Now they were at that time enraged with an extreme desperateness. Thence it came to pass then that they slew the holy Prophet, which (in their conceit) they thought they might lawfully do, in regard he insulted over them (as it were) in their miseries: but he endeavoured rather thereby to tame their pride and rebellion, which was indeed now become incorrigible: but as for them they took it not so. I come now to the sum of the prophecy: The sum of jeremiahs' prophecy. For Isaiah and the rest of the Prophets that lived in those times, had (for the most part) lost their labour, and spent their strength in vain, what remained unto jeremiah then, but in few words to pronounce this sentence: Hereafter expect no more grace nor pardon, for the time of the last vengeance is at hand, in regard you have too long abused Gods patience, who hitherto hath forborn you, and with all mildness and long-suffering hath exhorted you to repentance, and hath testified, that he would deal favourably and graciously with you, if so be you would convert & turn into the right way Thus then God's mercy having by them been despised, it was requisite jeremiah should thus thunder against such kind of persons, who by their obstinacy (in such a desperate rebellion) were grown incurable. Now ye see whereunto the sum of this doctrine principally tends; namely to show, that the kingdom and priesthood were at an end, because the jews had so long a time together, and after so many ways kindled God's wrath against them, and had also rejected the holy admonitions of his servants. Isaiah had in like manner threatened them in his time: but to mitigate these fears and terrors, we see there are always left in his prophecies some hope of pardon: so that as oft as he enuayes in the bitterest manner against them, yet he forthwith adds some word of consolation. Now after the ten tribes were led into captivity, and that their kingdom was wasted, and yet the jews (notwithstanding all this) repent not; nay, they became worse and worse in hardening their hearts against God's rods and scourges. Was it not needful (as I have said before) that he should take them short, and handle them more severely? God had contended and pleaded with the jews by Isaiah, and by other of his Prophets; by jeremiah, and Ezechiel, he wholly convinced them as guilty, and also pronounced sentence of condemnation upon them. This is the difference which is to be noted, between the form of doctrine which Isaiah held, and that which jeremiah kept in his Sermons. And yet to the end nothing might be wanting to his doctrine, it pleased God that jeremiah also should be an Herald and a publisher of his grace, and of that salvation promised by jesus Christ. But this exception must nevertheless be retained; to wit, that he gives no hope of * That is, in respect of being freed from their 70. years captivity. pardon or mercy, till after they should be chastised and corrected for their offences. Now than we see what jeremiah principaly taught. But the whole, will be better understood by the readers, and more distinctly perceived by the continual progress of the Text. Neither is it my purpose now to show in general what is to be sought in the Prophet (for this argument (as I take it) is handled elsewhere) I only affirm then, See his preface before Isaiah. that jeremiah was sent of God to preach and publish to the people their last ruin: and then, to declare the redemption to come: yet so, as that still he placeth the captivity of 70. years between. I come now to the words. Vers. 1. The words of jeremiah son of Hilkiah, one of the Priests which were at Anathoth in the land of Benjamin. 2 To wit the word of the Lord came unto him in the days of josias, the son of Amon, King of judah, in the thirteenth year of his reign. 3 And was, that is to say, he continued in his vocation, in the days of jehoiakim son of josias King of juda, until the end of the captivity of jerusalem, in the fifth month. I Told you before, how it is not in vain, that the time is here prefixed wherein jeremiah began to execute his prophetical office in the Church of God; namely, because the estate of the people was much corrupted; all religion blemished, because the book of the Law was lost. God's Law, the rule of God's worship. For thither only must we go, to seek the rule of God's worship; neither must we pretend to fetch true understanding from any where else, but from this pure fountain. Whilst impiety than had the swinge, and that it had already reigned but too long by custom, among the jews, jeremiah steps suddenly forth: and therefore it was a very heavy burden which God had imposed upon his shoulders: for it could not be avoided but many adversaries would rise up in opposition against him, whilst he endeavoured to bring the people back to the pure doctrine of the Law, which at that time was proudly trampled under foot, of the greater part of this people. He calls himself the son of Hilkiah. The jews think this is that Hilkiah the Priest, which found the book of Moses, five years after: but this is not likely, as I think. The conjecture of Saint Jerome Saint Jerome. is altogether frivolous; in regard that from the words which the prophet adds a little after, he gathers, Vers. 6.7. that he was but a child when he began to prophesy: as if he gave not himself this title by way of similitude. It is uncertain in what time of his age he was called to his prophetical office: yet it is probable that he was then come to man's estate, because it was needful he should be furnished with more than ordinary authority. Moreover, had he been young, or a child, undoubtedly he would not have concealed so great and excellent a miracle, but would have showed how he was created a Prophet, before he attained to a sufficient ripeness of years. As touching his father, Of what stock jeremiah came. it is no marvel if the jews transfer this name to the high Priest: for we know how they are always rapt up (as it were) in their vain braggings. In as much then as ambition possesseth their hearts, hence it is they have affirmed, that jeremiah was the son of the high Priest, and all (forsooth) that they might add the more pomp and glory to this estate. But what testifies the Prophet himself? Truly he affirms he was the son of Hilkiah; but ye hear him not say his father was the high Priest. Nay, he rather adds, of the Priests which were at Anathoth, in the land of Benjamin. But we know that Anathoth was a little village, Isa. 10.30. of small esteem, not fare off from the City of jerusalem. Also jeremiah himself reports, that it was situate in the tribe of Benjamin. We may gather from the words of Isaiah, that it was near to jerusalem, when he saith, that poor Anathoth was afraid, Isa. 10.30. Isaiah there threatens jerusalem, in regard the enemy was near; saying, what is your confidence? For from your gates you may hear the cry of the enemy, and the lamentations of your brethren. For Anathoth is not very fare from you, to wit, only three miles. Seeing then jeremiah saith plainly he was borne in the village of Anathoth, why should we imagine he was the son of the high Priest? And as idle a conceit is that which the Called paraphrast adds; namely, The Called paraphrast. That the possession of Helkiah was in the town of Anathoth: as if (forsooth) it had been permitted to the Priest to possess fields. God had only assigned that which was sufficient to feed their cattles with, Numb. 35.2.3.4. Let us then follow that which is certain, and that which is without controversy, which also may well be collected from the words of the Prophet, namely, That he was borne and bred in the poor village of Anathoth: and yet he affirms he was of the stock and lineage of the Priests. His prophetical office than we see might much better agree to his person, than to other of the Prophets; as to Amos, or Isaiah, Isaiah was plucked from the Court, because he was of the royal blood, and was ordained a Prophet. The same for diverse respects may be said of Amos. For he was taken from the folds of beasts, being a shepherd, or heard man, Amos 7.14. When God deputed such for Prophets in his Church, it is most certain he meant thereby to reproach the Priests with their sloth and carelessness. For albeit all the Priests were not Prophets, yet were they thence to be taken: for the priestly state was (as it were) a seminary of the Prophets. But there being in them a kind of brutishness, and as gross ignorance as might be, God chose Prophets elsewhere, and thus discovered and brought their shame to light. For it was their parts to have been the messengers of the Lord of hosts: the custody of the Law ought to have been in their lips, that at their mouth the people might go to seek the Law, Mal. 2.7. In regard then that they were dumb dogs, God caused the honour of the prophetical office to be transferred over unto others. But jeremiah (as I have already said) who was a Priest, was also therewithal a Prophet. In the second verse, he gins to speak of his calling. Of jeremiahs' calling. For it would have been too bare and naked, if only at the first entrance he had affirmed that he came and brought a message: but in the second verse he more fully shows he brought nothing but that which was given him in charge from God: as if he should say, I have faithfully delivered that (as it were from hand to hand) which God hath enjoined me. For we know that God only hath all authority in himself, when the matter concerns the doctrine of piety and religion; neither in deed appertains it to mortal men to forge this or that according to their own appetites, thereby to subject the faithful under them. Seeing then that God is the only master and teacher in his Church: God the only master & teacher in his Church. whosoever seeks or desires to be heard there, he must of necessity approve himself to be the minister and servant of God. Which jeremiah carefully here doth, when he saith in vers. 4. That the word of the Lord was given him. He saith before, The words of jeremiah, the son of Hilkiah. But some one might reply; yea it may be, the meanest of the people: How hast thou intruded thyself? Is it fit we should hear a mortal man? Doth not God reserve this prerogative to himself alone? jeremiah therefore (as it were by way of correction) adds here, that they are indeed his words: not that he is the author of them; but the messenger, or ambassador only. jeremiah a Disciple, before he was a teacher. He affirms then that he only executes that which God had enjoined him. Why so? Because he was first Gods Disciple, before he took upon him the office of teaching. As touching that which appertains to the beginning, and end of time: the cause is briefly noted why he saith, he was chosen to be a Prophet in the thirteenth year of josias, and that he continued this his function to the eleventh year of Zedekias. How Amon is said to be father to josias. Whereas josias is called the son of Amon, some doubt whether truly and properly josias was the son of Amon. For in the year 22. Amon began to reign, and reigned only two years. josias succeeded in his place when he was eight years of age. If we precisely count the years, and that josias was begotten in the sixteenth year, than it will seem absurd that Amon should be a father before the sixteenth year: for it must needs be, that he was begotten in the fifteenth year. Hence we probably gather, that Amon was his legal, but not his natural father: as afterwards, Zedechias is called the son of josias, because he was his successor; although he was his nephew by the brother's side, as many think. But this is a thing usual every where, that such are called the children, or sons of Kings, which have succeeded them; and who were so legally, and not naturally, as I have said. Now it follows. Vers. 4. And the word of the Lord was given me, saying: 5 Before I form thee in the womb I knew thee; and before thou camest out of the womb I sanctified thee, and ordained thee to be a Prophet to the nations. IEremiah prosecutes that more at large here, which he touched erewhile; namely, that he was called of God: for otherwise he had rashly thrust in himself. We know that none takes this honour to himself (as the Apostle saith) but Gods calling only exalts men to the office of Prophets and teachers. Heb. 5.4. That jeremiah then might procure diligent attention from his auditors, he boldly avers, that he had a calling to this prophetical function: yea, and that immediately from Gods own voice. To this purpose it is he saith, that the word was given him. And, that before God form him in the womb, he knew him. He brings in God speaking then, that the word might have the greater emphasis; that is, that it might have the greater weight and vehemency. For had he made a bare narration in his own person, and told how he was ordained a Prophet by the voice of God; this would not so much have affected the minds of his hearers. But when he brings in God speaking, necessity requires, that there should be greater weight and force in this manner of speech. I now omit the full handling of this point, namely, that a calling is requisite to a Minister, that he may be heard of God's people: for, none ought to attribute to himself authority to speak in the congregation; as if either it appertained to him by inheritance, or as having ability of himself, as I have said; because God reserves this as peculiar to himself alone. But I have else where entreated at large of the calling of the Prophets; and therefore it sufficeth for the present that I have pointed to the matter, or rather, to the sum of these things as with the finger. Besides, these things may be found in other tracts, or common places. For if I should stand to discuss every point to the full in every chapter, The cause of Master Caluins' brevity in his Commentaries and lectures. we should never make an end. I have therefore determined (according to my ordinary custom) to run over this Prophet briefly. jeremiah declares then, that he was called of God, to the end the people might yield him that attention which was meet. Now concerning the words, God testifies, that he knew jeremiah before he form him in the womb. This is not spoken so particularly of this Prophet, as if other men were therefore unknown to God: but this is to be restrained to his office and charge imposed upon him; as if he should say, Before I form thee in the womb. I or-ordained thee for thee for this purpose; namely, that the office of teaching my people should be committed to thee. In the second part of the verse there is a repetition, when he saith, before thou camest forth of thy mother's womb, I sanctified thee. This sanctification then, and knowledge of God are all one. Thus we see that by knowledge in this place, is not only meant foreknowledge, but predestination, by which God chooseth men according to his good pleasure, and therewithal also ordaineth, and afterwards sanctifieth them. For no man naturally is sufficient for these things: as Paul cries out, in 2. Cor. 2.16. Seeing then this faculty depends upon God's free gift, what marvel is it if God affirms, that he sanctified jeremiah. As if he should say, I not only form thee a man in the womb of thy mother, but therewithal I set thee apart to a special use: and because thou couldst not come furnished thence with such an excellency, as to be able to exercise the office of a Prophet; therefore I also form thee a Prophet; and not a man simply and only. This is the sum. Now those reason too subtly, who think that the Prophet was indeed sanctified from the womb of his mother, Luk. 1.15. as john the Baptist was; for the words sound nothing alike: only jeremiah testifies that of himself, Galat. 1.15. which Paul affirms of himself in the first of the Galatians; to wit, that God knew him before he was borne. jeremiah then was not in deed sanctified in the womb, but in God's predestination, and in his secret counsel: yea before such time as God then chose him to be his Prophet. But some may ask here: Quest. Answ. Was not jeremiah elect before the foundations of the world? The answer is easy. He was (no doubt) known of God, before the creation of the world: but the Scripture stoops down to the reach of our understanding, when it speaks of the forming of any one. It is as much then as if jeremiah had said, that he was created a man, upon condition that he should (in his time) be manifested a Prophet. Neither is it to be doubted, but he adds that which followeth for a more full exposition, where it is said, I have ordained thee to be a Prophet unto the nations. This then (as I have said) is no real sanctification, but only in regard that jeremiah was ordained a Prophet before he was borne. And yet it seems strange, Object. when he saith he was given for a Prophet to the nations: for God meant he should be a Minister to his Church. He went not to the Nineuites, as jonah did, jonas 3.3. neither to other nations: he only employed his labours for the benefit of the tribe of judah. Why saith he then, he was given for a Prophet to the nations? I answer: Answ. Albeit God had especially ordained him for the service of his Church, yet did his doctrine appertain to other nations, as we shall see hereafter, vers. 10. and it will also better appear in the progress of the text. For he prophesieth against the Babylonians, Egyptians, and against the Moabites. To be short, he comprehends all the nations bordering upon jewry, who were therefore known to the jews. I grant this was accidental (as they say) but howsoever, he was especially ordained a Prophet to his own people; yet did his authority also stretch itself even to the profane nations. Yea doubtless he therefore speaks honourably (as it were) of nations in the plural number, that the efficacy and dignity of his doctrine might be the more fully established. It follows. Vers. 6. Then said I, Oh Lord God, behold I cannot speak, for I am a child. 7 And the Lord said unto me: say not, I am a child, for thou shalt go to all that I shall send thee; and whatsoever I command thee, shalt thou speak. THe Prophet having touched the doctrine of his calling, adds immediately his refusal, at the very entrance into his office: which he doth for two causes. First, that he might free himself from all suspicion of rashness: for we know how much this desire of bearing rule reigns among men, as Saint james also speaks. Many (saith he) would fain be masters over others, jam. 3.1. And who of us is it that would not willingly be heard? Because the most part then are too swift in taking upon them this office of teaching: (yea would to God many did not violently snatch it unto them) therefore jeremiah that he might escape the imputation of one that ran before he was sent, affirms he was constrained to take it of necessity. Secondly, therewithal also he gets to himself the more reverence, and makes his scholars so much the more attentive. For why refuseth he to obey Gods calling, when he is called to his prophetical office? surely the difficulties thereof, feared him. This very cause then ought to stir up in the reader the greater attention now, by how much the more there was need then, to waken up the hearers when jeremiah himself preached. Quest. Answ. If it be demanded whether it were lawful for jeremiah to refuse the calling of God: The answer is ready; namely, that God bore with his servant in this behalf. Why so? Because it was not his purpose either to contemn his calling, Reasons why jeremiah excused his not being willing to follow Gods calling. or to free himself from his obedience, nor to cast off the yoke, that he might take his ease, or that he might win credit, or enjoy the present commodities of this life: jeremiah regarded none of these things; but looking into himself, he concluded he was utterly unable to undergo so burdensome and cumbersome a charge. This excuse than is added, only by way of a modest excuse. And thence it was that God pardoned this fear of his; because (as we have said heretofore) it proceeded from a sincere affection. We also know, that often out of good principles there sprouts forth some vices: but this notwithstanding, was praiseworthy in jeremiah; namely, that he thought himself unmeet to discharge the office of a Prophet; and therefore desired to be spared, that choice might be made of some other who bade better abilities, and larger gifts of the holy Ghost to discharge it withal. To morrow I will finish the rest. The Prayer. Almighty God and heavenly Father, seeing thou hast not only provided for the ancient Church of the jews in times past, when thou madest choice of thy servant jeremiah to exercise his prophetical office therein; but hast also been pleased that the fruits of his holy labours should reach even unto us: grant we show not ourselves unthankful unto thee for the same; but (enjoying so great a benefit) let the fruit thereof appear in us, to the glory of thine holy name; so as we may learn to give over ourselves wholly to thine obedience: and that every one of us may so labour in his vocation to serve and honour thee, that our minds being all united together, we may endeavour to spread abroad the greatness of thy name, as also the kingdom of thine only Son in every place: till having finished our conflicting days here on earth, we may at last attain to that heavenly rest purchased for us by the blood of the same thy Son our Lord jesus Christ. Amen. THE SECOND LECTURE UPON THE FIRST CHAPTER. WE shown you yesterday the cause why jeremiah at the first refused the office of a teacher; to wit, in regard he found himself insufficient for so high a calling: for which cause he termed himself a child; not in years, but in regard of his ignorance in matters thereunto appertaining. This word child then, is taken here by way of similitude: for the Prophet confesseth he is neither expert enough, nor acquainted with such a charge. For (as I have said) some too fond restrain this to his age: albeit then her was already of sufficient years for such a business: yet because he was neither qualified with knowledge, nor other gifts necessary for so excellent a function; he therefore saith, I am a child. Now follows the answer. Say not, I am a child, for thou shalt go, etc. Here the Lord not only foretells what the Prophet should do; but tells him his errand, and what is required of him: as if he should have said, Thou must obey my voice; for I have authority to command thee: go therefore thou must, whithersoever I shall send thee: and publish thou must, all that I command thee. In which words God advertizeth his servant that the conceit of his own inability must not astonish him: for it sufficeth him simply to yield his obedience to this commandment. And as this doctrine is most profitable, so is it worthy to be well known and understood: for as it is unlawful for any to enterprise aught, before he hath considered well of his own ability: so on the other side, when God enioynes us any service; with closed eyes let us forthwith obey his voice. Prudence is a virtue worthily commendable in all such as take upon them to write any thing: which also may be extended generally to all others, namely, what fitness every one hath, or what his shoulders are able to bear, as they say. For whence comes so great audacity and foolhardiness in many, but from being puffed up with a fond overweening, which in the end proves their own ruin? wherefore in all actions, Note. the right and orderly beginning is, that every one take a survey of his own abilities; and that he thenceforth carry himself with a low sail, according to the measure of his gifts and capacity. Thus should we have none that would rashly intrude himself into callings, nor yet arrogate to himself more than is meet. But when God calleth us, what though we be utterly destitute of gifts? we must (for all that) yield our obedience. Which doctrine is plainly gathered from these words, where God saith, Say not, I am a child: that is to say, albeit thou feelest thyself fare short in gifts; albeit thou art well acquainted with thine own insufficiencies: yet shalt thou go notwithstanding all this: that is, of necessity thou must dispatch the errand whereon I send thee. For this is that honour which God simply requires of us; namely, that howsoever we find ourselves destitute of gifts to execute the thing given in charge: yet that we may readily yield our obedience to his Commandments. Vers. 8. Fear not for their faces: for I am with thee to deliver thee. FRom this verse we may gather, that jeremiah was much perplexed, whilst he saw himself called to so tedious and painful conflicts, in regard he had not yet attained such power and magnanimity of mind, that without quailing he durst constantly set upon so many and violent adversaries. For he saw well enough that he had to deal with a degenerate people: and to say the truth, all of them (in a manner) had swerved and declined from God's Law: so as now having a long time rejected that yoke, they began to insult with such fury and rebellion, that they could very hardly be brought back to true obedience and moderation. It appears then that the Prophet was thus withheld, by reason of these difficulties; and therefore durst not undertake his prophetical office For (no doubt) God here applies unto him a fit remedy against his faintheartedness. Now what saith he? Fear not their faces. For when jeremiah said he was a child, he looked (as I noted erewhile) to this difficulty; namely, That he was no way able to sustain those sharp conflicts which presented themselves before him, if he once began to encounter with this rebellious people, who were now grown altogether hardened in their bad and evil courses. See then how he would fain have wound himself out, and discharged himself of this burden imposed upon him; in regard he durst not frankly and freely (before all men) in plain terms profess how all matters stood: but God who searcheth into men's hearts, and finds out all the secret intentions thereof, remedies his fear, when he saith unto him, fear not their faces. Besides, this place shows unto us, that even then, corruptions so reigned among this elect people, that none of God's servants might quietly execute their office. For if the Prophets and teachers had had to deal with a teachable people, there had needed no fear of quarrels, nor combats: but where the fear and reverence of God is wanting; yea, when men are overcarried by the violence of their passions and lusts, there can no faithful teacher duly discharge his duty, unless he be armed aforehand to the fight. This is it then which God signifies, when he wills his Prophet to be bold and fearless: to wit, in regard he well foresaw there were as many enemies, as there were men, who bragged they were the children of Abraham. But the reason of this confident boldness is to be noted; which is added in the next words, Because I am with thee (saith he) to deliver thee. For by these words the Lord advertiseth him, that he hath sufficient defence in his own hand and power; lest the Prophet should fear the fury and rage of those of his nation. I grant that from the very first entrance, jeremiah had cause enough to fear, in seeing that he had to strive, not with two or three, but with the general state of the kingdom: but God opposeth himself alone, to all these mortal men, and saith, I am with thee, and therefore fear not. By this than it is plain, that we then render to God that honour which to him appertains, How to yield God his due honour. when (contenting ourselves with his only protection, and safeguard) we boldly despise all the men of this world; not fearing to fight against the whole rabble of the wicked, albeit they band themselves against us by great troops: yea, be their power and sources never so terrible, let us notwithstanding assure ourselves, that the only protection of God is sufficient to maintain us against the same. This is the sum and substance of this text. Now it follwes. Vers. 9 And the Lord stretched out his hand, and touched my mouth; and the Lord said unto me, Behold I have put my words into thy mouth. 10 Behold, this day I have set thee over the nations, and over the kingdoms, to pluck up, and to root out, and to destroy, and throw down, to build, and to plant. IEremiah here comes again to speak of his vocation, jeremiah mentions his vocation the third time. that his doctrine might not be contemned, as if it came from a private or particular person. He protests once again then, that he came not of his own proper moving; but that he was sent to teach, with authority from God. To which purpose it is he saith, that the words of God were put into his mouth. This place ought diligently to be noted; because the Prophet in few words declares whence the certainty of a lawful vocation is to be fetched, when any minds to take upon him the office of teaching in the Church; namely, that he bring nothing of his own: as Saint Peter also teacheth in his Canonical Epistle. 4.11. Let him that speaks (saith he) speak as the words of God; that is to say, let him not speak doubtfully, as if he broached his own devices; but that which he may boldly, and without wavering, deliver in the name of God. Thus doth jeremiah in this place; for before he desires to be heard, he affirms that the words of God were put into his mouth. Let us assure ourselves then, God only is to be heard in his Church. that whatsoever proceeds from man's brain, may lawfully be rejected. Why so? Because God hath reserved this honour as peculiar to himself, to be heard in his Church, as we said yesterday. Whence it follows, that none are to be held for God's servants, nor to be reputed faithful Prophets and teachers in the Church, but those by whose mouth God speaks; that nothing be forged out of the shop of their own brains, nor aught to be taught there according to their carnal appetites; but that they faithfully bring and publish that which God hath delivered unto them. The visible sign was added, the better to confirm the thing itself. True it is, that this must not be drawn to a general rule; as if it were necessary that God should still touch the lips and tongues of all Ministers with his hand: but two things are here expressed; to wit, the action it self, and the outward sign. As touching the action, it is a law imposed upon all God's servants, that they bring not in their own inventions, but only deliver that from hand to hand, which they have received of God. But this was particular in jeremiah, that God having stretched forth his hand, touched his mouth: thereby plainly showing, that the Prophet's mouth was consecrated to his own use. It sufficeth the Ministers of the word then, that their tongues be dedicated unto God; that they intermingle not their dreams nor fancies with his pure truth. But in the person of jeremiah, God meant also to add the visible sign thereof; when he stretched out his hand to touch his mouth. Now God having testified that the tongue of jeremiah was consecrated and separated from common and profane uses, in the next words he gives him power and authority: Behold (saith he) this day I have set thee over nations, and over kingdoms. In which words, God shows with what reverence he would have his word to be received; yea even then, when it is preached unto us by mortal men. For where is the man that will not brag of his obedience towards God? But in the mean while, scarce an hundred for one, embraceth his word. For he no sooner speaks, but all generally (in a manner) murmur: or rather, if they dare not furiously oppose against him as open enemies; yet we see notwithstanding, how some shift off the matter by wranglings: others, howsoever they be silent peradventure in words, yet resist him, and his word, in their practice. This authority then which God attributes to his word, is to be marked, Behold (saith he) I have set thee over nations and kingdoms. Moreover, when he saith, Behold I have set thee, he therein exhorts the Prophet to be of good courage, that he bethink himself well of his vocation, that neither dastardly nor servilely he seem to flatter men; nor yet to bear with them in their lusts. See (saith he): By this word, note, that Ministers cannot execute their office as they ought, unless they set the Majesty of God before their eyes; so as in respect of that, they scorn whatsoever glory, power or pomp it be in men, that may seem to dazzle their sight. For experience itself teacheth, Note. that we no sooner begin to have men's persons in estimation, but we are forthwith surprised with a fearfulness to displease them. To what purpose are Prophets and teachers sent then? Even to reduce the whole world into a right order; that they spare not their auditors, but that they frankly and freely reprove them as oft as need requires; yea, menace and threaten them, as oft as they see them grow headstrong and obstinate. Let there be but some outward show of excellency in men, and you shall see, that the teacher will not dare to offend such; because he sees them to be endowed with power, riches, and estimation for their wisdom; but especially if they be advanced to high honours. What other remedy is left then, but that the teachers propose God's authority before their eyes; being also fully resolved that they speak in his name? And thus (with an invincible magnanimity of mind) they shall despise whatsoever loftiness or excellency appears in any mortal man. Now ye see the scope and drift of this word See, or behold; which God useth, See (saith he) Behold, I have set thee over nations, and over kingdoms. Hear God further testifies, that there shines such authority in his word, that it brings all loftiness and greatness down to the ground: yea, that Kings themselves are not exempt out of the reach of it: what God hath joined together then, let not man separate, Matth. 19.6. Mark. 10.9. True it is that God here extolles his prophets, and exalts them above the whole world; yea, above the Kings of the eatth: but he said but erewhile, See vers. 9 Behold I have put my words in thy mouth. It is necessary then, that if any will challenge to himself power and greatness of authority above others, that he have God's word for his warrant, and that he manifest himself a Prophet by some good effects; broaching none of his own devices nor imaginations. Hear then (I pray you) take a view of the Pope's insolency, The Pope's insolency noted. and of the impudence of his Clergy; when so malipertly they dare snatch to themselves that which is here said: We are (say they) set over Kings and nations. By what law? God hath so told us by his Prophet jeremiah. But yet of friendship take all with you: I have put my words in thy mouth, and have set thee over nations and kingdoms. Now let the Pope show his warrant from God's word, usurping nothing to himself in particular. In a word, let him bring in none of his dreams, and we will willingly yield him this supremacy above all the world: for God and his word must never be sundered. As God's Majesty is eminent above the whole world, yea, above the Angels of heaven; so is there the like sovereignty which always goes with the word. But seeing these swine, and mastiff curs, are void both of all found doctrine, and piety: what shamelessness, or rather foolishness is it in them, to brag of their sovereignty over Kings and nations? To be short; this text teacheth, that men are not advanced here, albeit they be the Ministers of the word of life; but rather the word and doctrine itself. God then (you see) attributes the sovereign authority to his word; howsoever the Ministers thereof be poor, base, and contemptible; and albeit there appears neither pomp nor glory in them. But I have told you before, why this clause is added; namely, that the true Prophets and teachers may come furnished with valour and courage: and thus may not fear boldly to set themselves both against Kings, and nations; being armed and fortified with the power of the heavenly doctrine. In the next place he adds, To pluck up, to destroy, to break down, etc. It seems here as if God of set purpose meant to make both his word, and the ministry of his servant, odious at the very first entrance. For how could the word of the Lord be amiable in the mouth of jeremiah, unless the jews perceived that it was published for their salvation? But what speaks God of here? Of plucking up, of rooting out, of destruction, of death, of perdition. Yet afterwards he adds, To build, and to plant. The ward hath a double use. God than attributes a double use unto his word. On the one side, it destroys, roots up, etc. on the other side, it plants, and builds. And yet the question may here be fitly asked, Quest. why God in the first place speaks of ruin and destruction? for the other order might have seemed the better; I have ordained thee to build and to plant. For so Paul speaks: We; that is, myself, and my fellow labourers, have vengeance ready against all disobedience, and against all contemners and despisers: after (saith he) that your obedience is fulfilled. Saint Paul signifies then in this place, that the doctrine of the Gospel is chief and properly dedicated to this use; namely, to bring men to God's obedience. But jeremiah puts, ruin and perdition, before the words, to build, and to plant. It seems then (as I have said) that he deals preposterously: But we must always remember, what the state and condition of this people was then. For impiety, rebellion, and desperate obstinacy had already (for a long time) gotten such head, that it was needful he should begin with ruin, destruction, and such like things. jeremiah then could not plant, Answ. nor build the temple of God, before he overthrew, plucked up, and rooted out. Why so? Because the devil had erected his throne, or palace there. For religion having been despised there, many years together: then the devil (as if he had been enthronised into his tribunal seat) reigned in jerusalem, and in the whole land of judeah, without resistance. How could God's temple then be erected, in which he might be purely served, unless these ruins preceded? Thus the devil had corrupted the whole land. For (as we know) all sins and iniquities reigned therein so generally, as if the land had been replenished with thorns and briars. jeremiah therefore could not plant, nor sow the doctrine of life, until the land was purged of the varieties of so foul enormities. Thus you see the very cause and reason why he gins with destruction, and rooting out: and afterward mentions planting, and building. Note. This heaping up of so many words also shows, what deep rooting impiety and the contempt of God had taken among them. God might as well in a word have said, I have ordained thee to pluck up, and destroy; and so might have contented himself with two words in this double similitude; as well as he doth afterwards with those of planting, and building. But in regard the jews were rooted in their rebellion, and that their pride and headstrongness was grown to such an height, that they could neither by and by, nor at the first day, nor yet easily be corrected: therefore the Lord is constrained (as it were) to heap up so many words one in the neck of another: by means whereof he encourageth his Prophet, that without ceasing he might labour to purge out these filthinesses which had infected the whole land. Now we see the sum of this place, and also the meaning of the words. Again, he speaks of Kings, & nations; because howsoever jeremiah was given and dedicated properly to his own country; yet by accident (as they say) he was also ordained a Prophet to profane nations, as afterwards we shall perceive. It also seems that God expressly mentions Kings, and nations here, to beat down the fond overweening of this foolish people; who (forsooth) would needs be exempt from all reprehensions. He saith then, that he not only gave his servant commission to deal with them of judeah, but set him (as it were) over the whole world. As if he should say; Alas, you are but a poor handful; will you offer to lift up your crests against my servant? and if you do, what shall you get by it? For, he shall rule, not only in the land of judeah, but also over all nations: yea, even over Kings themselves: that is to say, The doctrine which I have committed (as it were) to his custody, hath such power and efficacy in it, that it hath sovereign authority over all mortal men, and not over one nation only. And yet we see, that albeit the malice and wickedness of men constrain God to use severity and rigour; yet he never so forgets his nature, but he sweetly allures such as are not become altogether desperate, to repentance; setting the hope of remission of fins, and salvation before them: and this course the doctrine of life always holds. For howsoever it be the savour of death unto death, to all such as perish: yet is it the savour of life unto life, to the elect of God, 2. Cor. 2.15.16. I grant it will often fall out, that the greater part will convert the doctrine of life and salvation to their own ruin and perdition. But God notwithstanding will never suffer all to perish. He then, will cause his doctrine to be an incorruptible seed of life to his chosen: and afterwards he will build them up into an holy Temple to himself. This truth we must hold. And thus the doctrine of God ought not to be odious unto us, though it turn to the ruin of many. Why so? Because it brings salvation always to the elect: for it so plants them, that they take root in the hope of everlasting blessedness; and after, it makes them holy Temples, consecrated unto God. Now it follows. Vers. 11. And, that is to say, afterwards, the word of the Lord came unto me, saying; jeremiah, what seest thou And I said, The staff of a watchman; or, of an Almond tree. 12 And the Lord said unto me, Thou hast seen aright; because I will watch, or hasten: word for word, I am watching upon my word: that is, to fulfil it. GOd in this place confirms that which he said before, as touching the power of his word. These two verses then must be taken here, as an exposition of the former: for he teacheth no new thing here, but only confirms the former sentence; namely, that the Prophets neither speak in vain, nor fruitlessly, in regard they are furnished with a celestial power: as on the one side to build and plant; so on the other side, to destroy and pluck up, as we have alleged the text out of Saint Paul, 2. Cor. 2.15.16. where the true Teachers are armed with the same power. As also in the other place: We have (saith he) vengeance ready against all unbelievers, 2. Cor. 10.5.6. though they burst with pride; though by their loftiness they fray and scare all the world, yet have we the sword of the spirit ready drawn in our hands, to put them to flight, in regard the word of God hath in itself sufficient efficacy, to overthrew and bring to nought all rebels. God then continues on this sentence, when he saith, jeremiah what seest thou? God had presented before him a staff, or a rod of an Almond tree (as some translate it) and the word indeed signifies so much; but in regard it comes of a verb which signifies To watch, or To hasten, we cannot properly translate it here an Almond tree. And yet I deny not but the Hebrew word signifies so much: though (as I have said) the word which signifies an Almond tree, comes of the verb which signifies To watch; and they think that this tree is so called, in regard it brings forth fruit sooner than all other trees. For the Almond trees flourish (as it is well enough known) even in winter, and in the midst of the greatest frosts. If we say then, I saw a rod, or a staff of an Almond tree, and that God answers, Thou hast seen aright, because I watch; then there will be no likeness in the words, neither will there be that grace of speech: beside, the sense also will be unapt. Of necessity therefore we must translate thus: Unless we will corrupt the text, and wrap up the Prophet's meaning in ambiguities. I see a rod, or a staff, of a watchman. Put the case that an Almond tree were here noted; yet must the tree properly be called watching, if we respect the etymology of the word: and the thing itself also requires it, as all may now well discern. God then sets this kind before his servant, namely, that he saw a staff watching. But wherefore? Thou hast (saith he) seen the staff of watching aright, because I watch upon my word, that I may execute, or accomplish it. It seems the expositors restrain these words amiss, to punishments, as we shall see anon. For thus they expound, that the threatenings which the prophet will use afterwards, should not be without their effect, because God is always pressed to send whatsoever he hath denounced. But (as I think) this is to shut up the sense of this text, into too narrow a room. For I make no doubt but God doth here in general, magnify his word, and sets forth the same in regard of the efficacy thereof. As if he should say, I speak not to my servants, as if all their doctrine should vanish into smoke, or that it should fall to the ground; but that the efficacy thereof may forthwith be annexed: as it is said in Isaiah, Isa. 55.11. My word shall not return unto me void, but it shall prosper in every thing whereto I send it: that is to say, I will cause the execution to go hand in hand with the prophetical doctrine, that all the world may know I speak not in vain: also, that in my word there is not an empty sound, which incontinently passeth away into the air; but a and certain efficacy, which shall appear in time convenient. This is the cause why I said that these two verses must be joined to the former sentence, where the Lord said, that he sent his Prophet to pluck up, to plant, to destroy, and to build. He proves it then by other words; to wit, because he watched upon his word, to execute whatsoever he hath pronounced by the mouth of his servants: as if he should say, It is true that I give this commandment to my Prophets, that they speak; but in regard they speak from my mouth, I am (saith he) ready to effect and accomplish whatsoever I have enjoined them. In a word, God here signifies, that the might and power of his hand, goes with his word, whereof the Prophets are the Ministers in respect of men. Thus it is a general doctrine, belonging not only to the punishments, but also to the promises. Thou hast then (saith he) seen aright, because I watch. You see then, that God resigns not his office up to jeremiah here, although he useth his labours in teaching: but he shows that the power to effect and accomplish whatsoever the Prophet should speak, remained entirely in himself. We are also to observe that which he adds, Upon my word to accomplish it. For God attributes nothing to jeremiah, that was proper or peculiar to himself; but he only magnifies the efficacy of his word: as if he should say, If thou remain a faithful servant to me, I will neither disappoint thee of thy hope, nor those which shall obey thy doctrine: for I will accomplish whatsoever either they or thou hast expected. Moreover, whosoever hath resisted thee, shall not escape unpunished. Why so? Because I will bring their ways upon their own heads in due season. To which purpose it is he useth the word To watch, or hasten; thereby showing, Dan. 9.14. that he is ready to put his word in execution in due time. I grant this appears not so to us always; and therefore it is said by the Prophet Habakkuk, If the prophecy tarry, wait,, because it will come, and will not tarry, Habak. 2.3. God commands then, that we patiently wait for the accomplishment of his word: but in the next place he adds (as it were) by way of correction, that it will come: that is to say, I will perform, and indeed accomplish whatsoever my Prophets have spoken by my commandment. And thus there shall be no foreslowing of it; because the fit season for the execution, depends upon the will of God, and not upon man's judgement. The rest should be handled now; but because I see the time is past, I can pass no further at this time. The Prayer. Almighty God and heavenly Father, seeing it hath pleased thee so graciously to because us unto thee, and that thou hast consecrated thy word for our salvation; give us grace that willingly and hearty we may yield ourselves subject unto thee: that these things which thou hast ordained for our good and salvation, may not turn to our ruin and destruction: but that this incorruptible seed (by which thou begettest us again to a lively and heavenly hope) may take such deep rooting in us, and may bring forth such fruit, that thy holy name may be glorified. Grant also, we may in such wise be planted in the courts of thine house, that we may flourish, and the fruit thereof may appear in the whole course of our lives, till at the last we come to the enjoying of that blessed life, which is prepared for us in heaven, by jesus Christ our Lord. Amen. THE THIRD LECTURE UPON THE FIRST CHAPTER. Vers. 13. And the word of the Lord came again unto me the second time, saying: What seest thou? And I said, I see a seething pot, looking out of the North. 14 Then said the Lord unto me: Out of the North shall a plague be spread upon all the inhabitants of the land. NOw jeremiah gins to direct his speech to the jews, In the former verses, jeremiah handled the doctrine of his vocation: now he applies the same to the Jews. to whom he was ordained a Prophet. For hitherto he hath disputed as touching his vocation, that he might establish the authority of his doctrine; so that hitherto he hath spoken generally: but now he applies his doctrine to the people in particular. He saith then that a vision was presented unto him, of a boiling pot, the face whereof looked towards the North. Whereas God asks the question, and the Prophet answers; hereby he confirms his prophecy: for if he had made a bare narration touching the sight of a boiling pot, and had plainly showed why this figure was represented unto him; the words had not carried such weight with them. But when God himself comes forth, and tells what this seething pot signifies; the prophecy is so much the better confirmed. Neither are we to doubt, but of set purpose the Prophet useth this manner of speech, as if God himself being there present, showed, that himself was the author of this prophecy. The sum. Now the sum is, that the Chaldeans were coming to destroy the City of jerusalem; to take away and abolish the dignity both of the kingdom, and of the Priesthood. This was foretold and threatened before, as well by Isaiah, as others of the Prophets: but all the prophecies were contemned: for whilst Isaiah lived, the King of Babel endeavoured to curry-favour with King Hezekias: and the jews imagined, that such a succour came in good season, to aid them against the Assyrians: but they considered not that the hearts of Kings are governed by the hand of God, and turned which way it pleaseth him: neither did they once dream, that long ago, and for many years together, they had (by their sins) provoked God's wrath against them, and that he was become their enemy. For as much then, as all his threatenings had been despised, and (in a manner) derided; jeremiah now comes (as it were) between, and saith, that the Northern people shall come; to wit, as well the Assyrians, as the Chaldeans. For we know, that one of the Monarchies devoured the other, in regard the Chaldeans domineered over the Assyrians: and thus it came to pass, that almost all the Empire of the East, the Medes and Persians excepted; were subjected under their dominion. Now they were Northward, in respect of judeah. Therefore the Prophet saith, he saw a seething pot. Many by this pot, understand the King of Babylon: but it seems they mistake the Prophet's meaning: and I could easily refel their exposition, but that I content myself with the naked and bare truth, which we shall better perceive in the progress. This boiling pot then, is even the nation of the jews; as will plainly appear in the own place. For my purpose is not now to heap up all that may be said, on either part. But the people are compared to a seething pot, in regard the Lord had boiled them, till they were (in a manner) consumed to nothing. Now it is said, that part of the pot looked towards the side of the North; because thence the fire was kindled; as jeremiah by and by expounds it: and the similitude agrees very aptly. For when a pot is set on the fire, it boyles on that side which is nearest the flame, and all the bubblings pass over to the other side. It is said then that the pot seethed, or boiled; but so, that the mouth was towards the North. Why so? Because there was the fire; and there was the bellowes also. To be short, God meant to show to his Prophet, that the people were like to flesh, which being put into the pot, seetheth, and after burns, or (in process of time) consumes away to nothing. The Prophet saw that the mouth of a seething pot, or, the face thereof, [that is, from the side on which it boiled] looked towards the North: and therefore it is that the Lord answers (who is the best expositor of this vision) that he had presented to his servant, the plague coming from the side of the North, upon all the inhabitants of the land: namely, upon judeah. In which words God protests, that he had already kindled the fire amongst the Chaldeans, and Assyrians; by which he will seethe his people as flesh, and in the end will bring them to nothing: as it ordinarily falls out, when the flesh continues long in the pot: for if the fire be kindled, and maintained, and be still blowed; of necessity the flesh must utterly waste away, after it hath been thus sod, or boiled. So in like manner God testifies, that the fire is even now kindled in Caldea, and in Assyria: which shall not only seethe the jews, but also utterly consume them. But he expresseth the same thing in other words, namely, that the plague shall come from the North, Vers. 14. upon all the jews. We shall also perceive by the progress of the text, that the sum of doctrine which was given to jeremiah, is here proposed in few words. I grant this is but a part of it, as we have said: For indeed, God minded to provide for his elect; and thus astonished them, only to tame, and not to destroy them. And yet this is but the one half of the prophecy; to wit, that they were no longer to expect any grace or favour, in regard the jews had too much provoked the Lord by their obstinacy; and had so abused his patience, that their impiety was no way supportable. jeremiah then confirms his prophecy again more plainly, and points at that, as with the finger, which the other Prophets had foretold. It follows. Vers. 15. For lo, I will * or, cry to. call all the families of the kingdoms of the North, saith the Lord; and they shall come, and every one shall set his throne in the entering in of the * or, doors of. gates of jerusalem, and on the walls thereof round about, and in all the Cities of judah. THis verse contains in it the exposition of the former: for God expresseth that more plainly and particularly, which he had but touched before: namely, that the plague should come from towards the North. He tells how himself will be the author of it; but he speaks of the calamity which he was to send: Behold (saith he) I will call all the families of the kingdoms of the North. Neither should this prophecy have had such efficacy, unless this advertisement had been in express words added; to wit, that the Chaldeans should come under the ensign and leading of God. For men are wont to attribute whatsoever happens, to fortune: and we shall afterwards see in the Lamentations, how the jews were so besotted, that in their miseries they attributed the destruction of the City, Kingdom, yea even of the Temple itself, to chance, or fortune, Lam. 3.37.38. For which cause the Lord rebukes them sharply, for being so blind, in a thing so so evident and apparent; and because they discerned not aright of his judgements. The Prophet then having testified that the plague should come from the North, adds now in the second place, that it shall not come by chance; but that God himself shall be the General and chief leader of the army gathered by the Chaldeans, who should muster their soldiers from all parts, and prepare an host of men to destroy and root out the jews. The Prophet useth the word To cry; Behold (saith he) I will cry to all the families of the North. You see that God used sundry and diverse manners of speaking, when he meant to show, that all nations are so under his power and command, Isa. 5.26. and 7.18. that he raiseth up armies of soldiers as oft as it pleaseth him. In Isaiah he saith, Behold, I will hisse to the Egyptians: and compares them sometimes to Bees. But all these forms of speakings tend to show, that whilst men be tumultuous, and trouble all the world; that God on the other side orders and directs all things according to his sovereign power; so as nothing falls out, but by his government and leading. We see then, that our Prophet speaks not like an historiographer, neither foretells he simply what should come to pass; but he forthwith adds doctrine thereunto. This prophecy then, A plague shall come out of the North, had been bare and naked: but (as I have already said) he now exerciseth the office of a Teacher, that his prophecy might become profitable; in that he affirms, God shall be the General, and chief Commander in this war. Behold then, I will cry to all the families of the kingdoms of the North. I grant this was not at that time the only Monarchy; but in regard the jews rested so securely upon it, coupled with so great a carelessness: they feared no calamity. To awaken and to correct this benumbedness, God saith, that he will cause all the families of the kingdoms to be gathered together. It is certain there were then many kingdoms; which God caused violently and suddenly to come and rush upon judeah: and it seems also he hath respect to that vain confidence, with which the jews deluded themselves, thinking the Egyptians should always be ready to yield them secure. Because then, they were wont to oppose the Egyptians as a target or buckler; yea, as a mountain or wall of brass. God derides their folly, in regard that whilst they relied upon the Egyptians, they thought themselues sufficiently armed against all the forces of the Caldean Monarchy. This is the reason then, why in the first place he puts the families, and afterwards, the kingdom of the North. It follows; And they shall come, and set every one his throne in the doors of the gates. Hear the Prophet signifies, that the Chaldeans shall have so great a power, that they shall dare to camp and pitch their tents even before their gates: and not only that, but they shall close up the wickets also. For he saith, the doors of the gates. And when he saith every one, it is the rather to gall the jews to the quick: For they resting upon the succours of Egypt, thought themselves sufficient enough to resist; albeit the Chaldeans were in a manner invincible, after the Assyrians were vanquished and overcome. He saith then, that the army shall not only camp before the gates, but that every one shall set his throne there; and shall erect it, as in a place of quietness. In a word, God signifies that the Chaldeans and Assyrians shall conquer, to rule; and to set their thrones even in the fields, and before the gates of the City of jerusalem, as if it were in their own houses. These things shall afterward be more fully explained, and many circumstances also added to the same. But in the very entrance, God meant to pronounce this sentence against the jews, that in good earnest they might feel how their estate was gone. He saith, And upon the walls thereof round about; and upon all the Cities of judeah. Briefly, the Prophet here threatens the ruin of the whole country: as if he should say, it is in vain, for the jews trust in their own forces, and in the help of strangers; for God will fight against them, because the Chaldeans and Assyrians shall be armed by him: so as they shall overcome, whatsoever the jews shall plot to the contrary. Vers. 16. And I will speak, or pronounce my judgements with them, touching all the wickedness of them that have forsaken me, and have burnt incense unto other gods, and worshipped the works of their own hands. GOd here notes out the cause, why he determined to punish the jews so severely. For it was needful that as well the one as the other, should be manifested: as first, that the Chaldeans should not break in upon them by their own instinct, but in regard they should come under God's pay, who will both muster, and arm them. Mark that for one point. The second was no less needful to be mentioned; namely, that God was not cruel, neither had he forgotten his covenant, whilst he purposed to revenge himself so sharply; but that he dealt thus rigorously with them, in regard he found the jews so rooted in their obstinacy, that necessity urged him thus to afflict and utterly to consume them. Why so? because light punishments had profited them nothing at all. After the Lord had testified then, that he would be the chief Commander in this war: he therewithal shows, what just causes he hath, thus to chastise the jews. It cannot therefore be imputed unto his cruelty, in regard they had formerly provoked him by their superstitions, full of impiety. He saith then, I will speak my judgements with them. Many of the expositors refer this to the Chaldeans, and Assyrians; as if God commanded them, as chief judges are wont, to give that in charge to their bailiffs and officers, which they have once decreed to be done and performed: but this exposition suits not well: and beside, the prophet himself refutes it sufficiently. For he conjoines this together, I will speak my judgements with them, upon their malice. But what is it to speak, or pronounce judgements? It is, when God cities the wicked before his judgement seat, and exerciseth the office of a judge. And this language is usual throughought the Scriptures, as we shall see in the end of this book; where it is said, Chap. 52.9. that the King of Babylon spoke judgements with King Zedekias: that is to say, he carried himself towards him as a judge; as we have it in our ordinary speech. Thus then, God now testifies, that he will be the judge of his people: as if he should say, Hitherto I have been silent; not that the wicked among you are unknown unto me, but it is because I have borne with those poor wretches, to try if I might see any hope of repentance in them. But now (saith he) I will be a judge unto them, in regard length of time hath manifested, that they were become utterly incurable. here is an opposition then, between God's patience, which he had long used towards them (when though he might, yet notwithstanding he handled them not roughly, but deferred his vengeance) and this time of his vengeance which was now at hand. I will speak my judgements then, with the jews: that is, I will speedily go up to my judgement seat: hitherto I have forborn to do it, and have waited to see whether they would return to me or no: but seeing they repent not, and that I perceive well enough they are become graceless, and so perverse of nature, that they always heap sin upon sin, I will now begin to execute mine office; to wit, that of a judge. But (as I have said) we must keep in mind God's intention in this place: for his meaning is, to discharge himself of all blame and reproaches which men endeavour to lay upon him; because the worse sort of them are wont to repine at his judgements, when he chastiseth them. He sets his judgements then before their eyes; as if he should say, You cannot charge me, neither can any object against me, that I have behaved myself severely, or cruelly; for my judgements will be found just, though I judge you in rigour: and therefore he adds, upon all their malice, or wickedness. In the next place he notes out one kind; Because (saith he) they have burnt incense unto strange gods. No doubt the jews had many ways provoked God's vengeance against them; but this one kind is here added, because the first spring of all evil was, that they had forsaken the Law, together with God's pure worship and service: yet he names the general, in all their wickedness. Neither is this clause upon all their wickedness, added without cause: For his meaning is, that they were not wicked in some one respect alone; but that they piled up diverse sins together, as upon an heap: now immediately after he adds, because they have forsaken me: here God toucheth their revolt. For it may haply fall out (whereof we have daily experience) that a man may fail in some one thing, and another may be tainted with this or that natural vice and corruption; and thus (for diverse respects) every one of us may be liable to the just judgement of God: but the Lord here shows how the jews were so corrupted, that nothing remained sound amongst them: therefore it is, that he puts all their malice; and afterward adds, their revolt .. They have forsaken me: as if he should say, they have utterly denied me: I say not that one of them hath played the thief, that another hath committed adultery, or, that the third hath sinned in drunkenness: but they are all become apostates, all have denied me, and have broken their faith and loyalty: I have been forsaken of them then, and they have wholly estranged themselves from me. We see now then, how the Prophet sharply aggravates the wickedness of his nation: but in the end this is added as the pattern thereof; to wit, that they had burnt incense to strange gods: that is, they had revolted from the true God, to give themselves over to idolatry: to which he by and by adds, they bowed down before the works of their hands. For as oft as the Scripture useth these words, it signifies, that there is too too great a rage and madness in men; The reason why stocks and stones are worshipped as God. who not only in stead of God, worship the Sun, the Moon, and other creatures; but the very Idols which their own fingers have made. For whence comes it that the superstitious and Infidels, worship stocks and stones; but because themselves have framed unto them, noses, hands, and ears. No man is so mad to adore a formless log, or trunk of wood. Who is it that sets not light by a confused lump of brass, and silver? Neither will any be so senseless, as to imagine a stone to be God: but let there be but a little engraving, or some artificial shape of a man added thereto; and by and by, poor, blind, and miserable Idolaters bow down before pillars, pictures, and images. Ask the reason: truly because they have made them eyes, ears, etc. they then have made gods. Therefore you now see the Prophet's drift, when he saith, that the jews worshipped the works of their own hands. But I do the rather pass over these things lightly now, because it is a doctrine which ye ought to be well exercised in. It follows. Vers. 17. And thou, truss up thy loins, and arise, and speak unto them all that I command thee: be not afraid of their faces, * or, lest I make thee to fear before their face. lest I destroy thee before them; or in their presence. IN the first place God commands his Prophet to proclaim this heavy and woeful judgement, whereof we have formerly heard. For his meaning was not to speak to jeremiah in a corner, or in hugger-mugger to himself alone; but he puts him in trust with that which he meant should be published to the whole body of the people: that is the cause why he adds, And thou. We see then that the Prophet was instructed and taught of God, that he might be able boldly and fearelesly to publish that message which hereafter he will deliver. These things therefore must be read altogether; namely, that God will ascend into his judgement seat, to execute that vengeance which hitherto he hath deferred. Secondly, he will have jeremiah to be the preacher thereof, which he is now about forthwith to execute. Thou then. This is added by way of a conclusion: for the word And, must be thus resolved: Thou therefore, that is, seeing thou hast heard, that I will shortly bring my wrath and vengeance upon this people for their wickedness, and that the period of the time appointed is at hand: seeing also thou knowest that this hath been manifested unto thee, that thou admonishing of them, they may be so much the more left without excuse: Thou then, truss up thy loins. Thus than we see to what purpose God speaks to his servant jeremiah, in this particular manner; namely, that in the presence of the people, he might execute the office of a public Teacher. And hence we gather, Doct. that whosoever is called to govern in the Church of God, he cannot possibly be exempt from blame, unless he freely and boldly publish whatsoever the Lord hath given him in charge: and therefore it is, the Apostle Paul saith, that he was pure and clean from the blood of all men; because he had taught from house to house, and published that whole council of God which he had received, Act. 20.26.27. And in another place he saith, Woe be unto me if I preach not the Gospel, for this office is committed unto me, 1. Cor. 9.16. Whereas the Lord bids the Prophet to truss up his loins, it must be referred unto the garments which were then in use among them of the East; as they are also yet unto this day, for they wear long garments: therefore as oft as they purposed to undertake any business, or journey, they were wont to truss them up about them. He saith then, truss up your loins; that is, enterprise and dispatch this business which I have given thee in charge. In the mean while he wills him to take courage and heart to him, that he may (without stop or stay) go cheerfully and diligently about his calling. Arise (saith he) and speak unto them all that I command thee. To be short, in these words God signifies, that he is not purposed to do his utmost against them, till he hath once more tried whether any hope of repentance be yet left or no. I grant he knew well enough that they were utterly incurable: but his meaning was by this, the better to discover or lay open their perversity and rebellion, whilst (in the last place) he commands the Prophet jeremiah to pronounce against them this last sentence of condemnation. He again repeats that which he said before, Be not afraid of their faces. And this exhortation was of great use: for jeremiah took upon him a very thankless office, in regard of men. Why so? Because it was all one as if he had been an herald of arms, proclaiming open war against them, in the name of the Lord of hosts. In as much then as jeremiah brought an express message touching the ruin of this people, because their rebellion had been so great, that God testified he would no more hereafter show them any favour: Chap. 16.13. this must needs be an hard saying for them to hear: but especially, if we consider the pride wherewith the jews were possessed. For they gloried in the holiness of their race and stock: also, (as we shall see afterwards) the Temple (in their conceit) was an impugnable fortress (as it were) even against God himself: Chap. 7. Being then grown thus obstinate and rebellious, it was very requisite he should be confirmed in his calling more than once, that he might (with the greater courage) set upon his charge. This is the cause then why this exhortation is redoubled, Fear not their faces. In the next place he adds, Lest I make thee fear; or, lest I tread thee under foot. The word signifies sometime to fear, it signifies also, tread upon. Saint Jerome hath corrupted the Prophet's meaning, when he interprets, I will never make thee afraid. I deny not but this is a good and holy doctrine; namely, that God will furnish his Prophet with such force and power, that he shall remain invincible against the rage of his enemies: yea, it is most certain that God should in vain exhort us to quit ourselves like men in this race, were it not that himself did therewithal inwardly endow us both with strength and constancy, by his holy spirit: this (I say) is most true; but the word here used will not suffer us so to expound this place. What meant the Lord to say then? (Be it that we translate, to tread upon, or, I will cause thee to fear) the sense will suit very well. For as soon as God hath exhorted his Prophet to be valiant, and of an invincible courage: he now adds, Take heed; for if thou quailest, I will make thee fear with a witness; or, I will indeed trample thee to pieces under my feet, before their faces. His meaning then in these words is, that the Prophet shall be sufficiently furnished, if he acknowledge himself to be sent of God: and if in consideration thereof, he carry himself according to that sovereign authority which is put into his hands, not fearing the faces of mortal men. Moreover, here is a secret threat included, thus, look to it; if thou behavest thyself valiantly, I will be with thee: and albeit at the first encounter, those that oppose against thee, have the faces of Bears, and Lions; yet shall they gain nothing by it in the end. But if thou prove a milksop, or a white-livered soldier, I will put thee to shame; that is to say, thou shalt not only be timorous and fearful, but I will also cause thee to be despised of all: or, every one shall be ready to offer thee foul indignities, in regard thou hast made thyself unworthy that I should stand for thee, or give thee strength and power to put thine enemies to flight. We see then whereunto these words tend, Fear not, lest I make thee fear; that is to say, be of good courage, lest worthily thou be put to shame, and lest thou fear them, according as thou well deservest: yea, not only that, but, lest they bruise and break thee; yea, lest peradventure they presume to tread thee under their feet; because thou (to whom I have given the power of my spirit) shalt thereby utterly disable thyself. Doct. This text than you see, contains a very profitable doctrine: whence we learn, that God's servants are never dis-furnished of power, when they conceive in themselves an heroical spirit: in regard they know, and are assured they have God for the author of their vocation and calling. Where this magnanimity and valour is then, God will add unto them an invincible power of his Spirit; so as they shall be feared of all the world. But if they prove base and fearful, and turn with the weathercock, being afraid of men's faces, God will shame and disgrace them; so as they shall quake at the least puff of wind, and shall be wholly dashed to pieces. Why so? Because they are unworthy God should advance them, to whom he reacheth out his hand; whom also he arms with his armour; and (as hath been said already) to whom he gives fortitude and constancy, by which they might terrify, not only the whole world, but the devil himself also. The Prayer. Almighty God, and heavenly Father, since thou didst once in such wise vouchsafe to arm thy servant. jeremiah with the invincible power of thy holy spirit, that at this day his doctrine humbles us: grant we may learn willingly to subject our necks to thy yoke, and so to receive, yea and to embrace whatsoever thou hast taught us by this thine holy servant, that thou raising us up by thine hand, and being underpropped by thy power and defence, we may fight hand to hand against the world, and the prince thereof, Satan himself: that in the mean while each of us in our places and callings may so confidently rely upon thy power, that we may not doubt to expose our lives to all dangers, as oft as need shall require: and that we may valiantly fight, and also persevere, till the last encounter be finished, when having run out our race, we may in the end attain to that blessed rest which is reserved for us in heaven, by jesus Christ our Lord. Amen. THE FOURTH LECTURE UPON THE FIRST CHAPTER. Vers. 18. And I, behold I have set thee this day as a City of defence, or defenced; for an iron pillar, or stay, and for a wall of brass, against the whole land; against the Kings of judah, against the Princes, against the Priests, and against the people of the land. HEre God furnisheth his servant with boldness: for it was necessary he should be endowed with courage, in respect of that fear whereof we spoke in the former verse. For jeremiah thought himself neither apt nor sufficient to undergo so heavy a burden: also, he had to deal with a perverse and rebellious generation; neither were they a few of them, for the whole multitude were already confirmed in the contempt of God, through an obstinate wickedness, full of impiety. In as much then as all care of true religion was gone, and that there was no reverence of the heavenly doctrine left among this people: jeremiah distrusting his own strength, durst never have taken upon him a burden of such weight, had he not been sustained by the help and assistance of God. For this cause God now testifies, that he shall be as a City well fortified, and as an iron pillar: albeit the word stay, and bearing up, will be apt, and will also agree well enough, in regard it comes of another root, which signinifies, to bear up, or stay: as also, because according to this sense the Prophet means, he shall be a pillar, not only to be set up in some void place, but which shall bear up the wall or building. The sense is clear enough: for the Lord signifies, that his servant shall be invincible; so as whatsoever his enemies devised or plotted to the contrary, yet they should never prevail against him: as it is in the next verse. Doct. Now albeit this was long ago spoken to jeremiah, yet not for him only; for by good right, all faithful Teachers ought to apply it to themselves, if so be they be well assured that their calling is of God, and that they be also persuaded (upon good grounds) that they attempt nothing rashly, but in obedience to God's Commandment. Whosoever is thus established in a lawful calling from God, may well apply this promise to his own use; namely, that he shall remain unvanquishable against all the rabble of the wicked, and despisers of God. We are also to note the circumstances: it might have seemed sufficient that God called his servant a defenced City; but he also compares him to an iron pillar, and to a wall of brass: for this repetition confirms that which we touched in a word before; namely, that jeremiah should overcome, so as albeit Satan should raise up against him many storms, yet the issue notwithstanding should always be happy and prosperous, because he fought under God's ensign: but he adds forthwith against all the land. It is evident that God speaks not here of the whole world in general, but of the land of judah in particular: for jeremiah was therefore selected out, that he should bestow his labours for the good of Gods chosen: therefore he saith, he shall prevail over all the land of judeah. Kings. It follows in the next place, against the Kings of judah. We know there was but one King at once in judeah: but the Lord exhorts his Prophet to perseverance: as if he should say, The course of thy warfare shall be of long continuance; but though it be tedious, yet faint not. The meaning is then, that the Prophet shall not only wage battle (as it were) against one King alone; but when that King shall be taken away by death, there shall still be new combats prepared and made ready. Why so? Because he should not so much as dream of any truce, until he had finished that race which God had appointed him to run. For we know that such, who otherwise are resolved frankly and willingly to obey, desire notwithstanding to have a set time prefixed, that afterwards they may have leisure to repose themselves: as old soldiers are wont to do, who commonly have liberty to tarry at home, after they have spent their strength in service. But God tells his Prophet here, that after he hath valiantly carried himself in his calling till the death of one King: that his condition shall be no whit the better for all that, because others shall succeed in their rooms, against whom he must of necessity bend all his forces; in regard he shall meet with the like perversity and obstinacy even in them also. With Kings, he joins Priests and Princes: Princes. and in conclusion, all the people. Though some one King (forgetting his duty) becomes a tyrant, and makes his lust a law; yet it often falls out, that there shall be some good rulers and Magistrates, who will be a means to moderate his unbridled appetites, if they cannot wholly reform them. For we see that even the most cruel tyrants are often brought to be calmed, and made peaceable by good counsellors. But God here advertiseth, that things are now become so desperate in judeah, that if the Kings be mischievous and wicked, they shall also have perverse counsellors, who in every thing shall be just of the same stamp that they are. That which follows of the Priests, Priests. might yet seem much more prodigious, but that the Scripture in every place testifies, that the Leviticall Priests were all (in a manner) degenerate, and become Apostates; so as scarcely one of an hundred was to be found, in whom the least spark of Gods fear appeared. For as much then as this state was thus corrupted, is it any marvel if jeremiah be here commanded to proclaim open wars against the Priests? But in the further progress of the text we shall see then this come to pass. People. Now because it might seem the common people were somewhat more worthy of excuse, there being often more simplicity to be found in them, than in Princes and men of place (for such as bear rule, commonly fail, either through pride or cruelty; or they give themselves the raines too much, trusting in their greatness and dignities: but (as I have said) for the most part there is more modesty in outward show in those of the common sort) yet God here witnesseth, that impiety had gotten such a head throughout all the land of judeah, that from the very lest to the greatest of them, all were become notoriously wicked. It was needful then, that the Prophet should be throughly armed as I said erewhile. For what thoughts would have invaded him, had he not at the first received this advertisement: when afterward he found (by woeful experience) such pride, yea rage and fury, to possess the hearts both of great and small, that as an adversary, he was to encounter against God's chosen people, no less than if he had had to deal against so many devils. It follows. Vers. 19 They shall indeed fight against thee, but they shall not prevail against thee; for I am with thee to deliver thee, saith the Lord. IN this verse God in a word admonisheth his Prophet, that howsoever he should be fortified with invincible power, yet there were many bicker prepared for him; lest peradventure he might think to pass over his charge in sport (as they say) Hear than he shows wherefore he was likened to a brazen wall, to an iron pillar, and to a City unexpugnable: Vers. 18. namely, that he might buckle himself manfully to the fight, and not to cast fare from him the fears of all dangers, combats, or whatsoever might annoy or be tedious to his flesh. To be short, we see whereunto the use of this promise tends, to wit, that jeremiah being upheld by the aid and power of the Almighty, should not fear to oppose himself against the jews: for what rage or fury soever it were that possessed them, yet he should not need to be out of heart for all that. Hence we may gather a very fruitful doctrine; Doct. namely, that as oft as God promiseth his servant's victory against their enemies, they must not by and by gather this conclusion thence: We may therefore become careless or idle; but the rather to gather in their spirits unto them, that they may walk in their vocation and calling with invincible constancy; never being weary of well doing. In a word, God promiseth he will deliver him; but therewithal he also exhorts him manfully to sustain all the assaults of his enemies. He saith then, They shall fight against the, but they shall not overcome thee, because I am with thee to deliver thee. Hence we learn, that jeremiah was in such wise armed, that he needed not to fear, Doct. although he saw present cause of fears before his eyes: for God testifies not here that he shall be like a wall, as if therefore he should be free from all assaults: but he saith, to deliver thee. As if he should say: Be prepared to meet with encounters, for if I should not deliver thee, thy life were gone, and thou shouldest perish an hundreth times: but in the midst of a thousand deaths thou needest fear no danger, seeing I am ever at hand to deliver thee. It follows. THE SECOND CHAPTER. Vers. 1. And the word of the Lord came unto me saying, 2 Go, and cry in the ears of jerusalem, saying, Thus saith the Lord, I remember thee according to the compassion of thy youth, and for the love I bore thee, when thou followedst me in the desert, when thou camest after me, in a land that was not sowed. See Vers. 18. NOw God gives unto his servant that commission which he was to make report of, to the Kings, Princes, Priests; and to all the people of the land. For by the ears of jerusalem, he means, all the inhabitants of jerusalem: But God here closely intimates, that the jews were unworthy he should any longer be careful of their estate. What then? There was some other consideration which moved him not utterly to reject them, that is, he waited to see whether they were become wholly incurable as touching their wickedness or no. Thus he gins then: I remembered thee with the kindness, or, for the compassion of thy youth, and with the love of thy espousals. By these words he signifies, that he did not much regard what the jews deserved at his hands: nay, he professeth, that he saw no worthiness at all in them, which might provoke him in any sort to care for them, or to labour their conversion by the ministry of his Prophet: but what he did, was in respect of his former benefits bestowed upon them. Some translate, I called to mind the piety or mercy of thy youth; and this word Lak, that is, thou, may be so resolved, as in many other places. Others omit this word Lak: some add a copulative, And I have remembered thee, and thy mercy. But none of these (as I think) have attained the Prophet's meaning: although to say the truth, there is no obscurity in the words, if we here only supply a particle, to wit, that God remembered his people, in respect of that mercy and compassion which he had on them, and for that love's sake which he bore unto them from the beginning. This (as I take it) is the Prophet's true and natural meaning; namely, that God here takes away from the jews all matter of pride and boasting: as if he should say, They deserve not that I should so much as look towards them; only my meaning is, to show myself a father to them; not for their sakes, but that the benefits which I have heretofore bestowed upon them may not vanish away. In a word, he here renders a reason wherefore he now sends jeremiah after the rest of the Prophets whom he had sent before: as if he should say, I think this may serve as a sufficient testimony to confirm you in the assurance of that fatherly care & respect I have of you, in that I here send you another of my Prophets, to offer you hope of pardon; if you will come home into the right way, and seek reconciliation with me. But if you would know the cause why I thus remember you: whence is it, I pray you, seeing you have forgotten me, and cast my Law altogether behind your backs? Even because I mean yet to continue on my bounty towards you. He names the mercy of youth in the passive signification. For by these words his meaning is not, that the jews were in times past merciful, but that they had tasted of God's mercy to them: yet the similitude which he useth is worth the observing. For God here compares himself to a young bridegroom, that hath married a fair young damsel in the flower of her youth: which similitude is very frequent among the Prophets. But I mean not to travel any further in the exposition of the words now, because we shall have occasion to handle them more fully in another place. In as much then as God had married the people of Israel, by redeeming of them, and in bringing them out of Egypt; that is the reason why he saith, he remembered the people, in respect of such a mercy, and of such a love. He puts mercy, or liberality, before love. For the Hebrew word signifies, that free favour, courtesy, or liberality which is showed to them which are in misery. By this word love, God also in many places of the Scriptures signifies that free choice, by which he had received the whole body of this people. But the proper signification is here more clearly expressed, when mercy, or free favour is put in the first place, and that this love follows after. I grant he adds nothing new to the former: but only the Prophet in more plain terms shows, that this people was loved of God, for none other cause, but in respect of his mercy. Hear is a text then very remarkable: for God testifies, that his covenant shall continue stable and inviolable, notwithstanding the jews had perfidiously violated it. For howsoever all those that descended of Abraham according to the flesh, were not true and legitimate children of Abraham, according to the promise: yet God ceased not to continue true, as on his behalf, so as his gifts and calling were without repepentance, as Saint Paul testifies, in Rom. 11.29. From these words of the Prophet, Doct. 1 learn we then, that God contented not himself with sending one prophet alone, but continued on this favour still, because he would not have his covenant become fruitless. True it is, the jews had wickedly broken the covenant; and the multitude also for their parts went the high way to hell and destruction, and were therefore utterly cut off, as they well deserved: yet would God give manifest testimonies, that his grace depended not upon men's inconstancy: as also Saint Paul speaks in another place; namely, that though all men should prove liars, and disloyal, yet will not God therefore become unfaithful, but will remain steadfast in his covenant, Rom. 3.4. This is it which we gather from the Prophet's words, when in the beginning he saith, God remembered his people in regard of the mercy of their youth. Whereas he speaks of youth, and of the espousals: Doct. 2 hence we gather, that God prevented this people of his free liberality. For what acquaintance or familiarity had they with God, but only in regard it pleased him to make choice of them. Certainly these espousals had never been begun as on the people's behalf, unless God had prevented them by his grace. What was Abraham? What were all his posterity? God therefore here signifies, that the fountain of all these benefits proceeded hence, that he vouchsafed to choose the people as peculiar to himself. Which he yet better confirms in the rest of the words saying, when thou followedst me in the desert, in a land that was not sown. We know the people behaved not themselves so obediently to God as was meet, no not after their redemption. It cannot be affirmed here then, that God any way magnifies their deserts, but (as I have said) he confirms his former speech; namely, that he could not cast off his care of them, whom he had once adopted for his own: whom also he had drawn into the wilderness after him, as separating them thereby from all the rest of the world beside: and yet by way of yielding them so much, according to his indulgence, he attributes this service which the people did him, in following him through such craggy paths, to their praise and commendation: as if a young damsel refusing no labour nor travel, should for the love she bears to her husband, follow him through thick and thin. In the next words to these, he adds: Vers. 3. Israel is the * or, as a thing hallowed to the Lord. holiness of the Lord, the first of of his fruits: all those that eat them, shall find evil: others translate, shall sin; but I had rather understand it of the punishment which shall come thereupon: evil shall come upon them: this is put by way of exposition, saith the Lord. GOd doth here more plainly tax the people's ingratitude. And first, he mentions the benefits bestowed upon them, which were sufficient to have obliged them for ever unto him. Secondly, he shows how unworthily the people behaved themselves, whilst they should have acknowledged so many benefits received: and therefore when he saith, that Israel was holy, he speaks not so, to honour them. I grant this is an honourable title in itself: first, that God had set them apart for his own; and esteemed them as the first fruits of his revenue. But the opposition which is closely here understood, must be considered; to wit, between that so incomparable a grace of God, and the people's disloyalty; who (notwithstanding his bounty and liberality) did afterwards quite forsake him. It is in this sense then, that jeremiah saith, Israel was the holiness of the Lord: that is, as one separated from all other nations, that God's glory might shine there especially. He consequently adds, that he is the first of the fruits. For albeit all the benefits the earth brings forth, are consecrated unto God, from whose power it is that they wholly proceed: yet we know the first fruits were selected out, that being presented upon the Altar, they might be (as it were) an holy and consecrated meat. Seeing God then in the Law, had commanded the first fruits to be offered unto him, and afterwards to be given to the Priests, for this cause alluding to the ordinary custom, he calls the people of Israel the first of his fruits. For the nations which were scattered here and there, were not exempt from under his dominion (in regard he is the Creator of the whole world; and beside, hath always manifested himself to be the foster Father thereof) but he passed by all other nations, to choose and reserve to himself the stock of Abraham, upon condition to be the guardian thereof, by his power and assistance. Seeing God then, by these favours, had in this sort obliged this people particularly to himself; with what a straight and sacred bond, ought they for their parts to have been obliged and bound unto him? Their disloyalty therefore was so much the greater, and the more odious, in that they lightly esteemed such rare and undeserved favours, as God had showed them. We see now then wherefore it is the Prophet saith, that the people of Israel were hallowed to the Lord, and were the first of his fruits: but withal he gives them to understand, that a time will come wherein God will also gather other nations into his Church. For the jews dedicated and offered unto God, the revenue of the whole year, by the first fruits. Thus Israel was like to the first fruits: in regard God afterwards also received strangers: who for a long time had been held and reputed for profane and unholy. But the Prophet's chief drift notwithstanding is to show how great the people, fault was, in not acknowledging the benefits and privileges which they had received of God. In the next place he adds, whosoever shall eat thereof, shall be liable to punishment. I told you before, that this sense likes me best, because the exposition by and by follows, evil shall come upon them. And thus the meaning is, that such shall not only be guilty before God, that shall eat of his first fruits, as having offended: but he refers this to the punishment: as if he should say, If the profane nations presume to eat of these my first fruits, which are consecrated unto me; they shall not escape unpunished. For whosoever durst be so bold rashly to seize upon those first fruits which were once dedicated unto God; God punished such an one as a sacrilegious thief. But if any had, rather understand it otherwise; namely, that it was not lawful to offend Israel, or to offer him any violence, because he was under God's protection, I will not greatly gainsay it. Yet the phrase of this tongue leads us notwithstanding to follow the other exposition; to wit, that such as shall offend Israel, shall not only be guilty; but (which is more) they cannot escape Gods correcting and punishing hand. Why so? For, evil shall fall upon them, saith the Lord. In the verses following, he will touch the use of this doctrine more at large. Vers. 4. Hear the word of the Lord, O house of jacob, and all the kindreds, or, families, of the house of Israel. 5 Thus saith the Lord, what iniquity have your fathers found in me, that they have estranged themselves from me, and have walked, or, have been, after vanity, and are become vain? or, vanish away. GOd here gives a reason why he had bestowed those favours upon the jews, Vers. 3. of which we heard before; to wit, wherefore he made choice of Israel, to be a people consecrated peculiarly to himself, and to be as his first fruits. God often times remembers his benefits formerly bestowed upon us; either to give us hope for the time to come, or that he might always give us assurance (whatsoever should fall out to the contrary) of our salvation; in regard he hath not only vouchsafed once to elect and choose us, but to be our protection and defence. Yet in this, and in many other places, God shows how many ways the Israelites were indebted unto him, that their ingratitude might be so much the more apparent. He saith then, Hear the word of the Lord. The Preface. He useth this preface to procure attention: signifying, that he is not to speak of some common or ordinary matter. Hear then (saith he) O house of jacob; give ear all the families of the house of Israel. As if jeremiah should have said, I come boldly on my message, even in the name of the Lord; so as I am not much afraid of your defences by which you will labour to repulse the reprehensions of God: I therefore securely stand before you to hear your replies; but I am well assured that you shall be enforced to lay your hand upon your mouth: wherefore I fear not to cry shrilly in your ears like a trumpet; that I come to proclaim your judgement and condemnation: if you have aught to reply, I am ready to hear it; but the truth I know will constrain you to be silent, in regard your offences are too manifest and abominable. This is the scope of this exhortation, when he calls thus for audience to all the families of Israel. Now follows the accusation: The accusation. what iniquities have your fathers found in me, etc. jeremiah here chargeth the people with two crimes: first, for departing away from God, whom they had found their deliverer: secondly, that they vanished away in their inventions; namely, for that they played the Apostates without cause. For the fault is aggravated, in that they had no cause given them so to forsake or estrange themselves from God. Seeing God then had used them with all loving respect, and had eased their necks from their grievous bondage; seeing also they could not possibly meet with any other, any way comparable to God in kindness and truth; they could not say their hopes or expectations were deceived. And why? For (saith he) you have followed vanity, and vanity only is it, that hath caused you to forsake me. I should have proceeded further, but some other business calls me away; for I was sent for, before the Lecture began. The Prayer. Almighty God, seeing thou ceasest not still to call us to thee, and that both early and late; and continually exhorts us to repentance: seeing thou also art pleased to promise us mercy, when we shall seek unto thee for the same: let us never stop our ears against so gracious a benefit; but let us always remember thy free election, the fountain of all thy graces, proceeding from thy free love to us; that we may endeavour so to give up ourselves to thy service, that thou mayst have glory by our life and conversation. And though it so fall out, that we now and then go astray from thee, yet give us grace speedily to return into the right way: and let us evermore be ready to receive thy warnings and corrections, that it may appear we have been in such wise called and chosen of thee, that we may desire to continue in the hope of our salvation, to which thou daily invitest us, and which thou hast prepared for us in heaven, through jesus Christ our Lord. Amen. THE FIFTH LECTURE, WHICH IS THE FIRST UPON THE second Chapter. WE heard yesterday the complaint that God took up against his people. The sum was, That if he were to make his defence before any judge, it would be found that he had just cause to condemn their ingratitude: and as for them, they had no colour or show of reason that might cause them to wander after vanity; but they were become vain: that is, they had abandoned him without any cause at all, and suffered themselves to be transported and carried away by their own dreams and forgeries. Vers. 6. And they said not, that is, it came not into their minds to say, where is the Lord that hath brought us out of the land of Egypt, and caused us to walk through the desert, by a solitary or, empty land, and , in a terrible land, by the shadow of death, by a land that no man passed thorough, and where no man dwelled. 7 And I brought you into a * or, Hacarmel plentiful land, to eat the fruits thereof, and the abundance thereof, word for word it is: To his good: and you entered into it, and have polluted my land, and have made mine heritage an abomination. THe Prophet prosecutes the same point of doctrine still: for God here blames the people for no small fault, seeing they had forgotten his benefits: and yet had he redeemed them after such an admirable manner, that it worthily deserved to be celebrated, not of one nation only, but of all the nations of the world beside. See then how justly he taxeth the jews for their hateful ingratitude, for forgetting the memory of so famous and incomparable a deliverance. Had they not at all felt God's bounty and liberality towards them; nay, or rather, had they had but some little semblance thereof, than their fault peradventure might have been somewhat the more excusable: but God having not after an ordinary manner discovered his power from heaven, and having openly manifested his majesty and glory, even in the very eye of the people; what a barbarity was it in them after all these things, to forget God who had so plainly declared himself to them by such notable experiments? Thus we have the Prophet's meaning then, when he saith, they said not. See chap. 5.24. For God here taxeth the sloth of the jews, for not considering in themselves how they were perpetually bound with strict bands to the majesty of God for those great favours he had showed them in delivering them so miraculously out of the land of Egypt. When he saith, they said not, where is the Lord? He gives them to understand, that he was always present before them, or nigh unto them: but they were blind, and therefore had no pretext for their ignorance: for they needed not to have sought him fare off, nor have fetched many long circuits about. Had they only then but thought thus with themselves, Hath not God once redeemed us? had they (I say) but thought thus in themselves, they would never have followed their vanities. Vers. 5. Whence proceeded such a fault then, or rather such a frenzy, in pursuing Idols? Even from this, They would not vouchsafe to apply their minds and hearts to seek after the Lord. Thus then the Prophet here prevents the replies of hypocrites, who would be ready to allege that they were deceived, and that they faulted rather of ignorance, than otherwise. For it is always the manner of those that are found guilty, to seek evasions and starting holes, as soon as they be called to an account. That the jews than might not be able to bring in their excuses, the Prophet tells them here in plain words, that they erred not of ignorance, but of malice, through which they were carried away after their vanities and lies; in regard they had wittingly despised the Lord, and would not so much as ask after him, though he was near enough unto them. This place is worthy to be noted: for nothing is more usual with the wicked, after they be once convinced, than to seek this refuge; namely, that the giving of themselves to all superstitions, proceeds forsooth, from their good intentions. The Prophet therefore meets with this wile, and shows, that where the knowledge of God hath been once entertained among men, there his name and glory cannot be blotted out, unless it be of set malice, when they wittingly and willingly estrange themselves from him. And thus this one clause so condemns all Apostates, that they have nothing to answer, when they object, We were overtaken through ignorance. For a man shall no sooner bring them forth to the trial, but their malice and ingratitude shall forthwith be discovered, in regard they vouchsafed not to ask, Where is the Lord? He by and by adds that which is the exposition of this sentence. For I told you, that the question is not here of sentencing babes in understanding, but of the jews; who by sure and certain proofs knew that God was their Father. Seeing then, God had manifested himself unto them by so many infallible testimonies, they had not to allege for themselves so much as any show of ignorance. That is the cause then why the Prophet saith, It came not into their thoughts to ask; Where is the Lord, that hath brought us out of the land of Egypt? etc. This could not be said generally of all nations; therefore I told you before, that this speech is directed particularly to the jews, who had tasted and felt the power of God by evident testimonies; so as they could not offend, but of set purpose, that is, in quenching (by their frowardness) the clear light that shined before them. Also the Prophet yet further aggravates their offence, by certain circumstances: for he saith not only that they were brought out of Egypt, but that God was always to them in stead of a Captain and leader, and that for forty years together: for under this word desert, he notes the time. Now because the history thereof was fresh in memory; that is the cause why he thinks it enough to touch it only in a word. And yet even therein he notably sets forth God's glory, in mentioning the desert. But in the first place observe, that the jews were altogether inexcusable, in that they remembered not how their fathers had been miraculously preserved for the space of forty years, by God's immediate hand, and not after an ordinary manner. For they had no bread to nourish them, neither had they water: God caused water to flow out of the rock, and afterwards he filled them with bread, which fell from heaven: neither did their garments wax old by length of time. We see then, that their fault is here augmented by the circumstance of time: now follow the things which I spoke of. For the Prophet calls the desert, a dry, or vast land, a terrible land, an hideous, or horrible land, a land of deadly darkness. As if he should say, you were preserved in the midst of many deaths: for none ever passed through this land, neither did any (saith the Lord) ever inhabit there. Whence appeared your safety then, or from what fountain? Truly even from death itself, saith he. For, as for the desert, what was it but an hideous spectacle, in which you might from all parts be viewed, to be not only compassed about with one, but with an hundred deaths? Seeing God then (beyond the order of nature) brought you by a stretched out arm, from out of Egypt, and sustained you forty years long in the desert: what show or colour of reason have you to excuse such a folly, or rather madness, that are now so fare estranged from me? Doct. Now hence we are taught, that the more mercies God hath bestowed upon us, the more fiercely shall the guiltiness of our consciences wound us; especially if after all this, we forsake him: also, our malice and unthankfulfulnesse shall be so much the less inexcusable: but most of all, if he have held on the course of these his benefits for a long space, and after diverse manners towards us. He goes on in the next words, And I have caused you to enter. jeremiah brings in God himself speaking here; namely, how he stretched forth his hand (as it were) to this poor offspring of Abraham; that he might put them in possession of the land of promise: for as it is said in the 44. Psal. 44.3. Psalm, It was neither by their arm nor sword that they obtained this possession: for albeit they had to fight indeed against many enemies; yet in all their battles notwithstanding, the victory came of the Lord. And thus he might truly and rightly affirm, that they entered no otherwise into this land, than by his conduct and leading: to wit, in opening a way and passage unto them, and in overcoming and destroying their enemies, that they might enter into, and enjoy the land which he had promised them. I have brought you then (saith he) into the land of Hacarmel. Some take this to be the proper name of the place: and certainly mount Carmel is so called, in respect of the great fruitfulness thereof. For as much then as this mountain took its name in respect of the richness of the soil; what marvel is it, if jeremiah compares the land of Israel to mount Carmel? Others expound it, as if the particle, which imports a similitude, should be here understood; I have caused you to enter into a land which is like to Carmel: but what need we offer violence to the Prophet's words. I think then, that the noun is a noun appellative, signifying fruitfulness; namely, that the Israelites were conducted by the hand of God, into a plentiful and fruitful land: of the fruitfulness whereof, mention is often made, as well in the Law, as in the Prophets. To eat his fruit and his abundance: that is to say, The end why I brought you in thither, was to enjoy the great abundance, and large revenue thereof. God by these words than meant to make it known to the Israelites, that it was their duties to have been provoked by such benefits, to serve him in uprightness; in regard he had sought by such ientlenesse to draw them to himself, and had used them after so gracious a manner. But so much the more as God had showed himself liberal towards them, so much the less insupportable was their unworthy revolt in forsaking God; and in contemning such abundance and variety of all good things. For which cause he adds afterwards: And you polluted my land, and have made mine heritage an abomination: as if he should have said, This is the recompense and the reward that I reaped from my bounty I used towards you. Indeed I gave you this land; but upon condition, that you should serve me in holiness and righteousness therein: but you (saith he) have polluted it. Now he calls it his land, or heritage: God so gives us leave so to use his benefits, that still he reserves the right and title of them to himself. as if he should say, I so gave you this land, that in the mean while I never meant to shut myself out of that right and interest which I have in it; howsoever I was content you should reap the whole commodity of it. He shows then, that they had wickedly abused his bounty, in polluting this land, notwithstanding it was dedicated to his name and honour. He calls it his heritage, in the same sense: as if he should say, You have in such wise possessed this land by right of inheritance, that yet the heritage came to you, from me your heavenly father. They were to consider then, that they therefore entered into this land, because it was given for an heritage to Abraham and his children. But by whose gift? Was not God the author of it? Their ingratitude therefore was so much the more detestable, in that they had made such an heritage to become an abomination. It follows. Vers. 8. The Priests said not, Where is the Lord? and those which kept, or, had kept, the Law, knew me not: and the Pastors behaved themselves disloyally towards me, and the Prophets prophesied in Ball, that is to say, by Baal, and have walked after things which did nothing profit them. NOw God joins issue, especially with those that had the charge of teaching in the Church, and with those that had authority to rule and govern the people. For it may very often fall out, that the common people will be irregular, whilst the heads and leaders notwithstanding shall be careful to walk sincerely and in uprightness. But God here shows, that this nation was become so degenerate, The faults of the Superiors excuseth not the sin of the Jnferiours. that Priests, Prophets, Rulers; yea, the heads of the people and all, had abandoned the true service of God, and all righteousness towards men. Now in that jeremiah thus sets upon the Priests, and Teachers, and the rest: he therein excuseth not the multitude, neither goes he about thereby to extenuate or lessen those foul crimes and enormities which were rife in every place, as we shall perceive hereafter in the process of the text: although we know diverse there are, who think they may fence themselves against God's accusations, by alleging, We are not so well instructed, to discern between truth and falsehood; is it not enough to do as our leaders will have us? The Prophet than dischargeth not the people, so as to lay the whole fault upon the Governors: but he rather aggravates the greatness of their extreme impiety, in regard all, even from the highest to the lowest, had renounced both God and his Law. I think we have now, the Prophet's meaning. Doct. And from hence we are to gather, that it is a mere senselessness, in all those who think they have said somewhat for their excuse, when they allege their good meaning; and that they were drawn to the committing of evil, only by other men's example. Why so? Because it is an apparent proof that all things are grown past cure, when God gives Princes and Priests over to a reprobate sense. Misorder in Church and Commonwealth, a sign that the people by their sins have provoked God to anger with them. For when all order both in the Political and Ecclesiastical state is thus adulterated; it is a sure sign, that the Commons have there provoked God's wrath and vengeance against them, It is a just recompense then, which God rendereth into the bosom of such a people as have transgressed his covenants, when he blinds the Priests, the Prophets, with the rest of their Superiors and Statesmen. This is it which jeremiah meant, when he here saith, that the Pri sts never thought of enquiring after the Lord. He saith afterwards, those which kept the Low. The Hebrew word signifies, to hold, and comprehend: it also signifies sometimes, to run. And thus it may admit two expositions in this place: either that the Priests held; that is to say, understood the Law; or rather, that they had it in their custody: neither will it suit well to say, that they suppressed, or kept the Law hidden, in regard the Lord speaks here to them first, by way of concession or yielding so much unto them: but afterwards he also shows, even by this, that they were so much the more wicked, in that they became utterly careless of their duties. He saith then, Those which had the custody of the Law: not that he meant they kept the Law of God in truth, nor as if they kept it by them of any pure zeal; but only in regard of an outward profession of it. For they would needs be held the keepers of the Law, as having the heavenly doctrine thereof closed up within their breast, like unto an hidden treasure; Hag. 2.12. Mal. 2.7. in regard the people were to seek counsel at their lips, as being the organs and instruments of the holy Ghost. Thus then, for as much as they bragged of the knowledge of the Law, and that they were the keepers of it: therefore the Prophet bitterly invayes against them, because they knew not God. And it seems that Saint Paul draws that which he saith in Rom. 2.20.21.22. from this place, Thou which understandest the form of the Law, Thou that preachest another should not commit adultery, committest thou adultery? condemnest thou Idolatry, & yet committest thou sacrilege? For thou observest the law, thou approvest it, thou gloriest in God; thou hast knowledge and understanding. In which words St. Paul discovers the wickedness of hypocrites; for they are the more worthy to be detested, by how much the more they are swollen with pride and vainglory; and yet in the mean while profane the sacred name of God, whilst they thus brag; we are preachers and teachers of it, and are (as it were) his Prophets. We see now that this which he puts here in the second place, belongs chief to the Priests; who are therefore called the guardians of the Law, because it was committed unto them by right of their ordination, Hag. 2.12. as we may gather out of Mal. 2.7. By way of consequence he adds, that the Pastors behaved themselves perfidiousty, or disloyally towards God. This may be referred as well to the King's Council, as generally to all the Governors of Cities. And for my part, I nothing doubt, but the Prophet meant to comprehend all such as had any charge of government over the people of God. For Kings, and their Counsellors, as also the Prophets, are usually styled by this title of Pastor. He saith moreover, That the Prophets prophesied in Baal. The name of a Prophet in itself is a sacred title: but jeremiah (according to a common error) calls them so in this place, who were nought else indeed, but mere deceivers and cozeners of the people. For God had deprived them of all light of true knowledge. Notwithstanding, because they still retained a reputation among the people, as if they had been true Prophets: therefore jeremiah sticks not to grant them this title; as well in regard of their duty, as of their vocation and calling. Even as we at this day call them Bishops, Prelates, Primats, and Fathers, who brag much of performing the duty and office of Pastors in the Papacy; howsoever we know some of them are wolves, and others of them dumb dogs; yet we yield them these titles, wherein they glory, because they deserve double condemnation for usurping wickedly (and with an intolerable pride full of sacrilege) these sacred titles; and for despoiling the Lord of that honour which by good right appertains unto him. So jeremiah now whiles he calls them Prophets, means those impostors who then wickedly seduced the people. He saith, they prophesied in or by Baal, that is to say, they reverenced idols more than the true God. We know this name of Baal went then for currant in every one's mouth. The Prophets sometimes call all sorts of idols Baalims in the plural number. But because Baal signifies a Patron; as oft as the Prophets mention either Baal in the singular number, or Baalims in the plural; they mean thereby all those petty gods whom the jews had gathered together: as if God, not content with his sole and only power, needed some fellow-helpers to be joined with him, as in the Papacy; where, at this day, they stick not to confess that there is one sovereign Majesty; but in the mean while they make none account of him, neither attribute they any more to him, than they do to their stocks and stones which they forge at their pleasure. The same vice reigned then among the jews, yea among the Pagans. For both confessed freely and simply that there was but one sovereign power; yet had they an infinite troop of dunghill gods, who were so many Baalims. Therefore when the Prophet saith here that such as had the charge of teaching, ministered, or prophesied in Baal: he therein opposeth this name, to the true and only God: as if he should say, The doctrine of the word was corrupted by them, because they passed their limits, & continued not within those bounds of the true and sincere doctrine contained in the Law; but mingled many abuses and corruptions therewith, which they had gotten in together from all parts: to wit, those troops of gods whom profane people had forged. And yet the Prophet insists not upon the word, or name. For haply those great clerks pretended the name of the eternal God, yet falsely: but God is no sophister. Neither are the Papists at this day to imagine that they differ aught from these ancient seducers, because they pretend the name of one God: for it hath ever been so. It is not of yesterday that Satan hath begun to transform himself into an Angel of light; but in every age these Doctors have on this manner reached forth their poison; that is, all their errors and deceits, in this golden cup. Although the Prophets then at that time boasted they were sent of God, and that with open mouth they feared not to style themselves the servants of the God of Abraham: yet all this was but wind: for they intermingled therewith the corruptions which they had learned from the wicked superstitions of the Gentiles. It follows: And they went after those that profited them nothing. He again amplifies their fault by a close comparison, namely, that they had despised him, whom by so many experiences they had known to be their father, and author of their salvation; whose power (as you would say) they had felt with their hands: all which notwithstanding, they ceased not still to follow their own inventions; albeit they saw nothing in any of their idols, which might be of worth to draw the affections of the Israelites to the liking of them. Seeing therefore they followed their vain and fruitless deceive; thereby their crime is made so much the more odious and detestable. Vers. 9 Therefore will I yet contend, or plead with you saith the Lord, and will rebuke your children's children. THat which is here added, is not of small consequence: for the Prophet gives them to understand, that if God in former times chastised the people's treacheries and treasons; that himself notwithstanding as on his behalf remains just: as if he should say, Think not you are rid of all your afflictions, albeit I have already severely scourged you and your fathers for your offences and rebellions. For you walking still in the same course, there being neither end nor measure in your sins; you may well think I will not departed from my right, but I will on the other side pursue you, your fathers, and your whole race, to the utmost. We have now the Prophet's meaning. For it is an ordinary custom among hypocrites, shamelessly to shake of all fear, but then especially when the Lord hath once made them feel the rod. Why so? Because they imagine he will content himself to have punished their wickednesses once. But in the mean while they do not so much as dream that he corrects the sins of men but lightly, thereby to bring them to repentance; yea, and that albeit he be severe, yet he favours his blows, to the end he may still leave place for hope: also, that sinners in looking for pardon for their transgressions, might so much the more cheerfully return back again into the right way. Hypocrites never dream of this: The nature and practice of hypocrites described. but contrariwise they think God at the first blow displayeth his whole indignation and rigour, so as by means hereof they promise to themselves impunity for ever after. As for example, if God brings upon some country, or city, be it war, plague, or famine; whilst the smart lasts you shall see them terrified, & grieved: and the greater part whom God handles in this kind, will mourn, sigh, & lament: but God no sooner gives them any respite, but they shake their ears (as they say) and with the dog return unto their vomit; never calling to mind their faults formerly committed. Hypocrites therefore must of necessity be brought to understand (as we see jeremiah here doth) that God so corrects men's sins, that he ceaseth not for all that to hold on his authority and right even to future times, when he sees men so refractory and headstrong, that they profit nothing by all the chastisements he inflicts upon them. Yet then (saith he) I make no question but this threatening did much exasperate the minds of this nation. For, not fearing so presumptuously to murmur against God (as in many places we see they did) where they stick not to tell him to his face that his ways were thorny, Ezech. 18.25. and 33.20. and (as it were) full of briers: it is not hard to judge whether they spared the Prophets or no, as we shall see in due place. For they imposed very odious names upon the Prophets; what? These Prophets have nothing in their mouths but Burdens, Burdens: as if (belike) God meant without ceasing to thunder against us; better it were for us to shut our ears, than thus still to have them beaten with such menaces, seeing they bring nothing with them but fear and terror. Thus it is most certain that these things were very offensive to the jews, when the Prophets said, God will yet plead with you; but thus it was fit it should be. Doct. From this place let us learn then, that if God now and then rebukes us for our sins, and that not only with words, but with blows also; putting us in mind of our faults that are past: let us not think he will so quit us of one offence, as if we might be careless for the time to come: but so much the more as he hath summoned us to true repentance, let us evermore bethink us of that which is here said, God will yet contend or plead with us. Now this pleading is to be understood of the effect: for jeremiah speaks not here simply of doctrine; but his meaning is, that the jews shall come to an account before God's judgement seat, in regard they ceased not to provoke his wrath against them; and the same also he threatens against their children, even to the third generatition. Now it follows. Vers. 10. Truly, or, for, go to the isles of Chittim, of Greece, that is to say, to all the regions beyond the sea, and see, and send to Kedar, that is to say, to the opposite region, namely, towards Arabia, and consider diligently, and behold if it hath been so done, that is, if such a thing hath been done. 11 If any nation hath changed their Gods, which yet are no Gods; and my people have changed their glory for that which profits them nothing. IN these words (by way of comparison) he amplifies both the lewdness and unthankfulness of his countrymen the jews, showing how they were become more light and inconstant, than any of the profane nations. For he affirms, that every nation cleaved so fast to that religion they had received from their ancestors, that they never changed. How could it fall out then, that the God of Israel should be thus contemned and rejected of his people? If such a constancy were to be found in those that stood in a false religion, why was not the truth kept inviolable of them, who were taught and instructed by God's immediate voice, as if they had been rapt up into the third heavens? This then is the Prophet's meaning when he saith, The sum. Go to the isles of Chittim and send to Kedar. On the one side he here comprehends Greece; and on the other side the East: but it is by taking a part for the whole. For the Hebrews (as we have seen in Daniel) call the Greeks' Chittim: although others are of opinion, that by this word the Macedonians are understood. But without all controversy, under this word, he comprehends all Greece; and not only the isles of the Mediterranium sea, but all Europe: so that this word extends itself to all these parts, to wit, to all France, and Spain. I grant that this word is sometime taken apart; but when it is taken generally, the Hebrews (as I have said) have been wont to speak of the French, Spaniards, Germans, and Grecians. Now in that they call the regions fare remote from the sea, isles; it is because they had not much traffic with nations fare off: so as they esteem all to be isles, which lie beyond the sea. And the Prophets also follow that phrase of speech, which was usually received of the vulgar sort. He commands them then to go to the isles, or to the regions, as well Southward, as Northward. Secondly, he wills them on the contrary to send towards the East, and to consider the state thereof, as well into Arabia, as to India; to the Persians, and other regions. For under this word Kedar, he comprehends all the nations of the East: but he chief mentions Kedar, in regard they were a more barbarous people than any of the Medes or Persians, or such as were most renowned: which he doth of purpose to disgrace the jews. Go then, or send through all the parts of the world, and see and consider diligently: see and send: as if he meant to say, The jews are grown so senseless, that it is impossible to recover them with one word, or a bare admonition. This is the reason then why he exhorts them so carefully to inquire; notwithstanding the thing were more than apparent already. But (as I have said) this so diligent an enquiry, is not to be referred to the difficulty of the fact; but it is to convince the jews, who were become so sottish and perverse, that albeit their own consciences convicted them of impiety, yet they ceased not for all that, to soothe themselves up still in their vices. He saith then, Truly, Go to the isles, and after, see if the like thing be done: that is to say, you shall not possibly meet with the like fearful and prodigious thing. The exposition follows, namely because no nation had changed their Gods, which yet were no Gods: that is, religion is so settled and established amongst all other nations, that they will not by and by change their Gods, but they will worship those whom they have received by tradition from their fathers: and yet (saith he) they were no Gods. If he had only said, There is no nation that hath changed their Gods, it had not gauled the impiety of the jews so much to the quick. But the Prophet takes this for granted, that whatsoever inventions and superstitions reigned amongst the Gentiles, proceeded from no other fountain, than merely from ignorance; and yet notwithstanding they clavae steadfastly and constantly to their inventions: neither doth the Lord say this, as if he praised them for it: his meaning is not that this obstinacy of the Gentiles deserved any such things at his hands, because they never shrank from their superstitions: but in regard of his own people, this constancy might seem (after a sort) praiseworthy. We see then how these members should be read all with a breath, thus: Although there be no nation under heaven but you, that worshippeth the true God; yet their religion (such as it is) they constantly hold; but you have disloyally forsaken me, (me, I say) who am not some feigned thing, but your glory. The words next inserted here, are set as opposite to these vain fallacies of the Heathen Gods, when he saith, my people have changed their glory. For they knew right well, and that not only as they were taught in the Law, but by most infallible experiences also, that God was their glory: yet could not this withhold them from forsaking him. It is as much then as if jeremiah had said, All nations at the last day shall rise up in judgement against Israel. Why so? Because such an obstinate persisting in so foul an error, will manifest, that the jews are therefore the only Apostates, in that they have forsaken the true God: yea, even that God, who had openly declared his power and magnificence in their sight. Quest. But if any shall ask, Have none of the nations ever changed their Gods? In the first place we know, that this principle Answ. 1 went for currant every where among them; namely, that no innovation was to be tolerated in the form of their religion. See to this purpose Valerius maximus, lib. 1. To which purpose it is that Zenophon so highly magnifies that oracle of Apollo, who answered, that those Gods were of right to be worshipped, which had been received successively from their elders. The devil also had thus bewitched all nations; namely, with this maxim, God will never like of novelty, therefore satisfy yourselves with the customs and traditions which have been left you from hand to hand by your ancestors. This principle than remained sure, as well among the Grecians, as among them of Asia and Europe: therefore that which the Prophet here saith (for the most part) holds always Answ. 2 true. But we know when comparisons are brought in about the doing of any thing; it sufficeth to allege that which was most acted: and as Aristotle saith, That which is most received by continual use and custom. Thus we see then, that jeremiah doth not unaptly reproach the jews with their lightness, in saying, That no nation had changed the gods which it had forged: but that this people had denied that God, who had been their glory: that is, who had given them sufficient matter to glory in. The Prayer. Almighty God, seeing thou hast been pleased so familiarly to manifest thine own self unto us, not only by thy Law and Prophets, but also by thine only Son; so as the knowledge of thy truth ought now to take deep rooting in us: grant we may continue steadfast and Immoveable in this thine holy calling, profiting therein daily more and more, and always hastening to arrive at our desired haven: and so humble us also under thy mighty hand, that we may know thou hast chastised us with thy fatherly rods: moreover, that we may from day to day have such a sanctified use of these thy corrections, till being at the length purged from all our vices, we may atttaine that glory wherein being possessed of life and immortality, which hath been once manifested to us in thy Son jesus Christ, we may perfectly magnify thy high and excellent name. Amen. THE SIXTH LECTURE, WHICH IS THE SECOND UPON THE second Chapter. Vers. 12. O ye heavens, be astonished at this, and tremble for fear; and be utterly confounded, or, dried up, saith jehovah. AFter the Prophet saw he had to deal with men that were grown utterly senseless and past feeling: he now directs his speech to the heavens. Which kind of speech is very usual with the Prophets, namely, to call heaven and earth to be witnesses of their words, albeit they be utterly void of understanding: and to turn their speech from men, whom they see to be destitute of reason and judgement. And this they were wont to do, when they perceived that things grew desperate; to wit, when men refused to be taught. This is the reason then, why the Prophet now commands the heavens to tremble, and to be astonished, and to be brought (as it were) to nothing: as if he should say, This is so prodigious a thing, that (in a manner) it overturns the whole order of nature; even as if heaven and earth were mingled together. Now we have the Prophet's meaning: for by this manner of speech he meant to show how odious the impiety of the people was, when the heavens which have no understanding, ought justly to blush at such an horrible disorder. As touching the words: some translate. O ye heavens be desolate; and afterwards reiterate the same signification. But because the Hebrew word signifies to be astonished: the reading which I have followed, agrees best to this place, to wit, O ye heavens be astonished: and then, tremble at this, and be dried up, For the Hebrew word signifies, to become dry; and it also signifies to be brought to a wilderness, or desolation. Vers. 13. Certainly, or, for, my people have committed two evils; they have forsaken me the fountain of living waters, and have digged pits, or cisterns, yea leaking, or broken cisterns, that can hold no water. IF any think the Prophet renders a reason here, why he would have the heavens astonished and tremble, it must be turned, for, my people have committed two evils: but for mine own part I think the verse which immediately before I expounded, See Vers. 10.11. depends upon the former sentences. The Prophet had said, Go to foreign countries; and see if any nation have changed their Gods, which yet are no Gods, but mere fictions and lies. And therefore to conclude this matter withal, the Prophet (as I take it) adds this exclamation, saying, O ye heavens be astonished. See Vers. 12. Vers. 13. Now it follows, Certainly my people have committed two evils; first, in that they have forsaken me: and secondly, in that they have forged false Gods. If any man should cast off an ancient friend, Simile. to fall in league with a new; this were both unreasonable and unhonest: but to do this where no benefits were to be obtained; then, it would savour not only of lightness, but of folly joined with a kind of frenzy. Thus than if I reject that which I know will yield me profit, to choose that which will be hurtful unto me: shall not such a choice manifest to all, that I am out of my wits? You see what the Prophet means then in this place, when he saith, This people not only failed in forsaking the true God, but that without any reward at all, they ran after idols, which could do them no good. He saith, they committed two evils: first, in forsaking God; secondly, in following false gods, such as men's brain had forged. But the better to amplify the heinousness of the crime, he useth a similitude, when he calleth God the fountain of living waters: and compares the idols to leaking and broken cisterns, which can hold no water. If any man should leave a living fountain, to get unto himself a cistern; were it not a great folly? For cesterns are always subject to leak, and to be drawn dry, unless they be supplied with water by some other means: but a fountain hath the spring in itself. Moreover, look, where there is a vain of living waters, (that always runs and never fails) there the water is best and wholsomest. Rain waters which fall from the clouds into a cistern are never so wholesome as those which flow naturally from a living vain. But what say you then, when the vessel shall not be fitting to retain the water, but shall still be leaking and running out, because of the diverse crevices which are thetein? You see then how God by this similitude taxeth the folly of the people, for forsaking him, albeit he was a fountain; yea, a fountain of living waters. And secondly, that the people also desired to choose things of no worth, when they gave themselves to dote upon idols. For what good is to be found in them? truly a shape and resemblance only. For the superstitious sort think they lose not their labour, whilst they honour those gods which themselves have devised, but look for some recompense at their hands. There are some forms than you see in false religions: and therefore the Prophet compares these false gods to pits, in regard of their depth and hollowness: but in the mean while not a drop of water to be found in them. Why so? Because they are cracked and broken cisterns. Now we have the Prophet's meaning, to wit, we can no way excuse ourselves from being found worthy of condemnation, when we forsake the true and only God. Why so? Because in him we have the fountain and wellspring of all benefits, whereout we may draw our fill. Shall we then despise God's liberality; which is able perfectly and fully to make us happy? Oh, how great is such an unthankfulness and perversity! and yet shall God notwithstanding be always unchangeable like himself. Wherefore if he be justly styled the fountain of living waters; such an one will he be unto us at this day, if we hinder him not by our, own malice. In the mean while the Prophet adds another crime to the former: for we no sooner turn our backs upon God, but our hopes will forthwith fail us. And howsoever for a time we may imagine we have pits, or rather fountains; yet come we once to stand in need of them, we shall not find so much as one drop of water in all our fond imaginations, but cesterns, merely dry and void of liquor. It follows. Vers. 14. Is Israel a servant, or is he borne in the house? why is he made a prey? 15 The Lions shall roar, or, yell upon him: some translate Lions whelps; and the word here used, oft times signifies, young Lions; but then especially, when it is joined with other words of the same kind: otherwise being used by itself, I always 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 sons of Neph also, that is to say, of Memphis: for the Hebrews call the chief City of Egypt, Memphis, and Thaphnes'; or, according to the Greeks', Thapis, shall break thine head. 17 * or, hath not this been done unto thee. Hast thou not procured these things unto thyself, because thou hast forsaken the Lord thy God, when he led thee by the way? WE must read all these four verses together, because the Prophet in the first of them shows, that the jews were not thus miserable, in their first estate, but it proceeded from a new cause: and in the latter verse he sets down the cause itself. In the fourteenth verse therefore he asks, saying, Is Israel a servant? or, a servant borne in the house? God had adopted this people to himself, and had promised he would show himself in such wise bountiful unto them, that they should be every way happy and blessed; yea a mirror of happiness. In thee (saith he) shall all the nations of the earth be blessed, Genes. 12.3. and 22.18. and 26.4. and 28.14. We see then what Israel's condition was at the first; truly, most excellent, as having the pre-eminence above all other nations, in regard Israel was God's dear darling; God's heritage: and an holy and royal Priesthood, Exod. 19.5. The Prophet therefore, admiring Israel's estate now, and ask as of a thing strange and unwonted, Is Israel a servant? Surely he was once free above all other nations: for he was God's eldest son. There must needs be some cause sought out then, how he is become thus miserable. For afterwards he saith, the Lions roared and yelled upon him: his Cities were burned, or destroyed: his land was made desolate. Lastly, he adds in vers. 17. Is not this done unto thee? Again, this interrogation, is as much as a double affirmation; for it puts the thing out of question (as we use to speak.) as if he should say, What cause canst thou allege that thou art in this woeful taking, and that every one hath set himself against thee, so as thou art made a prey to the whole world? Whence (I pray thee) have these things come unto thee? Have they not proceeded from thine own wickedness? We now see the Prophet's meaning. But that we may yet understand him more throughly, it is to be noted, that God here calls the benefits which he had bestowed upon the jews to mind, to shame them withal. In regard the children of Abraham then, had received so many singular gifts and graces from God, that they were esteemed before all the world beside: this their dignity is set before them, but to their disgrace. As if he should say, God hath not deceived thee in promising to deal liberally with thee: his adopting of thee to be his son, was no fabulous nor vain thing. Thou then shouldest certainly have been the most happy nation in the world, had not thine own wickedness procured unto thee the contrary. Now ye see the reason of the Prophet's demand, Is Israel a servant? 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 be his peculiar inheritance, and had given them so excellent a prerogative; therefore the Prophet now asks whether they be servants or no. As if he should say, Whence is it, that we see not that happiness and blessedness shine in thee now, which God once promised unto thee? For this is certain, God for his part deceives none. It must needs follow then, that thou hast by thine own deserts procured unto thyself these miseries. And when he saith, why then is he spoilt? He shows that if he had not been deprived of God's protection, he should not in such sort have been made a prey to the lust of his enemies. He was laid open to the spoil then, only because God had forsaken him: Deut. 32.30. as it is written 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 us, and that the Lord had shut us up? For Moses there closely puts the people in mind, of what, and how many noble and admirable victories they had obtained over their enemies: and by means thereof he left it to the consideration of the successors that should be afflicted, whence this change came; namely, that there needed but one enemy 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 turn their backs upon their enemies, but contrariwise to drive them before them: it follows then that they were thus captivated not of men, that pursued them; but of God. Also the Prophet in this place shows, that Israel was not made a prey; but in regard that God had left them succourless. In the next place he adds, The Lions roared upon him. It seems the Prophet compares not Israel's enemies to Lions simply, in respect of their cruelty; but rather by way of contempt: as if he should say, Israel not only feels men his adversaries, but even wild and savage beasts. Now this is a greater reproach, when God suffers us to be torn in pieces by wild beasts. It is as much then as if he had said, Israel is thus miserably handled, that he is not only exposed to the power and will of man to be put to death, that is, by the hands of his enemies, but is even made a prey to bruit beasts. And he adds here, that they yelled, as if he should say, Israel who was wont to be protected by God's powerful hand, is now become the food of cruel and ravenous beasts: so as the Lions with envy roar (as it were) upon him. Then without any metaphor he adds, that his land is laid waist, and his Cities burnt without an inhabitant: neither indeed doth this suit either to Lions, or to other cruel beasts: but what he spoke before figuratively, he here expounds himself plainly; Thy land is wasted, thy Cities are burned, or, razed to the ground. This (as I have said) could not have fallen out, unless Israel had been forsaken of God, & consequently deprived also of his succour & protection. To amplify this discourse, he adds, Also the children of Noph and Taphnos shall break thine head. We shall see hereafter that the Israelites were wont to seek for help from the Egyptians: and this particle yea, or, also, may be thus expounded: not only shall those who have hitherto showed themselves thy open and deadly foes make war against thee, but even thy confederates; upon whose power thou reliedst? even these shall turn their forces against thee, and shall break thine head; or the crown 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 testify that in Egypt, men dealt in those affairs, which properly belong to women. But because the Scripture is not wont to testify thus much, nor to speak in this sense of the Egyptians; I had rather follow that which is most received, to wit, that the Egyptians (who notwithstanding they were Israel's confederates) should become their enemies: yea that they were their enemies already. By the top, or crown, some understand the Princes and heads of Israel: but we may expound it according to our usual manner of speaking, They shall break, or they shall rub, or chafe thine head: and this sense in my judgement suits best. Now the reason follows, why this came to pass: Hath not this been done unto thee? (saith he) Others translate, Hast not thou done this? in the second person. Howsoever, the sense is all one. And yet it seems the opinion of others is better, Hath not this been done unto thee, because thou hast forsaken the Lord thy God? In a word, jeremiah shows, that the falling away of the people, was the cause of all their chastisements. As if he should have said, Such broth as you have made, even such sup you off; and know that thou canst not any way charge the Lord as being blame-worthy; for he is ready to perform that which he hath promised, did not thine own impiety hinder him. Neither hath God indeed chosen thee in vain; neither hath he without cause preferred thee before all other nations; only thou hast rejected and put back his benefits and liberality from thee. Thus than thy condition had never been as now it is, if thyself hadst not procured these evils to thyself. And how is that? Because (saith he) thou hast forsaken thy God. And he doth again aggravate the fault in saying, In the time when he led thee by the way. To lead by the way, is as much as to govern rightly and happily. Thus the Prophet shows that their disloyalty and backsliding was utterly inexcusable, in that they had rejected the worship and service of God: for then things went prosperously forwards. Had they been pressed with many tentations, they might thus have made their excuse, we thought our expectations should have failed us, whilst we waited for deliverance from the true God. Why so? Because he withheld the signs of his presence from us; therefore necessity constrained us: at the least, that which we have done inconsiderately aught to be pardoned. For what could we think else, but that God had forsaken us? This objection our Prophet here prevents, as in the fifth verse of this chapter; What iniquity have your fathers found in me? And in another place, O my people, what have I done unto thee, testify against me? Mich. 6.3. For God in that place is ready to justify his cause, and to clear himself of whatsoever accusations the people could charge him with. So here, I have lead thee by the way: that is to say, thou wert in good case, being under my leading and government; and yet could neither my goodness, nor loving kindness keep thee in awe, though I dealt graciously with thee: no though thou knewest thou couldst no way better thine estate, then to be under my custody; yet thou lovedst rather to follow after idols. What excuse therefore hast thou now? or what show of excuse canst thou allege for thyself? We see then how the fault of the people is so much the more aggravated, because they then forsook their God, when they were no way forced thereunto by any tentation; but being grown merely disloyal, they voluntarily gave themselves to the service of idols. Now this is confirmed in the verse following. Vers. 18. And what hast thou now to do in the way of Egypt? to drink the water of Nilus? or what makest thou in the way of Ashur? to drink the water of the river? THe Prophet (as I touched before) confirms that which I have said; namely, that the people could not challenge the Lord, as being the author of their evils, seeing the whole cause thereof, rested in themselves. And yet the fault is redoubled, in regard they sought here and there after such remedies which profited them nothing at all: by means whereof also they always heaped new judgements upon their own heads. For we must understand that their only remedy in afflictions was to seek reconciliation with God. Simile. For example, if a sick man knows whence the cause of his sickness comes, and afterward (in stead of seeking fit remedies) he betakes himself to some medicine which shall do him no good, but will rather be a means to increase the malady; will we not judge such an one worthy to perish, seeing he wittingly & willingly rejected those remedies which would have done him good, to run after vain and deceivable medecines, thinking to find comfort by them? This is the very thing which jeremiah here reproves in the Israelites: If thou carefully enquirest (saith he) whence so many afflictions proceed, thou shalt find me guiltless, and thine own iniquities to be the cause. But what is now to be done? what course art thou now to take? even this: bethink thyself well how thou mayst be reconciled with me, and how thou mayst obtain pardon: endeavour to be revenged on thyself for thy wickedness. Thus shall thy plagues be soon removed, and by experience thou shalt find me the best physician, God the best physician. if thou thus address thyself unto me. But what dost thou now? Thou trottest up and down, hunting after vain and deceivable comforts. Now thou fleest to Egypt; and by and by to Assyria: but by none of these means canst thou procure unto thyself any benefit. Now we have the Prophet's meaning: for having convinced the jews of their impiety, and having so caused them to understand that they could neither ascribe the evils which they endured, to God, nor to Fortune, no nor yet to any other causes: he now shows, that the only remedy, and the best way to attain salvation, is to return into favour with God. But to run hither and thither; now into Egypt, now into Assyria; they therein discovered an evident sign of desperate folly. Now this reprehension depends upon 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 diverse troubles and afflictions upon them, the better to awaken them out of their drowsiness and security. Sometimes he hissed for the Egyptians, as we shall see afterwards: then he caused his trumpet to sound into Assyria: and all to certify the Israelites that no peace was ever to be looked for, till they quietly submitted themselves under God's government. And yet the people rejecting this counsel, were so blinded, that when the Assyrians assailed them, than they fled to Egypt, that is to say, they sought for secure of the Egyptians, and made a league with them. But if any change happened, than they sought and desired to be confederates with the Assyrians, yea and often to purchase their friendship at a very dear rate. This is that frenzy then, wherewith the Prophet here taxeth them, when he saith, What hast thou to do in the way of Egypt? that is to say, I pray thee what good gettest thou by it? what madness is it in thee, when thou manifestly feelest that God is against thee, that thou than thinkest not of the right means whereby thou mightest procure thine own welfare; namely, by seeking reconciliation with thy God? All thy health consists in fleeing to God, in seeking to get his favour, and in suing for mercy at his hands. But what course takest thou? Thou runnest to Egypt, thou runnest to Ashur. Bringest thou not thyself thus into a woeful plight? What childishness is it in thee, thus to vex thyself to no purpose? From this place let us learn, Doct. that as oft as God corrects us for our sins, it is our parts to seek for the true remedy, and never busy our heads in seeking after those vain comforts which Satan will present before us, as so many snares to entangle us: for such allurements shall only cast us into a dead sleep, so as the evils (which otherwise in themselves might be curable) shall become at the last incurable and deadly. What is to be done then? As soon as we feel the smart of God's rods, Use. let us presently seek atonement with him, and how we may attain his favour; thus shall we not lose our labour. But if we stand gazing about us, we shall be so fare off from attaining relief, that we shall double and triple our sorrows. To drink the waters of Nilus, and the waters of Euphrates: is nothing else, but suing for help here and there. I grant he alludes to the Ambassadors which were sent: because in their travel, some drank of the waters of Nilus, and others of the waters of Euphrates: and yet notwithstanding he speaks by way of allegory; as if he should say, God was ready to secure 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 have help from the Egyptians, and Assyrians: Thou seekest then to drink the waters of fare countries; whilst God supplies thy necessities with sufficiency of waters at home. It may be also, he alludes to that similitude he used in ver. 13. he there called God the fountain of living waters: as if he should have said; God would be to thee an ever-springing fountain, that can never be drawn dry: neither shouldest thou ever perish for thirst, if thou wouldst content thyself with him alone: but thou thirstest after the waters of Nilus and Euphrates. Thus we have now attained the Prophet's meaning. Neither is it to be doubted, but he speaks of the waters of Nilus and Euphrates; because both these nations in outward appearance abounded in all sorts of riches, and in multitudes of men. Seeing Israel then relied upon such defences, the Prophet here blames their ingratitude, in that they satisfied not themselves with those succours which God afforded them; albeit the same appeared not unto them in so manifest and visible a sort as the others did. An excellent and fruitful instruction. For in God we have all sufficiency: and if himself alone could content us, certanly he would give us more than we could wish; and would ever supply all our needs. For himself being never weary of well doing, he would bestow upon us whatsoever our hearts could desire. But because we cannot perceive this bounty and liberality towards us with our outward senses: that makes us run so greedily after the world's enticements. Doct. Learn we hence then, neither to lust after the waters of Nilus, nor Euphrates: that is to say, after the deceivable allurements of this present evil world, which carry in them a fair gloss in outward show: but let us rather thirst after this secret and hidden fountain, Note. which is therefore kept close from our bodily eyes, that we might seek it by faith. Now it follows. Vers. 19 Thine own wickedness shall correct thee, and thy turnings back, or treasons, shall ask vengeance of thee, and thou shalt know and understand that it is an evil and a bitter thing, that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord God of hosts. THe Prophet here again confirms that which I have said before, namely, that the people, will they, nill they, shall in the end feel what it is to revolt from God: as if he should say, If hitherto by so many chastisements, The sum. thou hast not learned that thy treasons and treacheries are the cause of all these miseries, God will yet add judgement upon judgement, till at the last thou be enforced, whether thou wilt or no, to confess, that thou receivest the just reward of thine iniquities: this is the sum of the verse. But he saith in the first place, Thy wickedness shall correct thee: as if he should say, Albeit God neither ascends into his judgement seat, nor stretcheth forth his hand to correct thee; yet shall thine iniquities testify thy just condemnation, even in the sight of the Sun. And this manner of speaking is more forcible, and hath greater vehemency in it, then if the Prophet had only said, that God would afflict his people justly. Thy wickedness then (saith he) shall chastise thee. The like speech there is also (in a manner) in Isaiah, Isa. 3.9. and 59.12. The trial of their countenance testifies against them: as if the Lord should say, Though I should sit still, and not take upon me the office of a judge; though no man should give in evidence against thee; though none should commence any action at all against thee: yet would the guilt of thine own conscience rise up against thee, and would put thee to shame and rebuke. So in this place, Thine own wickedness shall correct thee. Now we are to see the reason why the Prophet saith this: for it is most certain, that hitherto many of them still repined with open mouth against God, as if he had dealt too sharply and severely with them. In regard therefore of these murmurings which every one was ready ever and anon to utter forth against God; the Prophet repels such slanders, in telling of them, that their own wickednesses were sufficient to correct them. Thy own wickedness (saith he) shall execute against thee the office of a judge in condemning thee, Vers. 13. & 17. He saith the same of their turnings back: but he here better expresseth that which he had said before in general, of their revolt from God's service and obedience: therefore here he specifies one kind of wickedness; as if he had said, We need not now call for thine accuser, or for witnesses; or for a judge to pronounce sentence: thy only turnings back will suffice (in stead of all these) as sufficient to condemn thee. He adds in the next words, Thou shalt know and prove how evil and bitter a thing it is, to have forsaken the Lord thy God. These phrases of speech are somewhat sharp; but we told you before what they signify; namely, thy revolting, or forsaking, that is to say, thy treacherous disloyalties; to wit, in that thou hast forsaken thy God. And that my fear was not upon, or, in thee. The Prophet once again points out here the iniquities of this people, as with the finger: for he hath spoken of their strayings, or of their turnings back: but now he mentions their falling away; namely, that the people openly and plainly forsook the true God. I grant they always retained some form of religion in the Temple; but all their worship and religion being corrupted with many superstitions: moreover, faith itself being abolished, so as all sincerity and uprightness was gone: and thirdly, seeing they mingled the true God with their idols; he truly affirms, they had indeed forsaken God, Exod. 20.5. and 34.14. who (as it is said in the Law) is jealous of his honour; and will admit none to be his companions, or equals. We have the Prophet's meaning then. It follows. Thou shalt know how bitter and evil 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 upon them by chance, so as being now pressed with so bitter and sharp afflictions, they were to seek any cause thereof from fare, in regard all these tedious anguishes, and all the smart which they felt, proceeded merely from their own impiety. By the recompense then (saith he) thou shalt know, and thine own woeful experience shall convince thee to thy face, that it is an evil and bitter thing, that thou hast revolted from thy God: he saith, from the Lord thy God, or, To forsake the Lord thy God: for if God had not manifested his favours to the Israelites, their iniquity had not been so odious: but they having proved God to be their Father; and seeing he had dealt so lovingly with them, and had done them that honour to establish his covenant with them; therefore their wickedness was inexcusable. Afterwards he changeth the person, And that my fear was not in thee. Hear the prophet at length concludes, that the people were grown past feeling, in respect of God, or godliness. For by this clause of the fear of God; he notes reverence. We know men often fall through error and ignorance, and otherwhiles are overtaken through the subtleties of Satan, so as their misery is to be pitied. But the Prophet here shows how this people is so inexcusable, that they are unworthy any pity or mercy should be extended to them. Why so? Because (saith he) there is no fear of God at all left in thee: that is to say, thou canst not allege thou wert suddenly overtaken; neither haste thou any pretext by which thou mayst cover thy impiety: thy impudence and shameless behaviour is grown notorious and too apparent; for thou showest that there is no fear of God in thee. In the end he adds, saith the Lord of hosts: by which words the Prophet adds the greater authority to his doctrine. For we must needs think that this so sharp a censure was very ill taken of the people: and many shaken their heads at it, as their manner was. For we know what an obstinacy the most part were grown to. This is the cause then, why the Prophet here plainly affirms that this sentence proceeded not from himself; he was only charged to publish it: and forthwith shows, how God is the author of it, so as he utters nothing but what the Lord of hosts had enjoined him to speak. The Prayer. Almighty God, seeing it hath pleased thee heretofore to bestow so many benefits upon us, having once done us this honour, as to receive us into thy favour: grant we may never so forget thy great bounty, that we should be carried away by the allurements of the devil to seek out forgeries, by which at length we should be brought to ruin and destruction: but that we may continue steadfast and constant unto the end, that we may daily call upon thy name, & drink so large a draught of the fullness of thy liberality, that in the mean while we may study from the heart to serve thee, and to glorify thy holy name: and by means hereof may be able to give some good testimony that we have wholly devoted ourselves to thy service, unto which thou hast also most strictly bound us, when it pleased thee to adopt us in jesus Christ. Amen. THE SEVENTH LECTURE, WHICH IS THE THIRD UPON THE second Chapter. Vers. 20. For I have of old time broken thy yoke, and burst thy bonds, and thou saidst, I will no more serve, or, I will no more transgress; for there is a double reading: but like an harlot as thou art, thou runnest about upon all high hills, and under all green trees. FOr as much as the Hebrew text admits a double reading (because of the affinity which is here between two letters, it causeth some to take it for one verb, & others for another) which is the reason that this place may be expounded two ways. For if we read, I will not pass, or, I will not transgress, the sense will be, when I broke thy yoke; that is to say, when I delivered thee from the bondage of Egypt, than thou didst promise me loyalty: for then there was a mutual contract between God and the Israelites: for as God received them under his protection, to be (as it were their patron and support: so they on the other side promised subjection to him. If we receive this reading, it shall be a complaint; as if God accused the people of their ingratitude and disloyalty. But it seems the Prophet meant some other thing: and therefore I find the other reading better, I will not serve; and yet I approve not of the interpretation which the expositors bring; neither doubt I but this place hath been corrupted, in regard they usually allow this interpretation, I will not serve idols: and those that have any mean judgement will easily consider, that this sense agrees not, but is constrained; and therefore it may be (and I think it very likely) that the text by this means hath been misinterpreted. For generally all the expositors interpret thus, Thou hast said, I will not serve idols: but this is too constrained. And for my part, I rather think that God here complains that the people turned that liberty which he gave them, into licentiousness: which also agrees very well, as we may easily judge by the scope of the text. Because of long time (saith he) I have broken thy yoke, I have broken thy bands; therefore thou hast said: (for vau, which is here in the Hebrew, should be resolved into a particle illative, Therefore thou saidst) I will not serve, that is to say, in stead of giving thyself to me who had redeemed thee; thou thoughtest thou mightst take liberty to do what thou wouldst: and the reason which he yields of his speech suits very well; For thou ranst upon every high mountain, and under every green tree; harlot that thou art. God shows then, that he hath ill bestowed the grace and benefit of redemption upon such graceless ones, who thus abused their liberty. For they took occasion hereby to overflow in all lasciviousness. But if any had rather follow the other reading, I will not gainsay him: and then the sense will be, It is long ago since I disburdened thee of thy yoke, and broke thy bands: but thou hast said, that is, thou didst promise me (for he speaks of this people as of a woman) which is the cause that it is put here in the feminine gender; as also in regard that God held the place of an husband towards his people; therefore he no sooeer accuseth them of disloyalty, but he by and by speaks unto them as an husband doth to a shameless woman, who hath given over herself to the committing of adultery. Thou therefore hast said unto me, that is to say, thou didst promise me, that thou wouldst not pass, that is, that thou wouldst assuredly keep thyself chaste, and loyal to me alone. And thus in stead of the particle ki, which among the Hebrews is a note of rendering the cause, we may put in the place of it an adversative, to wit, Notwithstanding, it being so taken in other places of the Scriptures. But, or, Notwithstanding then, thou hast run upon every high mountain, etc. as harlots are wont to do, in seeking their maintenance. But (as I have said) I rather think that God complains here of his people, in that by the favour he shown them touching their deliverance, and freeing them from the yoke, they thereby took occasion to give over themselves to all dissolute behaviour. For thus the text runs very well; and all the parts and members thereof concur very fitly one with another. Whereas the Lord puts them in mind of breaking their bands; and bursting their yoke: some refer this only to the first redemption. But I mislike not of their opinion, who think the Prophet speaks of many deliverances. For we know the Israelites were not for once only delivered out of the land of Egypt, but that God ever & anon stretched forth his hand, as soon as they were afflicted and oppressed. He had long since then taken the people's yoke from of their necks: but it was at sundry times, as we may perceive by the history of the judges. See Nehem. 9.28 Seeing the people's liberty then proceeded merely from God's free bounty, who had for the same's sake redeemed them; ought they not to have yielded themselves obedient to their Redeemer? For the people were therefore set at liberty, The end why God redeems us. that they should wholly dedicate themselves to his service. Thus than God here accuseth the ingratitude of this people, because they imagined he thus delivered them, Doct. that they might afterwards resemble wild beasts, as we shall see hereafter. That we may the better understand the Prophet's meaning then, we must have an eye to that which Saint Paul saith, in Rom. 6. namely, that whilst we serve sin, we are freed from God's righteousness. for than we run after our lusts, and have no bridle left, to keep us in. But after God hath once set us free from this woeful servitude under sin; then we begin to be servants unto him and his righteousness. And thus being freed and delivered from sin, we become servants of righteousness: this is the end of our redemption. But many abuse this grace of God, taking occasion thereby to break forth into all intemperancy; Use. behaving themselves so inordinately as if there were no law, nor rule to keep them within the bounds of holiness and honesty. This is the cause then why God complains of the Israelites; But thou saidst, I will not serve: for it is too gross an ingratitude; yea it is too much that thou hast done already, to dream that I have not redeemed thee: as also not to understand that my meaning, in using thee with such respect, was to teach thee that thou wert wholly mine. For he that is redeemed by another, is no more his own: 1. Cor. 6.19.20 What Condition redemption contains in it. God had redeemed this people; and therefore the redemption contained in it an obligation, binding the people over, to yield voluntary obedience unto God, and to be governed by him. Thou hast said then, I will not serve. Thus God complains that he hath ill employed the benefits and graces which he bestowed upon the people: in regard they abused the liberty he gave them, to all excess of riot. And the reason which follows, manifests it yet better; For thou runnest as an harlot (saith he) upon every high mountain, and under every green tree. For we know that the Israelites no sooner revolted from God's true worship, but they chose them places here and there; as if the tops of the mountains, and shadowy places under green trees, had had more holiness in them than any other. And even thus it fares with the Papists at this day: for their devotion, that is to say, that devilish fury which transports them from place to place, is the very same. Oh (say they) such a place is holier, and better than that. So did the Israelites; for they thought themselves nearer heaven, when they were mounted aloft upon the tops of the hills: likewise they thought they they had more familiar access to God, when they were below under the thick shade. And we see also how every profane man almost, is bewitched after the same manner. For when they are on the mountains, they think that makes them nearer to God: they also imagine that some divinity is secretly included, as well by the river's sides, as under green trees. For as much then as this superstition had long continued among the Israelites, God here thus reproacheth them, for their running and wand'ring to and fro. But the similitude which he useth must be observed. For he compares them to harlots, who having cast off all shamefastness, trudge hither and thither, not only to satisfy their base and filthy lusts; but also their insatiable covetousness, whlch sets them so on gog. He saith then, Thou runnest about upon every mountain, and under every leaved tree, like an harlot; or, harlot that thou art: as if he should say, See the reward thou gavest me for my mercy in redeeming thee: thou thinkest thou hast obtained leave now to overflow now in all impiety. Think well then what hath occasioned thee thus to prostitute thyself to all villainy and wickedness. It follows. Vers. 21. And I planted thee as a vine of choice; noble, or exquisite: for so much, the Hebrew word signifies, wholly of faithful plants, or approved seed; and how art thou then turned unto me, into the plants of a strange, or wild vine. GOd here confirms that he said in the former sentence: for there he condemned the Israelites, because they ran riot after their superstitions, notwithstanding God had redeemed them to another end; namely, that they should suffer themselves to be governed by his hand. I (saith he then) have planted thee a choice vine: that is to say, when I redeemed thee from out of thine enemy's hands, I licenced thee not to prostitute and give over thyself to all abominations. For I planted the as a vine of choice. This similitude is well enough known, and we often meet with it: for God in many places compares his Church to a vine: generally he terms it his heritage, or possession: but in regard the vine is more excellent than all other possessions (for they have been wont to prefer it before meadow ground, or that which is tilled) So then because the vine is the most noble and choice inheritance; therefore God, to show how greatly he esteemed his Church; when he mentions it, he gives it rather the name of a vine, than of a meadow or field. So in this place, I have not redeemed thee out of Egypt, ever after to become careless of thee: but my meaning was that thou shouldest take root and that thou shouldest be to me as a precious inheritance; even as a vine whose branches are all natural. I planted thee then for an excellent vine, to bring me forth fruit: yea (saith he) for a whole faithful seed: that is to say, for this purpose I planted thee, that thou shouldest bring forth acceptable and pleasant fruit. Yet note by the way, that God hath here respect, not to the nature of the people of whom he thus speaks; but to his free grace. For the people naturally were never true and faithful plants, See Rom. 3.10.11.12. etc. as it is well enough known: but God shows, upon what condition he redeemed his people; namely, that they should resemble a vine of choice. How then? God speaks here by way of admiration, or as one amazed, to see how corrupt they were; for the indignity of the fact was such, as might have astonished the whole world. How is it then, that thou art turned unto me into the plants of a strange or wild vine? Others turn, into unprofitable branches: but I know not whence they have fetched it; and therefore I rest in that which is the most proper, namely, that the vine which should have been noble and exquisite, was become so degenerate, that it brought forth nothing but wild grapes; as we shall also see in another place. Now he saith that it is grown wild, and turned into a strange vine: that is, it was no more noble, or of choice; but that it brought forth nought else but sour fruit: seeing therefore it was profitable for nothing, it is not without cause that God styles it a strange vine. It lollowes. Vers. 22. Though thou shouldest wash thee with niter, or alum, as some translate it, and that thou shouldest gather together all the grass of the fuller, as some expound it; others translate it soap: as touching the substance, the matter is not great, because God meant to give them to understand, that no art, nor any other means at all, nor that any grass or herbs were able to cleanse out the filthinesses of the people: thine iniquity is marked, graved, or printed; or as some translate, sealed, before my face, saith the Lord God. WE have seen already (and the Prophet will also often mention the same) how the people were become so rebellious, that they would receive no correction. For the greater part were grown audacious, and become so hardened in their sins, that they made no bones at all, scornfully to make their replies against the Prophets, when they pressed them home indeed. What? Are not we Gods holy people? Hath he not chosen and adopted us? Are not we the sacred offspring of Abraham? For this cause the Prophets were fain to carry themselves on this nanner towards them: for (as we have it in our common proverb) to a rough horse belongs a rough rider: the Israelites therefore being like to tough and knobby timber, needed to be laid upon with main strokes, to master their tough and crabbed nature. According to which jeremiah now saith, Though thou wash thee with soap, and though thou gettest to thee all store of fullers grass; yet is thine iniquity sealed before me: that is to say, thou shalt get nothing by colouring over thy wickednesses by goodly pretences: wash thee as much as thou wilt, yet thine iniquity remains sealed up in my sight. Now the Prophet speaks in the person of God, that the sentence of condemnation, which he pronounceth upon the Israelites, by which also he brings all their goodly flatteries and fair pretexts to nothing, might have the more weight and efficacy, as hath been said. They used alum, and fullers grass, to cleanse and take out spots in clothes: and that is the reason why the Hebrew word Borith, here used, is often attributed to fullers. But there is no great necessity for us to dispute whether it were an herb, or powder, or some such like thing: for as touching the substance, it agrees very well. The Prophet under a similitude meant to show, that hypocrites gain nothing by alleging their smooth excuses for their defences, when God reproves them. He saith then, that all their labour will be utterly lost. And why so? Because their iniquity was sealed: that is, in regard they could never so wash themselves, that that which was sealed, or had received a stamp upon it, could be defaced. Spots indeed may be gotten out by soap, or some other herbs; but after the spots be once soaked in, or that the stamp hath entered within the thing stamped or sealed, all the washings in the world will profit nothing; because such marks are so engraven, that a more extraordinary remedy must be used, to effect the same withal. So the Prophet here saith, that the spots are engraven; and therefore cannot be gotten out, nor abolished, neithey by soap, nor any other herb. And he saith that these spots are sealed, in God's presence, or, before his face; in regard it was a very easy matter for the Israelites to make their excuses, and to lay all the blame upon some other: yea they were grown to such an impudence, that they durst openly resist the Prophets; as if they had offered them great wrong: also they stuck not to term the Prophets, railers, and slanderers. This is the reason why he saith, thine iniquity is marked before me: that is to say, albeit thou deceivest thine own soul with flatteries, and hidest thine iniquities from men; yet that shall nothing profit thee. Why so? Because the same rests sealed before me. It follows. Vers. 23. How wilt thou say, that is, How sayest thou: for the Hebrews often use the future tense, to signify a continual action; How sayest thou then, I am not polluted, I have not walked after Baalims? Behold thy ways in the valley, acknowledge that thou hast been a swift Dromedary, which runneth by his ways. IEremiah here prosecutes his former sharp reprehension of the Israelites, & discovers all the close conveyances of hypocrites, under which they think to steal away in the dark. For after hypocrites have alleged their false and feigned pretexts, they think the Lord is so hood-winked, that he can no more espy aught in them, and that none can ever reprove or judge them again. Therefore the Prophet thus severely reprehends this so sottish a security, saying, How darest thou boast thou art not polluted? How darest thou affirm, See vers. 8. thou hast not followed Baalims? that is to say, after strange gods. For as touching this word Baalims, I told you it signifies, petty, or little Gods. The jews knew well enough indeed, that there was but one high and sovereign God; and yet notwithstanding that, they sought out advocates: and hence hath sprung those multitudes of gods which they have been wont to forge. For men (as yet) never fell so foully into such a folly, but they always confessed there was a supreme majesty, or rather a divine nature: but therewith they mingled petty gods; so as the Baalims were (after a sort) their advocates, as the Papists call their saints, in regard they dare not attribute the names of Gods to the idols which they have framed: and such cavils (for all the world) used the jews. He saith therefore, What excuse canst thou make, that thou hast not followed after Baalims? Behold (saith he) thy ways; consider what thou hast done in the valleys; and at length acknowledge that thou hast behaved thyself like a swift Dromedary. For the Prophet seems to want words enough to set forth such violent furies, as at that time reigned among the people, unless he compared them to Dromedaries. But for as much as he speaks unto them in the feminine gender, as unto a woman; therefore he puts the female Dromedary here. Now I think he calls her swift, not only because she ran swiftly; but because she is violently carried with heat of lust, as we shall see afterwards. This place than gives us to understand, that the people were so hardened in their evil courses, that they impudently rejected the reprehensions of the Prophets. Their impiety was apparent enough: yet were they not ashamed to make their defences, as if the Prophets had wronged them overmuch, in condemning their follies: neither are we greatly to marvel at such an obstinacy in the ancient jews; seeing the Papists are no less headstrong at this day, in contradicting the known and manifest truth. For albeit children are now able to discern of their gross and shameless idolatries; yet they think with one word to excuse all, when they answer us, that pictures and images are no idols: the Israelites indeed (say they) were condemned for forging images and puppets; but that was in regard they were inclined to superstition. And thereupon they cry out against us with open mouth, that we wickedly slander this way of serving God, which hath been received and used of them. We see, and little babes also (after a sort) may perceive, that there is no kind of superstition, which is not received, and which hath not full sway in the papacy; and yet will they needs be held sincere and innocent, as if in nothing they were blame-worthy. And thus were they wont to do in times past. Now because the Temple then stood, where also they offered sacrifices (and therefore had some show of religion) as oft as the Prophets reproved their wicked corruptions which were mingled therewith (which also marred the worship of God, and were (as they ordinarily speak) so many whored oaths and adulteries) they would object. What? Do we not worship God? This rebellion than is it which the Prophet here goes about to subdue, How darest thou affirm, or say, I am not polluted? As the papists yet speak, Believe we not in the true God? Feign we multiplicities of gods? But in the mean while they rob God of his whole power, and rend it into I know not how many pieces: and yet they blush not with their more than harlots brazen and shameless foreheads, to affirm, that they worship but one God. Even so did the jews. But our Prophet here convinceth their sottish and vain brags. Consider (saith he) thy ways in the valley; see what thou hast done, thou swift Dromedary. For in regard they were grown so obstinate, that they would not be over come with reason; therefore he compares them to bruit beasts. You are (saith he) grown like the lustful Dromedaries, who are so violently carried away therewith, that they lose the remembrance of all things, after they are once bend to follow their ways. Vers. 24. The wild Ass which is used to the wilderness, who according to the appetite of her soul, snuffeth up the wind by occasion, who can keep her back? All they that seek her will not weary themselves, they will find her in her month. AS jeremiah likened the people before to a Dromedary; so here he compares them to a wild Ass. Thou art (saith he) a Dromedary, and a wild Ass. For if the wild Ass gathereth in, or snuffeth up the wind, according to the desire of her soul: that is to say, if with full breath she desireth, and gathereth in the wind by her occasion, or by her meeting at a venture (for hereby he meant to let us know, that in such kind of beasts there is neither discretion, nor any moderation at all.) after then they have gotten the wind in their snout, on which side soever they meet therewith; none can stay them, nor keep them back from pursuing their violent course. For whosoever would bestow his labour to that end, should but labour in vain; until the time come in which he may find her in her month. By these words then, the Prophet gives us to understand, that the people's fury was become altogether untameable, so as it was not possible to hold them in, by any means whatsoever; no more than the wild Ass can be restrained, or forget that natural restlessness which is in her; but especially after she hath once scented the wind. Indeed if she were shut up, peradventure the crib might somewhat prevail with her, from flinging thus furiously over the fields: but if she may freely take her course, over mountains, and through thickets, where she may gather and take in the wind, according to her soul's desire; that is to say, after she may fetch her frisks to and fro, without any hindrance: this is the wind of occasion. For the Prophet calls that the wind of occasion, which falls out by chance: as if he should say, such beasts are ruled by no reason, neither keep they any measure. If any one of us would undertake a journey, he would first inquire how fare he could travel on a day; for we not only flee weariness, but (as much as in us lies) we prevent it: moreover, having considered in himself what way to take, he adviseth with his host; and not content with that, he requires instructions touching that way which is most direct. But the case is otherwise with wild beasts, when they take their course: for after they have once set upon it, they neither direct their race towards Lions, Cities in France. nor Lawsan, but fling up and down according as the toy takes them in the head: and their strength being well spent, yet cease they not still to hold on their course: for they take their lust for a law. Now we have the Prophet's meaning. He saith, Who can stay her? As if he should say, the people cannot be restrained, nor brought back to any mean. Why so? because all their senses are forestalled with this fury, or rage rather. It follows, No man will weary himself; she will at the last be found in her month. All the expositors agree in this, that her month is here taken for the time in which she is ready to foal; as if he should say, After the wild Asses be once big, and that their foaling time approacheth, then are they constrained to be quiet, by reason of their heavy burden; and than it is no mastery to take them, because they want that agility of body which they had at the first, for they carry their young ones in their belly. And thus the Prophet shows how the people resembles wild Asses, in regard no instruction whatsoever could either keep them in, or moderate their intemperancy: only the time of their bringing forth must be observed. Application of this similitude to the jews. Two parts of this verse. Now we are to see how this similitude is to be applied to this people. This verse contains two parts: the first whereof (as I have said) shows, that the people could not possibly be bowed by any wholesome admonitions, neither would they obey good counsel; but were transported with enraged lust, as with the wind of occasion, or as with the wind which is first met withal. Now there being such an obstinacy in them, God here threatens the hypocrites to come in such a time wherein they shall be tame enough: and that he will still these their violent courses. How? The time of travel will approach: that is to say, when at the length you shall have conceived many iniquities, the burden thereof will stop you. Now he signifies the time of his judgement: as if he should say, You must not be handled like men that are in their wits, or of sound judgement; for you are wild beasts, that cannot be tamed. What remains then? Even as the wild Ass is burdened with the weight which she bears in her belly, when the time of her foaling comes: so in the end (saith he) will I cause you to feel the weight of your iniquities, which will prove too heavy for you to bear; and indeed will overwhelm you. And yet if so be your obstinacy be such, that it can no way be reclaimed; my hand notwithstanding shall be sufficient to curb you. For seeing you will not bow, nor submit yourselves to my doctrine, I will crush you to pieces. Now then, we have the scope of this similitude, as also how it ought to be applied to this people: and lastly, what profit we may make of it, that live in these times. We will reserve the rest for to morrow. The Prayer. Almighty God, seeing it hath pleased thee to deliver us from under the tyranny and power of Satan, to subject us under thy yoke; govern us also we pray thee, by the spirit of teachableness, obedience, and meekness, so as we may willingly submit ourselves, all our lives long, unto thee; and that from us thou mayst reap that fruit which we have received from thee by our redemption; and in such wise may renounce our sins, that notwithstanding the same; we may wholly apply our minds to serve and please thee, as servants of righteousness; till at the length having finished the good fight of faith, we may be gathered into that happy rest, which is purchased for us by the blood of thy only Son. Amen. THE EIGHTH LECTURE, WHICH IS THE FOURTH UPON THE second Chapter. Vers. 25. Keep thy foot from being unshod, that is, put not off thy shoes, and thy throat from thirst; but thou saidst desperately, no: I have loved strangers, and them will I follow. THis sentence of the Prophet is so concise and short, that the brevity of it, at the first blush, makes it seem difficult: but observe in a word, that he meant to say, it was impossible in any sort to correct this wild people, albeit God used all the means he could, by his servants the Prophets, to appease such a furious rage wherewith they were carried away after their superstitions, and idols. God therefore in this first member shows what course he took with them: for all the exhortations and sermons of the Prophets, tended to no other end, but to keep the people quiet under God's gracious protection. But he useth other terms: Keep back thy foot (saith he) from being unshod, and thy throat from thirst. For as soon as they perceived any danger towards, they ran now into Egypt, then into Assyria, as we have seen before. See Vers. 18. God here complains of this folly, in that they obeyed not the counsel he gave them, which was for their benefit and salvation. For if God had commanded them to have fled towards the East, or West: their replies would have been ready, The way is too long and tedious for us: but God only willed them to keep them quiet and still at home: what a fury was it then in them not to wait patiently for his succour, but to vex themselves, and that for nothing? Isaiah saith in a manner as much; but not in the very same words. For he expostulates the matter with them, Isa. 30.5.7. that they refused no travel, albeit they might have been sustained by God's immediate hand, without fetching such vagaries. We now have the Prophet's meaning. For in the first place he shows, that the people were timely admonished; but they were so fare forestalled with their perverse counsels, that they would give the Prophets no audience. This therefore was a vile ingratitude, in that they would not stay at home quietly, but rather chose to take any pains whatsoever, though it were utterly fruitless, This is your rest (saith Isa. 30.15.) but you would not. Who desires not peace, and to be at rest? All men will confess, it is one of the greatest benefits that can naturally be wished or desired: and yet the Prophet here affirms, the people esteemed it not. It must needs thereupon follow then, that they were become utterly senseless, in neglecting that, which every man naturally desires; which also is engraven (as it were) in every man's breast. But the Prophet not only thus teacheth the people, but he (after a sort) puts them also in mind of that which was spoken before, by Isaiah, Micah, and the rest of the Prophets. For God had often exhorted them to be still: and therefore the Prophet now enueyes against their ingratitude, in that they suffered themselves to be so transported and carried away by their unruly passions: which was the cause they rejected so singular a favour and benefit, as God then offered them. Let us observe then, that the Prophet repeats that, which the other Prophets had taught before. Keep back thy foot (saith he) from being unshod: that is, put not off thy shoes. Others translate, from nakedness, because in long journeys they wore out their shoes. But for mine own part, I rather think it ought to be referred to their ordinary custom, because they were wont to walk barefoot. Keep thy foot then from being unshod, and thy throat from thirst: we all know that drought is a thing which molests men much. Thus than the Prophet here corrects the people's folly, for suffering themselves to be so violently overcarried with their wicked lusts, that they procured thirst to themselves by their long journeys. In regard then, that God required nothing of them but to spare their pains, their fault is redoubled, in that they refused to follow such wholesome counsel and advice. For (as I said before) if God had required aught of them that might hardly have been performed, they might have had some show of excuse: but seeing he demanded nothing of them, but to rest patiently and meekly in tranquillity at home, they were able to say nothing for themselves; and therefore he saith, thou saidst desperately, no. Here the Prophet shows how the people on the contrary were rebellious and headstrong, in that they proudly scorned such sweet and amiable admonitions. In the first place, they say, there is no hope: the verb in Hebrew signifies to be desperate; and thereupon they say, It is a thing desperate; unless any had rather translate, It is a wearisome thing: which sense agrees not ill: as if they should say, I am but too much vexed in vain, so as my weariness advertiseth me to sit still. No. The Prophet speaks concisely, the better to express the stubborn behaviour of this people; in saying, the thing is desperate: it is all one as if they had cast all admonitions and exhortations fare away from them: he afterwards adds; he will do nothing. There is no verb in the Hebrew: but this cutted manner of speech hath more efficacy in it (as I have said) and doth more fully set forth the people's pride and rebellion. Isaiah on the contrary complaines of them, in chap. 57.10. for not saying, It is done, there is no more hope: and thus it seems that Isaiah and jeremiah should contradict one another: for jeremiah here reproves the people for saying, there is no hope; Object. and Isaiab, because they said it not. Answ. But the jews in answering here thus crookedly, The thing is desperate; meant to say, the Prophets do but lose their labour, in regard they purposed to prosecute that which they had taken in hand, to the uttermost. These words therefore, How jeremiah and Jsaiah may be reconciled touching their diverse manner of speaking. the thing is desperate, shows what a desperate rebellion there was in the people: for they give us to understand, that they could never be reclaimed; and therefore plainly, and without many circumlocutions avouch, The thing is desperate. But Isaiah reproves the people, because they said not, There is no hope: that is, in regard that by long experience, their folly was not convinced. For having often trotted down into Egypt, and then into Assyria, God gave them to understand, by their own experience, how unadvised they were. They might well have concluded then by the things they had seen, that God disappointed them of their hope, to bring them to a change of their purposes. Isaiah therefore rightly saith, that the jews were grown too sottish, because they never ceased to follow their blind obstinacy; and yet perceived not that God (as you would say) had set bars and obstacles in their way, thereby causing them to change their course, to recoil back, and to forsake those vain hopes wherewith they had been seduced. Now we see then what a good agreement there is between these two Prophets; albeit their manners of speaking be diverse. jeremiah brings in the jews here speaking thus crookedly, to set forth their obstinacy; There is no hope: that is to say, O ye Prophets, ye cease not still to dull our ears with your admonitions, but it is to no purpose: for we are resolved what to do, neither can any ever be able to reclaim us. Isaiah, he accuseth the people's madness; in that albeit they had oft been deceived, both by the Assyrians, and Egyptians; yet they knew not that such experiences were to bring them home into the right way, and that they were too headstrong in following their wicked enterprises. As touching this place which now we handle, we see what the Prophet meant to say; to wit, that God loving- and graciously exhorted the jews, with quiet minds to rest themselves content with his succour: and yet they were not only stubbornly rebellious, but with haughty and proud spirits rejected this favour, which God vouchsafed to tender unto them. Now it follows: For I have loved strangers, and them will I follow. He amplifies the people's fault, in regard they were given to follow strange gods. He also still continues on the same similitude which we mentioned before. For as God on his part, had taken this people into his safeguard; so were they also bound in such sort unto him, that it was now become an holy and sacred band and union between God and them: even like to that wherewith the wife is bound to her husband, by the band of marriage. jeremiah then in this place prosecutes this similitude, and saith, the Church was become like a shameless and wicked strumpet, in regard she would not vouchsafe to give ear to her husband's admonitions, albeit he endeavoured thereby to seek reconciliation with her. But if a wife should deal thus with her husband, in rejecting his counsel, being ready to return into favour with her, and to pass by all her former offences; were she not become utterly desperate? Thus the Prophet than shows how this people were grown to such a woeful and incurable impiety, that they stopped their ears, whilst God so graciously and gently called them to repentance: and withal, having brows of brass, proudly vaunted, that as they had loved idols, so them would they follow: albeit therein they rejected the only true God. It follows. Vers. 26. As the thief is ashamed when he is found, so is the house of Ifrael made ashamed: their Kings, their Princes, their Priests, and their Prophets. OThers translate it, in the future tense, so shall they be confounded: and their opinion is, that the Prophet here mentions the punishment which was now at hand to be inflicted upon the people. But I rather expound the words simply as they sound; namely, their impiety is now become so odious, that there needs not much rhetoric to decipher it out; because it was already grown so palpable, that a man might feel it (as it were) with his finger. See chap. 5.26. The Prophet than compares the jews to thiefs which are taken with the manner: as if he should say, the hypocrites that are mingled amongst this people, gain little by their cavils and evasions. Why so? Because their impiety is apparent to all the world: even as a thief who being taken with the manner, can neither deny, nor cover the fact. His meaning is then, The Jews compared to thiefs surprised with the deed doing. that they are so surprised (as it were) with the deed doing; that is, their wickednesses are so notorious, that whatsoever they allege to the contrary, they shall never be able to excuse themselves, but their villainy will manifest itself to the sight of all men. We have now the Prophet's meaning then. Before we have seen how the people by many frivolous evasions have sought to excuse themselves: but here jeremmiah shows, that all their pretexts are so fare off from procuring them any excuse, that on the contrary, their impudence is thereby so much the more discovered, whilst all the world evidently perceives their wickedness; which is so manifest, that they can by no devices so colour it, but it will clearly be viewed of all men. Neither speaks he here of the common sort only, but he accuseth the Kings, Princes, Priest and Prophets: as if he should say, even all, from the highest to the lowest of them, are so corrupted, that without any blushing at all, they declared and shown themselves wicked and open contemners of God, in following their inventions, and superstitions. And yet notwithstanding the jews no doubt laboured by all means to uphold their own credits: but God here discovers all their jugglings and deceits, whereunder they thought to cover and hide their impieties. For in plain English, he saith, they are very thiefs, and such as are even taken with the manner, as they say. And yet there is no contrariety as touching the sense, though the Prophet saith, that the jews before spoke otherwise; and now deciphers out, and blazeth their impudence. The jews denied they were either Apostates or disloyal: no, they had not so much as forsaken the worship of God; this they denied in words: but when the Prophet now brings their villainy to light, their replies are well qualified: for they had their fallacies, as we said before. But the Prophet hath already been so plain with them, in telling them they have wickedly and with a high hand resisted God, that now their desperate malice and obstinacy is discovered to the full. Now it follows. Vers. 27. Saying to a tree, thou art my father, and to a stone thou hast begotten me, or, as it is diversely written, Thou hast begotten us: for they have turned away the neck: or as others turn it, the back, or the back parts, and not the face; yet in the time of affliction, they will say, that is, they say, Arise, and help us. 28 And where are thy gods whom thou hast made: let them arise, and see whether they can save thee in the day of thy distress: for according to the number of thy Cities, so are thy gods. HEre the Prophet confirms that which he said before, touching the obstinacy of the people in their wicked courses. He shows then it is not without cause, he affirmed that their sins were grown too apparent, and that it was impossible for them to excuse themselves by any of their evasions. For to a tree they said (saith he) thou art my father, etc. By these words the Prophet would give them to understand, that idolatry was so rooted in their hearts, that they stuck not to give that honour which belongs to the living God, to their puppets, whether of wood, or stone. But the Prophet in the mean while notes that here, which is the most detestable in idolatry; namely, when that honour which is due to God, is given to images; not only touching that which appears in outward show, to wit, in kneeling or bowing before them, but when they call upon them, and that, to obtain help and deliverance from them. This then is diligently to be observed: for the Papists when they bow before their images and pictures, if you press them throughly with it, they will notwithstanding never yield that there is any idolatry in this. For in their language they have gotten a distinction, The Papists distinction of Latria and Doulia. namely, that they worship not their images with the honour of Latria, but only with that of Doulia; which signifies servitude, or service. And thus they think they have very well quit themselves. See Calu. Jnstit. lib. 1. cap. 11. sect. 11. But albeit we should grant them all they say, yet can they not for all that deny, but they both pray, and direct their vows unto their images. Seeing then they seek deliverance at their hands, whatsoever they cavil to the contrary, it is merely vain and frivolous. For the Prophets condemn not these outward gestures: as the bowing of the knee, or other kinds of ceremonies and rites, when they accuse idolaters in their sermons. What then? namely, because they say to the Images, Thou art my father: that is to say, they fix the power of God, to images of wood and stone. It is very sure the jews never became so brutish, as to say in express terms, that gods of wood and stone were their fathers: neither did they ever utter any such words: and yet our Prophet belies them not, although he attributes this language unto them. The Prophets often in their sermons aim not so much at the speeches of idolaters, as at their intent. But as it is evident from other places, the Prophets note not the speech, but the intention. For when the jews bowed before images, they did (for all the world) as we see the Papists do at this day. They affirmed indeed that they worshipped one God only, and it was to him they came for deliverance: but in the mean while (by your leave) they thought God's power was included in those images. And this is the reason why they say, Thou art my father, thou hast begotten me. So our Papists likewise, if any of them fall down before the image of Saint Katherine, Saint Christopher, he will say, Our father; but to excuse the matter, Oh (saith he) it is in the honour of God: and yet like a fool thou trottest first to this image, and then to that, and wilt patter over thy Pater noster. Neither is it to be doubted, but the idolatry now used in the Papacy, is more gross, and less excusable, than that which was then among the jews. But although we should speak nothing of the Papists pattering over their Pater noster thus, before the first image they meet withal: yet it is a thing without question, that in offering their vows and prayers to their images, they enclose God's power within them, as if it were fixed thereunto. We must therefore observe, that the jews are not only condemned for censing or sacrificing to their idols; but for attributing the glory of God to senseless stocks, and in seeking for deliverance from them. Now because this was not done in express words, the Prophet notes here their perverse affections; in regard they raised not up their minds and senses on high unto God; but thus doted upon their images. It follows. They turned their * or, back. neck unto me, and not the face. God here again by these words, confirms that which he said before; namely, that their Apostasy and disloyalty was so manifest and notorious, that it could not be covered by any of their disguise. In the next words he adds, nevertheless (for the copulative vau, aught to be resolved into an adversative notwithstanding) in the day of their distress they will say, Arise and save us. Hear God complains that the jews do too maliciously abuse his bounty, to wit, that in the time of their greatest distress, they ran to him. But (saith he) what have I to do with you? you are wholly addicted to your idols, you call them your fathers; and to them you attribute the praise and glory of your deliverance; which you do indeed, whilst your affairs prosper well: but if your idols once fail you at your need, than you turn to me saying, Arise thou and save us. But your idols are your fathers, and from them you expect your safety: therefore now I have nought to do with you: even satisfy yourselves with your idols still, and trouble me no more, seeing you have rejected me. This is the reason why in the next verse he adds, Where are thy gods? Vers. 18. God here scorns that vain confidence which deceived the jews: Where are thy gods whom thou hast forged? Let them arise, and let us see what help they will afford thee, in the time of thy affliction. We have now the Prophet's meaning. For he shows how the people took a wrong course, in seeking to their idols in prosperity; and in the mean while would have God tied to them, who yet forsook the true God, in cleaving to those idols. Therefore he saith, they were to look for no help from the true God, because they had rob him of his power, by framing idols to themselves. For we must still remember what he said before; namely, that the people held the false gods for their fathers, Vers. 27. and that they were the cause of their deliverance. And it is certain, that our Papists at this day tread even in the very same steps. For they have their patrons and advocates: but when they see all their fond superstitions to profit them nothing, than they would have God at their beck: then he must help at a pinch. But in the mean while, what reserve they unto him? For after they have deprived him of all the parts of his honour and glory, to divide it as a prey among the Saints; yet than would they have God to arise and help them. But we see what answer God makes to such, Where are thy gods? Use. To the end we may benefit ourselves then, by this doctrine; we must take heed we tarry not till we be constrained to know and feel the smart by experience, even when things are at the lowest ebb, then to see that we have lost our time and our labour, in hoping for succour, and in suing to idols: It is always best in our greatest straits, to sue unto God for his help first. but rather let us know, that it is our duties to come directly unto God, at the very first encounter, that so in our greatest needs and necessities we may indeed find him ready to help and assist us. God yet further amplifies this galling of them; that is, that taunting manner of speech which he used before saying, Where are thy gods? Let them now arise and help thee: as if he should say, let them prove if they can yield thee any succour. When he saith, Thou hast as many gods as Cities: the meaning is, because the people contented not themselves with one God; every City chose unto itself a several god. Seeing the case so stands then, that infinite gods are called upon among you; wherefore come they not now to your succour? We see then that God here bitterly taunts the diffidence of this people, for not resting satisfied with one God, but that they would needs seek out other gods, and that without number, vers. 32. There were many Cities in judeah, and yet had so many patrons and advocates. One God might well have sufficed, One God is sufficient to save all that trust in him. and would have manifested his help in saving them, as oft as they needed. But this one God they despised; and every City framed unto itself sundry gods. Let them come then (saith he) and seeing you trust in this multitude; let them rise now and help you: for I that am but one, you contemn, because I am alone. We see then what the Prophet meant further to say. Now it follows. Vers. 29. Wherefore plead you with me? you have all rebelled against me saith the Lord. IEremiah here concludes the former doctrine: for he saith, the jews shall gain nothing by alleging their innocency against God; as if by this their tattle they could escape his judgement: neither yet did this satisfy them, but they were grown to such impudence, so to challenge God himself, as if he were blame-worthy. But God in one word answers, You are treacherous and disloyal. The sum than is, that the jews are not well advised, in hardening their hearts thus in an obstinate course. Why so? Because God holds them already convicted, so as they shall but lose their labours, in alleging this or that for their excuse. This place than is worthy our observation: for we know how all of us naturally are inclined unto hypocrisy; and that God no sooner calls us to an account, but scarce the hundreth man will acknowledge his fault in humbling himself, and in suing for pardon: but the greater part will storm; yea all (in a manner will not stick even to rise up against God himself. And more than that, they will set up their bristles, not fearing to provoke God to his face, even with an high hand. Since hypocrisy then thus bears sway in us, and that it is so deeply rooted in our hearts: seeing also this hypocrisy begets impudence and rebellion against God; let us carefully remember what the Prophet here saith; namely, that all such as plead against him, shall profit nothing by all their excuses: for in the end he will lay their disloyalty and treachery open. It follows. Vers. 30. I have smitten your children in vain, they received no correction; your sword hath devoured your Prophets, like a destroying Lyon. SOme expound the beginning of this verse, as if God chastised the jews for their vanity, in regard they were all accustomed to lying: but the second part of the verse answers not to this. Wherefore it is certain, that God complains here of the jews, because that whilst he laboured to bring them into the right way, they grew altogether incorrigible: and we also have the like sentence in the first chapter of Isaiah, vers. 6. I have lost all my labour (saith the Lord there) in chastening you; no part in you is free, no not from the crown of the head, to the sole of the foot. In which place God testifies that he tried all the remedies he could: but he found the jews of such a stubborn and rebellious nature, that they were utterly incurable. jeremiah here handles the same argument: and God by this means so much the more aggravates the people's untowardness and stubbornness: thereby giving them to understand, that he not only laboured by words, to see whether the jews would receive any admonition: but also by chastisements and corrections: and yet in both these, that he spent his labour in vain. Before, he spoke concerning instruction, when he said, keep thy foot from being unshod, Se vers. 25. Jsa. 30.7. to. 15. and thy throat from thirst. Thus than the Prophet by God's commandment had advertised them, that they should be still: but all these admonitions were fruitless and unprofitable. Now he adds, A desperate case is that people come unto, when neither words nor blows will amend them. that he yet tried a second means, to see if corrections would make them wise; but they also profited by them as little, as by the former. I have chastised you then in vain (saith he) because you have received no correction. But he speaks of children, to show that the whole body of the people was corrupt. For albeit lusts are more hot and boiling in youth, than in aged persons, yet is there not such a rebellion and stifneckednesse in them, as in those that are stricken in years. Hardly is that disease cured that is rooted in the bones. When one hath been accustomed all his life to despise God, it is a thing almost impossible ever to cure such an one of that sickness, especially if he be once hardened in it: for then a man hath made himself unfit to receive either admonition, or correction. For age of itself is very wayward and testy; yea, they think great wrong is offered them, if they be reproved. But where there is such audaciousness and stubbornness in youth, that they will no more be corrected, nor receive any reprehension; that is more prodigious and strange. The Prophet than shows that there was no sincerity nor uprightness at all in this people, seeing their children rejected all discipline. Now we have the Prophet's meaning; to wit, that God had sent his Prophets in vain; and therefore he now shows that the people not only wanted ears to hear, those holy doctrines which were delivered unto them; but had also stiff necks which would not bow, although he corrected them severely: so as that way also he gained nothing at their hands. It follows. Your sword hath devoured your Prophets. But I cannot finish this now. Let us pray. Almighty God, seeing it pleaseth thee by thy fatherly bounty to call us daily unto thee, give us grace we may not harden our hearts against thy holy and wholesome admonitions: moreover, when it pleaseth thee also to chastise us with thy rods, let us not show ourselves stiffnecked against thee: but let us learn quietly to submit ourselves to thy good word: also as oft as thou smitest us, grant we may receive thy corrections, that thus we may profit ourselves by both these means: lest otherwise we bring down upon our own heads the extremity of thy judgements, which thou threatenest all hardhearted persons withal: but rather give us passage into thy sweet and fatherly kindness: yea deal (O Lord) thus favourably and graciously with us, until thou hast gathered us into that blessed rest which is prepared for us in heaven, and that through jesus Christ our Lord. Amen. THE NINTH LECTURE, WHICH IS THE FIFTH UPON THE second Chapter. Part of the 30. verse. Your sword hath devoured 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 stubborn a nature, that they could not be tamed by any discipline or correction. I have lost my time (saith he) in endeavouring by chastisements and corrections, to bring you home: but now he aggravates this crime of stubbornness and wilfulness, because they not only rejected all wholesome admonitions, but shed innocent blood? Why so? Because they persecuted and pursued the Prophets, no less than if they had been their open enemies, who yet notwithstanding were sent unto them from God, to procure their salvation. For this cause God here not only accuseth them of rebellion, but of cruelty also: for he saith, he attained not his desire; namely, their conversion. Besides, they were not only obstinate and untamed, but also behaved themselves both currishly and cruelly even towards their own Prophets. Mat. 23.37. Luk. 13.34. For we know that jerusalem was become a shambles, or butchery, wherein many of God's true Prophets were slain and murdered. Some expound this place of false teachers: as if the Prophet had said, the sins of the people were the cause why the Prophets were punished according to their deserts; in regard they were liars and deceivers: and those who thus expound it, insist upon this word, your: your sword hath devoured your Prophets: which is the cause why Saint Jerome saith, your, and not my Prophets: as if God denied that he gave them any commission: but this is a forced sense, and too much constrained. We are therefore to retain that sense which I have given; to wit, that whilst God laboured to reform the vices which then reigned amongst this people, the Prophets being the Ministers of this gracious message, even the people themselves put them cruelly to death. And the similitude which immediately follows, agrees very well with this exposition: as a Lion devouring. For God shows that the jews carried themselves as cruelly and savagely towards the Prophets: as if the Prophets had been in some forest full of Lions. Now it follows. Vers. 31. O generation, take ye yourselves heed to the word of the Lord: Have I been a desert to Israel? Have I been as a land of karknesse? Wherefore then saith my people, we are Lords, we will come no more unto thee? NO doubt but the Prophet speaks here 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 known) signifies an age. Thus it is as much as if he had said, Lord into what times are we fallen! or in what an age or world live we in now! We have the propriety of the word then. The Prophet adds, look to the word of the Lord. It seems he speaks improperly: for he should rather have said, Understand, or hear the word of the Lord: but he commands them to see, or look: and yet this phrase of speech agrees very well, Why so? Because he bids them not hear; but rather he brings them to their own knowledge: as if he should say, look you to it, see what it is the Lord saith. And where he saith, even you, or, you yourselves, it is to add the greater emphasis and vehemency unto his speech: you, even you, saith he. For the jews justly deserved to have been condemned by the whole world, if God had called them before his judgement seat. But how blind soever they were, the Prophet shows that themselves notwithstanding might discern, even with their own eyes, what the Lord said. This belongs not to doctrine, but to the act or thing itself: as if he should say, The Lord by me complains of you: so as though there be no witnesses, nor any judge or arbitrator, yet ye yourselves can judge and perceive how things go, well enough. We see then that the Prophet hath spoken aptly, when he bids themselves to regard, or see, the word of the Lord: for by and by he adds, Have I been a desert to Israel? He appoints the jews themselves then, to judge and determine this matter; to wit, whether they had not tasted of God's bounty and liberality by their own experience, and whether they had not rejected and forsaken him, Se vers. 13. as formerly he complained, albeit he was that fountain of living waters; and whether they digged not unto themselves broken cisterns that could hold no water. Now God saith, Whence came this that you have thus bidden me farewell? Is it in vain that I have promised to show myself gracious & bountiful unto you? Have I therein abused or disappointed you of your expectation, whilst you served me? Seeing then I have not been unto you a barren land, or a land full of obscurity and darkness, namely, wherein the Sun shines not: seeing (I say) you have always found abundance and plenty of all good things in me; how comes it to pass 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 verb here used is diversely expounded; because some derive it from one root, and others from another. Notwithstanding, among them that derive it from one and the same root, they in their judgements: for some refer it to those calamities and afflictions which the jews sustained: others, to their revolt. As touching the first, thus they understand it, We are come down: that is to say, we are overwhelmed with miseries, what shall it avail us to call upon God? For all our affairs are become utterly desperate. Others choose a contrary sense, We are gone back; that is, what need the Prophets trouble our ears any more with their clamours: for we are resolved never to return to God; we have at once renounced him: let him go then with all his goodly exhortations, for we will neither hear him, nor do aught for him: and both are of opinion, that this is a speech of such as are grown desperate. But we see well enough wherein they differ: for the first sort understand this word, To descend; of the people's calamities: the latter sort take it for their revolt; to wit, because they had once taken their leaves of God, and would have no more to do with him. There is a third sort who come nearer to the Grammatical sense. For the verb here used in the original, signifies to rule: and thus I rather willingly incline to this exposition, we rule: I also think, that it is an arrogant and swelling kind of speech; namely, that the jews thought themselves Kings, as Saint Paul in 1. Cor. 4.8. taunts the Corinthians, ye are rich, and ye reign as kings (saith he) without us: would to God ye did reign, that we also might reign 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 Gospel's simplicity: they sought after subtleties, and gave themselves wholly to new devices. Saint Paul therefore seeing they made no great reckoning of the favour which God had vouchsafed them, tauntingly, he saith Ye are full, ye are rich, and without him y●●●●w reign as Kings, of whom notwithstanding ye● 〈◊〉 whatsoever good thing ye have. jeremiah here reproacheth his people with the very same sin: We rule; neither will we come any more unto thee. As if he should say, All your happiness and the good things ye enjoy (I am sure) came from me: for all ye enjoy, and whatsoever hath been bestowed upon you, aught to be attributed to me and to my liberality: and yet (forsooth) ye reign as Kings without me. For it is God himself who speaks here: ye are now become Kings without me. But which way I pray you? what have you, that is your own? Why then saith my people, we will come no more at thee? We have now the Prophet's natural meaning. As touching the thing itself (as we told you before) first, he stands as one amazed at the people's malice, even 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, look yourselves to the word of the Lord: and this was of greater importance, than if he had summoned them before the tribunal seat of God: for thus he shows their malice is too too gross, in that without any cause or pretext at all, they had shamelessly forsaken & renounced God, albeit he had dealt so bountifully with them. In the mean while he privily nips them, because there was now no place any longer for instruction. Therefore leaving that, he bids them look with their eyes, either because they were deaf, or stopped their ears, and repulsed all sound admonitions. For as we have said, leaving the word, he brings them back to the very fact; which the expositors have not observed. Now the reproach follows, that God was not as a wilderness unto them: See verse 13. but (as the Prophet shown heretofore) that out of him flowed abundance of all good things wherewith they might have satisfied themselves. Seeing God then had enriched them with his blessings, so much the more heinous was their fault, in that they had forsaken him. How in the last part of the verse, God complains of their ingratitude, in regard they thought themselves lord●. I grant they were a royal priesthood: but this came from God's grace. In that they reigned, they obtained it not by their own industry or power: it was not from any right of theirs, neither yet by their power, or good fortune, as they say. Whence then? Only by way of entreaty. Albeit they were kings then, yet it was upon condition, that they yielded obedience to the King of kings, and not otherwise: yet (forsooth) they would reign alone: that is, as they listed: and thus they trampled the grace of God under foot. It is this perversity of theirs then, which the Prophet here reproves. To the same purpose also in the end of the verse he saith, we will come no more unto thee: as if they needed not Gods help and secure: for they thought themselves now jolly fellows, as if they had been sufficiently furnished for the maintenance of their estates. Being thus swollen with so perverse a pride, they contemned God's grace, as if they had been safe enough of themselves, 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 chains: the word is derived of a verb which signifies, to bind: In our French we may properly turn it, Tressures: but my people have forgotten me, days without number: word for word it is, without end. GOd here confirms his former speech; and his meaning therein is, to shame his people, in regard they less esteemed him, than virgins were wont to esteem their toys and trifles. For all the chains and deckings are (in truth) but so many foolesbables: and yet we see notwithstanding, how maids are carried away with such a fond affecting of them, that they love their tires and toys more than their own lives. How can it be then (saith the Lord) that my people have forgotten me? Are any deckings to be compared with me? Among all the pearls, and the most precious and exquisite stones, are any to be found that may be valued with me? By this similitude then, God declares how the jews were naturally wicked and perverse, in that they had thus forgotten so inestimable a benefit: to wit, in enjoying God for their father; and under his rule and dominion, enjoying whatsoever their hearts could wish. For he withheld no good thing from them, that might any way serve to make them perfectly happy, whilst they were capable of enjoying his fatherly love and liberality; so as God had manifested the same unto them, and meant they should still so have found him, unto the very end. Seeing then they had found God kind and gracious: must they not needs be more than senseless, whilst they willingly rejected his grace? when as virgins are so assectioned and wholly addicted to their toys (which albeit they are of no worth) yet can they by no means forget them? But the Prophet used this similitude of set purpose, to make way to that which follows. For his meaning was to compare the jews to adulterous women, who being set on fire with their unbridled lusts and wicked affections, suffer themselves to be carried away after their lovers. Purposing then to reproach the jews with this crime, he expressly mentioned necklaces, and such toys belonging to young damsels; and therefore it follows. Vers. 33. Wherefore deckest or trimmest thou, that is, so finely, thy ways, to seek for lovers? And therefore also thou hast taught wickedness in thy ways. THis verse is diversely expounded. But the Prophet meant only to tell the jews that they were like wanton women, who not content to contemn their husbands at home, gad hither and thither; and also use to trick and trim up themselves, the better to allure many to commit wickedness with them. He saith then that the jews resembled these: and this he calls, trimming of their ways: for this verb hath a diverse signification in the Hebrew. It is taken to make ready, to deck, to get grace or favour: but in this place it signifies as much as if the Prophet had said, Wherefore paintest thou thyself? why disguisest thou thyself, as harlots use to do? who to entice foolish springals to whoredom, device many fashions and artificial trim: why then labourest thou so earnestly to obtain 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 every where handled in the prophets; for ever and anon they compare the jews to courtesans, in regard they (who above all others) ought wholly to have cleaved to their God: (even as an honest wife will not lightly suffer her eyes to wander here and there, neither will she be straggling abroad, but set her affections wholly upon her husband) yet they thought it was not only lawful, but necessary also to procure their safety; first from the Assyrians, and then to troth down into Egypt. It is this perverseness of theirs then, which the Prophet here condemns in them: and therefore he speaks unto them under a similitude, or borrowed speech: as of the person of an adulterous woman, who setting light by her husband, runs after the first comers, seeks out to herself adulterers, and unadvised youths, and prostitutes herself on every side freely to all. Now we understand the Prophet's meaning. As touching the words here used by the Prophet, he saith, wherefore garnishest thou thy ways so trimly? But yet he continues still to compare such a care as this, to the body of an harlot: as if he should say, Why trimmest thou thyself up thus? What makes thee so industrious in studying how to deck thyself with such diversities of trim and ornaments? Is it not, that by such a decking thou mayest the better deceive the eyes of the simple? Out of question the jews might (if they would) have lived in great tranquillity and ease, under God's protection; and that without any molestation at all. For even as the husband satisfies himself with that natural beauty which his wife hath, Note. and cares not to have her paint her face, nor to disguise herself with artificial dress: so God likewise requires nothing of his people, but that they keep their faith & loyalty to him: as the husband requires his wife to keep her body and mind chaste to him. The sum. The sum than is, that even as a wife which shall live peaceably and quietly with her husband, hath no need to break her brains (as they say) with much carking, because she knows that natural beauty God hath given her, contents her husband; neither will she with other devices labour much to gain her husband's love, knowing that her chastity to him is the best pledge: so also might you (saith the Lord) love without care or trouble, in yielding only unto me that service which my Law requires, and in keeping your faith unviolated. But what chastity call you this, when you imitate such women as are wholly given over to harlotry, desiring nothing more, than that they may draw the hearts of adulterers unto them? for as they burn and are inflamed with lust; so is it their only care how they may find out new devices, and gauds, thinking they have never enough; and all because they would bend and draw their lovers to the liking of them. This (saith God) is your very case; for you are never weary in hunting up and down after your game: neither cease you to vex yourselves in seeking out strange lovers. Now he adds, And therefore (saith he) thou hast taught wickedness. He alludes to that word which he used before, Truly thou hast trimmed thy ways: and here, thou hast also (saith he) taught wickedness in thy ways. His meaning is, that the jews 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 be a young man be not deceived elsewhere, and that the devil (as they say) puts not fire to the tow, he may well continue his integrity and chastity: but if a lustful and impudent woman come once to seduce him, he is by and by snared and undone. Therefore the Prophet saith, the Egyptians and Assyrians shall be found innocent, being compared with the jews. Why so? Because (saith he) they have been seduced by your allurements, even as young men are enticed and brought to ruin by the cunning deceits, and the ornaments and attires of harlots. For it fares with them as if unawares they had been caught in a net: therefore you have been the authors of all the mischief, and the whole blame rests upon you. Thus we see the Prophet's meaning. For he accuseth the jews, for giving the Assyrians as well as the Egyptians, occasion of offence by their ill example, whilst by their practices they sought to win their favour. Vers. 34. Also in thy wings is found the blood of the souls of poor innocents; I have not found it in holes, but upon all these places: some turn it, because in all these: for it is a particle that renders the cause; but here it ought to be resolved into an adversative, as in many places. THe Prophet (as fare as I can judge) repeats that which he said before; namely, that those of his nation were become altogether desperately wicked, in regard that what admonition soever was given them, yet could they never be brought to acknowledge their faults: but on the contrary fared like poisonful and wild beasts, in murdering the Prophets, and holy men which were sent to teach and admonish them. Those are mistaken, who think the Prophet here condemns all the jews in general, in respect of their cruelty: and yet all follow this opinion. But questionless the Prophet rather amplifies the fault of the jews; not only in that they were hardened in their evil courses; but also because they exercised their cruelties against the Prophets of God. And thus he once again shows, that God used all means that could be, to cure the jews, by bringing them to repentance, but nothing would serve the turn. For what better remedy could he procure for them, than the reprehensions of his Prophets, who shown the people how they had loosely and wickedly turned away, and estranged themselves from God. See the means then, by which God endeavoured to rebuke the vices which were in his people: but so fare was he off from prevailing thereby, that they murdered the Prophets, both in jerusalem, and in all the coasts of judeah; so as all the land was defiled, and replenished with their blood. Therefore he saith, The blood of the souls of poor Innocents' were found in thy wings. He calls the hem of their garments, wings: as if he meant to say, the murders wherewith he chargeth them were not very secret or unknown; in regard the blood which the jews had spilt, was apparently found even upon the uttermost parts of their garments. As if he should say, I need not now stand upon points with you. for your filthiness is very manifest and apparent: for you have not only resisted mine admonitions, but you have cruelly killed my Prophets. And if you ask me, Where are these murders? I answer, in your wings, and in the hems of your garments: that is to say, your offences are but too manifest. Now than we have the Prophet's meaning. Also for this cause the particle yea even, is to be noted diligently: for their cruelty was so much the more insupportable and detestable, in regard they rose up against those that were sent to cure their souls. For the Prophets were the ministers of their salvation, as we have said. Seeing then they rushed thus violently against that grace which God presented unto them, and therewithal slew his Prophets: by this, one might the more easily judge, that they were become utterly 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 think the Prophet alludes to that which is spoken by Moses, in Exod. 22.2. If any one were found making a breach, he that slew him in doing the fact, should escape unpunished. For he that is so bold as to break into another man's house, is like to him that robs by the highway side: such an one therefore cannot be held for a petty thief, but rather for a common cutthroat that lurks in hie-wayes. God then saith, that his Prophets whom the jews put to death, were not found forcibly breaking into houses: that is to say, they were neither found guilty of felony, or murder (for he puts one kind for the general) but they were upon all these things: that is to say, in regard they boldly and freely reproved you of your faults, because they sharply rebuked your wickednesses, and discovered your shame and filthiness; and because they shown themselves enemies to all your iniquities, treacheries, and lose behaviours. Thus then, because the Prophet's being provoked by divine inspiration, striven against your sins; therefore you put them to death. We see the text runs well thus, if it be only understood of the Prophets: and to say as the thing is, jeremiah meant not only to reprove the jews for the murders they committed here and there, but to show how they were the deadly enemies of the Prophets, in regard they hated all holy and sound admonitions, and were uncapable of any instruction. The error of the other expositors is sufficiently refuted; because in the last member, they neither touch heaven nor earth, as they say. It follows. Vers. 35. And thou saidst, that is, Notwithstanding: for this word and, is taken here for nevertheless: Surely, in the Hebrew it is For, but it notes out a boasting, full of impudence; in regard the jews were grown so malapert, and shameless withal, that they durst justify their innocency. Surely I am clean: that is, I am innocent; only let his wrath be fare from me. Behold, I will judge thee, or enter into judgement with thee, because thou hast said, I have not sinned. THe Prophet here shows how the jews were grown so shameless, that it was impossible, by any admonitions whatsoever, to bring them to any blushing or moderate course. Albeit then they were like adulterous women, and ran like harlots into every place, to get some reward: and although they also had slain the Prophets, and holy servants of God; yet, as if they had been no way culpable, they bragged (forsooth) of their innocency. Nevertheless then, you have said, that is to say, How darest thou pretend thou art any way innocent, seeing thou art convinced, not only by surmises or conjectures, but by so manifest and apparent demonstrations? Moreover, the Prophet shows, that the estate and condition of the jews, was utterly desperate, seeing they would no more be admonished: nay on the contrary, they were grown so obstinate, that they durst vaunt of their innocency. Thou hast said: (note that he still speaks in the singular number, as to a wife) Thou hast notwithstanding said, Surely I am clean. See how hypocrites not only labour with diverse masks, to excuse themselves; but more than that, are so bold, as to advance themselves, and hover in the air, as if by their confident pride they would scale even the very heavens. As if they had said, Who dare challenge us? Lo how hypocrites come in, loftily advancing themselves, in despiting and setting light by the servants of God, thinking by their great cracks to put them to silence. Now he condemns the jews of the like arrogancy; because albeit they were manifestly convinced, yet they feared not to affirm that they were altogether innocent. Only let him keep back his wrath from me. Behold yet another fault for which the Prophet reproacheth the jews; namely, because they complained that God offered them wrong, whilst by his chastisements and reprehensions he endeavoured to bring them into the right way. For it is well known that God had already many ways afflicted the jews: beside, he had thereunto added many sharp and severe reprehensions. By which two means he proved if he might any way do them good. But what did they? Surely I have no way offended him, but God is displeased against me without cause: only let him withdraw his anger from me. As if they had said, If so be God will not use his absolute power against us, and will not deal rigorously with us, nor handle us severely; it will be easy for us to prove our innocency. See how the wicked disgorge their blasphemies against God, when they feel themselves throughly gauled with sharp and severe admonitions, What should I do? I know I am not able to resist: God fights but against a shadow, when he afflicts me on this manner. I willingly bear, not only all the adversities he lays upon me, but wherewith he presseth and persecuteth me: yet therein he wrongs me. For if he would proceed with me according to equity, I would be able to prove, that I have not deserved all the evils which he hath brought upon me. Thus the jews dealt with God. Only let him withdraw his anger from us, and then we shall make our party good; or at the least we might be somewhat borne withal. Now we have the Prophet's meaning in this verse; namely, that the jews were grown bold and audacious, not only by their cursed pride, in making a show of their innocency; but also in that they durst plead with God, as if he had handled them too severely, by his prerogative royal; and as if he meant not to call them to a judicious hearing, but proceeded against them rigorously, that so he might overthrew and destroy them. Behold (saith he) I will judge thee, because thou hast said, I have not sinned. Some translate, I judge, or condemn. But questionless there is here a close opposition between the wrath of God, and his judgement. For the people complained, because God used them too severely: the question here then is, touching his wrath. Now God, he opposeth against that, his judgement. You need not (saith he) pretend this excuse; for in the end it will go all into smoke, because I will proceed in justice against you: that is, I will manifest it by the effects, that I am a judge, and no tyrant, that I do execute such chastisements as are due, and every way agreeable to law: you are therefore to know, that I far not like a furious man, who in his rage avengeth himself upon his enemies; yea and proceeds with them according to his blind and inordinate passions: but I will (saith he) show myself a judge. Hence we may gather a profitable instruction. And in the first place, God cannot endure we should justify ourselves before him, when we be guilty: let us observe, that God abhors nothing more, than this obstinacy, when we will needs be reputed guiltless, albeit our own consciences condemn us. Let us also in the second place note, that all such as advance themselves thus with this insolency and pride, and with an impudent obstinacy, For that is to rush against God. not sticking to uphold themselves in their sins; that they forthwith justle against God. For all the false pretences which men allege, come always to this issue, namely, that God must thereby be condemned, as one that deals unjustly, and too severely. But will you see what such kind of persons get by this? God will in the end make it appear to all the world, that he is judge: and thereby also will manifest the course he holds, in discovering and bringing to light, the wickedness of those, who think by shifts, cavils, and frivolous excuses, to escape his judgement seat. It must needs be then, that whosoever rebelliously useth these practices against God, must at length come to that which the Prophet here mentions: to wit, they shall be enforced, will they, nill they, to confess, that God never carried himself rigorously towards them: neither that he used any unjust tyranny over 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 we so often, yea and so many ways provoke thee to wrath and indignation against us; grant that at least we never harden our hearts against thy holy admonitions, but may rather show ourselves pliable and obedient, and at the very first, may turn unto 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 we have had experience of thy fatherly affection and liberality towards us, so we also may yield willingly to learn our duties for the time to come, that thus we accustoming ourselves to bear thy yoke; at the last attaining to the end of our race which thou hast set before us, we may also obtain that blessed rest which is prepared for us in heaven, through jesus Christ our Lord. Amen. THE TENTH LECTURE, WHICH IS THE SIXTH UPON THE second Chapter. Vers. 36. To what purpose runnest thou about to change thy ways? Thou shalt be as well confounded of Egypt, as thou hast been of Ashur. THe Prophet goes on still with the same argument. For in vers. 33. he affirmed that the people resembled a disloyal wife, who forsaking her husband, god's hither and thither to satisfy her whorish lust. Now in this verse he gives the reason of that which he he said there. For had he not now showed what he taxed them there for, as with the finger, it might have seemed that he had dealt too severely with this people. For this cause then he saith, they gadded, or ran; but not after a common manner: for it was in such sort as their shameless and dishonest lightness might easily be espied, no less than in harlots, who having cast off all modesty, stick not to seek after whoremasters and ruffians. See vers. 18.25. But I have already touched the Prophet's meaning briefly. For the jews no sooner saw any danger approaching, but they ran for refuge one while to Egypt, and another while to Assyria: and yet they knew that both the one, and the other was forbidden them: Deut. 17.16. not that it is unlawful in itself to seek for help at the hands of our neighbours, in time of extremity; but God meant to reserve unto himself the whole praise of maintaining and keeping this people, so as no hurt could befall them, in regard he had taken the defence of the jews into his own hands. Seeing then that God had taken upon him the safeguard of them; it was good reason they should rest themselves content with his succour? Whilst they gazed here and there then, Gen. 12.3. and 15.14. they shown a manifest sign of their distrust: and so much as they attributed to the Egyptians, or to the Assyrians, so much they took from their God, who by his promise had bound himself, that he would take the care of their welfare and salvation. Thus than he compares such gaddings to the lightness of an harlot, when she runs too and fro. Now it must needs be, that an whore is grown past all shame, when she goes thus about seeking customers, and entertains him she first lights upon. For there are some harlots that tarry whilst others seek to them: but such as offer themselves to all comers, justly deserve to be detested of all. This is that which the Prophet meant then, namely when he saith, the jews ran about, and that in such sort, as they changed their ways: for even in some immodest women, a man shall perceive some natural shamefastness to remain in them: but if a woman, as soon as she hath but cast the glance of her eye upon a man, doth by and by run after him: or if a man, as soon as he espies one but coming towards him, shall be inflamed with lust; it is a sign of more than a shameless, brutish, yea a monstrous filthiness. When one is grown to this pass then, it must needs thereupon follow, that they have lost all shamefastness, and have put out in them the very light of nature also. Therefore (as I have said) it is good reason that such be held as monsters upon earth, when men or women are thus carried away after whomsoever they set eye on. And yet with this the Prophet taxeth the jews, whilst he tells them, they ran about to change their ways; so as their restless lust never stayed long in any place whatsoever: but they fell in love with the first comers, yea and ran from place to place to seek them out. Ezechiel handles this matter much more largely in many places; we shall also see the same similitude repeated again in this prophecy. But it sufficeth that in few words I have comprehended the Prophet's meaning. Now he adds. Thou shalt be confounded of Egypt, as thou hast been of Ashur. For before Hezekias his time, the jews (as it is well known) had made a league with the Assyrians, against those of Syria, and the Israelites; and afterwards against the Egyptians. But after the Egyptians (who before had been their confederates) began to make war against them, they changed their minds, and sought to the Assyrians; and there they entered into a league with their ancient enemies: thus this second covenant also stood them in no more stead than did the first: which is the cause why the Prophet tells them they shall have the like success they had before. For God corrects their treachery and disloyalty which they had committed against him, in running to the Assyrians. Now he saith unto them, thy success shall be no better in waiting for help from Egypt, than that which thou hadst from Ashur, when he came to secure thee. For none can be ignorant, that the jews were still ever and anon, exposed as a prey to every one; so as they received more loss by their very confederates, than by such as were their open and professed enemies. And this was the just reward of their impiety and treachery. God therefore threatens that he will be no less avenged of this their second rebellion, than he was of the first. It follows. Vers. 37. And even for this, that is to say, this thine iniquity, thou shalt go forth, and thy hands upon thine head, because the Lord abhors thy confidences, neither shalt thou prosper in them. HE here more plainly expresseth that which he had said touching the reproach of his nation; namely, that whilst the jews thought to rest upon the aid of the Egyptians, they thereby woven the web of their own ruin. But this they believed not: for the Egyptians being their next neighbours, and the jews at that time feared no enemies but the Assyrians and Chaldeans, who were fare remote from them, they imagined that their matters would succeed well, and be in great safety. How so? Our adversaries are twenty or thirty days journey from us; and our friends who are ready to secure us, are here at our gates, as soon as they shall have but the least warning. The jews then (as I have said) thought themselves very secure: but the Prophet tells them here, that they are much deceived. For, for this iniquity, that is, because thou trustedst in this so cursed a covenant, thereby promising safety to thyself, in regard of thine enemies; or rather because thou imaginedst thou mightest with little ado overcome them. For this cause (saith he) thou shalt go forth. And yet, was any thing more unlikely, or incredible, than that which the Prophet here tells them? For whilst the Egyptians opposed themselves against the Chaldeans, they were to the jews, as a brazen wall set between, whereby they were (in a manner) invincible: who would not have thought the jews most safe in their own country? Thou shalt go forth then (saith he) and thine hands upon thine head. By this gesture he meant to note out, an estate utterly desperate. 2. Sam. 13.19. For it is the custom of women, either to lament, or to spread abroad their arms, as they usually do amongst us, when they are pressed with any extremity. For if some impatient woman have lost her husband; or, if she expect some great evil, she beats on her breast, or spreads out her arms, as it is here said. jeremiah then puts this gesture for a sign of exceeding sorrow: as if he should say, This covenant upon which the jews rest with such an insolent boldness, shall be so fare off from bringing profit or ministering comfort unto them, that it shall rather be the cause of extreme affliction and reproach unto them. But above all, Deut. 17.16. the reason which follows is to be noted; Because the Lord abhors thy confidences, or prides. For the Prophet here shows the reason, why he speaks so bitterly to them. Because a man indeed would have thought this an excessive manner of speech, to compare this people unto a common strumpet, who fisks abroad into every corner. But this reason stood in stead of a thousand, to take from them all shifts and evasions; namely, that it was to no purpose for them to rest upon such broken reeds, and deceivable leaning stocks. Why so? Because they were accursed of God. For had he permitted them freely to have used them, than had they not been so sharply reproved. But seeing God had forbidden them to go down into Egypt: this, in the first place, was an abominable confidence: secondly, it was a means to make them altogether careless of God's assistance; and (as you would say) to reject all his promises. For in as much as their affections were fast glued to the Egyptians, they also imagined, that in them, their safety was secure. By means whereof it came to pass, that their prayers were not only few, and faint, but they scarcely so much as used any at all. Thus we see how the Prophet passeth not his bounds here in this his vehement reprehension uttered against the jews, in setting shame and ignominy before their eyes: namely, because they gave that glory to the Egyptians, which appertained unto God; making their account as if they had been the authors of their safety: and thereby also they buried in oblivion, yea contemned all the promises of God, and utterly neglected invocation upon his name. The Lord then (saith he) abhors thy confidences. In the next place he saith, Neither shalt thou prosper thereby. No good can come of that action, that God approoues not. This must be diligently observed, namely, that when we take aught in hand which God approoues not, that no good can come unto us thereby. Why so? Because he will frustrate all our hopes. Let us know then that the Prophet sets a punishment before all unbelievers, who not contenting themselves with God's protection, wander in their vain and idle confidences; and had rather enjoy the favour and good liking of men, than the favour and love of God. Now it follows. THE THIRD CHAPTER. Vers. 1. * or, put the case And saying, If a man put away his wife, and she go from him, and become another man's, shall he return again unto her? shall not this land hereby be polluted? And thou; thou hast played the harlot with many lovers: notwithstanding, return unto me, saith jehovah. MAny think this verse depends upon the former, so as they read it jointly together; God hath rejected thy crooked confidences, See chap. 2.37. And saying, etc. But as I think, this agrees not: because jeremiah here gins a new speech, namely, God endeavours to reconcile this people; even as if a husband should desire to receive an adulterous wife into his favour again: meaning wholly to pass by her former faults, and hereafter to esteem of her as a chaste and loyal wife. Thus you see this verse cannot agree with that reproach which we saw before: but the Hebrew word which is put here in the beginning of this verse, (as I think) signifies that which we have in our usual speech: as you would say, or rather, put the case. For the Prophet brings not in God speaking here; but he comes in with a common sentence: and therefore he saith, Put the case that a man put away his wife, and she become another man's, shall she return again to the first? No; for this is not the custom. I therefore will show myself more favourable than any man whatsoever: for I will be most ready to take thee again: provided, thou promise me for the time to come, to carry thyself as an honest woman ought to do: to wit, loyally towards me, in renouncing all thy former lose and lewd behaviour. You see there is no great difficulty in that which the Prophet meant to say, nor in the sum of his speech. For God here shows that his wrath shall be appeased towards the jews, if so be they proceed not on still in their ungodliness, obstinately and rebelliously. And the better to express this his clemency, he useth a similitude, which ought advisedly to be noted. Before, he said, that he held the place of an husband; and that this people was unto him in his account, as a wife, chap. 2.2. In the next place he bewails their grievous ingratitude and disloyalty, in that they had thus forsaken him; telling them it was all one, as if a wife forsaking her husband, should prostitute herself to all comers. Hear he adds, Behold, if an husband put away his wife, and she marry with another, he would never entertain such a wife again into his favour: for he was forbidden so to do, by the Law. But see how ready I am notwithstanding, to take thee again; albeit the divorce came not as in respect of my fault. For it was the custom of the husbands then, to put away their wives, when there appeared in them any cause of dislike. It is not a simple comparison, as many think, (neither do I know whether all follow this opinion) for the expositors do not so much as touch this exposition: because God doth not simply here compare himself with an husband that hath put away his wife for her lewdness: but as I have said, there are two distinct members, in regard the jews were wont to cashier their wives for very light causes; yea for such as were of no moment at all. Now God speaks thus in Isaiah, Isa. 50.1. Show me your bill of divorce: as if he should say, I have not put away your mother. For at that time, when any purposed to put away his wife, he was liable by the law, to the note of some fickleness. For what (I pray you) was that bill of divorcement, but a testimony of the wife's chastity? otherwise, if the woman had been taken in adultery, the husband needed not to send her away, for she was to suffer death. Thus then, adulterous women used not to be divorced. Levit. 20.10. Deut. 22.21. Deut. 24.1. But if a man's wife had lived honestly with her husband, and yet notwithstanding he meant to put her away, he was bound by the law to give her a bill of divorce, on this manner: I put away this woman, not for breaking or violating the marriage band; but because her personage, or qualities are not to my liking. Thus the husbands were obliged to incur some note of inconstancy; and therefore it is that the Lord saith in Isaiah, Show me the bill of your mother's divorce: as if he should say, it is she herself that hath cast me off: it is she, who by her whoredoms hath broken the sacred bond of marriage: it is not I then, that am the cause of this alienation. God meant not here then to signify that he divorced the people; for that was a thing worthy of blame, and therefore could not agree with God's nature: but (as I said) there is a double similitude or comparison. Albeit an husband in his discontent had rejected his wife; and that by means thereof (by his own fault) he occasions her to marry another: notwithstanding, after a second hath lain with her, because he thinks he is now despised, he esteems it so great an indignity, that he will never admit of any reconciliation. But I think you will not say that I have sent you away: you rather have played the part of a disloyal wife, having prostituted yourselves to the first comers; yet am I ready notwithstanding to receive you into favour, and to forget all your former slips and falls. Now we have the sum of that which the Prophet meant to say here. And in this second member there is a comparison from the less to the greater. For the agreement would be more easily effected, if the wife having been rejected by her husband, should afterward come to please him, and recover his favour, albeit she had married another: but when an adulterous wife finds her husband so willing and ready to pardon her; it is a very rare example, and hardly shall it be discerned in any one. We see then, how our Lord magnifies his mercy towards this people, by an argument taken from the less to the greater: which he the rather doth, that the jews might be so much the more without excuse, in that they had so obstinately rejected so great a favour which God freely offered them. But here a question may be asked, namely, Quest. wherefore the Prophet saith, That this land is polluted with pollutions, or, in this? I will in the first place speak of the words, Answ. and afterwards I will dispatch the rest. All in (a manner) turn it thus; Hath not this land been polluted with pollution? But in reading this place thus, I know not what sense to draw from it, unless peradventure God meant to compare the wife divorced, to the land: or rather, that suddenly breaking off his speech, he meant to transfer that which he had said touching the rejected wife, to the land: or at least, that he now expounds the figure which he formerly used. And yet we may take it in this sense, reading it apart thus, In this, to wit, if it so fall out, that some one take her for his wife the second time, who had married another. For (as we have showed) this was forbidden by the law: neither could it be avoided, but the husband of such a wife must be reputed an adulterer, if he took her again for his wife, whom he had once put away. For by the bill of divorce, the woman was at liberty: not that God permitted it so to be; but because the women were guiltless, they were borne withal: for God laid all the fault upon the husbands. Now in this case, when the wife who had been divorced from her first husband, joined herself in marriage with another, this second marrying was lawful; so as if the first husband would recover his wife whom he had forsaken, he therein violated and broke the faith of the second marriage. And in this sense it is the Prophet saith, that in this, the land shall be polluted: as if he would have said, It is not lawful for the husband to recall his wife to him, notwithstanding he be most ready to entertain her into his favour and good liking: and yet do I (saith the Lord) expect nothing else, but that you should return unto me. As touching these words, we have already seen how the Prophet saith not without cause, In this, that is to say, it would breed such confusion, if a woman should be married now to this man, and then to another; and in conclusion, should return again to the first: that by means hereof the band of humane society and order would be broken. Moreover, by means hereof the sacred band of matrimony would be violated, which notwithstanding is one of the most principal bands that men have, to preserve and establish the right government of the Commonwealth. When he adds, but thou hast played the harlot with many lovers, it is the better to confirm that which we have seen before; namely, that the people offended not in one thing alone, but were grown like common strumpets, who indifferently, without any choice at all, prostitute themselves to the first customer; which is signified by these words, many lovers; that is with many whoremasters: for he calls them companions, or lovers, who seem to sue to one woman. Then he adds, yet turn again unto me, saith the Lord: that is, I am most ready to receive thee to mercy, if so be thou wilt confess thy fault. Quest. But here may arise a question; namely, how God promiseth to do that, which himself in his Law had forbidden to be done? But the solution is easy. Answ. I grant, that so fare forth as respect was to be had to the right of maintaining humane society, there was no other remedy to be given: but seeing men had this liberty to put away their wives, it was not freely to be permitted without some restraint, lest so it might seem that God meant to cherish and approve of their lightness and inconstancy. It was very requisite then, that wayward and peevish husbands should be thus chastised, that it might at no hand be lawful for them to take again into their fellowship, the wife whom they had once put away: otherwise every one would have been ready to have changed their minds every third day, or at least, every year: and then would have been as ready (the fit being over) to have demanded her again. God himself therefore imposed this law upon divorces; that the man who had once put away his wife, might not afterward receive her again. But the case is otherwise in respect of God: therefore no wonder if he retain this right and power of receiving the jews again into favour, upon their amendment. It follows. Vers. 2. Lift up thine eyes to the high places, that is, to the little hills or mountains, and behold in what place, thou hast not played the harlot: thou hast sitten waiting for them in the ways, namely to allure them, as the Arabian in the wilderness, and thou hast polluted the land with thy whoredoms, and with thy malice. FOr as much as the Prophet had taxed the jews for such as were become common; and that they made no choice at all who were one, so they might be the other: even like lose strumpets, after they are grown past shame; lest they should make their replies, and also lest at any time they should allege, that they never so much as meant to commit such an offence: he makes them (as it were) their own judges. Lift up (saith he) thine eyes to the high places, and behold: that is, I produce testimonies manifest enough, for there is not the least mountain in the land, whereon thou hast not played the harlot with thine idols. For we have seen before, and shall have occasion oft times in this prophecy to repeat the same thing, that God in his sight esteemed superstitions as so many adulteries. Now it was an usual thing with the jews to ascend up to the tops of mountains; as if there forsooth, they had been nearer unto God. And this is the reason why the Prophet wils them to lift their eyes unto the mountains. Behold (saith he) if there be any hillock which is not infected with thy whoredoms. For even as lewd persons seek for places that are close, to commit their filthiness in; so also the hills served the jews for their dens and brothellhouses. For which cause also their impiety was so much the more execrable, in that they stuck not to proclaim to all the world what they were: as if they meant to discover their villainies upon an open theatre: whereas harlots are wont to go into corners, when they have found their companions. Thus then, the prophet takes from them here all occasions of cavilling, when he bids them lift up their eyes to the high places: for in bowing before their idols, it was all one as if an harlot had prostituted her body to the accomplishment of her lust: and he adds, they sat waiting upon the ways, as the Arabian in the wilderness. Hear he repeats that which we have seen before; namely, that the jews were not suddenly overtaken by the allurements and enticements of others, to falsify the faith of marriage which they had vowed to God; but that they were pricked forward by their own inordinate lusts, to seek out impudent and filthy lovers. And because he had said, thou hast corrupted others by thy malice; therefore now also he confirms the same, Chap. 2.33. Thou sittest (saith he) upon all ways. Which speech also agrees to filthy harlots, who (as hath been said) are past shame. But the Prophet amplifies this fault by another similitude: even (saith he) as the Arabian waits for passengers in the wilderness, to rob and cut their throats: so thou also seemest in like manner to sit in all thy ways. We see here is a double similitude then: the first taken from harlots, long exercised in that trade, who seeing themselves neglected, lurk in passages, and shamelessly insinuate themselves into men's acquaintance; and without any choice, seize upon him that comes first. This is one of the similitudes. The second is, that they behaved themselves in a manner, like cutthroats, who watch for passengers: as if he had said, The Chaldeans and Egyptians are blameless (as it were) being compared with the jews. Why so? Because the jews alured them to become their confederates, and drew them into their wicked and cursed covenants by artificial wiles. As if a passenger falling into thiefs hands, by little and little they should corrupt him. As how? Alas! thou art but a poor snake; but if thou wilt come and make a covenant with us, and be our companion; there is certain hope of good success, and that every day will furnish us with new booties: are not such old thiefs (trow ye) thrice, yea four times worse than this new scholar? Likewise also the prophet saith, the jews were all become like old experienced thiefs, hardened in their mystery of ambushments, robberies, spoilings, and all sorts of lewd practices; and had now drawn the Assyrians and Egyptians into their society. It follows. Vers. 3. Therefore the showers have been restrained, and the latter rain came not, and thou hadst a whore's forehead: thou wouldst not be ashamed. IEremiah goes on still with his sharp reprehension; namely, that the jews were grown desperate in their malice, by overflowing in all sorts of superstitions, and in making unlawful covenants; and in both, shown their contempt against God. Now he lets us see how fare they were sunk in an untamed rebellion. The showers have been restrained (saith he) they have not fallen in their latter season: and yet hadst thou for all that an whore's forehead; thou wouldst not blush, nor be ashamed: as if he had said, there was no judgement that could tame thee. The fault was too great already, whilst the Prophets cried daily upon them, to bring them home into the right way, by their holy admonitions: and yet they regarded not. In that they were become such dullards then, as not to conceive aught that the Prophets uttered, it was one sign of their wickedness. But besides this, God had endeavoured to draw them to him by severe chastisements which he inflicted upon them; he had caused the earth (to punish their sins) to become unfruitful: neither is it to be doubted, but this drought whereof the Prophet speaks, was so extraordinary, that the jews might well perceive (if there had been in them but a dram of true wisdom) that they had provoked God's wrath against them. For sometimes it falls out, that not so much as a drop of rain shall fall from the heavens: as we see many sommers prove very hot and dry: and then (no question) God advertizeth us of our sins; and thereby solicits us to repentance. But because custom makes us easily set light by God's judgements: it therefore comes to pass, that he corrects us with rare and unwonted judgements. When the Prophet than saith, that the showers were restrained, I doubt not but he meant to note out an extraordinary judgement of God; by which (had not the jews been altogether senseless) they might soon have espied that God was bend against them, and sore offended with them. The sum is, that the jews ran riot with such fury, after their inordinate lusts, that God himself could not stay nor hold them in, The sum. by any of his judgements, were they never so manifest and apparent; no not albeit from above, he plainly testified, that he meant to avenge and maintain his own glory, when there was such a drought, as by which they might well discern that the curses threatened in the Law, were poured out upon them: as it is written, Levit. 26.19. I will make your heaven over you as iron, Deut. 28.23. and your earth as brass. As touching the Hebrew word which we have translated rain of the latter season: we have elsewhere showed, how it is often taken for the latter rain, or for the rain that falls in the time of harvest. It is called late, in regard of the harvest, for the Sun was excessively hot in those Eastern parts: they there needed rain before the corn was reaped, for otherwise the heat would consume the grain: for which cause they desire this latter rain above all others, namely, that which is immediately before harvest. For as touching the other rain which falls in September, and October, they call that the rain which comes in good season, in respect of the seedtime, because it wets and supples the seed in the earth, that it may the sooner sprout forth, and take the deeper and faster rooting in the earth. The sum is, that God from heaven shown manifest signs of his displeasure against the jews; and yet all this was to no purpose, in regard they had whorish foreheads, that could not blush at any thing: that is to say, they were not touched with remorse in respect of any judgements; or they would not endure to be corrected. The Ppayer. Almighty God, seeing it hath pleased thee once to show us this favour, not only to adopt us for thy children, but also to bind us unto thee by the bond of spiritual marriage, and hast given us so good a pledge thereof in that holy and sacred union which we have with thy only Son jesus Christ: grant we may hold fast the faith of the Gospel, and also with such fidelity and loyalty keep that faith which we have plighted to thee, that on thy part thou mayst show thyself an husband and a father, in such wise unto us even unto the end, that we may find thy bounty so enlarged towards us, that by means thereof we for our parts may also be held in the fear of thy holy name, till at the last we come to enter into the possession of that holy covenant of thy heavenly kingdom, through the same our Lord jesus Christ. Amen. THE ELEVENTH LECTURE, WHICH IS THE FIRST UPON THE third Chapter. Vers. 4. Wilt thou not hereafter cry unto me, My father, the captain and guide of my youth? GOd having manifested the iniquities and wickednesses of his people, and having according to their demerits, sharply reproved them; yet he ceaseth not by sweet allurements to summon them to repentance. Wilt thou not (saith he) say unto me, My father? Some unadvisedly translate, Wilt thou say to me, my father? as if God rejected this cry. Thus they expound it then, namely, that the jews are too impudent yet, to glory thus of God's name, whilst in their affections they were estranged from him. But the Prophet's meaning is otherwise: for God meant here to allay the tartness of the former reprehension; and shows that he is willing, and most ready to be at one with them, upon condition of their repentance: yea, he not only waits for their repentance; but by this gracious speech to these Apostates, he seeks to prevent them. As how? Shall there not be once again a peace concluded between us? For God here manifests the passion of a man sad and heavy, in seeing this people thus to perish: who if possibly he could, would fain prevent the same. According to this sense he demands, whether they will not yet once again call upon him, as their father, and as the guide of their youth? Now by this manner of speech he signifies, that he was married with this people. For the affection which the husband bears to a young virgin, in the flower of her youth, is marvelous tender. And this similitude God useth in this place, saying, I cannot yet forget that exceeding love which I bore to this my Church and people. In a word, I am ready to pardon them, if so be they seek peace and amity with me: which he confirms in the next verse, saying: Vers. 5. Will he keep this in mind for ever? will he always remember it? Behold thou hast spoken, and goest on in thy wickedness, and thou hast had ability. GOd here shows, that it is the jews fault that he receives them not to mercy: And this he doth by an argument taken from his own nature. Now he speaks of himself in the third person: and it is all one as if the Prophet had reasoned thus: God is not such an one as cannot be entreated; for he is always as ready to forgive, as he is patiented and long-suffering: who lets you then, that you live not happily under his rule and dominion? For he will spare you, if so be he find you truly penitent. We see now what the Prophet meant to say. For God having exhorted and alured them graciously to repentance; the Prophet now in general sets forth the nature of God, namely, that he keeps not his anger for ever, neither doth he always nourish the memory of it. When these words are put simply by themselves; they signify, to nourish vengeance in the heart. In our tongue, we imitate this Hebrew phrase, He keeps it. When this word, Illui garde. To keep, is put simply, without an other word joined with it, it signifies (as I have said) to nourish that vengeance which a man hath in his heart. Now there is nothing more repugnant to this, than God's nature: whence it follows, that nothing hinders the jews from obtaining favour, but their own backwardness and untowardness: and as they are maliciously bend to their will, so will they not receive that pardon and grace which is freely offered and presented before them. As touching that which afterwards follows, it may be expounded two ways: for it may be taken thus, Albeit thou hast spoken it, and done it: as if the Lord should say, I cease not to show myself favourable and merciful unto you, be the faults you have committed never so many and great. But there is another exposition which seems to be more natural and agreeable; namely, that God here takes up a lamentation, in respect he sees there is no hope to be conceived of the jews amendment, in regard they are grown hardened in their evil ways. Thou hast spoken it (saith he) and done it, and hast had ability to do it. And yet there are sundry opinions among the expositors as touching these latter words. Some take this, And hast had ability; for, according as thou hast had ability; or, according to the power thou hast had: as if he should say, so fare forth as thy ability stretched, thou hast committed all sorts of wickednesses. Others take it more simply, and (as I think) their opinion is the best: Thou hast been powerful: that is thou hast wholly given over thyself to wickedness, even according to the uttermost of thy power. Thus than I understand it. After God had showed himself sorry for their miseries, and had lovingly exhorted them to repentance, testifying that he would be ready to make peace with them, in regard he is by nature inclined to show mercy: after the manifestation of all these things, he now adds, Behold, this people are become desperate and past hope of recovery: namely, because they boasted of their wickedness. For, to speak, and do, is as much as if he had said, This people are become so impudent, that they stick not to call darkness light: as we know it is the manner of the superstitious to be so shameless, that they fear not to brave God to his face. Now such was the quality and condition of this people: that indeed which God principally condemned in them by the mouths of his Prophets, was that they corrupted his pure worship commanded in his Law. But they on the contrary (like brazenfaced strumpets) were so malapert, as against that, to allege their own devotions and good intentions, as they commonly called them. Seeing then they were grown so audacious, as to maintain and defend their bad courses, God here complains, that there is no hope of their amendment: and therefore gives them over as graceless and desperate people. This is it which I conceive touching the true and natural meaning of this place. And to the same purpose he also adds, thou (saith he) wast able: that is, thou ceasedst not to add sin to sin, but gavest thyself over to the committing of iniquity. Now it follows. Vers. 6. And the Lord said to me in the days of King josias, what hath this lewd, or disdainful Israel done? others translate, This rebel: she is gone upon every high mountain, and under every green tree, and there hath she played the harlot. 7 And after she had done all these things, I said, Return unto me. Others translate in the third person, She will return, and she returned not, as her rebellious sister judah saw. 8 And I saw that for all this, for all these occasions, or causes; to wit, that rebellious Israel had played the harlot; I forsook her: I put her away, and gave her the bill of by'r divorce: and yet her disloyal sister judah feared not, but she went also and played the harlot. HEre the Prophet gins a new speech: for he recites that which God had given him in charge; and withal notes the time; to wit, whilst josias reigned. Now it is well known, that in his days the land was purged from all sorts of superstitions. For this good King endeavoured to restore Gods pure worship, and to abolish all the filthy corruptions wherewith the Temple, and religion itself had been wholly infected and defiled. He therefore manfully employed himself in this business; neither is it to be doubted, but as touching the outward face of things, religion and piety than seemed to flourish: yet shall we see how in the greater part of the people, hypocrisy and counterfeit holiness bear a great sway: which often falls out, when the heads and governors of countries' desire to maintain the purity of God's worship, and to purge out the corruptions that have crept in. For ye shall ever see some which carry a fair show for a time; and yet in the mean while, will not stick to continue still in their obstinacy against God. This was then the state of the Commons. Which we are diligently to observe: because it might be thought that jeremiah carried himself somewhat too harshly towards his nation: for reformation was in every man's mouth: as the greater part of those at this day, who at the beginning of reformation, made goodly shows of their readiness to embrace the doctrine of the Gospel: and yet after they had renounced all popish superstitions, now willingly content themselves with a slight reformation, wherein they glory. But in the mean while they shift off Christ's yoke, and cannot endure to be subject to the discipline of the Church. In a word, they could wish that all order and policy were overthrown. And yet for all this, as oft as they are taxed for their sins, they are ready to cover themselves with this fair pretext of reformation. And doubtless jeremiah had even such in his time to deal withal. This is the cause why he expreslly notes, that he had this commission in the days of josias: to wit, even then whilst the King bend himself to set up God's worship in the purity of it; and whilst none durst contradict it: for during this time we may perceive, that God was called upon with one consent, without any outward superstitions. But what is the sum of this message or ambassage? Hast thou not seen (saith he) what this disdainful Israel hath done? God here compares the ten Tribes, with the kingdom of judah: to which (as we know) was added half the Tribe of Benjamin: he compares Israel then with judah, and saith, Seest thou not what this rebellious Israel hath done? Now he brings in the kingdom of Israel and judah, under the person of a wife. For as we have seen heretofore, God takes unto himself the person of an husband, in respect of the people. Chap. 3.1. Thus than he saith he hath had two wives, to wit, Israel and judah. I grant God had married to himself in one marriage, the whole seed of Abraham. But jeremiah speaks here by way of granting them so much. For albeit the Israelites had revolted from God, yet had he not utterly rejected them: so the covenant held as yet in part. In this sense he acknowledgeth, as well Israel as judah, for his wives. He saith then, Hast thou not seen what this disdainful Israel hath done? This word, To disdain, or turn away, is diversely taken by the expositors; but it may properly be translated, lewd, or lose. Desbauchée. See (saith he) how she is gone upon every high mountain, and under every green tree, etc. The sum of God's complaint here is, That the ten tribes have falsified the faith of this holy marriage. Why so? Because they bowed before idols; and that upon every high mountain, and under every green tree. For (as we have said) it was their custom to choose out those places, as if there had been some holiness upon the tops of the mountains, or under the shadow of the green trees. He therewithal adds, Notwithstanding I said. Vers. 7. God's meaning in these words is, that he tarried long in suspending his judgement, before he chastised the people of Israel. Hear therefore we see the praise of his patience, not only in not proceeding in his wrath against the Israelites; but also in that he forbore them, and for a long time held his peace, to see if they would come to amendment. I said then, after thou hadst committed all these things, return to me. If we read this place in the third person, the sense will be this: I always hoped well of their amendment, and that they would at length return again into the right way, albeit they had fallen so grossly; yea, notwithstanding they had so wickedly rejected me, in revolting from me, and in forsaking their faith, and and all piety. But I rather incline to the contrary opinion: namely, that God here shows how his purpose was to recall and bring back the ten Tribes, by his servants the Prophets; notwithstanding they provoked him to wrath and jealousy. Thus than God meant here to show how the Israelites were bend to obstinacy and rebellion; for he did but lose his labour, though he took such pains by all good means to bring them home to himself. I take this word said then, for the Prophet's doctrine; as if he should say, Although the Israelites were plunged (as it were) over head and ears in their impieties; yet left I no means unattempted for all that, to see if I could cause them to return unto me. In a word, he shows how he resembled not those husbands which could never be brought in any sort to be reconciled with their wives, after they have been provoked to jealousy, by the disgraces, and wicked outrages which have been offered them. God hereby shows then, that albeit the Israelites had forsaken him, yet he sent them his Prophets; yea, and himself also sought which way he might be at one with them: but they never returned. In the next place he adds, And when she saw upon all this, to wit, for all the whoredoms that rebellious Israel committed: that is to say, when the kingdom of judah saw all these things. We shall see the drift of this comparison by and by. For he amplifies the wickedness of the kingdom of judah, because she might easily behold all that which hath formerly been recited; yea, and a great way off, as from an high turret discern it; and so might have been brought to repentance: but she saw, howbeit without fruit. Thus than God meant to show what obstinacy there was in the jews, who had beheld the revolt of the ten Tribes: neither were they ignorant how sharply they had been reproved and threatened by the Prophets. Vers. 8. And in the next verse he adds, I have seen. As in the former verse he said, judah saw what Israel did: so now also he saith, that he himself saw both the one and the other. I have seen then But what is it which he faith he saw? namely, that judah also played the harlot (for I speak now of her, as of a wife) God saith then, that he was not ignorant of this. Whereof? That judah fell not by error or ignorance; but that of malice, and of set purpose she exceeded the wickedness of her sister Israel. Yea, I have seen, for all these things, when she played the harlot. He now sets that forth more at large, which he delivered before in few words. He said, the Tribe of judah saw: but this, by reason of the brevity of it, might have seemed obscure. He explains his meaning further then, judah (saith he) saw that I gave her sister a bill of divorce, because she had played the harlot; and yet this astonished her not: that is, it never came into her thought to repent, though she saw so manifest an example of my wrath and vengeance, even before her eyes. Quest. But here a question may be asked, How is it said, he gave Israel a bill of divorce; seeing in Isaiah, chap. 50. vers. 1. he flatly denies it? But the Prophet speaks here in another sense, Answ. than he doth in that place of Isaiah. For he mentions not here that bill of divorce which husbands were wont to give their wives, when they meant to put them away; who in other respects had carried themselves chastely and well: but he speaks of such a divorce as was approved of by the Law; to wit, when the woman being convinced of adultery was condemned to death. God therefore in Isaiah denies that he had given any bill of divorce; and yet here he saith he gave one: that is, because he had put away a wife taken in adultery. I grant this was not ordinarily practised among the jews at that time; namely, that a man being divorced himself from an adulterous wife, she was by and by called to judgement. But we have seen in the beginning of this Chapter, what difference there is between God, and women's husbands. For as much then as God had not dealt rigorously with the Israelites, neither had inflicted upon them those extreme punishments which they had justly deserved, and also according to the custom then in use; therefore he saith, he gave her a bill of divorce; that is to say, he separated himself from this people, and utterly forsook them. In the mean while by the bill of divorce, he understands their banishment. What is meant by divorce in this place. For when the ten Tribes were led into captivity, it was all one as if God had openly protested that he would no longer hold his covenant or conjunction at all with this people. Truly, whilst they dwelled in the holy land, and in the inheritance which he had promised them, there remained always some resemblance of this holy wedlock: but after they were once scattered here and there, and that Gods true worship had no more any place among them: in a word, after the name of the kingdom of Israel was once abolished, than God made this divorce. Her sister judah then, saw, (saith he) and yet she feared not. Now what an exceeding great senselessness was this, not to become wise by the harms of another? But this complaint is often met withal in the Prophets, namely, that when God spared the jews, they were never moved thereby to repentance, albeit God set such examples before their eyes, as might have been sufficient to have terrified them. For might they not well think (or at least they ought so to have done) that God would certainly show himself their judge, in punishing so many crimes whereby they had provoked him, seeing he spared not (the Israelites) their brethren? They saw that poor kingdom, rooted out and abolished, before their eyes: and yet they came all out of one and the same stock, to wit, Abraham, who was father to them both. How was it possible then, that they should make so little reckoning of God's judgements, which had so long a time been exercised upon their brethren in their sight? He saith then, that they feared not. It follows. Vers. 9 And by her hastiness it is come to pass: other of the expositors as well as Saint Jerome, translate, Easiness. The Hebrew word whence it is derived, sometimes signifies swiftness: but here it notes lightness, or wantonness; which the Prophet reproves. It came to pass then, by the lightness, or wantonness of her whoredoms, that she polluted the land, or defiled it: other translate, she made the land sin: but Saint jerom almost every where translates this word, To defile; neither suits it amiss here: and she played the harlot with stocks and stones. THe Prophet here (and in the two next verses) concludes his speech which he began, in vers. 6. namely, it was so fare off from striking a terror into judah, by the punishments which God had inflicted upon Israel, that rather by her lightness and lose life, she surmounted all the whoredoms of her sister. She hath (saith he) defiled the land; or, she hath caused it to sin: that is to say, she hath made the land wicked. Now this serves to aggravate the fault much, when he saith, that the land was made culpable; or, that it was defiled. For we know that the earth of itself is pure and clean: neither is it apt to draw into it any spot or vice from men's impiety. But to the end the impiety of her inhabitants might be made so much the more odious and detestable: it is said, the earth is defiled; therefore he saith, the land is guilty. Wherefore? The reason why the land is defiled, or is made wicked, or wrapped in their sins is added, to wit, because she played the harlot with stocks and stones. As touching this similitude of whoredom here mentioned, we need no more to explain it: seeing from the beginning we have so often repeated it: for God had entered into covenant with this people, and had united himself unto them by the holy bond of marriage: therefore as oft as they turned aside from his pure worship, it is rightly said that they committed whoredom, because they corrupted and violated their faith. For herein consists the true spiritual chastity, The true spiritual chastity. when we keep faith in all simplicity: as on the contrary, Apostasy is an impudent disloyalty, when the wife deceives her husband, in following adulterers. It follows. Vers. 10. And yet for all these things, this her disloyal, or deceitful, sister judah returned not unto me with her whole heart, but feignedly, saith the Lord. HE goes on still with the same matter, to wit, that the jews were not moved at all with any fear, in beholding the horrible vengeance of God, which fell upon their brethren. Her disloyal sister (saith he) returned not unto me: that is, after all those prophetical admonitions and warnings; nor yet after the examples of so many of my judgements as happened in their sight. Notwithstanding he adds a correction, that she returned not wholly, but feignedly, or, lyingly. For the Prophet prevents some replies which the jews might make. See what was said vers. 6. of this Chap. What? Darest thou affirm that we have not turned: hath not the land been purged from all idolatries? Is not God now served according to the prescript form of his Law? Seest thou now any Altar, either upon the tops of the mountains, or under the shadow of green trees? For as much then as they might cavil thus cunningly, according to their ordinary custom, the Prophet prevents them, and saith, that notwithstanding all their goodly shows and semblances of repentance, all was nothing but a mere counterfeiting, how to lie and dissemble with God. Why so? There was no integrity in them. Now we see more plainly why express mention hath been made, in vers. 6. God looks not so much to outward reformation of religion, as to the integrity and uprightness of the heart. of the days of josias: namely, because then the jews seemed to return unto God, but it was only feignedly, and in dissimulation (the King, and a small remnant which came thereunto with uprightness of heart exempted) for as touching the multitude, they were rank hypocrites. Therefore the Lord in these six verses shows, that he rested not in this reformation, which was so full of feigned holiness; but requireth a sound and upright affection of the heart. And therefore he concludes, Vers. 11. And the Lord said unto me, this poor rebellious Israel hath justified her soul, in comparison of this deceitful, or disloyal judah. NOw (as I take it) we clearly understand wherefore jeremiah compared the ten Tribes, with the kingdoms of judah; even that he might manifest to the jews (who notwithstanding would be held much more perfect and holy than others) that they were much worse, and more disloyal; yea, and worthy of greater punishments than others, in regard all the fair shows they made before God, were nothing but mere deceit and lies. Quest. But one may here ask, Why is it said the jews were worse than the Israelites, Answ. seeing they always continued in some tolerable estate? It is most certain that the kingdom of judah was so profaned, that (in a manner) there was no form of true religion left: yet the Temple and the sacrifices always remained in jerusalem. But there are other reasons wherefore the Prophets condemn the jews above the Israelites, namely, Why the jews are taxed for greater sinners than the Jsraelites. because they ought to have been warned by other men's harms, and should have kept their own steadfastness, by seeing their brethren's defection, in erring (as they did) from God's pure worship. They might easily then, have considered of all these things with themselves on this wise. God therefore shows then, that they were more wicked than others, in respect of this carelessness and senselessness, together with their pride, which made up the measure of their condemnation, because they gloried of their integrity, whilst the Israelites had corrupted themselves. This is the cause then, why he saith, that how disloyal soever Israel hath been, yet she is more righteous than her sister judah. The manner of speech which he useth; hath justified her soul, is improper. For it is not God's purpose to excuse the Israelites, neither is it his meaning to justify or absolve them, (for believe me they were grievously punished) but it is a phrase of speech usual with the Prophets, to say, that Sodom is just in respect of jerusalem: that Tyre and Sydon are just in respect of the jews, Ezech. 16.37.38. This sinner then, or rebellious Israel hath justified her soul, in comparison of disloyal judah: to wit, in regard of the cause which I before recited: namely, in that the jews were more obstinate, and less excusable. The outward worship of God which they retained, aught to have been as a bridle to restrain and keep them within compass. Besides, they had seen how severely God had handled the ten Tribes; and yet they cared for none of these things, neither did any of these things profit them a whit. The Prayer. Lord God, and Almighty Father, seeing it hath pleased thee to adopt us for thy people, and to knit us to the person of thine only Son; grant we may continue pure and sincere in the obedience of thy Gospel, and that we never turn back again to those corruptions which may separate us from this so sacred a conjunction, established and confirmed in us by no less price than the blood of thine only Son: but grant we may so persist in thy service, that our lives and conversations may be witnesses to that holy vocation wherein our hope rests satisfied that we have eternal salvation; till at the length we come to the inheritance of that kingdom, which hath been so dearly purchased for us, therein to gather and reap the fruit of our faith, integrity, and perseverance, in the same jesus Christ our Lord. Amen. THE TWELFTH LECTURE, WHICH IS THE SECOND UPON THE third Chapter. Vers. 12. Go, 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, return unto 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, upon you, because I am merciful, saith the Lord, I will not always retain it. AFter the Prophet hath showed how the Tribe of judah deserved to be more severely 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 upon them; and yet without any remorse as on their parts: he now directs his speech to the Israelites themselves, or to the ten Tribes; and promiseth that God will now be merciful unto them, and bow his ears to their prayers. The kingdom of Israel at this time was abolished, and the people thereof led captive; 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 kingdom. As touching the country, it had often been wasted before. For from the beginning, there yet remained some part of the kingdom; in regard four Tribes only were carried away into captivity: but in the end, the memory of the kingdom was utterly abolished, and (as I have said) led into captivity. See why the Prophet than is commanded to direct his speech towards the North. For albeit the most of them were then in the East; yet God chief 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 only because the distance of place was very great; but also in regard the Israelites themselves, who now were become deaf, might hear and understand these words. Moreover, the Prophet had not this charge given him only in respect of the Israelites; but in their example he sets the mercy of God also before the jews, if so be they would return. The sum is this, that although the Israelites had been rebellious, The sum. Vers. 7. and had estranged themselves from God; yet they might now obtain pardon if they would convert. We told you before (in a word) what the Prophet means by this word conversion, or returning, and we shall also have occasion to mention it again in another place. He would they should repent then, promising, that if they so do, they shall find God favourable unto them. In the next place he adds, I will not cause my face to fall, or my wrath, upon you: and this latter exposition agrees best. God had severely chastised their sins already: for what greater evil could befall them, than to be expulsed the land of their nativity, and to be subject to such cruel tyrants? But that which was worst of all, they were deprived of God's pure worship, which himself had ordained in his Law, they were rejected of God himself: they had lost that glory and prerogative, whereby they esteemed themselves more excellent than any people in the world beside. For they were chosen indeed to be his peculiar people: but now all this was gone. How is it then, that God saith, he will no more let his wrath fall upon them? The Prophet simply means by this manner of speech, that God will not be unreconcilable: as if he should say, My wrath shall not continue; or, it shall not always fall heavy upon you; but I will moderate the afflictions wherewith I have exercised you. I therefore mislike not Saint Ieroms translation [I will not stay] albeit he useth this word, To make; which yet (as I have said) doth not sufficiently express the Prophet's meaning. But this will be a good exposition, if we read, I will not let my wrath rest upon you: that is to say, My wrath shall not tarry or abide; or, it shall not lie heavy upon your heads, utterly to overwhelm you. The wrath of God I grant was already fallen upon them; yet so, that they were not left hopeless of some relief. God then saith, that the plagues which he had brought upon them for their sins, should not be mortal. Why so? Because he would withdraw his hand, and not prosecute them to the uttermost with extremity. The sum is, That if the people shall return unto God, The sum. they shall obtain favour, in regard God is moved of his own good pleasure to call them to himself, and promiseth that the judgement he hath sent upon them shall last but for a while. And God once again confirms this doctrine, from an argument taken from his own nature: For I (saith he) am merciful; neither will I retain my wrath for ever. The promise was particular in respect of the people's return out of captivity: now that he might confirm the same, he adds a general doctrine, namely, That he is inclined to mercy: and according as he is wholly bend thereunto, so will he easily be drawn to forgive. Seeing God then is such an one, and therefore cannot deny himself; what cause have sinners to despair, thereby shutting up the gate (as it were) against themselves, from having any access at all to God's mercy? Doct. Hence than we may gather a good and profitable doctrine. What is that? As often as we are solicited to despair, and are not able to apply unto ourselves Gods gracious promises; that we then ever remember that God is merciful. Seeing God then is so gracious, Mich 7.18. Psal. 62 12. that he retains not his wrath for ever; that is to say, it lasts but for a moment: we ought always to nourish good hope in our breasts: as it is also said in the 30. Psalm: He continues but a while in his anger; but in his favour is life. As if he should say, God's wrath forthwith vanisheth, if we for our parts repent: but he continues on his mercy and goodness to many ages: for that is it which he means by this word life. Now it follows. Vers. 13. Only, or, notwithstanding, know thine iniquity; for thou hast wickedly sinned against the Lord thy God, and hast spread abroad, or scattered, thy ways to the strangers under every green tree, and hast not hearkened to my voice, saith the Lord. GOd here adds to his promise a condition, lest hypocrites abusing his bounty, should thereby grow more and more hardened; and yet in the mean while should think he were much beholding to them. For see how they are wont usually to reason, God is easily drawn to call us back again to himself: and more than that, he prevents sinners: well, we doubt not, but we shall as easily make fair weather with him. After this sort do hypocrites delude themselves with these perverse imaginations, because they falsely suppose they can satisfy God with any thing: for he looks for no more at the hands of poor sinners, than that they come again unto him. It is necessary therefore that exhortations to repentance be always coupled with the promises of grace. Doct. God then admonisheth the Israelites here, that they shall much deceive themselves, if they think to obtain pardon so easily for the sins they they have committed against him. He saith then, But know thine iniquity. The particle used in the Hebrew, may signify, only; or but; or notwithstanding. I willingly receive the second exposition, because there is an exception here added, according as I have expounded it; namely, that the Israelites should not lie snorting in their sins, as persuading themselves that they had God in their sleeve (as they say) or as if he were at their beck and command. Thus than we see the Prophet adds this exception here, by way of a correction. But in the mean while (saith he) know thine iniquity: for otherwise thou hast no reason to seek reconciliation with me. It follows. For thou hast carried thyself wickedly against the Lord thy God. The Prophet by these words presseth the Israelites home, lest they should think to escape God's wrath by their fair and colourable pretexts. For we know, that even such as feel themselves inwardly convinced, are not easily brought to confess their faults. And surely it is wonderful, men should be so blockish, thus to plead always with God. Therefore when the Prophets go about to exhort the jews to repentance, they always set their sins before them. Were there any shame, or good nature in men, they needed not to be thus pressed: but in regard they are either impudent, and so will never confess their faults; or so senseless, that nothing can terrify them: therefore it is needful they should be thus sharply gauled; yea deeply wounded. This course the Prophet takes here. Thou hast (saith he) carried thyself wickedly towards thy God: as if the Prophet should have said, It is not without cause, that in this particular manner I admonish thee to acknowledge thy faults: for it is God himself that condemns thee; think not therefore that thy evasions can do thee any good. In the next place (to press them yet nearer to the quick) he adds the kind of fault wherein they failed, From the general, the Prophet proceds to charge them with particulars. Thou hast (saith he) scattered, or dispersed thy ways to strangers, under every green tree. Again, he compares the Israelites to harlots, which are so common to all, that they post from place to place to entertain the first comers. See how the Prophet saith, the Israelites had scattered their ways. He speaks modestly of an immodest action, when he saith, thou hast scattered thy ways: but by these words he signifies, that they satisfied not themselves with one kind of superstition, or with one idol, but polluted themselves with sundry superstitions; and that on every side they heaped together diverse deceitful errors; even as a common harlot prostitutes herself to such as she never knew before, without any choice at all. Now all feigned gods, he terms by the name of strangers; because (as I have often said) they ought to have held God for their husband. Whilst the Israelites then, wandered thus after strange gods, it was all one as if a wife, forsaking the company of her husband, should prostrate, or prostitute herself to the will of all adulterers. And we know nothing is more usual, than for those that forsake the true service of God, to gather to themselves, from all parts, sundry deceits and errors, so as they prostitute themselves 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 having been instructed by the doctrine of the Law, and therefore could not be ignorant of the right way to salvation: how was it possible they should thus foully corrupt themselves, 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 shows they were disobedient, and had no stay of themselves at all: and that hence came their falling away into idolatry and perverse errors; The sum and scope of the whole 12. and 13. verses. namely, they had shaken off God's yoke, and would not endure to be governed by his word. Now we have the sum and scope of all these words. In the first place God wils the Israelites to confess their sins: which if they perform, he shows what gain they shall get by their conversion; Vers. 12. which he mentioned erewhile. For, till the sinner acknowledge his faults, he will never become a true convert, Note. neither will he from his heart turn unto God. The beginning of repentance therefore, is to acknowledge and confess our sins. Moreover, he convinceth them of their sins, that he might take from them all occasions of cavilling. Thirdly, he names the kind of sin, that he might hold them (as it were) at a bay: to wit, that they were defiled with superstitions. And moreover he adds, that they were not only like to an adulteress, that follows 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 shows, that this came to pass merely by their own rebellion; namely, because they had wholly shaken off all fear and reverence of God, in regard he had committed to their custody the oracles of his Law: beside, 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 have walked in the right way. Whence came it then, that they so grossly erred? They stopped their ears against that word of God which was preached unto them, and would not endure to be guided and governed by the same, but grew utterly unteachable. Let us proceed. Vers. 14. Return ye disobedient children, saith the Lord, for I am your husband, or, I have ruled over you, as some translate: others, I have been wearied by you: we will speak 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 Zion. IEremiah reiterates the same sentence with that in vers. 12. yet in other words. But by heaping up so many words to one purpose, God shows how ready he is to be appeased, if so be the Israelites from their hearts, and without feigning will turn unto him. It sufficed to have assured them in one word, that God testified his willingness to pardon them: But perceiving how slow and dull of hearing they were, and how hardly drawn to yield themselves obedient; he continues on his former exhortation. This favour of God is not to be a little admired: who albeit his grace be (in a manner) neglected, yea rejected of men by their slothfulness, yet ceaseth he not; but once, No small favour of God, when he offers us conditions of peace, again and again. twice, yea the third time, he calls us to him. Is any man in the world able to brook such an indignity, as to see his favour scorned? And yet we see God flies not back at the first repulse, neither rejects he those by and by who are thus dull and slow of hearing; but sets upon them afresh, to see if at length he may prevail: and is not this more than necessary? Doct. For such a blockishness is in our nature, that if God should not daily be calling upon us, how many of us would give him audience, or entertain his admonitions? It is no wonder than, if he support our slothfulness, in summoning and calling us 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 again, Return now again, O ye disobedient children. He said before, Vers. 12. Thou disobedient Israel return. Now here he adds, For I have been a husband unto you. Some think the word Baal, which is here used, signifies, to be sent; but this signification in this place cannot agree: therefore where others translate, I have had domination and lordship over you; it agrees better: but this lordship must not be understood generally. For after the Latins, this domination is referred to the husband, who is the wife's head. Neither is it to be 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 she should marry another, the first would never after be reconciled to her: but contrariwise, I willingly forgive all your disloyalty and whoredoms; only hereafter carry yourselves chastely towards me, and you shall find that I also will keep my faith with you. In like manner he saith here, I am your husband: See vers. 8. that is to say, Albeit I have put you away. For he told them before, that he gave them a bill of divorce, that is, he had (as it were) by a public and authentic instrument testified, that he had cast them off, and that he never meant afterwards to be joined unto them again in any covenant: for their exile was a kind of divorce. Now he saith, I am your husband: for howsoever you have by the breach of your faith, much offended me, yet do I still continue my first plea, I am your husband. We now understand the Prophet's drift and meaning: otherwise the Israelites might have been so forestalled with despair, that they would utterly have distasted this favourable access, whereunto the Prophet calls and exhorts them. To the end that slavish fear than should not hinder their return, God here tells them, he will be their husband; neither will he forget that first covenant and conjunction, which in former time he vouchsafed to make with them. Thus you see the sum of his speech, I have once loved you with an husband-like affection: true it is, The sum. you have estranged yourselves from me: yet return now again unto me, for I am ready to pardon you; and I will receive you again (saith he) as if you had always 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 observation: for God therein showeth, that they must not tarry one for another: moreover, though all the body of the people generally should rot in the filthiness of their sins, God hath mercy in store, if only one will accept thereof. yet if there were but one that would return unto him, he would always be ready to entertain that one into his favour. Now this point was of exceeding great use. For God's covenant was made to the whole seed of Abraham in general; and therefore they might think with themselves, that this covenant was utterly abolished, unless the whole people of God were again gathered together. Neither had God indeed chosen to himself out of this race, one or two; no, not an hundred, nor a thousand: for he had chosen the whole offspring of Abraham. Now because this promise was common to them all generally without any exception; every one might thus conceit in himself, But what have I to do 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 us the children of Abraham. And yet I see scarce one that returns 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 have any way hindered or kept back the godly; therefore he 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 only out of a City, yet that one shall find the gate open: if only two out of a Tribe repair unto me, I will also entertain them likewise. Now we understand the Prophet's meaning. I grant the expositors understand these words, one of a City, as if God would not refuse to pardon three or four, although all the multitude beside perished. But they touch not the main matter which was chief intended; to wit, that God restrains his speech to two or three, because (as hath been said) they might be in perplexity when they should think with themselves, that all generally were chosen to be a people consecrated unto God. Use. The fruit and benefit of which doctrine appertains also even to us at this day. For we see many which are so foolish to exclude themselves from all hope of salvation, or at least, lay such stumbling blocks in their own way, that they dare not come near, in regard one so gazeth upon another, that the multitude stumbles every one in particular. How comes it to pass that there are so many in the papacy, who with a settled obstinacy resist God? Is it not because they think to escape among the multitude? Yea even amongst ourselves, we see how one hinders another. Therefore it behoves us always to remember this doctrine; namely, when God stretcheth forth his arms, it is not only to receive the whole multitude together, if with one consent they yield unto him; but as well to gather, if it be 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 Zion. This hath been once spoken of before: thus God would give them to understand, that their exile should last but for a while, and that the Israelites should once again recover their inheritance, if he may perceive in them a true and sound conversion. Vers. 15. And I will give you pastors according to mine own heart, and they shall feed you with knowledge and * or wisdom. understanding: that is, with knowledge and wisdom. GOd here promiseth he will in such wise provide for the good and welfare of the people after their return out of their banishment, that they shall not thenceforth be in danger to fall into the like ruin. For the cause why God executed this vengeance, is to be observed; Isa. 5.13. which also is specified by Isaiah, in chap. 5. The reason (saith he) why my people are led captive, is only for want of knowledge: Therefore hell hath enlarged her soul, 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 thiefs and cutthroats. Isa. 56.10.11. But here God on the contrary testifies, that he will give them good and faithful shepherds, who shall discharge their functions diligently. I grant that under this word Pastors, is also comprehended godly and faithful Magistrates: but he especially notes the Prophets and Priests, whose office it was to reform the false worship. Whence we gather, Doct. 1 that the state of the Church cannot long endure, where there wants faithful pastors to teach the way of salvation. The Church cannot long stand, where good teaching is wanting. Prou. 29.18. See then wherein the salvation of the Church consists, even in this; when it pleaseth God to raise up true pastors and teachers, to publish and set forth the doctrine of life and salvation. But where people are destituted and deprived of such as should teach them faithfully there they must needs go to ruin. For questionless God by this promise meant to signify, that his people should not only be freed by restoring them out of their captivity; but also that they should be safely kept in a good estate after their reentrance into their country. Doct. 2 Whence it follows, that the Church is not only begotten by means of holy and sincere pastors, but that the life thereof is also nourished, upheld and preserved by them, even unto the end. For as it is not enough that the political estate be once erected, Simile. unless good Magistrates do successively second one another in the execution of their office: so cannot a worse plague light upon the Church, A worse plague cannot befall the Church, than to be destituted of faithful pastors. than when God deprives her of her faithful pastors. It is true indeed, that the people can never return unto God, unless he first of all send his Prophets to teach: but God speaks here of that continued course, or tenor of his doctrine, and of a government rightly composed: as if he should say, I will not only give you Prophets, who shall reduce you from your errors, that you may take the direct way to me, and so to salvation; but I will also continually furnish you with faithful pastors, which shall lead you on forward to the end. It is also to be observed, that none can execute the office of teaching aright, unless therewithal they be endowed with wisdom. Now God closely intimates his fatherly love, when he saith, the pastors shall be according to his heart. It follows. Vers. 16. And after you shall be multiplied and increased, or augmented, in the land, in those days saith the Lord, they shall no more say, the Ark of the Lords Covenant: neither shall it come any more to mind, or ascend into the heart, neither shall it be remembered, neither shall they visit it any more, neither shall that be done any more. THe expositors are here gravelled, in regard scarcely any one of them hath attained the Prophet's meaning. The greater part of the jews forge I know not how many fictions here, nothing to the purpose, and yet they labour to fetch that fare enough off too: namely, that they should no more carry with them the Ark of the covenant into battle. Why so? Because no enemy should afterwards invade 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 Ark of the Covenant hither and thither, to discomfit the assaults of the enemy withal. But we may easily see, that these words will not at any hand bear this sense. Others say, this must be referred to the time of the Messiah: neither indeed doth any one of the jews deny this, in regard it follows afterwards, in vers. 18. that the Israelites shall return with the tribe of judah. Which hitherto was not accomplished: whence it follows, that the Prophet here prophesieth of the kingdom of Christ: and yet the jews in confessing this, think nothing at all here of the abrogation of ceremonies. Notwithstanding, all the Christian expositors (in a manner) favour this opinion: namely, that the Prophet meant to teach, that when Christ shall appear, the shadows and ceremonies of the Law shall then in such wise cease, that there shall be no more use of the Ark of the Covenant, in regard the fullness of the Godhead should dwell in Christ. And who would not judge, but that this exposition had some good likelihood of truth? But yet I think this comes nothing near the Prophet's meaning. For he speaks expressly here, of that discord or divorce which had now a long time continued between the kingdom of judah, and the kingdom of Israel: for albeit the kingdom 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 fare before the kingdom of judah: yet in some respects the kingdom of judah was to be preferred far before them. For first, they had among them the Temple, which had been built by the express commandment of the Lord; the place also wherein it was built, was of his own choosing: beside, they had with them the Ark of the Covenant, Whence that emulation sprang, which so long continued between these two kingdoms. which was a pledge of his presence. Hence grew the emulation and debate between the kingdom of judah, and the ten Tribes. The Israelites they swollen in regard of their multitudes, both of men, and riches, with other carnal respects: on the other side, the jews gloried in their Temple, and in the Ark of the Covenant. Now what saith the Prophet to all this? He affirms, there shall be such an agreement between the two kingdoms, The sum and natural sense of this verse. of judah & Israel; that the jews shall no more twit their brethren the Israelites in the teeth with the Ark of the Covenant, and the Temple of the Lord. Why so? Because God should be equally near, and alike favourable to both. And this which I have said, the Prophet in the verses following doth yet more strongly confirm: necessarily therefore must the other two verses which follow be joined with this. He saith then, Vers. 17. In that time they shall call jerusalem the seat or throne of the Lord; and all nations shall come unto it, unto the name of the Lord, which is in jerusalem: and afterwards they shall no more follow after the hardness, others translate, obstinacy; sometimes it also signifies thought, of their wicked heart. 18. In those days the house of judah shall go with the house of Israel, and shall come together out of the land of the North, into the land which I have given your fathers for an inheritance, or, which I gave your fathers to possess by the right of inheritance. HEre we see that more clearly confirmed, which I said ere while, to wit, that the Prophet promiseth, there shall be a good harmony and agreement between the two houses of judah 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 maintain in brotherly concord (with an holy and inviolable band) had been notwithstanding woefully divided and rend in sunder one from another: for we know there was a deadly feud between these two houses. In regard then, there had been for a season such, and so shameful a rent, See vers. 16. between the children of Abraham; the Prophet shows, what fruit shall ensue upon their banishment and captivity: to wit, They having been chastised with a temporary punishment by the Lord: they should return again into their country, not to live there as in former time, in such discords and hatreds; but to call upon one God together, with one mouth: that is to say, the jews carrying themselves as brethren to the Israelites, and the Israelites holding brotherly amity and unity with the tribe of judah. The Prayer. Almighty God, seeing it pleaseth thee so graciously, daily to support us, notwithstanding we have not ceased more and more, every manner of way to provoke thee to displeasure against us; grant we may no longer harden our hearts against thy chastisements; but whilst thou sparest us, let thy patience provoke us to confess and acknowledge our sins, and let thy corrections also become profitable unto us; that by means hereof we may without feigning so convert unto thee, that the whole course of our life may testify that our hearts are indeed changed. Moreover, grant we may so draw on one another; so as with one consent we may yield obedience to thy blessed word, and that every one of us in particular may study to set forth thy glory, through jesus Christ our Lord. Amen. THE THIRTEENTH LECTURE, WHICH IS THE THIRD UPON THE third Chapter. The exposition of the two former verses is still contsnued. Yesterday we began to show in what sense the Prophet saith, that the Ark of the Lords covenant should be no more mentioned, after the Israelites return into their own country; and that they shall be there multiplied and increased; namely, because that dissension which was once between them before their captivity, should now utterly cease. For we know that the Israelites had their manner of serving God apart by themselves, in regard they had forsaken the pure and sound doctrine of the Law. The Prophet meant then to show, that all of them should become the true servants of God, and that there should be such unity of faith amongst them, that the jews and Israelites should no more serve God after diverse fashions. And that is the cause why he adds, it shall no more come into their heart: that is to say, It shall no more be thought on. Neither shall it be remembered: that is, there shall remain no more signs of differences and discord, as in times past. Neither shall they visit it: that is, those who heretofore desired to offer sacrifice to God, shall no more come to jerusalem by stealth. In a word, the case shall be quite and clean altered from that it was before: for in that time jerusalem shall be called the throne of the Lord. But it seems the Prophet contradicts himself, where he saith, Object. jerusalem shall be the throne of the Lord; and yet no mention shall be made of the Ark of the Covenant: Answ. but these two things agree very well together. For his meaning is, that jerusalem shall be the eternal throne and dwelling place of the Lord, without any controversy or contradiction. Before the Israelites were led captives, they bragged as having the true and sincere worship of God amongst them, and that in great p●●●pe and outward ostentation; so as jerusalem (in comparison thereof) was in a manner nothing, as touching the outward appearance. Now the Prophet saith, there shall be no more this kind of difference, neither shall the contention between the jews and the Israelites continue any longer. Why so? Because both of them should (without contradiction) hold jerusalem to be the Sanctuary of the Lord: as if he should say, All without exception shall serve God purely; which in times past was fare otherwise. Which he yet better confirms by the words following. All nations shall be gathered unto it, to the name of the Lord: or, because of the name of the Lord. Thus then all nations shall be gathered together unto jerusalem, for the love they bear to the name of the Lord. We see there is no ambiguity in these words; for the Prophet plainly testifies, that the service which God had ordained in his Law, should be in such estimation, that all nations should be ready to embrace whatsoever should be taught them by the jews. And yet by all nations, it may be he meant the ten Tribes, who also in many other places are called many nations. If any will extend the words further, I gainsay him not: and (as yesterday I noted) the jews are of opinion, that the time of the Messiah is here described; in regard that which jeremiah here promiseth, was never fulfilled. For it is certain, that such a concourse of all nations unto jerusalem, after the jews were returned home, was never seen, but the jews only returned. Wherefore hence they conclude, that mention is here made of Christ his kingdom: which I also consent unto. But in regard this return and restitution of the people was (as it were) a pledge and entrance unto the kingdom of Christ: Note. therefore with must always begin to count from thence, as oft as the Prophets speak of the new Church. I grant indeed we are not to seek the universal restauration of the whole world, any where else than in Christ's coming: but the restauration of the Church began, when God first reached forth his hand to the jews, in the re-edifying of the Temple, until the coming of Christ. As touching this present text; whether by all nations, we understand all the ten tribes; or both the kingdoms; or generally, all the nations of the earth; the matter is not great. The Prophet's meaning is plain enough; namely, that the Church shall grow greater than it was before, after God shall have brought back his people from their captivity: as also, that he will cause true religion to flourish, and that without any brawls or contentions at all. And yet that which follows confirms their opinion, who expound this place of both kingdoms: they (saith he) shall walk no more after the stubbornness of their wicked heart: for this is not wont to be affirmed of such as are merely profane, who have always been strangers from the doctrine of the Law. In regard this then, appertains by a special right, to the jews, and Israelites; therefore it seems this exposition will suit best, to take all nations here, for the ten tribes, or for the whole nation. Vers. 18. It follows in the next words, and according to the same sense: In those days, the house of judah shall come, with the house of Israel. Hereby it is easy to judge, that the Prophet hath rather spoken of Abraham's posterity, than of strange nations: for this verse is added by way of exposition. Say that one should have asked, what is meant by these words, Vers. 17. All nations shall come? In this verse he answers, All nations shall come, because the house of Israel shall be reunited with the house of judah: that is to say, there shall be no more any seed of dissensions sown between these two houses; in regard they shall embrace each other with a brotherly affection, and shall acknowledge, that they have in such wise issued from one and the same fountain, that henceforth they ought to dwell together as one people. In a word, this 18. verse is the exposition of that, which the Prophet spoke in the former. We are also to note that which is further added, They shall come together from the land of the North, into the land which I gave their fathers to inherit. The jews at this time were not led captive. For the Prophet himself spoke unto them, being present in jerusalem, and whiles they were quietly settled in their country, as in their own nest: neither was it almost possible to persuade them of that which afterwards, to their great cost, they should have woeful experience of; namely, that soon after, they should suffer the same exile which they then saw their brethren the Israelites felt, and tasted of. But the Prophet speaks to them, even as if they had been already banished their country, and as if they had even now taken up their abode in the land of the North, as well as the Israelites. They (saith he) shall come together from the land of the North. They might have replied, from the land of the North, why? we are yet in possession of our own land; neither is it possible any should dispossess us thereof; for God cannot for his promise sake cast us out from his Temple; Psal. 132.14. he hath chosen that to be his perpetual rest in the midst of us. Neither need we doubt, but such and the like murmurings were heard among them. But the Prophet beats back their replies, and vain confidence; and affirms, that the only hope of their salvation depends now upon the expectation which they ought to have of their restitution from the Lord, after they had been for a time banished their own country. Wherein the Prophet commends unto them the fruit which should redound unto them by their captivity, No affliction so sharp, in which God gives not some hope of an happy issue. to the afflicted, in time c●nu●nient, that with the greater patience they might be able to bear the chastisements which should be inflicted upon them. For an hundred desperate thoughts might have invaded them, had not this hope been set before them; namely, that this prison should contain them but for a time limited and prefixed; in regard God meant yet once again to gather them home, together with their brethren the Israelites. Now it follows. And I said, Hue shall I give thee children, and how shall I give the a desirable land, the heritage lusted after the armies of the Heathen? And I said, Thou shalt cry unto me, my father, and shalt not estrange thyself from me. IT is not my meaning to recite the opinions of every one here: it shall suffice to show the Prophet's meaning. This I am constrained to do I confess, when I am to touch the opinion of such as likes me not; for if there be any appearance, the reader may easily be deceived: but whilst the truth is manifest enough of itself; what need I spend time in refuting other men's judgements. In a word then, this is the Prophet's meaning. God here asks how it is possible for Abraham's posterity to multiply again, A question and an answer thereto. after they have been in a manner utterly abolished? even thus; when (saith he) in calling me Father, thou shalt no more estrange thyself from me. This interrogation tends to none other end, but to gall the jews, as if they had been utterly lost, and as if no hope at all had been left. And to say the truth, considering their obstinate malice, by which they had provoked God to wrath, they could not be otherwise persuaded, but they should all perish. God therefore speaks here as a man amazed: as if he should say, you indeed for good cause, are hopeless, your salvation is at an end: but in regard I have determined to restore you into your first estate, I will device a way to multiply your race again. But by what means? Truly he lays no greater a burden upon them. Then to call him Father; not with mouth only, but with a true and hearty affection. We see now what the Prophet meant to say: for in bringing in God admiring (as it were) it is to humble the Israelites, as if the thing had been hard to bring about. In the mean while he encourageth them notwithstanding, in that he shows their salvation is ready at hand, if so be they shall call upon God, in the uprightness of their hearts, and acknowledge him their father: provided also that they persevere therein, without ever turning away from him. To be short, his meaning is, that the Israelites are but as dead men, and that they are never to expect a better estate, unless they be (as it were) raised again from the dead. And yet this he promiseth them upon condition (as we have said) that they call upon him, not from the teeth outward, or by starts; for that zeal soon vanisheth away. Thou shalt not then (saith he) turn away from me: that is, you shall always be subject to my yoke: so will I make it manifest, that you have not called me Father, in vain. It follows. Vers. 20. Truly as a woman dealeth ill, and disloyally with her * or husband. companion: that is to say, when she carries herself perfidiously towards her husband, in departing away from him, so have ye behaved yourselves disloyally towards me, O house of Israel, saith the Lord. HE confirms that which he said in the beginning of the former verse. For there he shown, that it should be a very hard matter for the jews to recover that which they had lost, and to be created again, as if they had been a new people: he adds the reason, to wit, because they resembled an adulterous woman, as he spoke before, in vers. 13. And yet would he not leave them utterly hopesse: he only insists upon these two points: first, that they acknowledge and confess their faults from their hearts; and that they be inwardly touched in themselves with true remorse for them: secondly, that they hasten to God's free mercies for the obtaining of pardon, which he doth not so much for their sakes, to wit, in regard of the Israelites, as in respect of those which were his own countrymen, and among whom he lived. To wit, those of judah. For (as hath been often said) he principally respects the jews, who yet were so hardened in their vices, that they imagined their brethren's example, belonged not at all unto them; albeit thereby God meant to bring their hard hearts to repentance. This is the reason then why he so sharply reproves the Israelites; See vers. 11. having before said, that the jews were worse than they. Vers. 21. A voice is heard upon the high places, the tears of the prayers of the children of Israel; because they have perverted their way, and have forgotten the Lord their God. HEre we may more evidently perceive that which I touched erewhile; namely, that the Israelites are set as a spectacle for the jews; to the end these perverse creatures whom God had so long spared, might know they should by no means escape , unless they returned betimes to the Lord their God. For the Prophet here shows how the Israelites lamented, and wept, in regard they had severed themselves from their God, and had violated their faith which once they plighted to him. But what of all this? Even that the jews who pleased themselves in their delights, might be awakened; and that they should as verily keep their turn also in weeping and mourning; unless they betimes prevented Gods just judgements. It is true that the tears and lamentations of the Israelites were not yet such, that by them the signs of true repentance might be discerned: neither is it the Prophet's meaning here, highly to extol their piety; he only meant to note, that they were thus sharply chastised, because they had forsaken God. There was a voice then heard in the high places (saith he) that is, it was manifest enough, that the Israelites were cruelly afflicted by the enemies. Now then, they cry and weep; now they think themselves the only miserable people in the world. But whence come these lamentations? They had (saith he) perverted their way: which is as much as if he had said, what a prodigious thing is it to see the jews thus sottish, as not to be a whit touched with repentance, by the punishments which are inflicted upon their brethren? For the afflictions which befell the the Israelites, astonished the whole world; because that kingdom and country which had long flourished, was now dispeopled; and in stead of them, wild beasts possessed the land, until some were sent from persia, and others out of the Western parts, to inhabit there. How was it possible then, that a country so rich and populous, should lie waist? Even because God had so foretold it by Moses: You have (saith he) rejected my Sabbaths; Levit. 26.34.35 therefore shall your land rest, and shall no more be disquieted by you. This was a very horrible spectacle of God's judgement; and the nations a fare off might well think with themselves, Surely this people hath grievously offended God, seeing he hath so severely scourged them. Now the jews which saw such a wast made in this land before their eyes, and their brethren thus dispersed here and there, must they not be more than senseless, when they took none of these things to heart? We see then the Prophet's meaning. A voice (saith he) was heard upon the high places: as if the Israelites had cried and wept upon the tops of the mountains. The tears (saith he) of prayers: yet he means not those prayers which were the testimonies of true faith and repentance. He only understands those lamentations which testified their sorrow under their afflictions. The Prophet meant not then to show here what confession the Israelites made; but rather to note out the cause why they were brought thus pitifully to bewail their calamities and miseries: namely, because they had perverted their ways, and had forgotten the Lord their God. It follows. Vers. 22: Return ye rebellious children, I will heal your transgressions: behold, * or, we will come. we come unto thee, for thou art the Lord our God. 23. Truly the sides of the little hills, the multitude of mountains deceive: certainly the salvation of Israel is in jehovah our God. NOw the Prophet exhorts the Israelites to repentance, that by their example he might provoke the jews to do the like. I grant the poor captives might indeed gather some fruit from this doctrine: but in regard jeremiah was after a peculiar manner sent to the jews, questionless he chief bend his endeavours that way; as we said before. God here shows then, that he is ready to be reconciled with the Israelites, Vers. 22. albeit they have grievously offended: and afterwards, he brings in the Israelites themselves with their answer; Behold we come unto thee, etc. or, we will come: For there is greater likelihood that the Prophet speaks here of that conversion of the ten Tribes, which should afterward be effected. Hear is a kind of dialogue then, A dialogue between God and the Israelites. between God, and the Israelites. God of his mere grace calls them to repentance, saying, Return ye rebellious children. In the next place he promiseth to play the part of a good physician, in healing all their diseases. I (saith he) will heal your transgressions: that is, I will blot out all your sins, and will absolve you from all your offences. See here what office God performs on his part. First, he summons the Israelites to repentance, and then promiseth them pardon; telling them that the remedy is ready at hand, if they harden not their hearts against this call. On the other side, the Israelites for their parts answer, Behold we will come unto thee. Now in this place the Prophet taxeth the obstinacy of the jews, when he saith, the Israelites shall not harden their necks, after God hath once graciously called them home to himself, but will rather show themselves flexible and ready to yield obedience to his voice. I grant this was not accomplished in respect of the general, after they had leave to return; only some few of them were thus affected; who preferred God's honour, before their own private commodities. I say there were very few, even of these: neither is it any great marvel. For it is not without cause God said before, that albeit there came but one out of a City, See vers. 14. or but two out of a Tribe, yet for all that he would readily receive them; although others in the mean while should remain hardened in their obstinate courses. How ever it be, God here signifies, that the Israelites shall not be so headstrong, but they shall yield to his admonitions, after he hath given them good hope of pardon, and of their redemption; which he the rather doth, that he might make the obstinacy of the jews to become so much the more odious and detestable. Others think the Prophet here reproacheth the Israelites, in regard they always pretended as if they sought the Lord. Thus they think then: You shall say indeed, Behold we come unto thee, thou art our God: as if he condemned their hypocrisy, because they always made fair shows in seeking God. But me thinks they are far wide from the Prophet's meaning. I make no doubt then, but jeremiah here sets that before the eyes of the jews, as in a glass, which should greatly affect them, so as they should be no more addicted to their former vices and wickednesses. See Psal. 27.8. Behold (saith he) God is ready pressed to receive your brethren to mercy; albeit they be in a manner utterly forlorn and past recovery: and they again for their parts shall no sooner hear and understand this voice of God in calling and inviting them thus graciously unto him, but they without let shall joyfully return and be converted unto God. In the mean while what will you do? In the next place he adds, in the same sense, Vers. 23. Certainly deceit comes from the hills, and from the multitude of the mountains. The Prophet doth here in more words set forth the testimony of their repentance: as if they should have said, The hills have deceived us, and the multitude of mountains have beguiled us; that is, we have rather waited for greater defence from a multitude of gods, than by giving ourselves to rest wholly upon one God. This deceit is it that hath overthrown us: away therefore with all such lying vanities. Henceforth we will content ourselves to have the Lord only for our God. In a word, by these words the Israelites gives us to understand, and they also therein plainly confess, that they were undone by these most bewitching errors, when they forged to themselves a multiplicity of Gods, and rested not wholly upon the only true God. Yet they further add, because in jehovah our God, is salvation. Hear they oppose one God, against all feigned gods, as if they had said: The cause of all our miseries proceeded hence; namely, we neither rested nor contented ourselves with one God only, but ran hither and thither, after multitudes of gods. We see then that these two things can by no means stand together, To serve one God, and in the mean while to seek out diversities of Gods; and in them to forge vain hopes, as those do, whom one God sufficeth not. It follows. Vers. 24. And shame, or reproach, hath devoured our father's labours from our youth; their sheep, their cattles, their sons, and their daughters. HE here confirms the same thing more at large, to wit, how God shown by evident signs, that the people had much offended; because he consumed their labours: that is to say; whatsoever they had gotten and gathered together by their labour. For he joins sheep, and the rest of their cattles together: and then their sons and their daughters. Now he attributes not this consumption unto God; but it is a much more emphatical manner of speech, when he faith, shame hath consumed our father's labours from our youth. Shame taken for sin. For by this word shame, he understands the wickednesses whereof they ought to have been ashamed. The meaning than is, that the cause of all their evils which they suffered, was not to be attributed to any thing else whatsoever; because it was wholly to be imputed to their owns iniquities. Our shame then, that is to say, our insupportable sins, have consumed our father's labours. Vers. 25. We have been dejected in our shame, and our ignominy hath overwhelmed us, because we have carried ourselves wickedly against the Lord our God, we and our fathers from our youth, even to this day; and we have not hearkened to the voice of the Lord our God. BEcause the Israelites repeat no new thing here, but only continue on their former speech, my purpose is briefly to pass over this whole verse, lest I should fill this volume with needless repetitions. They say then, that they were dejected in their miseries. Why so? Because they had behaved themselves wickedly against the Lord their God. Hear we see how that which they confessed before, is now expounded; namely, that their father's labours had been consumed by their shame; that is to say, by their iniquities. Now they charge upon themselves, the evils which might have been imputed to their fathers; because they knew well enough they were the heirs of their father's iniquities. We have been dejected (say they) in our shame. So that here in one word they confess, they are thus afflicted for just cause; neither can they accuse God of cruelty, as if he had chastised them over severely. Why so? Because they are humbled in their shame, and are covered over with their own ignominy: as if they should say, the cause of all our miseries ought to be attributed to our sins: neither ought the same to be sought elsewhere. For (say they) we have dealt wickedly, we and our father 〈◊〉 even from our youth. By which words they signify, that they have provoked God to wrath, not only for one day, but that they persisted in this their rebellion, and from their childhood ceased not to nourish in them the iniquities of their fathers, adding sin unto sin. They said before, Vers. 24. that their father's labours were consumed from their youth; by which words they signified, that the misery had continued long. For God had not chastised them for one day only, but had redoubled the same corrections, and yet without any fruit. Now they add further, Even as we have wickedly behaved ourselves against the Lord our God, from our youth; so also hath he even from our youth admonished us to return unto him; neither did he endeavour any thing more, than to effect the same: for he called us. Seeing then we have been thus obstinate against him, God hath accordingly prosecuted us in his wrath, and that most justly. After they say, to this day. By which words they confirm that which I said before: to wit, they were so obstinate, that they never desisted from their courses. And therewithal he notes out the cause of all this mischief; namely, because they harkened not to the voice of the Lord their God. For had they erred, and God had not spoken unto them; their fault might have been either some way excused, or lessened. But seeing God sent his Prophets unto them daily, one after another, who ceased not to call them to repentance; and yet they harkened not at all; there was not so much as the appearance of an excuse to be made in their behalf, who had thus hardened their hearts in following their evil ways. Thus than we see how he amplifies their fault yet further, by this circumstance, that they heard not the voice of the Lord: as if he should say, God was not wanting to them on his part, to withdraw them from perdition; but so fare were they hardened in their impieties, that they despised this mercy which God offered them. Just it is with God then, not only to this day to punish these their impieties, but also their ingratitude, and that which is worst, their malicious obstinacy. The Ppayer. Almighty God, seeing we carry about us such a corrupt nature, that all thy graces and benefits cannot cause us to cease from provoking thee by our wicked behaviour, as if of set purpose we meant to proclaim open war against thee; give us grace to make such good use of the examples thou settest before us, to call us to repentance; that thereby thou mayst cure in us this perversity of our nature, and that we may in due season turn unto thee: that by means hereof we may in such sort give over ourselves unto thy service, that thy name may receive glory by us. Grant also that we may endeavour to bring those likewise home with us into the way of salvation, which may seem to be utterly lost; that so thy mercy may be extended unto all, and that the salvation purchased by thine only Son jesus Christ, may by this means have its effect and power over all the kingdoms and nations of the earth. Amen. THE FOURTEENTH LECTURE, WHICH IS THE FIRST UPON THE fourth Chapter. Vers. 1. Israel, if thou return, saith the Lord, return unto me, or, repose thyself in me: and if thou take away thine abominations from before my face, and that thou wander no more: others, and thou shalt not departed from thy place. NO doubt but the Prophet here requires of the people a sound and sincere conversion, in regard they seemed often to acknowledge their sins, Hos. 7.16. Psal. 78.34.35.36.37. and 57 and to show great testimonies of their repentance; and yet for all that, dealt deceitfully with God. Thus then, because they had often counterfeited both with God and his Prophets: jeremiah would now have them to return unto God in good earnest, & without feigning. This is the sum and scope of the Prophet's doctrine: but there is some difficulty in the words. For some read this place thus, Israel if thou return to me, saith the Lord: so they join these words, to me, with the former member, and then read, thou shalt have rest, apart; and so they will have one and the same sentence twice repeated: for by and by it follows, If thou take away thine abominations from before my face, thou shalt not departed from thy place: that is to say, I will not cast thee out, as I have threatened thee. Others take the verb which is here twice repeated in the Hebrew, in one and the same signification; Israel if thou convert, convert to me. It is certain, that the Prophet exhorts the Israelites to return unto God in sincerity, and not in hypocrisy, as they were wont to do. Now I have told you what others think, but as I take it, the reading will agree better thus, Israel, if thou convert, repose thyself in me, And then after, and if thou take away thine abominations. I take this And, to signify as much as, To wit. That is to wit then, if thou take away thine abominations from before my face, and if thou trottest no more hither and thither. For where others expound it (as I told you before) Israel, if thou return, thou shalt have rest: it seems to me unapt; yea, I utterly mislike this exposition: but if any will read, Israel, if thou return, stay thyself in me, I leave it to his choice. Or thus; Israel, if thou convert, convert unto me. For there is no great difference; in regard the Prophet reproves the Israelites for their hypocrisy and dissimulation which they had formerly used, showing signs ever and anon as if they had been ready to have obeyed God, and to frame themselves to his service; and yet by and by after, manifested to all by the effects, that they meant no such matter. In regard than they had so oft proved themselves liars, and full of deceit; therefore it is that the Prophet in the person of God requires them to return unto God without feigning. If we read, Israel, return to me, the reason of it will be, because they always laboured to make long circuits, lest they should come directly unto God. For it is ordinary with hypocrites, to make goodly shows of conversion: but in the mean while to get themselves as fare off from God as they can. This is the Prophet's meaning then, if we follow this reading: Israel, I wish thee to be wiser, than to think thou shalt gain aught by this deceitful course, when hereafter thou shalt feign a conversion. Return to me then, that is to say, know that thou hast to do with God, who will not be mocked nor deceived, no more than he mocks or deceives others. Return to me then, with thine whole heart, let there now be no feigning in thy conversion. But if we think it better to expound the Hebrew word in the second place, in a diverse signification from the former, there will be no great difference neither in that reading, as touching the sense: Israel if thou return, rest thyself in me: that is to say, for the time to come, renounce all thine idols, and all thy wicked and perverse lusts. And thus the Prophet in brief shows, that there is no other means of true conversion, but for Israel to repose himself quietly in God only; and not to suffer himself to be transported hither and thither, as a vagabond after his vain lusts, as often as he had done before. And thus that which follows agrees very well, namely, if thou take away thine abominations out of my sight: for (as I have said) this particle And, may be taken by way of exposition thus, To wit, if thou take away, etc. For this is the vice which jeremiah meant principally to condemn; namely, that the Israelites made outward shows of piety and religion, but were notwithstanding ever wavering, and could not from the heart give over themselves unto God, but always hung in suspense which way to take: neither is it without cause that jeremiah reproves this vice in them; and therefore also do I willingly receive this exposition, Israel, if thou return, stay thyself in me: that is, abide firmly and constantly in me. But how may this be done? namely, if thou take thine abominations out of my sight, and ceasest to trace up and down like a vagabond, according to thy former lightness and inconstancy, See chap. 3.9. Doct. which is but too well known already. How ever it be, the place is very remarkable against all hypocrites, who though they dare not openly reject all admonitions of the Prophets and holy men of God, yet under pretext of some fair shows of repentance, they seek out all the starting holes they can invent, to estrange themselves from God. No doubt but with their lips they will pretend to seek God; but in the mean while they find evasions, that they may not come near him: which is the reason why I said, that this is a very excellent place, teaching us, that God contents not himself with nifles, which consist in the inventions of hypocrites, but requires the uprightness and sincerity of the heart, and utterly detests all dissimulation. For which cause he expressly adds, If thou take away thine abominations from before mine eyes: for hypocrites always love to be seen of men, and seek to be approved of them; resting in that opinion which they conceive of them. But God in the mean while calls them to himself: and we are also to note, that he can neither be mocked nor deceived; because it is he who searcheth the heart and raynes. Vers. 2. And thou shalt swear the Lord liveth, in truth, in judgement, and in righteousness, and all nations shall be blessed in him, and shall glory in him. HEre the Prophet prosecutes the same matter: for he refels all these goodly shows by which they thought God would be pacified. For whilst they had the name of God in their mouths, they thought that sufficient to justify their cause. As how? Call we not upon the name of the Lord? yield we not unto him his due honour, when we swear by his name? For the Prophet takes one particular for the general; namely, swearing by God's name, for his whole worship. Because the jews than pretended the name of God, thinking they had so throughly purged themselves, that none could charge them with any fault; therefore the Prophet saith, thou shalt swear the Lord liveth in truth: that is, you hold yourselves safe and secure; in regard you imagine that a bare show, and an outward appearance of godliness will serve the turn, to procure your absolution from all your sins: and that God will be well enough appeased, as oft as you boast yourselves to be the seed of Abraham, and (in a word) as oft as you swear the Lord liveth. But in the mean while perceive you not how sacrilegious you are in abusing the sacred name of God, in this false manner. Swear then (saith he) in truth. Now we see how the Prophet's words depend one upon another. In the former verse he affirmed that the people lied unto God, Coherence. in regard they never kept touch with him, but broke their promise. For they always wandered from him. Now he adds, that the Israelites shall gain nothing by calling upon God thus in this outward appearance, showing by their outward gestures, that they were his people, and did him very good service: all this (saith he) is nothing, unless you serve God, in truth, in judgement, and in righteousness. No doubt but truth, is here taken for the uprightness and integrity of the heart: Chap. 5.3. as we shall see afterwards in the fifth chapter. In regard he commands them then, to swear by the name of God in truth: it is as much as if he had said, that God is not duly served, according as of right he ought to be, unless the heart be emptied and purged from all fraud and dissembling. In a word, he shows, that where the sincerity and integrity of the heart is wanting, there can no acceptable service be performed unto God. But this truth whereof the Prophet speaks, is principally known by judgement and justice: namely, when men converse one with another in uprightness, and when every one renders to his neighbour that which to him appertains; also where none seeks his own advantage, with the disadvantage of another. When this equity (I say) and uprightness here mentioned is thus preserved and kept amongst men, then is that accomplished which the Prophet in this place requires: because men honour not God with shows, nor with vain and lying words, but where they show indeed that they serve God without any vizard of holiness, and they yield him that reverence which he deserveth. That which follows, and all nations shall be blessed, is also expounded sundry ways by the expositors: yet I make no question, but the Prophet here closely taxeth the Israelites, in regard God's name was exposed to many reproaches, whilst they gave profane nations cause to say, that there was no power nor strength in the God of Israel: yea and the Israelites themselves often expostulated the matter with God, as if he had given them just cause so to do. As how? God promised us that we should be made mirrors of his blessing: and yet in the mean while we lie open here to all the injuries profane people can lad us withal. How hangs these things together? Because the Israelites than murmured thus in respect of their condition, and thus wronged the Lord; the Prophet answers them, The nations shall be blessed in God, and shall glory in him. Some refer this to the people of Israel, but very unaptly. I grant he promised Abraham that all nations should be blessed, or should bless themselves in his seed: but this blessing had not his beginning in them, according as the Prophet here noteth. For respect must be had to the cause of this blessing. How could the nations bless themselves in the seed or offspring of Abraham, unless God, who is the author of this blessing, had manifested his grace towards the children of Abraham? The Prophet than speaks very aptly here, when he saith, Then shall all nations bless themselves in God, and shall glory in him: that is to say, yourselves are the cause why Gods curse presseth you thus, and that you are a reproach in the sight of all the heathen: as also, why the name of God is blasphemed among the nations. For your own impiety constrains God to handle you more severely than otherwise he would: for according to his nature he is inclined to show himself favourable and gracious unto you. What is the cause then, why all nations bless not the Lord, and that they glory not in him? that is to say, What hurt professors do themselves and others by their bad conversation. that pure religion spreads not itself throughout the whole world, and that the Gentiles join not with you in approving the worship of the only true God? Even your impiety and malicious obstinacy is it, which hinders God's glory, and that the whole world rings not of your happiness and felicity. We now then have the Prophet's meaning: namely, that the jews did expostulate the matter with God without cause, in respect of the miseries and calamities which they endured; because themselves had sought out, and also heaped upon their own heads all these evils, and had therewithal given the profane nations matter and occasion thus wickedly to pollute and blaspheme the sacred name of God. Now it follows. Vers. 3. For the Lord saith thus to to the man of judah, that is, to the jews, and to jerusalem, blow up your fallow ground, and sow not among thorns. THe Prophet still prosecutes the same doctrine: for he reprehends the hypocrisy of the Israelites, because they would needs satisfy God withoutward ceremonies only, albeit their hearts were full fraught with fraud, malice, and all other impieties. Therefore he saith, God wills the jews to blow up their fallow ground, and no more to sow among thorns: which is a very apt similitude. For the Scripture is wont to compare us to a field, when it calls us the Lord's heritage. And therefore are we indeed chosen to be Gods peculiar people, that he might reap some fruit of us; even as the husband man looks to reap commodity of his fields and possessions. True it is that God reaps no benefit by us: that which he requires of us is this, that our whole life may be referred to his glory. How ever it be, yet God would not have us idle, nor unfruitful, but that we should yield him some commodity. In the mean while what do the hypocrites? They sow indeed: that is, they seem to have some desire; nay more than that, they love to have it known, that they are replenished with a wonderful deal of zeal, when God calls or exhorts them to repentance. They keep a great blustering then, but they mar and corrupt all by their mixtures: even as if one should sow his seed among thorns. Now it is certain, that seed thus sown among thorns never comes to good, unless the ground be first well husbanded and tilled. God then derides such a fond diligence whereabouts hypocrites busy themselves so much, when he tells them they do but labour in vain: because it is all one as if an husband man should go cast his feed against the wind. For when the ground is once pestered with briers and thorns, albeit the seed sown there should come up; yet would it never bear any fruit. This is the reason why God would have the Israelites to blow up their fallow ground: as if he should say, you resemble a field full of thorns and briers, and therefore you have need to be ploughed up, not after an ordinary manner. For where a field is overgrown with these brambles, what would it avail a man, if he should sow never so much grain there? neither indeed would the plough be sufficient to till such a piece of ground to any purpose; but of necessity some cost must first be bestowed upon the same by some other means; namely, the thorns must be stubbed up. The Prophet signifies then, that the people were grown hardened in their iniquities, so as they were not only full of many vices, as if a piece of ground had lain some two or three years fallow; but there were inward and more privy sins which lurked in them, which the plough could not well get out, unless pains were taken before in stubbing them up by the roots; even as when thorns, briers, and brambles, have (for many years together) taken root in a field. We see now then, how the Prophet not only meant to show that there harboured in this people of Israel some impieties; as the contempt of God, and other enormities: but they were grown obstinate therein; because for a long time they had taken deep rooting in their sins, so as there was not only need of a plough, but of other instruments and tools, to stub up these thorns, which had taken so deep rooting in them. As before then he shown, See vers. 1. that they lost their labour, unless with a sincere and pure affection of heart they turned unto God, resting themselves in him alone: so he here commands them to examine and sift their lives in good earnest, and not to sow their seed at adventure, like the hypocrites, who make a slight confession of their sins. He bids them then, carefully to search into their secret and hidden sins, as if they were to root up thorns and briars out of a field, which had long lain fallow and untilled. now it follows. Vers. 4. Be circumcised to the Lord, and take away the foreskin of your hearts, ye men of judah, and ye inhabitants of jerusalem, lest my wrath come forth like fire, and it burn and none be able to quench it, because of the wickedness of your works. THe Prophet here more plainly expresseth that which before he delivered under a metaphor or borrowed speech. For he willed them to pluck up those vices which had taken deep rooting: as men are wont to purge fields that have long lain fallow, of thorns & brambles. But now without any figure, he tells them plainly what they ought to do: though yet in this latter part of the sentence, there wants not a figurative manner of speech also. He calls them back then to circumcision, Circumcision a sign of renovation. which was unto them as a sign of their renovation: as if he should say, you know well enough what you ought to do, were it not you are grown so unteachable, that it is impossible to make you understand any thing. For (saith he) why was circumcision ordained? meant not God by this sign to teach you, that if a man bend himself to be truly religious, he must begin at the meditation hereof; namely, that he abstain from all the sinful affections of the flesh: What Circumcision imports. that he renounce himself, and be dead (as it were) both to himself and to the world: for thus much circumcision imports. The Prophet therefore shows, that the Israelites were altogether inexcusable, in regard they failed neither through error, nor ignorance; but carried themselves wickedly and fraudulently towards God; because circumcision which was (as it were) their entrance into God's service, gave sufficient notice, that they yielded to God neither his due, nor true service, unless they renounced themselves. We see now what the Prophet meant to say, when he wils them to be circumcised to the Lord, etc. Be circumcised (saith he) to the Lord. Why so? Because circumcision was the thing they then most gloried in; to wit, only before men. For albeit with full mouth they bragged, and prided themselves much in this, that they were Gods peculiar people, yet was this nothing else but mere vanity and ambition in them. The Prophet therefore wils them to dispatch out of their hearts all these triflings, and to be circumcised to the Lord; that is, not to stand musing how to obtain the favour and praise of men; but rather wisely to consider how they had to do with God. What God aimed at in commanding Circumcision in the foreskin. For which cause he adds, Take away the foreskin of your hearts: as if he should say, when God commanded Abraham's breed to be circumcised, was it in regard he delighted to have this little skin to be offered him as a sacrifice? No, he aimed at a fare other end; namely, the circumcision of the heart. In a word, the Prophet teacheth that here, which Paul hath more clearly expounded in Rom. 2.29. to wit, that the letter is nothing before God; but he requires the spirit. For by these words Paul means, that the outward sign is nothing, unless the inward truth thereof be added thereunto: for the circumcision of the letter with Saint Paul, signifies as much as the outward ceremony: as amongst us we may call it the literal Baptism, Literal Baptism what. when neither faith nor repentance goes with it. But the spirit, or spiritual circumcision, is, when a man denies himself, and is renewed: in a word, that true and unfeigned conversion of the heart unto God, Spiritual Circumcision what. whereof the Prophet here speaks. And Moses also toucheth the same, Deut. 10.16. for there he shows how the jews much deceived themselves, if they thought to satisfy God with the bare circumcision of the flesh: therefore saith he, circumcise the foreskin of your hearts. Deut. 30.6. I grant in another place he shows, that this is God's peculiar work: but howsoever God circumciseth the heart, yet it is not in vain that men are exhorted to circumcise themselves spiritually: which also we may now say of Baptism. For when Saint Paul exhorts the faithful to the fear of God, Rom. 6.4. and to holiness of life, he brings in Baptism therewithal: and yet it is certain that men attribute not that to themselves, which God signifies unto us by the sign of Baptism. But his meaning is, God commands us that which we are unable to do, that we might seek to him for ability to do it. we should ask of God the grace of his holy spirit, that the outward sign become not unprofitable unto us, by wanting the inward truth thereof. Thus then, when the Prophet commands the Israelites to take away the foreskin of their hearts; it is all one as if he had said unto them, I see you are but too liberal in preferring ceremonies, and the outward service; but what avails all this, unless the integrity of the heart go before? Now he speaks to the jews, and to the inhabitants of jerusalem, in regard they thought themselves more excellent than the Israelites, upon whom God had inflicted so heavy chastisements. Thus than he shows that the Tribe of judah; yea even the inhabitants of jerusalem, were no better than others; and that they were no more privileged than their brethren; but they must be accountable to God, as well as they, unless they returned in time, yea and that without feigning too. After he adds, lest my wrath break forth like fire, etc. Hear the Prophet freely and plainly denounceth, that the jews must not differre their repentance, till God declare himself their judge, Repentance must not be differred, for fear of after-claps. in executing his vengeance upon them; for than it will be too late. To be short, he admonisheth them to prevent God's judgements betimes; for if God's wrath begin once to burn, it will utterly consume and destroy them, like a fire. It will be no time then, to quench this fire. But on the contrary, if they now repent, he sets before them some hope of pardon, in regard the wrath of God was not as yet kindled. In the nex place he adds, because of the wickedness of your actions: by which words the Prophet gauls them yet further to the quick, and shows they shall gain nothing by their cavils: for if God be once set upon his judgement seat, and shall but begin to execute his judgements; there will then be no more place for any of their vain replies or excuses: to wit, as if they deserved not to be so severely dealt withal; and that the nature of their sins were not so heinous. God (saith he) will cause you to feel by woeful experience, how odious your sins are before him: when he shall once stretch out his hand against you, he will not then stand to answer your babble. It follows. Vers. 5. Declare it, or, publish it in judah, and cause it to be known in jerusalem; and say, Sound the trumpet in the land, call, assemble and say, Assemble yourselves, and let us enter into the fortified Cities. 6 Lift up the standard, or, the banner in Zion; assemble you, or flee. Others translate, be valiant: but others take it in a contrary sense, as if it were said, that they should flee, or assemble together for fear: stay not, or, you shall not stay, because I will cause evil to come from the North, and a great ruin, or breaking. THe Prophet here handles his nation somewhat severely, because he knew they were rebellious, and grown so obstinate in their sins, that it was (in a manner) impossible by fair means to bring them into the right way. He therefore inveyes thus earnestly against them, as men past cure, and as against them, in whom he knew his doctrine would become wholly unprofitable. Now albeit he sounds the alarm, as the Prophets were wont to do, to strike the greater terror into them; yet he seems to do it after a taunting manner, when he bids them publish it in judeah, etc. as if he should say, when your necessity shall pinch you a little nearer, then shall you learn by experience, that God is offended with you. It may be, now you will set light by my admonitions: neither will God then draw you to him by violence, because you seek evasions and hiding places: you shall cry then at the sound of the trumpet, Behold the enemies are come, and as many as will, be at our doors: Therefore let every one of us retire into jerusalem, enter into the City, and save ourselves in Zion; that is to say, though we cannot be safe in the City, yet at the least we shall be safe within the fortress of Zion. And yet notwithstanding (saith he) God will cause this plague to come unto you out of the North: so as whatsoever you imagine will be for your safety and profit, it shall utterly vanish away to nothing. But it is especially to be noted, that the Prophet proclaims open war against them as God's herald: and albeit he insults over their obstinacy; yet he tells them there shall be such a general terror, as they must be forced to save themselves by flight. Sing (saith he) with a loud voice, in judah, and publish it, or make it known in jerusalem. The Hebrew word signifies word for word, publish, or, cause to hear. But he speaks not simply here as joel doth, when he calls, to have the trumpet sounded, joel 2, 1.15. for he exhorts the people there to repentance. But jeremiah (as I have said) frumps the jews, in regard of their contumacy and obstinacy: as if he should say, I see well enough what you will do, when you shall be pressed with the stroke of God's vengeance; truly you mean not then to repent, but you will cause the trumpet to be sounded throughout the land, that all may retire to Zion: as if thence you were able to beat back your enemies, and save your lives. God then commands them not to sound the trumpet, but rather shows what they will do. Some there are who quite and clean from the purpose translate, Accomplish: but the most received opinion is, Assemble. And yet me thinks the expositors have not sufficiently weighed the etymology of this word: for in Hebrew it signifies as much as we say in French, Amassez vous. Gather you. Gather you then, and assemble you, and we will come into the strong Cities. I see your meaning is to seek some sufficient place of refuge, to secure you in respect of your enemies: be it so saith God. Vers. 6. Lift up the standard in Zion, and flee thither for succour: but in the mean while, I will bring a plague upon you from the North. For the meaning of this word, North, see the 15. verse of this chapter. The word which follows in the Hebrew, may be expounded two ways, stay not in a place; that is, flee quickly; as they commonly do that are overtaken with fear: or rather, you shall not stand; that is to say, albeit you think to secure yourselves very safely in this mountain of Zion, yet shall you not be able to stand there: but the first exposition seems to suit best. The Prayer. Almighty God, for as much as we cease not daily to estrange ourselves from thee by our sins, and notwithstanding the same, thou ceasest not graoiously to exhort us to repentance, promising to be favourable and merciful unto us; grant we may not remain obstinately in them; neither let us show ourselves unthankful in respect of thy so great kindness towards us; but give us grace so to convert and turn unto thee, that our lives may testify our repentance to be unfeigned: also that we may so securely rest in thee, that the wicked lusts of our flesh may not carry us hither and thither; but grant we may rather continue settled and established in a right purpose of heart; whereby we may endeavour so to obey thee in the whole course of our life, that at the length we may receive the fruit of the same our obedience, in thy kingdom of glory, and that through the merits of jesus Christ thine only Son our Saviour. Amen. THE FIFTEENTH LECTURE, WHICH IS THE SECOND UPON THE fourth Chapter. Vers. 7. The Lion is come forth of his fort, or den, and the destroyer of nations is departed, he is gone out of his place, to make the land desolate: thy Cities shall be so destroyed, that there shall remain none inhabitant therein. THe Prophet in more words here shows what this threatening means, which we began to touch yesterday. For in vers. 6. God said he would cause a plague to come from the North. The King of Babel called a Lion, and why. Now here he shows what kind of plague it should be: and compares the King of Babylon to a Lion: and afterwards, without using any figure, he calls him The destroyer of nations. By this similitude of a Lion, he gives the Israelites to understand, that they shall be too weak to resist: and in adding, he shall be a destroyer of nations, he signifies, they shall perish as well as the rest. For if Nabuchadnezzar had sufficient power to destroy many nations, what should let the jews from passing that way, or how could they escape the same calamity which others had tasted of before them? Therefore he saith, the destroyer shall come. But in all these words he useth the present tense; to show the certainty of his prophecy: as also that he might so much the more affright and terrify such as were become secure and careless, and wholly rocked asleep in their hypocrisy, in regard no threatening at all could move them. For whilst God spared them, they contemned his judgements, imagining they should never be called to an account, or chastised for any of all their offences. That the Prophet then, might the better awaken them out of their drowsiness, he sets the thing (as it were) before their eyes, even as if Nabuchadnezzar had been now ready with a mighty army, to sack and destroy the whole land & country of judeah. Now he saith, the Lion is gone out of his den: but the word he useth, properly signifies, a thick twisting or entangling, where there are a multitude of trees interlaced one within another; or where a place is overgrown with briers and brambles. Now this similitude agrees very well; for the jews never dreamt that the King of Babel would come up from a place so fare remote from them, in regard the passages were very uneven to lead or conduct an army through. And yet the Prophet saith, the Lion shall come forth of his thicket or burrow; and that nothing shall be able to hinder his passage, nor entrance into the open field. In the end he concludes, that the Cities shall be razed, so as no inhabitant shall remain there. Now it follows. Vers. 8. Therefore gird you with sackcloth, mourn and howl; for the fury of the Lords wrath is not turned back from us. IT is not likely that the Prophet doth here exhort his countrymen to repentance: for there follows a more evident doctrine touching this point hereafter. See vers. 14. For the present, he only warns them, that a great lamentation is approaching them; in regard he saw the hypocrites so fare plunged in their delights, that it was impossible once to terrify them. Therefore he tells them they are much deceived, if they think to be in any safety whilst God is their enemy. Cloth you with sackcloth (saith he) lament and howl. The reason follows, because the wrath of the Lord is not yet turned away from us. For we know how hypocrites are wont to weaken God's power, as if by their obstinacy they were able either to turn back his judgement, or else to hold his hands (as you would say) from executing his will. Because hypocrites than show themselves thus malapert against God, the Prophet expressly saith, that God's wrath is not turned back. By which words he gives them to understand, that they shall be always, and every way miserable, until they be reconciled unto God. We now conceive the Prophet's meaning. For he confirms that which he said before, namely, that the Lion was come forth, and the destroyer was already in arms. Se vers. 7. I say, he now confirms those words, Such as with whom God is angry, are exposed to all the miries that may be. that he might bereave them of all hope, unless God shown them mercy. But he tells them God is angry: therefore it must needs follow, that they lay open to all the miseries that might be. Vers. 9 And in that day saith the Lord, it shall come to pass that the King's heart shall fail, and the heart of the Princes; and the Priests shall be astonished, and the Prophets shall wonder. IN regard the regal dignity as yet remained among the jews, albeit their power was much diminished: they trusting in their King, thought themselves in regard thereof, in great safety: and this was the reason why they trembled at no threatening. For this name of a Kingdom, though not altogether in its perfection, yet in such a mean estate as it then was, served them as an anvil, to beat back all the Prophet's blows. Moreover, we know how pride always possesseth the hearts of courtiers. For as they highly magnify the greatness of their Kings, so insult they, in regard of their wisdom and courage. Because this fond conceit of their King then, together with the great craks of the chief courtiers, deceived the jews: The Prophet saith, In that day both the heart of the King, and the heart of his great men, should fail. Neither is it to be doubted, but by this word heart, he means the understanding: the word being often so taken in many places: Heart taken for the understanding. God (saith Moses, Deut. 29.4.) hath not hitherto given thee an heart: and the Latins also call him * Cordatus. wise and discreet, who is of a quick understanding, and of a ripe wit. Thus then, the Prophet shows, that whereas the people fond esteemed their King as a fortress of invincible defence; yet all would prove in the end but mere froth and vanity. For then (saith he) the King shall be deprived of all sense and understanding: the Counsellors also, who commonly shown themselves men of great spirits, should then prove as witless as poor bruit beasts. Trust you not therefore, if you be wise, in such deceitful helps. In a word, the Prophet meant to reject that perverse confidence wherewith the jews were besotted, No privileges that people have, will serve to secure them, when God hath a purpose to punish them. in reposing their safety upon the wisdom and discretion, as well of the King, as of their governors, thinking thereby to be secured from all inconveniences. As much he affirms, not only of them, but of the Priests and Prophets also; because this order of Priesthood carried in it a great splendour and outward pomp. For the Tribe of Levi assumed not this honour unto itself; but God himself had given the government of his people to the Priests. For which cause all were generally persuaded, Mal. 2.7. that the Priests could not be destitute of counsel and understanding. As touching the Prophets; no doubt but jeremiah affords this name to those impostures, who falsely pretended the name of God: which manner of speech is very usual with the Prophets. He speaks not then, of the true and faithful servants of God, who endeavoured to discharge their duty; but of those who then bragged only of the title and place of Prophets. He saith, they shall be all astonished. In a word, he bereaves them of that false persuasion wherewith they hardened their hearts, to become fearless in respect of God's judgement. Obseru. This place than is well worthy our observation: for it shows, that God's grace is tied neither to particular estates, nor to honourable titles. As touching the title of Prophet, certainly it was always much esteemed. Moreover, the office of the Priest must needs be very honourarable, in regard it was founded upon the express commandment of God. And yet the Prophet shows that there was no understanding, neither in the Priests, nor in the Prophets, because they were become utterly senseless and besotted. Touching the person of the King, we know he bore in him the figure of jesus Christ; and yet the like is said even of the King, and his counsellors also; to wit, that they shall be blinded by the just judgement of God, so as they should discern of nothing. Thus it followeth: Vers. 10. And I said, Ah, ah, Lord God surely thou hast deceived this people of jerusalem, in saying, you shall have peace, and the sword pierceth to the soul: that is, notwithstanding the sword, etc. for here the copulative, is put for the adversative. Some expound this place, as if the Prophet here propounded the people's words. For it is the manner even of the most wicked, to charge God foolishly, when his hand presseth them; and to brawl and contend with him. They think then that the Prophet speaks not here in his own person, but in the person of the whole people: as if they should say, Lord! what meaneth this? surely thou hast deceived us. Others take it somewhat more strictly; namely, that the Prophet here makes his complaint to God, in regard he suffered the false Prophets to abuse the people by their flatteries, so as they had in a manner bewitched their minds and understandings: but there is another sense, which I more willingly approve of: for as I think, the Prophet tauntingly and overthwartly toucheth the false and pernicious flatteries wherewith the false Prophets had (in a manner) brought the poor jews unto utter ruin; in making them believe they should obtain mercy of God, and always preached to them pleasing things. Neither are we to doubt, but God rendered unto the jews their just teward, when he permitted them to be thus deceived by these deceivers. For we know the world hath always been subject to such a sickness; Worldlings delight to be soothed up in their sins. namely, a desire it hath to be delighted with sweet words, and vain flatteries. As in Mich. 2.11. where God by his Prophet thus reproacheth the jews: You seek our Prophets (saith he) that may make you large promises of plentiful harvests, and vintages. By which you may perceive how well they liked to be spared, and by no means to have their sins examined: also, that they not only hated the true pastors, and those which sharply reproved their vices; but utterly detested them. God then for this cause was as willing that there should be many hirelings, which should assume unto themselves the name and title of Prophets. And thus it came to pass, that the jews always dreamt of a peaceable estate: which (as I have said) is a thing very common with hypocrites. Now the Prophet here by a very tart and galling manner of speech, reproves such deceits. Ah, ah, Lord! (saith he) surely thou hast deceived this people. For the Prophet speaks not here, as in the person of the people; neither complains he because God gave this liberty and licence to the false Prophets; but in taunting wise he insults as well over these deceivers, as over the whole nation. Now in that he directs his speech to God, it is in regard, none else would give him audience. He speaks to God then, as if he should say, Behold, Lord, those who affect flatteries, & never had ears to harken to the holy admonitions of thy faithful servants; are well worthy to be thus served. Seeing then they would at no hand endure any correction; let them now learn that they have been deceived by others, rather than by thee. We now perceive then, that the Prophet scorns such a dulness, as had caused the jews to become insensible so long a time together. And thus the natural sense is, I said; that is, I turned me to God. I said then, Lord God; surely thou hast deceived this people. For this word surely, is put here by way of derision; that is, it now appears they were deceived indeed. But by whom? I grant they would gladly lay the blame thereof upon thee; but they all well deserved that the false Prophets should thus beguile them, for being too credulous. You shall have peace. These words never came out of God's mouth. For jeremiah thundered daily, and continually threatened their destruction. He was (as it were) an Herald sent from heaven, to affright and terrify the whole world; but none gave him audience: the jews in the mean while applauded the false Prophets, who flattered, and entertained them with sweet words, and fair promises. We see then, that God never spoke of this, but the jews on the contrary, not only willingly suffered, but also much rejoiced to hear of these goodly promises, which the false Prophets to gratify them withal, made unto them. jeremiah then attributes that to God, by way of derision, which he knew well enough could agree to none but to those deceivers. In the next place he adds, and the sword pierceth to the soul, that is, notwithstanding we are now wounded with mortal and deadly blows. Now here the Prophet sets these dangerous and wicked flatteries before the eyes of the jews, which caused them to lift up their crests: showing, that in the end they shall assuredly feel how falsely they pretended the name of God. Vers. 11. At that time they shall say to this people, that is, of this people, and of jerusalem, the dry wind; others translate, a vehement wind, to the high places of the desert, word for word it is, in the desert, towards the way of the daughter of my people, not to fan, nor to cleanse: 12 A wind more full than those, shall come unto me; and now also I will pronounce judgements with them. IEremiah prosecutes his prophecy still, when he saith, a turbulent wind shall quickly come, which shall not only fan and cleanse, but shall also scatter and overthrew all. He shows then how great and horrible the calamity shall be, which he mentioned before: he compares it to a dry and sharp wind. The Hebrew word hath diverse significations; but doubtless he speaks here of such a wind as comes rushing with great violence, and disturbs all the air; especially when there is neither clouds, nor any trees to hinder the course thereof: and that is the cause why he speaks of the high places, and deserts. It is as much then as if he had said, God will execute such an horrible judgement, and it shall come with such violence, as if a whirlwind passed through high places, or through a dry land, or some desert. He saith, by the way of the daughter of my people: as if he should say, the wind shall have such a passage as shall directly cease upon judeah. Now this is a phrase of speech well enough known to them that have been but merely read in the Prophets, when he puts the daughter of the people, Daughter of my people, taken for the people themselves. for the people themselves. This wind then, shall pass directly towards judeah. Afterwards he adds, neither to fan nor to cleanse: for it is the manner of husbandmen to fan their corn in the air, so as you shall see the chaff fly abroad, and be purged out by the wind. But the Prophet affirms, that this wind shall neither fan nor cleanse. Why so? Because (saith he) it shall be too boisterous. In a word, his meaning is, that God shall be so displeased with the jews, that he will not chastise them with such gentleness and moderation as in times past. For God had already corrected the jews often, but he hitherto carried himself in such wise, as he always performed (as it were) the part of a good physician; God is desirous as a good Physician, to cure the vices of people by sparing them, but when this lenity is abused, he will fall to extremities. in regard his meaning was, to procure the saluing and curing of the people's vices. But in as much as none of his corrections had done them any good, therefore the Prophet now affirms, that God will come in wrath and indignation, which shall not serve as before, to cleanse and purge them, by sending away their ofscouring into the wind; but wholly to consume and destroy whatsoever appertained to the people. And therefore he adds (for these two verses depend one upon another) a wind more full (saith he) or more perfect than those, shall come. Others translate, shall come from those places. But it is to be taken rather as we have turned it; namely, that this wind shall be more terrible than other winds, which were wont to winnow the corn, in separating it from the chaff, or to purge the earth. The wind then shall be much more violent: and it (saith he) shall come to me. I doubt not but God himself speaks this. Others think the Prophet here represents the whole body of the people; and expound it, that a wind shall come rushing in upon them: but this exposition is unapt; and the text itself confutes it. For that which follows next in the Prophet would not agree: now will I pronounce judgements with them. It is God then, who in the person of a judge, pronounceth that a wind shall come up at his command, to scatter and overthrew the whole land; but not to purge or cleanse it. And thus he shows how the Chaldeans shall not come up by their own proper moving, but shall be ready to accomplish & put that in execution, which God himself shall enjoin them: as if he should say, See Isa. 45.7. and Amos 3.6. I myself am the author of all the evils which shall happen to the jews. It shall come to me then, that is, it shall be ready to obey my commandment. Lastly, by way of exposition he adds, Then will I speak judgements with them. To speak judgements, Chap. 52.9. See chap. 1.16. is as much to say, as to perform the office of a judge, or to call to judgement, or to summon and cite one to make his answer in the place of justice: as it is also said, that Kings speak judgements, when they cause men to yield an account. In a word, Gods meaning here is, that hitherto he hath forborn the jews but too long: but in regard he sees the patience he hath used, is not only fruitless, but that they are become so much the more stubborn and rebellious: he testifies he will now play the part of a judge with them, to punish their courses. Now it follows. Vers. 13. Behold, he shall come up as a cloud, and his chariot shall be as a whirlwind: his horses are more swift than the Eagle: woe unto us for we are destroyed. HEre the Prophet in the shutting up of his prophecy, expresseth the greatness of God's vengeance. Now he useth two similitudes to terrify and awaken the jews. Two similitudes He saith, the chariots of God shall come up as clouds, and as a whirlwind; and then, that his horses shall be swifter than the Eagles. Touching the clouds, and whirlwind, and likewise the Eagles (for there is one and the same reason in the three similitudes) no doubt but the Prophet meant to signify, that God's vengeance should come speedily: and yet there is some difference. We see how in less than the twinkling of an eye, the clouds are gathered together, and cover (as it were) all the heavens. Now this falls out when some whirlwind ariseth and troubleth the air. Thus then, when he compares the chariots of God to clouds, and to a whirlwind, it is as much as if he had said, that the beginning of the calamity shall come suddenly, in regard God shall arise ere they be ware, whilst it seems he hath a long time slept. Now in saying the horses of God shall be swifter than Eagles; his meaning is, that God will not make much ado, neither shall it be difficult for him to bring all to nought in a moment; or at the least, in a very short space to destroy the whole country of judeah, after he hath once begun: for we know how swiftly and nimbly the Eagle flies: and yet he saith, God's horses shall be more swift and nimble than all the Eagles in the world. Now we see the Prophet's meaning. For the jews did nothing else but scorn the Prophets threatenings; and amongst other things, this was very rife among them, These Prophets are so hot, that they will not give us an hour's respite. Well, yet at least let us be merry whilst we may, and never fill ourselves with melancholy muses: for we hope many years will pass over our heads ere the evil come upon us. And are there not such profane ones even amongst us at this day, who think they may toy with God, as with a little child? For albeit they will not openly scorn the threatenings of the Lord, yet they shoulder off the time, and think they have gained much, if they can get the judgement delayed for a season. This is the reason then, why the Prophet saith, the chariots of God shall now ascend and come up, even as the clouds, suddenly meet. Moreover also, even as a whirlwind ariseth whilst the air is calm: so shall the chariots come thundering together. In the last place he adds, they shall be swifter than the Eagles: namely, because they shall march on, without any stop or stay at all. Now in the end, the Prophet cries out, Woe unto us, for wear undone. He here cuts off his speech; showing that the false Prophets, as well as the common people, erred and went astray out of the right way to their own perdition, whilst they continued snorting thus in their evil ways, persuading themselves that God would not correct their carelessness. He cries out then, that albeit all were besotted and grown past feeling, yet their ruin was certain. Now it follows. Vers. 14. Wash thine heart O jerusalem from thy filthiness, lest thou perish. How long shall thy vain thoughts remain in the midst of thine heart, Others translate, thy dolorous thoughts: others, the thoughts of thy lusts: others, of thine iniquity. HEre indeed the Prophet gins in express terms, See vers. 8. of this chapter. to exhort the people to repentance. And when he saith, let jerusalem wash her heart, to take away the wickedness which is therein, that she may be saved: he shows, the jews have none other remedy left them, but to make their peace with God; which cannot be done, without amendment of life. He said before, that they must certainly perish, See vers. 13. seeing God was angry with them: now he confirms that speech, Purge thine heart from all thine iniquity, that thou mayst be saved; as if he should have said, The jews are at wars with God: they cannot therefore escape, whilst he is up in arms to destroy them, nor whilst he shows himself a severe judge, in chastising them for their iniquities: and therewithal also he shows what course must be taken to come to true repentance: namely, The way to come to true repentance. if she wash her heart from her wickedness. For hypocrites take great pains to appease God with outward ceremonies, and with bodily exercise: but the Prophet shows that God regards none of these things, unless they turn unto him in good earnest, and without feigning. He signifies then, The beginning of repentance hath its seat in the heart. that the beginning of repentance hath his seat in the affection of the heart. Now we have the Prophet's meaning. And yet it is ill argued of them which hence would infer, that repentance is the cause of our salvation, because God bids jerusalem to wash her heart from her wickedness, that she may be saved. Repentance no cause of salvation. The Papists I grant strengthen themselves with such places, to establish their freewill, and to show that our sins are abolished, and we redeemed from the punishment of them, by our satisfactions. But this is but a bravado, without any substance: for the Prophet disputes not here about the cause of our salvation; but (as I have said) he only shows that men are grown too senseless and careless, when they look to be in rest, Let him never dream of rest to himself, that is at variance with God. whilst they have war with God, he being armed to take vengeance on their iniquities. The question here then is not, whether the sinner may redeem himself out of God's hands by repentance: The Prophet meant only to say, we can look for no safety nor tranquillity unless God be appeased with us: and therewithal also testifies, that God cannot show himself gracious, unless we repent; yea and that in good earnest, and from the pure affection of the heart. Afterwards he adds, how long shall thy wicked thought remain in the mids of thee? Hear he taxeth the hypocrisy of the jews, in saying, that whatsoever excuses they pretend, yet they are convicted before God, and that all their evasions should stand them in no stead, in regard God diues into the secretest imagination of the heart. Now he speaks very pertinently, for he had to deal with hypocrites, who thought God took pleasure in their ceremonies. Moreover, by opposing their cavils, they thought to have been absolved, in regard they could not be condemned before earthly judges. The Prophet scorns all these gauds, when he saith, How long shall thy vain cogitations remain in thee? that is to say, albeit the whole world should acquit and justify thee, what benefit shouldest thou reap by it? for thy vain thoughts remain still in the midst of thee: that is, in the depth of thine heart. Now God sees and discerns them, because nothing is hid from his eyes. Think not then, that you shall gain aught by all your outward shows, neither by any of your vain excuses, for God searcheth the hearts: Let not therefore thy wicked thoughts abide in the midst of thee. He calls them vain cogitations: The Hebrew word sometimes signifies a substance, and sometimes virtue or power: also sometimes it signifies grief, and sometimes vanity, or trouble. As touching this present place, I doubt not but it signifies, molestation, or vanity. For to expound it concupiscence, as some do, I see not how the word will bear it. But either of the two expositions which I have set down, will agree very well: although the latter agrees yet best of all. How long then shall thy vain thoughts remain in the midst of thee; to wit, whereby thou deceivest thyself. For in regard God held his judgements in suspense, the jews verily thought they should escape his hands. Moreover, in regard of their effect; they were thoughts of molestation, and trouble. For what other thing in the end could betide them, but to feel and know, that those who thus abuse and deceive themselves, do nothing else but provoke God's wrath to wax so much the more hot against them. Whereas some expound it, Cogitations of grief, in the active signification, in regard the jews had done their neighbours many wrongs and outrages, it agrees no more than the former, but it also is unapt. I nothing doubt than, but the Prophet here mentions those false hopes which the jews conceived in their heads, which caused them to grow the more obstinate and rebellious against God, in such sort as they abandoned all fear of punishment. The Prayer. Almighty God, since thou vouchsafest to call us, yea and daily to allure us to repentance, and that therewithal we have also the testimony of our own consciences to convince us, as having many ways provoked thy just vengeance against us: suffer us not any longer to remain hardened in our vices, nor yet that our hearts may grow obstinate through vain deceits: but Lord let us suffer ourselves to be subdued by thy word, and that we may give over ourselves to thee, with such purity and sincerity of heart, that for the whole course of our lives we may mind nothing more, than to exercise ourselves in the meditation of that newness of life which thou requirest of us: that being consecrated and set apart unto thee, both in heart and life, we may endeavour to glorify thine holy name, until we be made partakers of that glory which thou hast purchased unto us by the blood of thine only Son jesus Christ our Lord. Amen. THE SIXTEENTH LECTURE, WHICH IS THE THIRD UPON THE fourth Chapter. Vers. 15. For a voice declareth unto Dan, and publisheth calamity, or punishment: others translate, iniquity from mount Ephraim. THe Prophet repeats that which he said before; namely, that the jews are destinated to perdition by their obstinacy, in regard they had too often, and sundry ways provoked God to wrath against them: neither would they give place to his holy admonitions which he sent them by his servants the Prophets, in offering them grace and forgiveness, upon their true repentance. But whatsoever we read here in this verse, represents (as it were) to the life, that calamity which was now at hand, in regard the Prophet sets that before their eyes in figures, which could not be expressed in bare words. He saith, the voice declareth unto Dan: See vers. 6. now this was the utmost City bordering upon the North. And he said before, that from this part a plague should come; that is to say, from the North, because God had chosen the Chaldeans to be the executioners of his vengeance. For that cause he now saith, the voice may be heard from Dan: not that the army was now ready to give the onset upon the jews: but jeremiah speaks here by the spirit of prophecy, as if he represented the judgement before the eyes of the jews, which yet they thought would never have come to pass. For we told you yesterday, that when God spares the hypocrites for a little space, they become the more obstinate, and do the more boldly insult over the Prophets. For this cause jeremiah seeing he had to deal with blockish persons; it was necessary for him to adorn his doctrine with such figures as might evidently show, that the judgement of God was near; which yet little affected the jews. He saith then, let the voice be heard from Dan, and let trouble, or punishment, or calamity, be published: for that other reading whereof I advertised you, is very harsh, in regard the Hebrew word properly signifies Iniquity: but it is also fitly taken for punishment. Notwithstanding when the Prophets use this word, they thereby mean, that God sends not affliction and calamities upon men, without just cause: and therewithal they also show, that the matter and cause thereof, is in the iniquities and sins of men. Calamity then, comes from mount Ephraim, which quarter was nearest to the Tribe of judah, and to the City of jerusalem. But this is all one as if jeremiah had said, God now thunders from heaven: you shall therefore gain nothing by stopping your ears: for albeit you are now deaf, yet shall God's vengeance forthwith come to light, and that with the greater noise and astonishment. It follows. Vers. 16. Make ye mention thereof among the Gentiles, and publish it in jerusalem. Behold the * or, those that besiege her. scouts come from a fare country, and send their cry upon the Cities of judah. THe interpreters expound the beginning of this sentence diversely. Some translate, Let the Gentiles come into your mind; thinking the Prophet saith this, because there were many among the Gentiles, which published God's vengeance. They take this place then, as if jeremiah sent the jews to the Gentiles, saying, Ye are unworthy that God should send you ordinary teachers, in regard you have esteemed whatsoever they have told you, but as mere tales and fables. But because the verb is in the conjugation of Hiphil, it ought rather to be read, Remember ye. And yet there are others, which expound thus, Make mention of the Gentiles: that is to say, publish it; that the Chaldeans are approaching with all diligence to lay the land waist; to ruinated the Cities of judah, and to bring the people to nothing. But there is a third exposition, which (as I take it) agrees better: word for word it is, make ye mention of the Gentiles: Behold, publish it upon jerusalem. Why so? Truly the Prophet saw well enough that he lost but his time, in speaking to so dull, and senseless a people, and that the same their senselessness had brought them to such an obstinacy, that they would neither hear, nor understand aught. He turns his speech towards the Gentiles then, and saith, Advertise ye the Gentiles. As if he should say, it is a long while ago since I admonished this people: beside, God hath schooled them by other Teachers: but what hath all this profited, unless that they are become so much the more unteachable? Seeing the case stands thus then, 'Cause (saith he) the Gentiles now to know that which concerns jerusalem: that is to say, let the jews henceforward hear no more of the calamity and ruin which must befall them; but let the Gentiles and profane nations take knowledge of those judgements of God which are to light upon their heads. This exposition is not any way against the scope of the text, but is easy enough, and agrees very well with the Prophet's manner of speaking. He vouchsafes not then to direct his speech to those over whom God had placed him; for it had been to have cast holy things to dogs: but he rather directs his speech to the Gentiles: as if he should say, The blind and poor ignorant heathen have more sense and understanding, than the people whom God himself hath chosen. Neither doth this hinder, but the Prophet notwithstanding still continued to exercise his office and function among the jews, and that for a long season. For it is a thing usual and ordinary with the Prophets, being once inflamed with the zeal of God's glory, to threaten the people with imminent destruction; and yet they cease not for all that, to go on constantly in the discharge of their duties, proving if by any means they might bring them home into the right way, who seemed in a manner, to have been utterly past recovery. Those that besiege thee (saith he) shall come from a fare country: they ordinarily turn it, the Keepers. Others thinking that jeremiah alludes to Nabuchadnezzars name; as if the guards of Nabuchadnezzar came forth to ruinated and destroy jerusalem, and the Cities of judah. But as I think, it is better referred to besiegers: which will be yet better cleared by the verse following. Neither see I any reason why some should translate Guards: albeit the most (in a manner) are of this opinion. But I take it for those that besiege. The besiegers then, shall come (saith he) and that from fare. This word fare, is expressly added, to assure the people that they should not escape, though God had patiently expected their repentance so long a time, as before we noted. For, because God deferred his judgements, they now thought themselves past all fear of danger: and therefore now he saith, that howsoever they saw not the enemy approach with their eyes, nor heard not the noise of the army in their ears; yet shall not Gods threatenings be in vain: for out of a fare Country can he cause such to come, as shall be the executioners of his vengeance. And therefore he adds, They shall send forth their cry upon the Cities of judah. This also was added for good cause, that the jews might thereby know, that no impediment coming between, could stay the passage of the Chaldeans from surprising the Cities suddenly, by the voice of their cry. His meaning is indeed, of the cry which the soldiers make, the better to encourage one another to the battle: but in regard this often falls out, after they have gotten the victory, to testify their joy and rejoicing: he pronounceth definitive sentence upon the jews, even as if the soldiers were now making their cries of triumph. It follows. Vers. 17. They shall be about her as the keepers of the field, because she hath provoked me to wrath, saith the Lord. HE here shows, that the jews shall not be able to retire themselves into any corner at all, after God shall cause the Chaldeans to come forth; in regard all the ways and passages shall be so shut up, that they shall not be able to save themselves elsewhere. It is as much then, as if he had said, Such a judgement will shortly befall you, which you can no way avoid, use all the means you can. Doubtless it is a woeful thing, when men are driven to flee all naked (as it were) to shift for their lives any where, and that they be forced to seek their abode among strangers, to live there in much poverty and distress. But the Prophet here testifies, that the judgement which should overtake the jews, shall be so horrible, that they should neither avoid it, nor flee from it, no not by suffering and sustaining banishment from their country, nor by flight: because God will compass them in on every side; as if he had set watchmen to shut up all passages. In the next place he adds the reason; Because they have provoked me to wrath. The Prophet again shows, that the Lord deals not too severely with the jews, neither is it by chance that they are afflicted with so many and grievous evils: but that they received the punishment which they justly deserved, in regard they had provoked God to be displeased with them. For it had not been a matter of so great moment, if the jews had apprehended the calamity which suddenly should have surprised them, unless therewithal they had also known that God meant to call them to an account, and to chastise them for their obstinacy. This is the reason then, why he adds, because she hath provoked me to anger: namely, to the end the jews might know and understand, that these chastisements and afflictions came merely from the immediate hand of God. According to which he now saith: Vers. 18. Thy way, and thy works have brought this upon thee; such is thy malice; therefore it is bitter, therefore it pierceth to the heart: or, although it be bitter, and although it hath pierced thee to the heart. THe Prophet (as I have already said) confirms his doctrine: to wit, that the evils which befell the jews, came not to pass by ill fortune, as they say; but that it is God himself who calls them to an account; that being touched with his true fear, they might at length return unto him: or, if they must needs perish in regard of the outward man, yet at the least they might obtain favour after their humiliation, and so be saved in respect of their souls and inward man. See 1. Cor. 5.5. He saith then, their actions have procured them these things: as if he should say, you are not to lay the fault upon God, nor yet upon your bad fortune, as you usually have done, and as all profane persons commonly do. Against such as cry out of their bad fortune. For they are your works that have procured you these things. Thus God will perform the office of a just judge: therefore whatsoever befalls you, impute it to your own iniquities. To which purpose in the next place he adds, such is thy malice. In a word, he shows that the jews do in vain impute their evils either to this or that; for the blame lies wholly in themselves, as having purchased & obtained this ruin to themselves by their own impiety and wickedness. In the second part of the verse where it is said, this pierceth to the heart, the Prophet thereby signifies, that albeit this be very bitter, and toucheth to the quick, and to the depth of the heart, yet as all this proceeds from themselves, so ought they wholly to ascribe it to to themselves, and to none other. For hypocrites are wont to wail and lament, that they might bring some imputation upon God, or at the least to blame Fortune. But the Prophet rejects all these cavils; and shows that howsoever the affliction which the jews suffered, was as a bitter morsel unto them: yea, although God pierceth, and entereth (as it were) into the very heart and bowels, yet have they notwithstanding been the authors of all these evils. Now he adds, Vers. 19 My bowels, my bowels, pain me, round about mine heart: mine heart is troubled; that is, within me: I cannot hold my peace, because my soul hath heard the sound of the trumpet, or, my soul thou hast heard, and the clamour of the war is heard, or, my soul hath heard the clamour of the war. I Dare not say, that that which some interpreters suppose is certain or not; namely, that the Prophet is here touched with humane passions, in regard he saw ruin approach towards those of his nation. It is very true indeed, that as oft as the Prophets denounce the heavy judgements of God, and have showed themselves to be severe therein, that they have not then cast off all humane affections or compassion. For often they bewail even those calamities which themselves threaten: which we shall also perceive more clearly in fit place. Thus than the Prophets have had a twofold passion: for when they are to be God's heralds to proclaim his vengeance; they must then necessarily forget all humane passions: and yet such a magnanimity notwithstanding hinders them not from retaining an inclination to show compassion, as they are men: for it could not be avoided but their bowels must needs yearn within them, in seeing their brethren who were of their own flesh, to fall into such inevitable desolations. But in this place it seems the Prophet laments, not so much in respect of the people's calamity, as that he meant to use certain figures, whereby he might rouse up and awaken the people's dulness, because he saw they were grown altogether so senseless, as they were destitute of Gods true fear, neither could they be touched with any shame or blushing. The people then being become thus perverse, jeremiah, and the rest of God's servants, were constrained to use certain ornaments and deckings of speech, and not to teach after an ordinary manner, but with violence and vehemency, that they might awaken the people's drowsy consciences. For this cause it is that he cries now, My belly, my belly pains me. For we shall see in other places where the Prophet laments on this manner, when he hath to deal with Babylon, Edom, and others that were the jews enemies. And why? Sure it is the Prophet was not affected with any particular sorrow, when he foresaw their destruction; neither when God himself had also showed and assured him that the like should befall the profane nations, who had with a deadly hatred persecuted the elect and holy people. But as I have said, in regard men make small account of any of those threats which he thunders from heaven; it is more than needful to use such forcible speeches to rouse them withal. Thus I understand this place then, to wit, that the Prophet mourns not here for the particular respect he had of the people's calamity; but being moved, yea and pricked forward by the spirit of prophecy; he now amplifies that by way of figure, which he uttered before in plain terms; because he saw they regarded that but a little, or at least it was insufficient to touch them to the quick. My bowels (saith he). I grant that sorrow might very well have pierced even into his bowels, in regard he was a member of the same body: but we are here to examine to what end this speech is thus uttered. It serves not then, to manifest a particular affection, but rather to discover the greatness of the punishment: that so the doctrine (as we have said) might touch their hearts, who scorned the judgements of God. He adds, troubled, or sounds. For the word he here useth, signifies to sound: for which cause also, by way of similitude, it is taken to make a tumult. He speaks then of the trembling or beating of his heart, which is wont to happen by reason of some sudden fear. But he calls it a sound or tumult: as if he should say, I am not master of myself, neither can I hold myself within compass; for God hath affrighted me, with an horrible astonishment. Further he adds, I cannot be silent, because my soul hath heard the sound of the trumpet: or, because thou my soul hast heard the sound of the trumpet, or, the alarm of the battle. For the Hebrew word here used, signifies rather a battle. He saith then, he cannot be silent, because the cry sounds and rings in his heart. Whence also we gather, that he is not touched with the sense of humane affection; but rather doth that which God had enjoined him. For he was chosen as an herald of arms, to proclaim open wars as on God's part, against the jews; whereof notwithstanding they made light account, though they heard the sound of the alarm. Some think this word soul, is here taken for the spirit of prophecy, in regard the trumpet now sounded not, neither was the alarm of the battle as yet heard. Their opinion then is, that there is here an antithesis, in that jeremiah heard not the sound of the trumpet with his ears, but only conceived the same in his heart, as being advertized of God's secret judgement. But whether this subtlety will agree with the Prophet's words or no, I know not. Mine opinion therefore is, that jeremiah meant, without all peradventure, to let them understand, that he spoke seriously; in regard he perceived God's judgement and vengeance as certainly to seize upon them, as if he had seen it before his eyes. Neither was this of small importance, to give so much the greater authority to his doctrine: that so the jews might know he was not like those stage-players, who are skilful enough in representing and playing their part whilst they are upon the scaffold, or stage, as if he meant only to act that which God had caused him to see and know; but that he was his ambassador in such wise, that himself was seized with fear, hearing in his spirit and heart the noise of the battle, and the sound of the trumpet. It follows. Vers. 20. There is affliction called upon affliction; for the whole land is wasted: my tabernacles are suddenly destroyed, and my curtains in a moment. HE prosecutes the same argument still; but he amplifies this terror by a new circumstance; namely, God so heaps evil upon evil, that the jews shall wonderfully deceive themselves, if they hope that their calamities will soon be at an end. When he saith, affliction upon affliction, he signifies that the end of one misery, shall be the beginning of another. Which also is a thing very tedious and irksome to such poor wretches as are in distress: for they ever think, Our calamities will not always endure. Why so? They imagine that God will satisfy himself with inflicting some light punishment, like a storm or tempest, that suddenly passeth over, and vanisheth away: and they no sooner feel a little release, but they think all is hushed; and so by and by return to their old bias again, playing mock-holy-day with God; as if now they were quite and clean escaped his hands. This is the cause why the Prophet now saith that their calamities shall still be increased, The reason why God adds affliction to affliction. and that for a long time together, so as they are not to look for any end of them till the jews be utterly wasted. But in saying the calamities are called, he gives them to understand, and that in few words, that God is set upon his tribunal seat, who after he hath inflicted some light chastisements upon men for their sins, soon after adds more weighty punishments: & lastly, seeing them to grow desperate in their rebellion, he also continues his strokes so long, till at length he utterly destroys those that will not amend. Affliction upon affliction is called. But how? Truly because the whole land is destroyed. And then, my tents are suddenly destroyed: Lastly, my curtains in a moment are cast down. The most received opinion is, that the Prophet here compares the strong and defenced Cities, to tents & curtains, that he might take from the jews that fond confidence which made them to burst as it were with pride; thinking such Cities should serve them as bulwarks & fortresses to repulse their enemies. And thus they think the Prophet meant to deprive them of this vain hope, in calling their strong cities by the name of tents or tabernacles. There are others also who imagine, that he alludes to the city of Anathoth, the place of the prophet's birth, or to the manner of life which men led there. And to say the truth, jeremiah useth often such phrases of speech as agrees to shepherds, and keepers of cattles: that is to say, such a style as is somewhat rude and dis-jointed: it shall not be greatly amiss then, if we say he speaks here as in the person of a shepherd, when he mentions these tents. Notwithstanding both may stand very well; namely, that he speaks like unto shepherds, and keepers of beasts; and yet in the mean while he meant to show, that the jews did but dally, if they thought to escape under colour of those strong Cities which stood upon their borders, as if thereby their enemies could be beaten back. But we may also expound it very well thus: to wit, that not the least corner should escape, in regard the enemy would enter into the deserts; yea, that he would waste and break down even the poor cottages, which in all likelihood might well have been spared, seeing they were remote from neighbours. Now he saith, suddenly and in a moment; that the jews might promise to themselves no truce: as if it might be delayed from day to day; or as if they had any respite given them to make their peace with God. It follows. Vers. 21. How long shall I see the standard? How long shall I hear the voice, or the sound of the trumpet? HEre he shuts up the speech which we said, See Vers. 19 he adorned and enriched with figures, that he might the better touch those to the quick who were slow & dull of hearing. And yet he also confirms that which he said in the beginning of the former verse: Affliction upon affliction is called. By another phrase of speech then, he repeats that which he said before, when he now adds, how long shall I see the standard, etc. as if he should say, you greatly deceive yourselves, if you think the enemy shall retire himself home into his country, after he hath remained a while in the land, and spoilt some part thereof. For the war shall be of long durance, and God shall still prolong the afflictions, so as the sound of the trumpet shall continually ring in your ears, and your eyes shall daily see the banners displayed, yea every moment. Now we have attained the Prophet's meaning. First he shown, that albeit their enemies were fare off from them, yet they should post towards them in a moment, as we heard yesterday, in vers. 13. God's horses shall be swifter than all the Eagles in the world. In the second place, he mentions the continuance of the wars. For it was very expedient, Vers. 20.21. that this also should be manifested to the jews: namely, that as they had walked on in their rebellion and contempt of God, in a continued course: so his vengeance should not last for a day or two only, but it should press them in such wise, that it should ever pursue them. And by the way let us note, that the world at this day is no less dull of hearing, than were the jews in their time: it is not enough then, that we cite and summon the wicked and contemners of God, before his judgement seat: but we ought also to use the like figures, and phrases of speech which the Prophet here useth, to terrify; yea to force and constrain them to come to some remorse, albeit they for their parts do the utmost and that by all the means they can, to benumb their own consciences, and to make themselves insensible, that they might the more easily contemn God, and all godliness. God's servants must press the hypocrites thus continually, that both they, and the open wicked ones, may be awakened. It follows. Vers. 22. For my foolish people have not known me, they are children without understanding, and have no knowledge. They are wise to do evil: but to do well they have no knowledge. THe Prophet again shows, See vers. 18. that the cause of all their evils, proceeds from themselves; that they might not foolishly impute the same unto any other. He saith then, my people is foolish. He speaks here in the person of God: for by and by it follows, they have not known me; which can no way agree unto jeremiah. God then complains here, of the folly of his people; whom he calls his, not by way of honour, but rather to redouble their reproach. For what was more unseemly, than for God's people, whom he hath chosen as his own peculiar inheritance, to be void of knowledge and understanding? What else was God's purpose in choosing and adopting the children of Abraham, but that they should be as burning lights, to manifest the doctrine of salvation to all the world? What nation is there (saith Moses) so noble in all the world, to whom the gods come so near, and so familiarly, as the Lord thy God doth? Herein consists thy knowledge and wisdom, as it follows in Deut. 4.6.7. Thus God here shows, that it is a thing most prodigious, which all the world also aught to abhor, when he gives his people here the title of a foolish people. As if he should say, Is it possible that this people whom I have chosen to be a guardian of my covenant touching everlasting salvation, to whom I have vouchsafed the honour to instruct them by my word; is it possible I say, that this people should be so insensible, as wilfully to cast themselves into perdition? It is a foolish people then, in regard they have not known me. Now here he shows what is the cause of this folly, to wit, they knew not God. For our whole wisdom consists in the knowledge of God. But thus God lets them know that their folly is no way excusable. Why so? He made himself so familiarly known unto the Israelites, that as Moses saith, they needed not to ask, Who shall ascend for us into heaven? or who shall descend for us into the depth? For they had the word fast by them, even in their mouth, and in their heart, Deut. 30.12.13.14. In regard then, that God had in so gracious a manner, manifested himself unto the jews, he justly complains, that they knew him not. We have two points to note here then; first, God specifies what this folly is, namely, that his people knew him not. Whence we have to gather, that we are then said to be truly wise, when we render to God his due honour; and are then justly esteemed fools and unwise, whilst we cease to stay ourselves in him. That is one point. Moreover, we ought to know that all pretence of ignorance here falls to the ground, whilst God thus manifested himself to this people. And may not the same be said unto us? Yes verily, God at the last day may justly reproach us, that we have been fools, and unwise, if we have not known him: for this is our wisdom also, as I said erewhile. Moreover, here is no place to bring in any pretext of ignorance; for God hath not spoken to us in secret. To be short, God convinceth the jews of ingratitude, and of wilful malice in telling them they knew not. And we at this day deserve (as I have said) a much greater condemnation, so as the punishment ought to be doubled, if we know him not, to whom God hath so familiarly revealed himself, and to whom in so gracious a manner he represents himself. Lastly he adds, that they are witless, and without any sense or understanding. The oppositions which are here in the Hebrew text, have greater weight than in the Greek or Latin. In Greek or Latin, this manner of speech would have little grace, if one should say, This is a fool, The Hebrews have their manner of speech proper to themselves. and not wise. For it seems the latter member doth somewhat diminish that which was said in the first. But the Hebrews have their manners of speaking proper to themselves: for thus they signify, that this people is so fare destitute of understanding, that there is not so much as a dram of sound knowledge in them. Those who are fools and witless, will yet have some sparks of understanding, though never so small: and thence came that proverb, That fools often tell the truth. But jeremiah on the contrary, means that the jews were not only fools and senseless, but so deprived of all judgement and discretion, that they resembled even the insensible stones, or bruit beasts: so as there remained neither wit, nor humane reason in them. We will now defer the rest till some other time. The Prayer. Almighty God, for as much as thou hast not for once only lighted up unto us the lamp and light of thy heavenly doctrine, but daily callest us to to that salvation which thou hast set before us: give us grace we neither shut our eyes, nor stop our ears, nor yet lie snorting in our vices. But as it pleaseth thee on thy part carefully to allure us to come unto thee; so grant we also may hasten to thee with all our might, that from strength to strength we may continue on our Christian race, approaching every day nearer and nearer to the mark at which we aim, till at length we attain the possession of that heavenly kingdom, which thou hast purchased for us by the blood of thine only begotten Son jesus Christ. Amen. THE SEVENTEENTH LECTURE, WHICH IS THE FOURTH UPON THE fourth Chapter. Vers. 23. I beheld the earth, and lo it was desolate and deformed; and the heavens, and they had no light in them. 24 I beheld the mountains, and lo they trembled, and all the his moved. 25 I beheld, and lo, there was no man; and all the birds of the heaven had taken their flight. 26 I beheld, and lo, the fruitful region, or Carmel, was a desert, and all her Cities destroyed, before the face of the Lord, and before the face of his fierce anger. THe Prophet here by sundry sorts of figures, amplifies the terror of God's vengeance, that he might awaken the jews; who were become utterly senseless and careless. For he makes no idle repetitions, when four times together he saith, he beheld. He might as well at once have mentioned, the earth, the heavens, men, mountains, and fruitful places: but he saith, that which way soever he turned his eyes, as if he had viewed the four quarters of the world; on every side there appeared horrible and fearful signs of God's wrath and displeasure, which threatened the jews with an utter waist. Neither is it any marvel that the Prophet useth such vehemency. For we know with what contempt men are wont to entertain all Gods threatenings, unless they be indeed sound awakened. Which manner of teaching ought not to be strange unto us. For he that is but meanly read in the Prophets, may easily observe, that they insist much upon this point; to wit, in rousing the hypocrites and contemners of God: who as they have a stiff neck that will not bow; so according to the hardness of their hearts, they will not be moved with any punishment wherewith they be threatened. But yet this place, among many other, is very notable: and therefore ought we so much the more diligently to ponder that here, which the Prophet's words import. First he saith, he beheld the earth. He useth the very same words which Moses useth in the history of the world's creation. For before the earth was form, he saith, it was a thing that lay waste, and as a confused chaos, Jeremiah alludes to the Chaos of the world, before God made a distinction of things therein. without any form or shape at all; as having no beauty in the face thereof, to allure the eyes of the beholders to gaze upon it. It is as much then, as if he had said, God's wrath and vengeance hath caused that distinct and comely order so to vanish away; that nothing but an utter confusion remaineth. And thus he amplifies the outrage and enormity of their sins: as if he should say, They had so fare run riot, that thereby they had perverted all the whole frame of the world, and (as it were) mingled heaven and earth together; so as nothing but an utter vastation of all things appeared now every where. Whereas he saith, there was no light: he signifies, that the light of the Sun and Moon was (in a manner) darkened and put out; in regard men were unworthy to enjoy such a favour as that is from God: as if the Sun and Moon had been ashamed, to be the witnesses of so many foul iniquities. We have now the sum of the Prophet's meaning as touching the first verse. I looked (saith he) upon the earth, and behold, I perceived nothing but an horrible wrack and confusion: that is, there was no form nor distinction that might give the beholders any contentment, because the jews had overturned the creation of the world (as it were) by their sins. I also beheld the heavens, and there appeared no light in them: for the jews by their sins deserved to be deprived of that blessing which he hath put in the Sun, and in the Moon. For what a singular favour of God is it, that he hath ordained so noble and excellent creatures to do us service? In a word, the Prophet meant to say, that there appeared signs of God's wrath, both in the heavens, and in the earth; thereby to terrify the world, as if he meant to make havoc of all. This manner of speech is also usual in the rest of the Prophets, but especially in joel 2.2. where there is a notable place to this purpose. And albeit they are hyperbolical speeches, yet do they not exceed measure, if we consider well what a dulness and slothfulness there is in man's nature. For unless God arm the heavens and earth against us; unless he manifest by some evident signs, that he is about to withdraw all his favours from us; what do we else but scorn all his threatenings, as we said erewhile? Vers. 24. From the heavens, jeremiah descends to the mountains, and saith, they trembled, and that all the hills moved, or were shaken. Others translate, destroyed; but I see no reason of it. For doubtless the Prophet confirms the same thing still, by new phrases of speech. Now as he testified that the mountains trembled; so he also adds, that the hills shaken. Yea, and the proper signification of the verb requires, that we so translate it. Now the reason why he mentions the mountains and hills, is plain and evident: for in these places there is a greater stability perceived, than in the plains, in regard the mountain, for the most part, are replenished with quarries, and are founded upon rocks. So as though all the world should fail and tumble on heaps, yet it seems the mountains are so well founded, that there is no appearance at all of any motion. And yet the Prophet saith, that even these trembled, and the little mountains shaken. Vers. 25. In the third vision he speaks of a solitariness: for he saith, he saw no man; and all the birds of the heavens were flown away. The world's chief ornament. We know the first and chiefest ornament of this world consists in men, and other living creatures. For to what end should the earth have such fruitfulness bestowed upon it, as to bring forth such diversity, and such a quantity of good things, but in regard of the use of man and beast? Although then that trees, herbs, and an infinite variety of fruits, do give a wonderful ornament and beauty to the earth, yet doth her chiefest beauty consist in being replenished with men and beasts. Under this word birds, the Prophet also includes all the rest of the earthly creatures, by the figure Synecdoche; under it comprehending one kind for the whole. He saith then, that the earth was emptied of her inhabitants. The fourth vision contains yet another thing, namely, Vers. 26. that the fruitful regions were converted into deserts: albeit I think he speaks properly here of Carmel. For we know that this quarter of the holy land was thus called, in regard of its fertility. I grant that Carmel of itself signifies any fruitful or fat soil: but (as I have said) this region was so called, because it abounded with all sorts of fruits. For there were goodly pastures; the fields there also yielded great increase; so as this quarter was every way replenished with all beauties above any of the rest. You see the reason now why I willingly understand this place of Carmel itself: yea and I have good warrant for it also: for in the next words it follows, that all the Cities were destroyed, it is more likely then, that this should be spoken of Carmel in particular, then generally of all the regions and fruitful places. For mine own part, I think the Prophet speaks of Carmel, yet so, as he therein alludes to the signification of the word Carmel. In this verse also there is a Synecdoch, a part taken for the whole: as if he should say, Carmel, which excelled in all fruitfulness and abundance, yet became like a waste wilderness. When Isaiah speaks of the restauration of the Church, he saith, The desert shallbe as Carmel: as if he should say, Isa. 32.15. God's blessings shall be so generally and plentifully poured out upon the whole world, that the deserts shall be no less fruitful than Carmel itself; or the regions, which for their fatness of soil, excelled all others. But jeremiah speaking here of the curse, saith, that Carmel shall be as a wilderness; and that all the Cities shall be laid waist. Why so? Because of the face of the Lord, and because of the kindling of his ire. Others translate, his fury: which manner of speech hath his weight also. For we said erewhile, that if God thunder not, as you would say, to strike a terror into men's hearts, they are all senseless, neither feel they his judgements: so as all the threatenings in the world will profit them nothing at all. This is the cause why the Scripture so often speaks of the fury or fierceness of God's wrath, or of the kindling of his ire. One of these might have sufficed. Why then puts he both, to wit, the inflaming of his wrath? Even because (as I have said) our obstinacy and hardheartednesse may be won, and broken as with the great blows of an hammer: otherwise God could not bow our hearts to his fear. This repetition then, aught to serve as a means to correct that rebellion which is in all of us naturally. Not as if God were subject to disordered passions, as we know well enough: but in regard we cannot otherwise perceive how fearful his vengeance is; this is the cause why it behooveth him necessarily to present himself before our eyes as one angry, and inflamed with wrath and indignation: for which cause also we see that eternal death is represented out unto us under the metaphor of fire. The sum of all. As touching the sum and substance of this text, no doubt but the jews at this time enjoyed abundance of all sorts of good things, and were now plunged in their delights. In a word, they enjoyed but what they would: and yet the Prophet advertiseth them he saw that a fare off, which these poor purblind jews could not see: namely, that God's wrath approached; that it was ready to seize upon them to consume them, and all their riches and abundance; which caused them (as it were) to burst with pride, and to bring upon them an utter vastation; so as from above, and from beneath, there should no more be perceived any appearance of beauty, but all deformity and confusion: even such as was, before God had ordained that distinction, by separating light from darkness; Gen. 1.2. the firmament from the earth: whilst as yet nothing was to be seen but a confused lump; in which was comprised the air, the earth, without any order at all. Now it follows. Vers. 27. For thus saith the Lord, the whole land shall be desolate, and I will not make an end: but then the copulative and, must be resolved into an adversative, notwithstanding, I will not make an end, or a consumption. HEre the Prophet in sum, See verses 23.24.25.26. explains that which he meant to say, as touching those four visions which we have formerly handled. He denounceth then, as in the person of God, that there shall be a marvelous, yea, a most horrible desolation, throughout the whole land of judeah. The land (saith he) shall be utterly desolate: or, there shall be a desolation throughout the land. Some expound that which follows, as if he somewhat allayed the tartness and sharpness of his speech. And according to their opinion, there should be a correction here, which should (as it were) give some relief unto the faithful, who hoped, and waited to obtain some grace and mercy, that they might not be utterly out of heart. And to say the truth, if God should only threaten, without adding some exception; it were able to swallow up with fear and dread, an hundred worlds. That the faithful then might not in such wise be overwhelmed with fear, as not to have their recourse to God's mercy; it is often added by way of correction, that God will not utterly consume the earth. The word which the Prophet here useth sometime signifies, perfection, but in many other places, it signifies consumption: for the verb signifies, to perfect, and consume. And there is the same reason for both: and yet it seems these words should be one contrary to another. Notwithstanding that which is consumed, may properly be called perfect, because it always brings to an end. If this exposition seem good, than we now see why he saith, That he will not make a consumption, albeit he do severely chastise this people: to wit, that he might leave some hope for the faithful, lest they should be discouraged: which would have fallen out, had not God promised to be ready to secure them, and to be mindful of his covenant: unless peradventure we will read it by way of an interrogation, thereby to repress the pride and overweening of the wicked, that they might the better feel, how none of their vain boastings should go unpunished. As if he should say, And will ye yet say, that I will not make a full end? Now howsoever the first exposition contains a doctrine much more ample: yet had I rather take the Hebrew word here used, for End; as if he meant to show, that he will not cease to pursue them with his vengeance even to the uttermost. We also shall meet with the same phrase of speech in the chapter following. Chap. 5.27. The natural sense than will be this, That God is purposed to waste and consume all at once. I grant when the Prophets speak of God's judgements, they speak thereof diversely. Sometimes they will threaten that all shall go to wrack, so as there shall be no appearance of salvation. And yet God in the mean while always reserves some hidden seeds, Isa. 1.7.8.9.10. and 10.22.23.25. as it is said in the first, and tenth of Isaiah. From which places it is easy to judge what the Prophets meant to say, by this manner of speech, To make a consumption. For in these places God threatens, that he will make a consumption: and yet by and by after he adds, this consumption shall bring forth some fruit: that is to say, a remnant shall be exempt out of this consumption. For in other places the Prophets compare the Church to olives, Isa. 17.6. and 24.13. or olive trees, when they are beaten or shaken: or to vines, at the time of vintage. For there will always remain one cluster or other which cannot be espied, though all seem to be gathered: the like also falls out when the olive trees are shaken; for it is impossible but some olives will always remain in the upper part of the bows. And in the same manner God also saith, he will make such a consumption of his Church, as shall resemble the vintage, or the gathering of olives, which yet are never so clean stripped (as it were) of their fruit, but there will be some remainders, which shall not be espied. We have now then (as I take it) attained the Prophet's meaning: namely, that such a ruin of the whole nation approacheth, as no mention at all shall afterwards be made of it: there shall be seen neither form, nor beauty of it: which also in effect fell out, when they were led captive into Babylon. For then the people (at least in respect of the whole body) were brought (as it were) to nought. And thus there was no end. I willingly confess that God's threatenings cannot be available to our salvation, unless he forthwith sets before us the hope of mercy: that being upheld by this hope, we may have our recourse unto him. For whilst we think God to be so angry against us, that he will not be appeased, we flee from him as much as we can. And this is the cause why despair makes men fall into a diabolical frenzy. Thence also it comes to pass that the reprobates not only murmur and gnash their teeth against God, and storm and take on like bedlams; but they would willingly also cast him down from his seat. It is needful then, that hope of pardon be set before us, that so we may be touched with true repentance. And therefore in regard this promise is perpetual; come what come will, yea albeit to our thinking heaven and earth will go together, See Psal. 46.1.2 so as dangers of death shall seem to press us on every side: yet ought we always to rest confident in this belief, that there shall always a residue remain, Isa. 17.6. and 24.13. according to that which we alleged out of Isaiah, 1. and 10. But in regard this people was not as yet well prepared, nor fit to receive consolation; the Prophet now mentions on's not this second point at all, but speaks only of the punishment. Now he adds: Vers. 28. Thereupon the earth shall mourn; the heavens shall be darkened on high: for I have spoken, I have thought, and cannot repent me of it, neither will I call back my word. IEremiah prosecutes his former speech, and always brings in God speaking; that his words might be the more forcible. Thereupon (saith he) the earth shall mourn. He calls that destruction and deformity, the mourning of the earth; as having respect to that which he spoke in vers. 23. etc. He speaks not then, of the inhabitants of the earth. For those which so expound it, do very much lessen the vehemency of the Prophet's words. He rather attributes terror and sorrow here, to the dumb and insensible elements; which is much more passionate, than if he had plainly said, The inhabitants of the earth should mourn and lament. The same may be said also of the heavens. And indeed this latter member evidently shows that he speaks not of the inhabitants of the earth, but of the earth itself; which albeit it is utterly without sense or feeling, yet it seems it hath a kind of fear and horror, in respect of God's vengeance. And thus the Prophet casts men's hardheartednesse and senselessness in their teeth, in that they were no whit moved nor smitten with any dread, although they saw signs of God's wrath manifested against them from heaven. The earth then, shall mourn, and the heavens shall be darkened and troubled: that is, howsoever men remain insensible, yet shall heaven and earth feel the horribleness of God's vengeance. In the next place he adds, For I have said it. Some translate this, as if a relative were to be supplied, between the two verbs: as if he had said, For I have said, that which I thought, and I will not repent. But this same abrupt manner of speech suits well enough. For in the first place God pronounceth sentence, which shall abide immutable and unchangeable. As if he should say, I have once for all signified by my faithful servants the Prophets, what I meant to do. For the Prophets (as we know) were God's heralds, to declare and publish his judgements. And for as much as men for the most part, set light by their doctrine; for as the world at this day is grown to that pass, that it proudly contemns and scorns all the threatenings that are denounced against it, so fell it out then. jeremiah therefore brings in God himself speaking here, as if he had said, You have despised my messengers, and yet have they told you nothing, but what my self have enjoined them. From me then, hath proceeded that sentence which you for your parts ought to have trembled at. See now in what sense it is that God saith, I have spoken. For he attributes that to himself, which the jews thought came from the Prophets: and therefore they saw no reason why they might not freely set light by whatsoever the Prophets pronounced against them. It is I then, saith God, that hath spoken. And thus there should be an antithesis between God, and the Prophets: as if he should say, The jews gain nothing at all by snorting thus in their evils, whilst they think they have to do with mortal men: whereas God himself hath commanded and enjoined, his servants to denounce the judgement which they scorn so much. And yet lest they should Imagine, God spoke only to affright them with words full of wind (for hypocrites are wont to flatter themselves under this pretext, that God speaks not in good earnest; but only frays men, as if he had to deal with little children) he saith also, I have thought it. He said before, he spoke, that is, as having respect to the Prophets; but now in saying he thought it; he means, that the prophecies shall manifest their power, wherein God had threatened the jews with ruin, out of his own secret counsel. This (saith he) is decreed with me. Afterward he adds, I repent not. In a word he shows, that the jews are destinated to destruction, lest they should persuade themselves that God could be appeased, whilst they went on in their sins: because he was determined to proceed in judgement against them, and not only signified the same by his Prophets; but had also concluded thereof in his own breast. The word repentance is taken here, for mutation or change. For God is not subject to repenting, in regard all things are well enough known to him: but he speaks after the manner of men, as I said erewhile. Repentance improperly attributed to God. And that which follows, remooues away all ambiguity or doubt: for he saith, I will not turn away from it: that is, I will not call back my sentence. It follows. Vers. 29. Every City shall flee for the voice of the horseman, and of the archer: they shall dig into the thickness; according to others, into the clouds. The Hebrew word signifies a very thick bush, or thicket: it also signifies clouds: and as I take it, it may be accepted rather for clouds, because forthwith it follows, they shall ascend into the rocks: and then, every City shallbe forsaken, and no inhabitant shall remain therein. WHen he speaks of the voice, or noise of the horsemen and archers, which shall cause all to flee; he signifies that the enemy shall come with such boldness and fury, that the jews shall not dare to meet them, because they shall all be scattered here and there before one stroke be strucken: for questionless he here opposeth the voice, to blows. We know with what pride the jews were possessed: therefore the Prophet scorns this their cursed confidence, wherewith they were so bewitched, that they could no way apprehend God's judgements. The only noise (saith he) of the enemy shall so terrify you, that all the Cities shall be forsaken of their inhabitants, who shall voluntarily yield themselves captive to the enemy: neither shall their walls defend them; nay, the gates themselves shall be set wide open. All the Cities than shall flee. That which follows, they shall ascend into the clouds, or into the thickets, may be expounded of the enemies: namely, they shall be so quick and nimble, that they shall seem to scale the clouds, and to get up among the rocks: but I had rather read it all with a breath thus, The jews shall be so affrighted and terrified in their flight, that no clouds shall be so high, to which they will not attain, because the tops of the highest mountains are often so covered over with groves and thickets, that they are always overshadowed. This place then may well be thus expounded; to wit, that they shall flee into groves and thickets where much wood is. How ever it be, the Prophet no doubt speaks here of places of great height: and thus this exposition will be the more firm, if we retain the word clouds. As touching the sum, we see well enough what his meaning is; namely, that the enemy shall be of such agility, that they shall outstrip the Eagles by their nimbleness, in coming to subdue and overthrew the state of the jews: or, according to that which others think, which also is most received, The jews shall be put to their shifts in such wise, that they shall not only flee out of their Cities, but shall enter the tops of the highest mountains, to hide themselves there among the trees and bushes, as amongst the clouds. Also, they shall ascend up unto the rocks. Why so? Because they shall not think themselves otherwise in safety, in regard of the incursions and assaults of the enemy. Finally he adds, That all the Cities shall be so forsaken, that not so much as one inhabitant shall remain therein. Thus we see how the Prophet still aims at the astonishing of the jews, who had no ears to hear withal; whose hearts were now hearts of stone: so that they were not only senseless of their evils, but fell to scorning both God and his messengers, even as they had made a covenant with death, and hell, as it is said in another place. Isa. 28.15. Vers. 30. And thou wretched, or wasted, what wilt thou do? Although thou clothest thee with scarlet, though thou deckest thee with ornaments of Gold; or with necklaces of gold, as some turn it: though thou paintest, or trimmest thine eyes with colours; yet shalt thou trim thyself in vain; thy lovers shall abhor thee, they shall seek thy soul. THe Prophet here insults over the jews, only to tame their proud and high conceits. For his whole drift is nothing else, but to take down that overweening of theirs, which made them exalt themselves against God: which he could not possibly effect, unless he should advance his style somewhat more than ordinary, by decking and adorning his speech with diversities of figures. This is then (as it were) a witty and pleasant shutting up of his discourse, when he cries, And thou wretched, what wilt thou do? For the jews were yet puffed up with the contempt of God, neither were their hearts as yet humbled. In regard they yet persisted then, in their so undaunted a pride; that makes the Prophet cry, Thou wretched, what dost thou? As if he should say, Thou flatterest thyself in vain, thou promisest thyself succours from other parts: because thine own estate is desperate. And then he adds, Although: for I interpret this verse with one context, or knitting together of the words; and me thinks those which separate not the Prophet's speech in this verse, are in the right. For to expound it as some do, Thou deckest thee, thou trimmest thee now, thou deckest thee with ornaments of gold, thou paintest thine eyes with colours, and it is in vain: this exposition I say, is without any grace: beside, the Prophet's scope and drift is by this means corrupted. All these words then, have a dependence one upon another: there being one principal verb, to wit, thou paintest thee to no purpose, And therefore the Hebrew particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aught to be resolved into an adverb, Although. Now as touching those who refer all this to the ceremonies wherewith the hypocrites think to defend themselves, as with bulwarks, against God's judgements, it is both unapt, and altogether from the purpose. I grant that ceremonies always serve hypocrites as dens, for such thiefs to lurk in, as we shall see hereafter: but as touching this place, Chap. 7.11. the Prophet respects the ornaments of harlots; because the people (as we have often noted before) resembled an adulterous woman, Chapters 2. and 3. who having forsaken her husband, god's up and down, and prostitutes herself to all comers. For God had covenanted and contracted with them an holy marriage, which they had falsified. And thus such a disloyalty well resembled a wanton wife, that hath broken the faith of wedlock. And because such kind of light huswives are wont to trim and paint themselves after an whorish manner; the better to allure and draw lovers by such baits, unto them: therefore the Prophet now again tells them, Thou shalt get nothing by decking thyself, albeit thou shouldest cloth thee with scarlet; although thou shouldest glister all over with gold, even from the crown of the head, to the soles of thy feet; all this shall benefit thee nothing at all. No, though thou shouldest paint thyself to the uttermost: this also shall serve thy turn no more than the former. As touching her lovers, we know who they were: namely, the Egyptians, and Assyrians. For the jews, feeling themselves pressed by the Egyptians, were wont to run for help to the Assyrians: and contrariwise, if the Assyrians molested them, they went to require aid from the Egyptians. Which action of theirs the Prophet compares to the cunning devices and shifts of harlots: for in gadding thus to and fro, from one to another; what did they else but violate that sacred band of marriage, which was contracted between God and them; falsifying their faith which they had plighted unto him. Thus than the Prophet saith, Although the Egyptians promise thee mountains, as it falls out with some lustful lover, that is enticed by the beauty and painting of an harlot; yet notwithstanding they shall deceive thine expectation. For howsoever the Assyrians seem in outward show to be ready to secure thee, yet these shall beguile thee also: so as thou shalt be as an old forsaken harlot, when thou art fallen into extreme necessity. The rest I will defer till to morrow. The Translator. But seeing there remains but one verse behind, to conclude this Chapter and Lecture withal; I have rather joined, than separated them the one from the other. WE told you yesterday, what the Prophet meant by the garment of scarlet, by the ornaments of gold, and by the painting: to wit, those alluring baits, wherewith Princes, and the people also gratify one another, when they conclude any league one with another. For whatsoever passeth between such, for the most part, it is nothing but mere treachery and deceit. But we further told you, that the Prophet besides this, alludes also to that spiritual marriage, by which God joined the people of Israel to himself. For it was a kind of adultery, thus to affect leagues with strangers; in regard it was a means whereby they renounced God himself, and contemned his protection. For as the husband's protection ought to satisfy the wife; so also ought the Israelites to have contented themselves, with fixing and staying of their eyes upon the Lords help only. But in regard their vain lusts carried them hither and thither, it is not for nought the Prophet compares them to adulterous women. Now he saith, their lovers shall abhor them: and not only that, but he saith further, the Egyptians and Assyrians, upon whom they had builded their vain hopes should become their mortal foes. Thy lovers (saith he) shall abhor thee, and shall seek thy life: that is to say, All that power which thou expectest, shall be employed, as on thy behalf: they shall turn it to thine utter ruin. It follows. Vers. 31. Certainly I have heard the voice of her which traveleth: affliction, or anguish of a travelling woman, or of her that traveleth of her first child; for so much the Hebrew word properly signifies, the voice of the daughter of Zion: she sigheth, she shall break, spread, or smite her hands: woe is me now, for my soul fainteth because of those which kill, or of the murderers. IEremiah by these words yet further confirms that which we saw before: for he incists not thus long upon the matter only for teaching sake; but because he saw those of his nation grew obstinate, and had hearts as hard as the Adamant. This is the cause why with so many words he inculcates, and with such diversities of speech repeats, one and the same thing: which he could not have delivered so well in plain terms, nor in a word or two. For oft times the doctrine will little avail, unless exhortations and threatenings be added thereunto. You see now to what end, and for what cause he so often, and in so many words repeats one and the same thing: also why he hath expounded that at large, which we saw before. I have (saith he) heard a voice, as of her that traveleth. Doubtless this must be taken otherwise than the words sound: for it is certain that jeremiah was no quicker of hearing than the rest: unless we would say, that being mounted upon an high turret, he saw God's judgement approaching a fare off (whereof the people at that time made but slight reckoning) that he might represent the same out unto others. He saith then, that he heard, and that no less plainly, than if the thing had been present before him. He further amplifies the matter, by a word which signifies anguish: and then in stead of a woman that hath had a child, he puts a woman that travels of her first borne; where the sorrow is greater. jeremiah shows then, that this people which could not be reclaimed from their sins, should shortly fall into an horrible and extreme misery. But withal he secretly intimates (as also the holy Ghost speaks in other places) that the ruin which was to come, should suddenly come: for when they should say, Peace and safety, then should sudden destruction fall upon their heads, 1. Thes. 5.3. So likewise the Prophet in this place shows, that the jews shall get nought by standing in their obstinate courses against God; as if therefore the judgement were the further off from them: for sorrow should suddenly overtake them: as the labour comes upon a woman that is jocund, who eats and drinks merrily; but yet the sorrows of her travel will not cease for all that, to take her suddenly in the neck. Even so our Prophet advertiseth the jews, that they should not think to put back God's vengeance by their fond confidence and overweening: because the plague should surprise them, and they should feel their ruin ere they were ware. And yet (as I have said) he expresseth their calamity under similitudes, and borrowed speeches. The voice (saith he) of the daughter of Zion shall lament, or bewail her case. Some translate in the second person, Thou shalt lament, and shalt spread, or wring in pieces thine hands: but this cannot well agree, because it by and by follows, her hands, in the third person. He saith then, that the voice of the daughter of Zion shall witness her great dolour and affliction, because she shall lament. And forthwith adds, the smiting of the hands: for the expositors translate the words diversely. But in regard the Hebrew word signifies properly to rend and tear in pieces, or divide; I think the Prophet meant to express the gestures of a woman that is in labour. For they are wont thus to smite their hands one against another, and to divide and intermingle their fingers one within another. Others translate, They spread, in regard the hands are (as it were) cut or divided, when they are thus lifted or holden up in the air. As touching the matter itself, the Prophet's meaning is not obscure: for he forseeth that God will send an horrible judgement, so as the jews shall lament after an extraordinary manner, as women are wont to do that are brought into some desperate extremity, Lastly, he concludes his speech, saying, Woe is me now my soul fainteth, etc. The Prophet meant here to advertise them, that howbeit they were all as blind as bats at noon day, yet he apparently perceived God's judgements, whereat they fleered and laughed; or at least the wicked made but a sport of them. He saith, his soul fainteth, in regard of those which were slain; and yet none were killed. But by this phrase of speech he testifies, that he already saw those things which were secret and unknown (as it were) before his eyes, which made them to be so little moved at them. The Prayer. Almighty God, seeing we are lulled so fast asleep in our sins; grant at least that we may be attentive in harkening to the examples of thy wrath, which thou hasts been pleased to set before our eyes, that at other men's cost, we may learn to fear thee. Let us also carefully consider what threatenings thou usest to draw us to thyself, because thou canst not win us by ientlenesse. Therewithal also cause us to feel that thou wilt always be merciful and favourable to such poor sinners as unfeignedly seek thee, and convert unto thee with their whole hearts. Give us likewise to be armed against our sins and infirmities, that we may earnestly strive to dispatch ourselves out of Satan's nets, which at every turning he spreads for us: that giving over ourselves with full liberty to thy service, we may take such delight in an holy course, that our chief end may be to please thee in the whole tenor of our life, that so our service and obedience may be acceptable unto thee, through jesus Christ our Lord. Amen. THE EIGHTEENTH LECTURE, WHICH IS THE FIRST UPON THE fifth Chapter. Vers. 1. Walk you, others translate, inquire, or espy, or seek, by the ways of jerusalem; and see I pray you, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put here to exhort: in the former verse, we thought fit to translate it, Now: Woe is me now: and know, and inquire through the streets, or in the cross ways where streets meet, if there you can find a man; if there be any that executeth judgement, that is truly, that seeketh the truth; and I will spare, or pardon it. IN this verse, as also in the rest following, God shows he is not over severe nor rigorous, albeit he denounceth such extreme calamities against his people. Because their wickedness was become utterly incurable, and therefore he had no other means but this left. Isa. 65.2. Psalm. 81.13. For we know what he often testifies in the Scripture, namely, that he is patiented, that he waits to see if sinners will come to repentance. Seeing God than every where extols his clemency, promising that he will show mercy to the most wicked, if they repent: for as much also as he freely prevents sinners, it should seem strange, that with so great severity he riseth up in anger against his Church. But we see what obstinacy and perverseness there is in the minds of the wicked: and therefore they fear not to make their complaints against God, and to call him to an account (as it were) before them: as if he dealt too rigorously with them. For this cause then, God now shows, that it was not his fault that the people were not pardoned: for as if he should have said, though I would, yet they would not. I grant he speaks here after the manner of men: Mat. 23.37. but thus (as I have said) he shows how he used all means possible to reclaim them, before he came to deal thus severely with them: And the words themselves also do very well express as much. Go (saith he) through the ways of jerusalem, and behold I beseech you, know, inquire, in all the corners of the streets. jeremiah might in one word have said, Find me but one man in the City, and I will willingly spare it. But God here permits the whole world (as it were with all possible care and diligence) to take a thorough view of of this holy city (for so forsooth she styled herself) Now here, as also in the verse following, he directs his speech against jerusalem. He might as well have named all the rest of the neighbour Cities: but in regard the sanctity of the whole land seemed then to have its seat and residence in jerusalem; therefore God doth of purpose turn his speech to this City, who yet retained some show of holiness, and fare excelled all the rest. He saith then, inquire, view, and mark diligently, if there be a man. He here permits mortal men to be judges: as if he should say, Come ye all hither. And if the jews will make me odious, and if they will complain of too much rigour, as if I had dealt inhumanely with them: Let all that list, judge, come in, let them ask, let them make a diligent search: and if after search made, there can not a just, and upright man be found, what remains, but that this City must perish? For what is to be done with the desperate, must not my judgements needs light upon them? We have now the Prophet's meaning then: for he purposed here to stop the mouths of the jews, and to refel their slanders, that they might no more murmur against God, or find fault with his judgements, as if he exceeded measure: showing, that albeit God be inclined to show them favour, yet should there be no place left for pardon, for his clemency is by this so desperate an obstinacy excluded, in regard there was not a man in jerusalem that gave himself to integrity and uprightness. Quest. Yet a question may here be asked, namely, wherefore jeremiah saith, that a good man could not be found, seeing himself was then in jerusalem, who had also Baruch for his companion; and some others also, of whom we shall hear afterwards. There were some true and faithful servants of God then, and some also who unfeignedly feared the Lord, albeit they were then thin sown: this seems therefore an excessive manner of speech. Answ. But we must note, the Prophet hath here a special eye unto the multitude, putting the faithful (as it were) apart by themselves. Which that it may be made the more evident, Isa. 8.16. that place of Isaiah is to be noted, seal up the Law, and bind up the testimony among my Disciples. For God seeing that the sending of his Prophet among the the people, had been to little purpose, and that his labour was spent in vain among them that were past cure: bind up (saith he) the Law among my Disciples. We see here how God takes in, to himself, this small number, in whom there yet remained some seeds of piety, to wit, in the hearts of such, as in whom religion had been well grounded. So in like manner, jeremiah respects not Baruch, nor the rest that were mingled among this wretched multitude: but he directs his speech (as hath been said) to the whole body in general: the rest were not only already separated in God's secret counsel; but also by his open and manifest sentence. He truly pronounceth then, that there was not one. For we ought to bethink us with what kind of people he had to deal at that time. On the the one side he had the King and his council, See vers. 5. sect. 4. swollen and puffed up with the promises (which yet they falsely laid claim unto) whereby they imagined it was impossible the royal seat of David should ever be overthrown. This is my rest for ever, Psal. 132.14. As long as the Sun and Moon endures, they shall testify for me, that thy seed shall never perish, Psalm. 89.37.38. With these and the like titles they armed themselves: but as hypocrites falsely pretend God's promises; so these naughtypackes bragged that God was on their side. Secondly, jeremiah (as we shall see afterwards) had many conflicts with the false Prophets. For there were great troops of them, with which for the most part, the world is always pestered, the whole estate of the Priesthood was corrupted, and waged battle of set purpose even against God himself. The commons were little or nothing better, than the former. jeremiah then encounters here with the King, and his counsellors, with the false Prophets, the wicked Priests, and with the obstinate and rebellious multitude. And thus he saith there was not so much as one, that was able to appease God's wrath. To seek judgement, is as much as to give a man's self to uprightness. For the word judgement, in the Hebrew, signifies uprightness, equity, or the rule of well doing. He saith then, that none exercised or executed judgement, nor sought the truth. The word truth, as in the third verse following, is taken for integrity. As if he should say, All are given to falsehood, fraud, and perverse craftiness: and therefore he could by no means spare the City. For the relative it, cannot be otherwise expounded, than of jerusalem. God then saith, he will be merciful unto it, if there could a man be found among the King's council, among the Prophets, Priests, or people; but they had all of them with one consent, conspired against all justice and uprightness. Vers. 2. And, or although they say, the Lord liveth, yet swear they in vain, or falsely. THis is added by way of anticipation; and (as you would say) to prevent the jews, because (as it is well known) they thought to have the name of God (which went glib then in every one's mouth) as a sufficient covert for their vices. For as much then, as they openly vaunted that they served the God of Abraham; they thought all their wickednesses might well be winked at, in regard of this pretext. Now the Prophet meets with this conceit, and shows that such fig leaves are nothing worth, because they only profaned the name of God with their abuses of it. Moreover, jeremiah also aggravates the fault of the jews: for he shows that they were utterly estranged from God's true fear; not only in their whole course of life; but albeit some kind of religion remained amongst them, yet even that also was mere sacrilege. It is bad enough when God's name is buried in oblivion, and when wretched men give themselves the raines to commit evil, as if they could escape away with it in the dark. But how odious and detestable is such a wickedness, when they dare thus of set purpose, provoke God even to his face? It is this then, which jeremiah here notes, Although they say, jehovah life's, yet (saith he) they swear falsely. Now we see the Prophet's meaning. For in the first place, he plucks the vizard of this vain confidence from off the faces of the hypocrites, in regard they thought God would easily be entreated, if so be they only pretended his name. And yet they considered not how precious the name of God was: and thus they cared not lightly to take up the sacred name of God in vain. Now the Prophet not only condemns the hypocrisy of the jews, but (as I have said) he aggravates their fault, in regard they made no conscience in prostituting the holy name of the Lord to all purposes, and to be at utter defiance with it. For this is done, when we abuse the name of God, by vain swearing. When he saith, Although they swear, etc. he useth here the same word which the faithful use in their oaths: for when they call the living God to witness, it is as much as if they presented themselves before his judgement seat, as being well assured, that howsoever God may defer his vengeance for a time, yet must they come to an account, in regard he always life's. Thus the faithful acknowledge, that if they forswear themselves, they can gain nothing by it, though God should suspend his judgement. But (as I have already said) the Prophet refers this to the hypocrites, who seemed to honour God much: for nothing hath a goodlier show than their words. But gall is in their hearts, whilst they have these sugared words in their lips. The Prophet than derides this feigned holiness, when he saith; that in outward show they swore very demurely, as though they affected nothing more than piety and religion; yet for this they will swear. Others translate, truly, or certainly: but the sense will be plainer, if we translate, for this, that is to say, for this thing, or for this cause, they will swear falsely, or lyingly. It follows. Vers. 3. O Lord, are not thine eyes upon the truth? Thou hast smitten them, and they have not sorrowed; thou hast consumed them, and they have refused to receive discipline, or correction, they have hardened their faces more than a stone, or rock, they would not convert, or turn. SOme expound, or rather draw in (as it were) against the hair, an unapt sense from the beginning of this verse, as if the Prophet should say, God therefore turns not his eyes upon the right, because he doth so severely revenge himself upon the sins and offences of his people. But jeremiah prosecutes his former argument still. For the distinction of the verses is of no moment, in this behalf. Whosoever hath thus distinguished them, hath often perverted and corrupted the sentences: we must wink at this fault then: only for the help of memory we are to retain the number. But as touching the scope of the text, the observation thereof often hinders the readers: for things separated one from another, are for the most part confused; yea, and that which was very well knit together, shall we find dis-joined. I often think hereupon, and it is also a profitable advertisement: as in this place, after the Prophet hath showed how the jews were disloyal, and of a double heart, void of all uprightness, he adds, yet do thine eyes O Lord, behold the right, or truth. As if he should say, it is in vain for them to pretend the name of God, or to shelter themselves under heaps of ceremonies, or outward appearances of godliness, for God soundeth the heart and reynes; he stands not upon vizards of holiness, wherewith men's eyes are blinded and bleared. Furthermore, the Prophet thus suddenly directs his speech to God, the better thereby to show how irksome his travels were unto him, when he saw his preaching did so little good, among so headstrong a people. For had the jews in any measure been tractable or teachable, no doubt he would rather now (upon his reproof) have exhorted them to integrity and uprightness. He might very well have said thus, Those were much deceived, who in swearing by the name of God, persuade themselves that he will therefore be their father: Vers. 2. for his eyes behold the truth, and the uprightness of the heart. This had been (you see) to good purpose, and it had also been an apt manner of teaching: but jeremiah breaks off his speech, as it were abruptly, and leaving the people, turns him to God: Lord (saith he) are not thine eyes upon the truth? As if he should have said, What do I any further trouble myself about this desperate people? I speak, but it is as if it were to a rock; or to a stone wall. Far you well therefore, I have done with you: I will now another while make my moan to God. Now we see that this * A turning of one's speech from those that are present, to some absent. apostrophe, hath much more vehemency in it, than if the Prophet had still spoken to the jews without intermission; performing the office of a teacher unto them. For thus he shows, that his head and heart was broken with this tedious course, seeing his words so little to prevail, and all of them generally to whom he preached, to be stubborn and obstinate. Neither yet did he cast forth this speech rashly into the air, as if it had been to no purpose: but by this means he rather meant with the greater eagerness, to prick forward these dull scholars of his, whom he saw thus to lag behind; for otherwise he was (as it were) hopeless, that he should ever procure their good. We are to call to mind then, See for this matter, Master Caluins' preface before the prophecy of Isaiah, the latter end. that which elsewhere I have touched, namely, that the Prophets preached not word for word as they have written: but after they have stood long upon a point before the people, they then gathered the sum afterwards. And thence came the books of the Prophets. jeremiah therefore no question, had at large handled the doctrine of repentance; had earnestly inveighed against the hypocrites; had discovered the fraudulent courses of his nation; and had also sharply reproved their obstinacy. But after all this, it was needful he should make a stop as it were, in the midway, in regard he well foresaw that little fruit would redound to him by his painful labours. And the jews also being privy to this, it stood him in hand to touch them so much the more, to the quick. For do we not see how we at this day provoke the spirit of God by our rebellion, in regard it is so horrible a monster? Nothing therefore ought more to wound us to the heart, than the same. What a thing is it? God calls us familiarly to him every day: but when he sees our hearts so hard, and that we hold up our heads so high; there he leaves us, because we grieve his holy spirit, as he saith in Isa. 63.10. An ordinary or common course of teaching here then, would not serve the turn: but there was need of more efficacy now to be added to his teaching, when he saw the wickedness of his nation was become intolerable. Lord (saith he) are not thine eyes upon faith, or truth. Now when he speaks thus to God, there is an antithesis between God and men. For we know that the worst sort of people in the world are pleased well enough, whilst they may have the good opinion and estimation of men like themselves. Whilst they are so esteemed then, they lie snorting in their vices. The Prophet derides this foolish confidence, and shows that God sees otherwise than mortal man doth. For man scarcely can look the length of three fingers from him: but God diveth into the very bottom and depth of the heart. The Prophet then so speaks of God's eyes, that in respect thereof he shows men's judgements are frivolous, in regard they seek after nothing but fair shows, and vain appearances. By the word faith, as also in the first verse of this chapter, the Prophet means the integrity of the heart. They err from the mark then, who to show their wit, endeavour to prove, from this place, that we are acceptable to God by faith only. For the Prophet speaks not here of that faith by which we embrace free reconciliation with God; by which also we are made the members of jesus Christ. The sense than is plain enough of itself, namely, that God esteems not outward shows, wherewith men are delighted, as it is in 1. Sam. 16.7. Man looks to the outward appearance; but God regards the heart. By the word heart there, the holy Ghost expresseth the same thing which jeremiah means by faith, or truth here. For Samuel shows, that David's father deceived himself in bringing forth those sons first, which were of the most comely stature and personage. Man (saith he) looks to the outward form; but God sees the heart. Now we have the true and natural sense of the Prophet's words; to wit, after the hypocrites shall have flattered themselves to the full, and that all the world should have applauded them therein; yet all this shall serve them to no purpose: for in conclusion, they must all be summoned before the bar of God's judgement seat. Now in his presence, nothing but truth hath place, neither is any thing else precious in his sight. He adds, Thou hast smitten them, but they have not sorrowed. Here the Prophet reproves the obstinacy of the people, in that being smitten of God, yet they amended not. Proverbes, For experience (as they say) is the mistress of fools. It is also a proverb, as true as ancient, that fools become wise by their harms and losses. The Heathen Poets, and Historiographers do often use these sentences. Since then the jews were of so stubborn and rebellious a nature, that they gained nothing, no not by the smart of the stripes with which they were smitten; it was a sign they were altogether incurable. The Prophet here then subscribes unto the former sentence, where God said, he would spare this people, if an honest and upright man could be found in the whole City. This the Prophet confirms when he saith, Thou hast smitten them, but they have not sorrowed. No doubt but the jews sorrowed; yea and howled also, under the blows, and were but too skilful in making their complaints. For we see with what an height of pride they despited God himself. They sorrowed then: but the word sorrow, They sorrowed, but it was not a sorrow according to God. 2. Cor. 7.11. is here taken strictly: as where Paul handles the doctrine of repentance, he shows, that the beginning thereof consists in sorrow. So in this place the Prophet denies, that those who had confused thoughts in their minds, did therefore sorrow rightly: for they felt not that they had to deal with God. By this word then, he signifies as much as another Prophet doth, who saith, they looked not to the hand of him that smote them, Isa. 9.13. For his meaning is not, that they were so brutish or blockish, as not sensibly to feel the blows: but in the mean while, they neglected the hand of God, from whence they came. Now this aught chief to be respected in our sorrow: for although we howl with a blind outrage, proceeding from the sense of our miseries; having this word Alas, never so much in our mouths, what of all this? These are only the yell and roar of bruit beasts. But when we have regard to the hand that smiteth; that is the true and right framed sorrow. In this sense jeremiah saith, the jews sorrowed not, because they felt not that God had justly chastised them with his hand. In the next words he amplifies this doctrine, Thou hast consumed them (saith he) and they refused to receive correction. When he saith, they were consumed, it is a sign of a desperate rebellion. For if God touch us but lightly, no marvel, if (according to our slowness and carelessness) we be not forthwith awakened. But if God redouble his blows; yea, that he not only scourgeth us with his rods, but also draws forth his fiery sword, utterly to consume us: when he deals thus with us, and executes his vengeance by horrible and fearful judgements; When God doubles his chastisements, and we how not under them, it is a sign that the devil hath besotted us. if then (I say) we be yet senseless, under such evils, and feel not how hideous a thing it is to fall into his hands: it may well be concluded, that the devil hath blinded and bewitched us. This benumbedness that was in the jews, the Prophet now bewaileth, in regard they were not only void of feeling the stripes whilst God smote them; but that they received no correction, albeit he consumed them. In this second member he toucheth that which I formerly told you; namely, that this sorrow whereof he spoke, must not be taken generally, but for that true sorrow which sets God's judgement in such wise before us, that we learn to tremble thereat. He adds, that they hardened their faces like a stone: in a word, that they would not return. The Prophet signifies, that the jews were not only rebellious, but also grown shameless. And although they had showed all the signs of shame that possibly they could; yet all had been nothing, unless the integrity of the heart had gone before, as we have said. But it often falls out, that even the most wicked being full of impiety; of the contempt of God, and rebellion also: will yet be smitten with some shame and remorse. But the Prophet (to show that the jews were grown to the height of all impiety) saith, they hardened their faces: that is to say, they were utterly impudent, in regard they had rejected all honesty, and difference between good and bad, of justice and equity. Being destitute then, of all humane sense; he therefore saith, nothing now remains, but that God (according as he had foretold) must of force execute his last judgement upon them. And he repeats that which he said, when he saith, they refused to return. For he signifies, that they sinned not now through error or ignorance, neither were they gone astray through weakness: but that voluntarily, and of set purpose, they cast off all care of their salvation, and witttngly had forsaken the Lord, so as they would suffer neither his word nor works to take any place in them. The Prayer. Almighty God, and heavenly Father, for as much as Satan ceaseth not so to allure us to himself by his enticements, that we become like those that are senseless of thy judgements; grant us the grace, good Lord, that thy word may shine into our minds and hearts, that we sleep not in darkness; and therewithal so awaken us by thy holy spirit, that we may attentively hearken to all the advertisements of thy holy Prophets, by which thou callest us into the right way, that so we perish not: and grant that without ceasing we may exercise ourselves, the whole course of our lives, in the meditation of repentance, that we may always be displeased in ourselves for our sins, that we be still judging of ourselves, that thy wrath may be turned away from us, till at the length, being come to the end of our warfare, which we are to wage continually against our sins, we may attain that blessed rest, which is prepared for us in the heavens, through jesus Christ our Lord. Amen. THE NINTEENTH LECTURE, WHICH IS THE SECOND UPON THE fifth Chapter. Vers. 4. And I said, certainly, others translate, peradventure; they are those of the poorer sort, they have done foolishly, because they know not the way of the Lord, the judgement of their God. 5 I will go to the great ones, and speak to them; for they know the way of the Lord, the judgement of their God. but these also have broken the yoke, and burst the bands. WHereas some think the Prophet here excuseth his nation, and as much as in him is, lessens their fault; they are grossly deceived. For doubtless by this comparison he makes it yet more evidently appear, that things at that time were grown desperate. The sum is this; Corruptions reigned then, not only amongst the common people, but even among the great ones also; so as from the crown of the head, to the sole of the foot, nothing was sound amongst them, as they say. There is a sentence somewhat like to this, in Isaiah, although in other words, Chap. 28.7.8. For having there first inveighed against the whole nation in general, he taxeth the governors also: You (saith he) are no less drunk than the common people. I grant he affirms it is through wine and strong drink: but the meaning is, that they were all become like drunkards, in regard they were past shame; whilst (without any modesty at all) they gave over themselves to the committing of all villainies and abominations. jeremiah hath the same drift here, when he saith, I thought, surely they are of the poorer sort, and those of small reckoning, that have thus sinned; but I found even the Governors also guilty as well as they. He might in a word have said, Not only those of the common and base condition are corrupt; but the chief also, and those that should have given good example to the rest. But this comparison hath fare greater weight, when he saith, It may be those that have thus failed are some of the poor ones, who are ignorant of the Law of God. And what marvel? But out of doubt we shall find greater integrity in the Governors. When the Prophet speaks thus then, he brings the readers to the view of the present fact as it were, and shows that they were none of the rascality that had sinned; but they were the Priests, the Prophets, and those of the chiefest rank. The Prophet's meaning is plain enough. I said (saith he) not that he thought thus: for he saw all things were out of square, and that there was no more good to be hoped for of the Governors, than of the governed. The Prophet knew all this full well: but (as I said before) he meant to show, as in a lively image, how miserable the condition of the whole nation was. He saith, certainly: the word here used in the Hebrew, serves either for an affirmation, or for a particle adversative, Although, as we saw in the third verse. Some take it in this place for peradventure. It is put here by way of yielding so much, Put the case (saith he) that they are those of the base and beggerlier sort that have sinned thus: I wonder not that they have carried themselves thus foolishly, for they have not known the way of the Lord, nor the judgement of their God. The Law indeed was manifested to all indifferently, so as the common sort were without excuse: but this sickness hath reigned almost in all ages, that few have been attentive to the law: for who is it that doth not willingly reject this yoke? Now those of the meaner sort think to be somewhat excused, because they want leisure to study; neither are they borne to any great matters. The Prophet than frames his style according to the manner of men: and yet he lessens not the fault, if any would have pretended ignorance. As, Oh sir, I was never at the schools. For as we have said, God published his Law for the good of the whole nation in general. By the way of the Lord, and by the judgement of God, the Prophet signifies one and the same thing. It is a repetition then, a thing very usual with the Hebrews. For when God prescribes us the rule of a good life, it is as much as if he shown us the way. For our life resembles a race: now God would not have us to run at random; but sets us up a certain mark. He also leads us by a certain way; because it is the office of the Law to call us from wand'ring astray, The office of the Law. and to lead us to the mark that is set before us. For this cause the Law is called the way of the Lord: but judgement, as we heard yesterday, signifies uprightness, or a rule. He puts the way of the Lord in the first place; and the judgement of God in the second. And thus he shows, Such as live under good teaching, cannot pretend ignorance, he they never so mean or simple. that such as esteem themselves poor idiots that know nothing, are yet without excuse. For God meant no less to teach them, the right way, than the most learned in the world. Now he adds in vers. 5. I will go to the great ones. By the great, he understands as well the Priests and Prophets, as the King's council; yea, the King himself. I will go then to the great ones, and speak to them: which is as much as if he had said, I know I shall but lose my labour, which way soever I go: for they are all not only deaf, if I direct my speech to the poor commons; but even they among the governors also. I told you erewhile, that the Prophet consults not in himself as of a thing doubtful; but as one meaning to shame even the greatest. Which he also doth, the better to confirm his former speech; namely, That there was not an upright man to be found in all the City of jerusalem. Vers. 1. For they have known, etc. He repeats the same words affirmatively: yet we must always remember, that the Prophet was otherwise persuaded in his mind: but he speaks as of a thing likely. For who would almost have imagined, that at that time, there had been such brutishness in the heads and governors. For I tell you they were wonderfully admired amongst the people. This conceit then going for currant, to wit, that all such as then had the command over the people, were men well exercised in the Law of God: jeremiah speaks now according to this received opinion, doubtless they have known the way of the Lord. He adds, But they have broken the yoke, and burst the bands; that is, if any supposeth the heads and governors are any whit better than the commons, he fails exceedingly: for I know well enough how the world goes with them. They also, have as well broken God's yoke, as the most ignorant among the rude multitude. By this repetion, he yet better confirms the certainty of their revolt; and withal shows how unworthy a thing it was that the Prophets, Priests, and judges, who had the command of all, were so dissolute and unbridled in their lusts. It follows. Vers. 6. And therefore a Lion out of the forest hath smitten them, the wolf of the deserts, others by the word here used, understand the nights, or evenings, because they derive it from another word, which signifies the evening, and translate, the wolf of the night, hath destroyed them: the Leopard, others translate, the Panther, watcheth over their Cities; whosoever goes out thence shall be dismembered, or rend in pieces, for their iniquities are many, and their transgressions, or revolts, are increased. IEremiah now at length shows, that God keeps such measure in his judgements, that the castaways shall in vain accuse him of overmuch severity, though it be usual with them so to do. Some translate these words as if that which is here said, had been already effected; and think the sense to be this, namely, that the Prophet reproacheth the jews; showing it was not without cause they had been chastised with so many calamities, in regard they had justly deserved as many more. But the other sense suits also very well. For we know how the Hebrews are wont to change the tenses of verbs: and for mine own part, I willingly refer it to the time to come, because it seems the Prophet makes not a narration of that which they had formerly suffered; but how sharp the afflictions were, which immediately should befall them. The Lion of the forest then, shall smite them. As touching the words, we told you that the Wolf of the deserts, is as much as the wolf coming out of the desert. Whereas others expound it the wolf of the night or evening, it may also stand. For in other places we know that hunger-starved wolves, are called wolves of the night; in regard they having sought their prey all the day long, and not meeting therewith, are almost mad in the evening: thus hunger makes them range here and there. This exposition than may pass: but having said before, that the Lion came out of the forest, it is more likely he also describes the wolf coming out of the desert. And as touching the sum, the difference is not great. He names three beasts here, A Lion, a Wolf, and a Leopard. No doubt but by these beasts, under a metaphor, he means the enemies which should shortly invade the land with great cruelty. True it is, that before jeremiah made this Sermon, the jews had already suffered many calamities: for God revenged not himself upon them, all on one day; but he often advertised them: and had there been any hope of amendment left, he would yet have saved them, because their condition had been to be pitied. But it seems jeremiah prophesieth here, of judgements to come: and therefore he not only understands by these beasts, the Assyrians, and the Egyptians; but all other enemies also. For we know that this nation was hated mortally of all their neighbours, and cruelly vexed with injuries, even by those of their * Of the Edomites, Moabites, etc. own blood. In regard then, so many nations hated the poor jews, it is no marvel if the Prophet numbers up three sorts of beasts here. As if he should say, Enemies will invade you on every side, who like Lions, Wolves, and Leopards, will exercise their cruelty upon you, because you have so often, so many ways, and so long a time together, provoked the Lord to displeasure. In the mean while, God here rejects the false and perverse complaints which the wicked were ready ever & anon to make against him: showing, that he is their just judge; and that the punishments and chastisements which he inflicted upon the jews, were not to be taken in ill part. And hitherto appertains that particle, therefore, or, because. He adds, that the Leopard watcheth to rend all those in pieces that come out of the Cities. Doubtless he signifies by this similitude, that after the enemy hath invaded the land, the jews shall be so enclosed and shut up within their Cities, that they shall not dare to peep out, because dangers from every part, shall appear unto them. In the end of the verse he repeats again, and more largely prosecutes that which he understood by the particle, And therefore; or because. For he saith, because their iniquities are multiplied, and their revolts increased. By these words he shows yet better, that which he touched before; to wit, that God is a just judge, even then when he seems to be most severe: for it was impossible that this so desperate a people should escape without some strange judgement inflicted upon them from God. Neither names he them simply wicked ones, or Apostates, but he saith, their iniquities, or wickednesses were multiplied, and their revolts augmented. And by this latter word, he aggravateth their condemnation. For albeit the first word signifies not only to fail, but to do wickedly: yet to revolt from God, is a crime much more odious and hateful. Whence we gather, that the jews are here charged with so great a perversity, that it was not to be chastised with ordinary or light remedies. It follows. Vers. 7. How shall I pardon thee for this? that is, how should I pardon thee? for so it must be understood. Thy children have forsaken me, and have sworn by that which is not God. Now I have filled them, and they have committed adultery; or, notwithstanding they have, etc. and the house of the harlot they are assembled, or, in the house of the harlot. THe manner of speech here used, is by the Rhetoritians called * A consultation or talking. communicatio. For God meant, after a sort, that his adverse party, against whom he pleads, should be judge of the cause; & yet as of a matter already out of question. Now this is a sign that one is very confident of his cause: and therefore when the Rhetoritians mean to show, that the cause is clear and manifest which they propound: they consult with their adverse party thus: What? Do I not propound the matter plainly unto thee, as it is? Canst thou any way gainsay it? Put the case thou mightest have liberty and power to be judge thyself; would not reason itself constrain thee to speak after this manner? Even thus God also shows that he is forced (as it were) of necessity to punish and chastise the jews thus rigorously; testifying that he can do no less. See to this purpose, vers. 9 If I (saith he) be the judge of all the world shall those that provoke me thus to my face, go unpunished? should I not expose my glory to open contempt? should I not also despoil myself of my power? I should cease to be that I am, and should in a manner renounce myself; if I should not punish so desperate and rebellious a people. Now we have the Prophet's meaning. Others supply a letter here, and take one for another: and thus they translate, Not upon this. But nothing constraining us to change aught; and that many also subscribe to this exposition; I had rather follow that which is most received. The Word which the Prophet useth in the Hebrew, signifies where: but oftentimes it is taken for how? For it must not be understood here as having respect to a place, but to the matter. How then (saith he) should I pardon thee for this? We see how God consults with his adverse party, making themselves (as it were) the judges. As if he should say, Answer me: say that I should give you authority and leave, to name and appoint the chastisement which you have deserved; can I, who am the judge of the world, pardon so hateful impieties. For thy children have forsaken me: this is the first sin. Now when God complains he was forsaken, his meaning is, that the people had wittingly and willingly rejected the yoke: for the like could not have been affirmed of the profane nations. I grant if we have respect to the beginning, soon after the creation, all may be condemned of forsaking of God, and of revolting from him; in regard he manifested himself to Adam, and to the sons of Noah: and when they fell afterwards into superstitions, they were therein guilty of Apostasy. But the revolt of the jews was much more later, and therefore less tolerable: and especially, seeing they gloried much of the title of God's people; what pretext or colour of ignorance could they allege? We see now then, what the Prophet means, when he saith, God was forsaken of this people. Then he adds, and have sworn by that which is not God. See vers. 2. Under one part he notes, that God's service was perverted and corrupted: in regard an oath (as we said yesterday) is a part, or one kind of God's service. For as oft as we swear by the name of God, we thereby make protestation of our subjection under his authority; and that we cannot escape unpunished if we lie. Secondly, we attribute unto him this honour, that he is true. Thirdly, we thereby also profess, that nothing is done without his privity; but that all things are manifest before him. When he saith here then, that the Israelites swore by that which was not God, he means, they spoiled God of his right. No doubt but they were culpable of other sins: but (as we have said) under one kind, the Prophet comprehends all those superstitions, which at that time had full swinge amongst the people. It is as much then, as if he had said, they worshipped idols, and the gods which their own hands had forged. He adds a circumstance which aggravates their crime: Now I have filled them (saith he) to the full, and they have committed adultery. There is a certain kind of correspondency in the Prophet's words, which hath great grace; but we cannot express it well in our language. He said before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sabeu, that is to say, they swore: now he saith, Sebea; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have filled them. There is no difference between the words, God filled this people to the full, and they swear. one point only excepted: for if you place the prick on the left hand, it signifies to fill; if on the right, it signifies to swear: therefore the Prophet saith, they swore, notwithstanding they were filled. And here God notes out the detestable ingratitude of the jews, in that being with the abundance of all good things, even till their skins cracked (as it were) yet they acknowledged not him who was so liberal and loving a father unto them. I have filled them (saith he) and they have committed adultery. Now this place shows, that such are least worthy to obtain pardon, as sin with an high hand, after God hath drawn them to himself, by his fatherly goodness and clemency. When men then, play the wild colts after this manner, despiting God, whilst he so graciously forbears them: no doubt, but such treasure up wrath against the day of wrath; Rom. 2.5. as Saint Paul saith in the second to the Romans: and therefore we ought to take diligent heed when God dandles us in his lap (as you would say) that we flatter not ourselves, nor suffer our prosperous estate to prick us forward to such intemperancy, A profitable lesson. as to cast the doors off the hooks, as they say. But when God vouchsafes so graciously to allure and draw us to him: let us learn willingly to subject ourselves unto him: and whilst he shows himself so amiable: let us learn to carry ourselves amiably towards him. He saith, they committed adultery. This may be taken metaphorically: but because in the next verse he inveyes vehemently against looseness, and adulteries, we may expound this according to the letter, as they say. And yet I think it to be a similitude, when he saith, they committed whoredom: in regard there was no spiritual chastity in them; howsoever the Lord for his part laboured to keep them within compass. He saith, and in the house of the harlot, they assembled. This may be taken as if the jews were termed the harlot's house: as if he should say, The whole City of jerusalem, and the land of judeah is no better than a stews. Others notwithstanding expound it, that they assembled as into the harlot's house: and thus he should allude to their Temple. Now it is a sign of impudency, when many adulterers and whormasters assemble together in an house. For you shall have many that are ashamed to have their whoredoms known: they are careful therefore to cover their villainies, as much as they can. But when they flock in by heaps, as it were with banners displayed, it is a sign all shamefastness is banished: and that such as overflow thus in intemperancy, may well be resembled to brute beasts. This sense then suits very well in this place; namely, that such as glory in their superstitions, and sacrilegious actions, are assembled together into a brothell-house. It follows. Vers. 8. They were of fed horses, others translate, armed; they mean, well trapped, stout, and sturdy, rising early, others translate, drawing; and derive it from another verb, every one neighed after his neighbour's wife. The words indeed are in the future tense; yet he signifies a continued act. HEre, as I take it, jeremiah passeth from the first table of the Law, to the second, and toucheth one kind only. But his meaning in a word is, that there was neither faith nor honesty in this people: he compares them then, to wanton, & pampered horses: & thus he discovers their filthiness (as it were) upon the stage. For had he said every one had watched his opportunity, to defile the bed of his brother; this had been odious enough in itself: but when he terms their inordinate lust, a neighing: when he calls them that did so, horses; yea, fed horses, rising in the morning, after they are filled: doubtless he thereby notes, that their intemperancy and dissolution was grown so great, that they ought not only to be esteemed whoremongers, or adulterers; but that there was in them a much greater and detestable villainy, in regard they differed in nothing, from pampered horses, neighing after mares. They are fed horses, saith he: those which translate, armed, derive the word from a verb which signifies, to arm: but others had rather derive it from a verb which signifies, to eat. How ever, questionless he means here, fat, and fed horses. For otherwise, why should he say, they were well pampered? Whereas some others also affirm, that they rose early, after they had defiled themselves, to discover their filthiness, and gloried in their vices: this is much more unapt. For he notes out strong horses, that are nimble about their business; and therefore they rise the morning after they have well farced themselves. Now we see the Prophet's meaning. The sum is, that no chastity remained in the jews, in regard they gave over themselves to inordinate lusts, not only as adulterers are wont to do: but therein they rather resembled horses, well pampered. And yet (as we have said) under this incontinency, he notes and comprehends thefts, and other deceits, violent robberies, with the like. For it is certain, that he taxeth the transgression of the jews, in those things which respect the breach of the second Table of the Law. It follows. Vers. 9 Shall I not visit, or should I not visit, upon these things, saith the Lord? And shall not my soul be avenged upon such a people as this? or, which is like to this. Again, God talks with them, See vers. 7. as by way of consultation: which he doth to prevent their complaints, and to stop their mouths, lest they should allege that he censured them over sharply. To take away all their replies then, God once again repeats, that he can not pass by such enormous and crying sins as these. Now he lays down this as a principle, that it is impossible for him to spare such a people as repent not. For if God be the judge of the world; he can no more renounce his judgement, than his own essence. In as much then, as these things are inseparable; to wit, God Majesty, and his office of being judge over the whole world; the Prophet here concludes, it was impossible for the conceit of the jews to stand; namely, that they should escape unpunished, albeit they wilfully and obstinately persisted in provoking him by their horrible impieties, as if they meant to make open war upon him. Should I not visit upon this, saith the Lord? He useth the name of God here. Why? An earthly judge may well pardon and show mercy to the most wicked offender in the world: but this can no way stand with God's justice. For as oft as he pardons, He which truly reputes, becomes his own judge, and so prevents God's judging of him. he therewithal brings sinners to repentance; thus he never suffers sins to go unpunished. Truly, he which reputes and amends his life, becomes his own judge. And thus he prevents the judgement of God. Where true conversion is then, there God bears with sinners: but when men are grown so obstinate in committing evil, that being admonished, they despise all admonitions; there it is certain God cannot pardon: if he should, he should therein also renounce his own glory, which (you know) is impossible. Sold I not visit then? saith the Lord. And should not my soul be avenged, etc. Hear God speaks after the manner of men: for he is not carried away with desire of revenge. And when he speaks of his soul, this also is improper: but the sense is not obscure. For the meaning is, that God hates all impiety with a deadly hatred. As in Psal. 5.5. Thou hatest all them that work iniquity. Seeing it is so, it hence follows, that either he must be pulled from his celestial throne; or that the wicked must be punished: who like wild colts, take the bridle in their teeth, and cease not to add sin unto sin. As oft therefore as vain flatteries shall come in our heads, and that Satan by his allurements, endeavours to make us forget God's judgement; let it be remembered, that God should not be God, God should not be God, if he should not punish transsors. unless he punish the iniquities of the sons of men. It necessarily follows then, either that he must punish, or be our enemy. Moreover (as hath been said) he should not otherwise be constant; nay, he should (as it were) change his nature; whose nature (as we know) is unchangeable. Where his hand therefore is already lifted up to punish us, there it is needful that we prevent the judgement. But what shall be the means? We must learn to pronounce sentence against ourselves, and to be displeased with our sins: when there is such a conversion, than God will show us mercy. And thus he will pardon our sins; not as if he approved of them, or as if he still exercised not the office of a judge: but (as I have already said) the doctrine of this verse is properly directed against those that are utterly rebellious; or to such as the devil hath so bewitched and dulled, as they pass not what become of them. In a word, this doctrine either makes the wicked clean without excuse, if they persist in their obstinacy: or rather, it ought to awaken such as are not yet past cure; that in judging themselves now, they put it not off, till God reveals his wrath from heaven, and to execute his last sentence against them. The Prayer. Almighty God and heavenly Father, for as much as we are inclined to the same vices, which we read the ancient people of the jews were once too much addicted unto; grant that we being governed by thine holy spirit, may not harden our hearts against thine holy admonitions, whereby thou daily rebukest both us and our sins: but grant we may become truly teachable, and obedient. And because hitherto we have been but too rebellious, and have proclaimed open war against thy justice; let us another while learn to fight against ourselves, and our vices: that taking our direction from thy holy word, and having gotten the conquest over ourselves, we may at length also obtain the crown which is prepared for us in heaven, by jesus Christ our Lord. Amen. THE TWENTIETH LECTURE, WHICH IS THE THIRD UPON THE fifth Chapter. Vers. 10. Climb up upon her walls, and destroy them, or scatter them, and yet make not the consumption, or rather, an end, take away her spreading, or branches, or the teeth of the wall, as others translate: or the battlements; for they are not the Lords. HEre God, by the mouth of his Prophet, speaks to the enemies, whose service he meant to use, for the execution of his vengeance upon the jews. Now this is usual with the Prophets, when they mean to gall men to the quick: for we are not ignorant that there rests in men a world of carelessness, when God summons them before his judgement seat. jeremiah then seeing he profited little, by a plain manner of teaching, takes this course as ye see. In the person of God, he speaks to the Chaldeans, and commands them to speed themselves to the siege of jerusalem. Thus the Prophets are wont to speak: God will hisse for the fly that is in Egypt: or he will sound a trumpet, and call the Chaldeans, Isa. 7.18. and 5.26. But this kind of figure hath much more efficacy to wound men's hearts, when the Prophet, by God's express charge, as an herald sent from heaven, calls the enemy, and appoints them out their task; namely, to destroy the whole City. In the first place he saith, Climb up upon the walls, whereby he signifies, that it is but in vain for the jews, to trust in the height of their walls; because God will so advance and lift up their enemies, that the entrance shall not be difficult unto them. The jews thought themselves safe, in regard the City was well defenced. But they shall be deceived, saith he: thus than he reproves their folly, because their walls should be insufficient to save them. He further adds, make not an end. This clause is expounded two ways: for some take it in the good part, as if God should mitigate the sharpness of this so great a punishment, Chap. 4.27. as in the former chapter we have seen that some take it so. For albeit there, God affrights his people; yet (as they think) by way of correction he adds, yet will I not make a consumption: that is to say, there shall a remnant escape. The Prophets also are wont to speak thus, when they mean to show that some seed shall always remain, to the end the Church be not wholly extinguished. Thus now the expositors interpret it: as if God should say, jerusalems' ruin shall not be so great, but the Church shall still remain safe, in regard all should not be consumed. Others take the word here used, for end: and this sense agrees much better. For in this verse God threatens to cut of the jews. Neither doth this contradict that which is said elsewhere; Isa. 10.22. to wit, that there should not be an utter waist or consumption; in regard it is well enough known that the Prophets keep not all one tenor in their speeches. For when they denounce Gods judgements against the reprobates, they leave them without any hope at all. Which manner of speech is often met withal: I will make a consumption. But in directing their speech to the faithful, they moderate this rigour by way of correction; to wit, God will not make an utter consumption: I willingly therefore receive their exposition, who take the word consumption in this place, for end; for the verb whence this word is derived, signifies to finish. The sense than will be, Destroy the City, and let there be none end; that is, raze it wholly. For forthwith it follows in the same sense, take away her spreadings, or her branches: or as other translate, The teeth of her walls; which are in the foundation. For we know that walls are so built, that the foundation is always the largest: and the word which the Prophet useth, signifies spreadings, which are extended every way abroad. Those who turn it iaggs, notches, wings, or battlements of the walls, seem not to have attained the Prophet's meaning: in regard he speaks not here of the top of the walls, but of the foundations: as if he should say, overthrew her foundations, or raze the walls of the City. Why so? He adds, They are not the Lords: for the jews were puffed up with a vain confidence, thinking they should be hid under God's protection: as if God (forsooth) would keep their City, because the Sanctuary and the altar were seated within the same. The Prophet therefore flatly denies, that the walls were the Lords, or that the foundations thereof were his. Neither may that which is said elsewhere be alleged to the contrary; namely, Psal. 87.1. that God laid the foundations of this City. God indeed had chosen it for his dwelling place; howbeit on this condition, that his people should there serve him in sincerity. jerusalem being afterwards become a den of thiefs, God left her, Ezech. 14.16. as it is in Ezechiel. The prophet than refels this fottish confidence, wherewith the jews deceived themselves: for they thought that God (after a sort) was so bound and tied unto them, as he could never cease to be the guardian of the City. He saith then, that their foundations were none of Gods: for the jews had so profaned this place by their wickednesses, that God could not endure to dwell in such a dunghill. It follows. Vers. 11. For the house of Israel, and the house of judah, have dealt wickedly against me, saith the Lord. THe word which the Prophet useth, signifies to deal disloyally. God here then condemns the jews of disloyally, because they had revolted from him. For he not only complains that they failed in some one kind, and had thus offended him; but he condemns them in regard of a general re●olt. He affirms, that both the houses of Israel, and judah, were become Apostates. We know the people were then divided into two kingdoms. Now albeit jeremiah was properly ordained a Teacher of the Tribe of judah; yet was he therewithal to bestow his labours on the Israelites also. The kingdom of Israel was in part subdued; for four tribes were already led captive: this kingdom then, was (as it were) rend in pieces, and grown feeble: notwithstanding, as much as in him lay, he sought the good of that remnant which was left. You see why he saith, that both the one and the other, are wicked Apostates, in regard they had carried themselves disloyally against God. Now because this was a most bitter complaint, and therefore would gall them to the quick, he refers it to God; knowing well enough that the jews would never take this reproach well at his hands. It is the Lord that speaks, saith he: as if he should say, plead not with me, as if I handled you over-severely: but if you will plead; argue the case with God: for it is he that affirms, that as well the Israelites, as the jews, are become perfidious and disloyal. It follows. Vers. 12. They have denied the Lord, others translate, they have lied to the Lord, and said, It is not he, neither shall evil befall us, * For the application of this latter member, see the second section following in vers. 13. neither shall we see the sword nor famine. HE expresseth that which he said before more clearly, and also in more words. This was a kind of disloyalty, in that they had denied the Lord. For I do not utterly reject the other translation; to wit, that they lied to God. But because there is one letter in the word here used, I will not say whether it signifies, to lie, in this place, or no: I make no question but he simply affirms, that they had denied God; and the context itself requires it should be so. For by and by after, they expound themselves, when they said, that God was not. Certain it is, that this was not simply to lie to God; but so to reject him, as if he had not been at all. In regard this sense then, that they lied to God, would be too favourable: I rather incline to the other side, namely, that they denied God; that is, they regarded him not; or they laboured to abolish the memory of him: and yet the reason is added, which also ought to be well observed, They said, God is not. The more fully to express this, he saith, that they gloried, as is they should have escaped punishment. Indeed it seems an excessive speech, when the Prophet affirms, they renounced God. But to prevent all cavils, he confirms his speech, namely, they said, God was not. In the mean while, let us see wherefore he chargeth them with so hateful a crime. They made their vaunts, they should be freed from those plagues, wherewith the Prophets threatened them. Now we see what it is with which the Prophet taxeth them: even an obstinate contempt. For they had hardened their hearts against all the menaces of the Prophets. Which jeremiah terms no less, See vers. 3. than a plain denial of God himself. If we ourselves might be judges, we would think this definitive sentence too sharp and severe: but we must hold it our wisdom to rest in the judgement of the holy Ghost. This is an excellent place then, and well worthy our observation: for hence we may gather, If we take from God his power to execute judgement upon offenders, we deny him to be God. how much the Lord abhors the carelessness of such as harden their hearts against his threatenings, and set light by his judgements. For if we know him to be God, we must not pluck from him the power to judge. For what imports this Name God? Such as imagine he sits idle in heaven, and cares not how things go in the world, but follows his delights: albeit they deny not God in word; yet do they nothing but toy with him. But in the mean while there is not so much as one dram of religion in such, nor any feeling of the divine power. This place then, is diligently to be observed, wherein God testifies that we renounce him, See vers. 13. if we be not touched nor moved with his threatenings. Why so? Because our carelessness, in which we rock ourselves asleep whilst God thunders against us; is nothing else but an utter renouncing of him. Neither ought they here, who despise Gods judgements, to lessen this their fault. For this the holy Ghost hath pronounced as a resolved truth; namely, all they that scorn the Prophets, do as much in effect as conclude in their hearts, there is no God. For they bereave him of his power and office, & only leave to him a bare naked essence, that is to say, I know not what dream, or fancy. We now then have attained the Prophet's meaning. See vers. 11. For with many words he amplifies the disloyalty of the jews, which before he condemned in them, because they had denied God, and had said, it is not he; that is, because they had concluded in themselves, surely, the evils which the Prophets threaten, are not so near us, as they would make us believe they are. It follows. Vers. 13. The Prophets shall go away with the wind, and the word is not in them: thus shall it be done unto them. THe Prophet prosecutes the same doctrine: wherefore this place is diligently to be noted, in regard the external ministry of the word, is therein singularly recommended unto us. For what thing more detestable can be imagined, The word is not in them. than the denial of God. But if the word retain not its authority; it is all one as if the contemners should pluck God out of heaven, and deny him to be God. We see then, how the majesty of God is with an inseparable band, joined with the outward preaching of the word. And this verse tends to the very same end: wherein jeremiah discovers the scorns and deridings of the jews. For he brings them in speaking these words, The Prophets shall be as the wind, the word is not in them: that is, the evils wherewith they threaten us, shall fall upon their own heads. It may be the jews uttered not such blasphemies in plain terms: but there was among them such a gross and shameful contempt of the Prophets, that this impiety was manifested well enough to all the world, by their practice: it is not without cause then, that he condemns so odious an impiety when they said, the Prophets should go away with the wind. As the most part of men at this day, who when God thunders from heaven, and by his servants manifests sure signs of his displeasure; they are not a whit moved therewith, but stand scorning of us, and boldly repulse all fear fare, enough off from them. Oh! These are but words. These Preachers thunder terribly, Against such as think the preachers words are but wind. when they are in their pulpits, but all shall vanish in the air; and that which they denounce against us, shall light upon their own heads. Many such scorners and profane persons we may hear of, almost in every corner, who stick not to disgorge such blasphemies. Although (as I have said) the jews peradventure durst not spit thus openly (as it were) in God's face. But the holy Ghost, who exerciseth his jurisdiction upon men's hearts, spirits, secret intentions, and affections; no doubt justly condemns the jews, of this so shameful and execrable an impiety. Albeit out of other places it is not hard to collect, how they were grown to such a pride, that they made no bones, in plain terms, to scorn all the threats which the Prophets denounced. How ever it be, the Prophet, as in a glass, sets before us, to what a height the obstinate rebellion of the jews against God, was now come unto: for he here makes it plain, into what a wretched condition the jews were fallen, when they durst set upon the Prophets with such a desperate boldness, as to charge them with words of vanity, and lies. The Prophets (say they) shall vanish with the wind: and then, the word is not in them. Thus the jews denied that any credit was to be given to the Prophets, albeit they pretended the name of God: for in their seeming, they did but foolishly brag, that this and that was commanded them of God. We see here then, that all reverence of found doctrine was trodden under foot: whereof we have but too much experience at this day. For what reverence do men for the most part show towards the word of God? This place then, ought diligently to be observed, because we see here, as in a mirror, into what a malapertness and fury men plunge themselves, after they have once begun to call the truth of God into question. Thus shall it be done unto them; or, thus be it to them: for some think it to be an imprecation; Verse, 12. as if the godless should say, Let the Prophets, to their own ruin, feel what force the sword, famine, and pestilence hath; seeing they cease not day by day to dull our ears with such terrors: let them then know, what these scourges mean. But we may retain the tense of the verb here used, so shall it be done unto them: as if they opposed against the servants of God; and as if themselves seemed to be his Prophets, forsooth: Well; we have a prophecy clean contrary to his: he fears and terrifies us, in threatening the sword, famine, and the pestilence: he shall have as good as he brings; we will another while, threaten that the sword, famine, etc. are now to fall upon them. For by whose authority do they thus insult over us? Is it not lawful for us to retort the same back again upon them? Now than we see the drift of this latter member. It follows. Vers. 14. Wherefore thus saith the Lord of hosts, seeing you have pronounced this word; behold I will give, or, will put, my words in thy mouth as a fire, or, for a fire, and this people shall be the wood, and it shall devour them. GOd here shows how insupportable this pride of theirs is unto him, when they contemned his Prophets, by whose ministry he only will be heard. For albeit jesus Christ had not at all pronounced this sentence, He that hears you, hears me, and he that despiseth you, despiseth me, Luk. 10.16. yet had this been a perpetual law, in regard God from the beginning, meant that his servants should be no less obeyed, than if he himself had in his own person descended down from heaven. And therefore the jews offered as much violence to God, as oft as they contemned his Prophets, as if they had presumed to have spit in his own face. God now shows then in what detestation he hath this their folly and madness; in that they profited nothing by the labours of his messengers. Wherefore thus saith the Lord of hosts. jeremiah useth this preface the better to awaken the jews. For if in omitting these words, Thus saith the Lord: he had begun thus, Because you have pronounced this word, behold, God will make his words in my mouth as fire: his doctrine would have been received, but by way of contempt. But now putting the name of God in the first place, neither yet that simply; but adorns him with this title, and calls him, the Lord of hosts, therein magnifying his power, to terrify them the more: doubtless this must needs touch the jews to the quick. he saith then, thus saith the Lord of hosts; namely, because you have ponounced this word. He often changeth the persons here, but it is that the doctrine which he brings, might have the more efficacy. He might as well have said in the third person, Because they have spoken thus, behold, I will put my words in thy mouth. But he speaks one while to the people, and then again directs his speech to his servant jeremiah. He saith then, you cannot deny but you have spoken thus: that is, you have thus scorned me with your disdainful speeches, as if my Prophets whom I sent, had buzed but an empty sound of words in your ears, or had fed you with fables. Behold (saith he) I will put my words in thy mouth as fire, See vers. 13. (here he speaks to the Prophet) and this people shall be the wood; and the fire shall devour them. God compares his word to fire: Why Gods word is compared here to fire. not as in other places, nor for the same end: but there is a special cause of this similitude here, to wit, that the words of the Prophets should consume the people, as the fire consumes dry wood, or stubble. The word of God is elsewhere termed burning, or flaming, in regard it inflames the hearts of men; and because it purgeth out, and consumes away their drossiness. But the question here, is neither of the utility which the word brings with it, nor of the fruit which the faithful reap from it. For God simply denounceth, that the Prophet's doctrine shall be the ruin of the people: and therefore he expressly saith, I will put my words in thy mouth, as a fire. Had he only said, Behold, my words shall be as the fire, and this people as the stubble; this had not been clear enough. But in regard the jews had now accustomed themselves to disdainful scoffings: And (I pray you) what are these Prophets? and what are their big and high words? words that only beat the air. Because the jews (I say) accustomed themselves to these contemptuous speeches: therefore the Lord on the contrary answers, Behold, I will put my words in thy mouth: that is to say, Thy tongue shall be more than sufficient to abolish and root out this people. jeremiah then teacheth the same here, which Paul doth in other words, 2. Cor. 10.4.5 We have vengeance ready against every high thing that exalts itself against the Gospel of God. For this vice hath reigned in all ages: namely, men have either little respected, or rather utterly contemned Gods servants. Now Saint Paul seeing the Gospel despised of many, saith, that he, and his fellow-ministers had vengeance ready: as if he should have said, all the words we utter, shall be as so many swords to overthrow and destroy the wicked; though now through their malapertness they dare repulse God's judgement: such a rebellion shall stand them in no stead. They then, shall feel no less efficacy in my words, then if God from heaven had openly discovered his arm unto them, and had thence thundered down upon their heads. And this is jeremiahs' meaning in this place: Behold saith the Lord, I will put my words in thy mouth as a fire: that is, there shall be such force in thy words, that the wicked shall well perceive to their cost, that thou art the executioner of my vengeance. We ought advisedly to bethink us of the doctrine of this place, lest by our ingratitude we provoke God's wrath so to be kindled against us, The word of God by our unthankfulness, may become a fire to consume us, which in itself is food to feed us. that we cause his word to be converted into fire, which otherwise is ordained for our food. For to what purpose doth God send us the ministers of his Gospel, but to allure us to life eternal, and hereby sweetly to feed and refresh our souls? The word of God therefore is unto us as the water, wherewith our souls are besprinkled and washed. It is indeed as a fire unto us; but for our good. It is a fire, but it is to purge out our dross; not to consume us. If we then shall dare proudly to contemn this fire, what will follow, but that it be turned to the clean contrary use; namely, to devour and utterly consume us? Now he saith, the people shall be as wood, in regard the wicked, all the while they obstinately bend their iron brow against God, think thereby to make his vengeance to recoil a fare off from them. But our Prophet derides this folly, and saith, they shall be consumed as wood, or stubble. It follows. Vers. 15. Behold, I will bring upon you, O house of Israel, a nation of a fare country, saith the Lord: an hard nation, that is to say, which shall be hardy, an * or, of an age. ancient people, a people whose language thou understandest not, or shalt not know, neither shalt thou understand what they shall say. See Deut. 28.49. THe Prophet here shows how the people shall be like to stubble, or seare-wood, namely, because God shall send such a calamity, as they little feared: and the context is here to be noted. The Prophet told them in the former verse, that his tongue should be as the fire: now he applies this to the Assyrians, God's word, and the efficacy thereof, goeth always together. See Isa. 55.10 11. 2. Cor. 2.14.15.16. and Chaldeans. It should seem there is some repugnancy in these speeches. But we have formerly advertised you, that all God's rods depend upon the efficacy of the word. When the City then, was destroyed by the Assyrians, and Chaldeans, than the fire, according to the word which jeremiah had foretold, destroyed both the City and people. In a word, jeremiah signifies, that when the enemy shall approach, respect must be had neither to their men, nor munition, nor yet to all the warlike powers they shall bring with them; but that it shall be the execution of the doctrine which proceeded out of the Prophet's mouth. In another place we shall see how God sends jeremiah to lay siege to the City: but with what power? None but himself alone, without any munition at all. True: but this was a mystery to the reprobate: and yet had it, its effect. For as the Prophet spoke, so did God execute that which proceeded out of his mouth. We see here then, that the Chaldeans came as it were out of jeremiahs' mouth, even as if the enemy minding to batter the walls of a City, should shoot against it, and play upon the walls with Canon shot: for which purpose we at this day have new engines, and inventions for stratagems of war, to batter and raze Cities: what are then all the engines of war? They are the fire, which God casts out by the mouths of his servants, and the doctrine by them taught, The word of God hath greater force in it, than is in all the engines of war. brings forthwith with it, all the preparations of war that can be invented; not only to destroy a City and people, but the whole world also, as oft as need shall require. I then, will bring upon you, O house of Israel, a nation from fare. We have told you elsewhere, why the Prophet notes out this distance of place; namely, because the jews imagined they were safe enough, in regard of these nations, so fare remote from them: as at this day, if one should tell us of the invasion of the Turks: we would reply, Oh, they have enough to do with many of other countries': let them that dwell near them, fear their incursions; we hope it will be three or four ages ere they come at us. We see (I say) amongst us such a carelessness, to reign in many. The Prophet then, that he might keep the jews from feeding their humours with this vain confidence, saith, that this people shall be in a readiness at an instant, though they come from fare. He saith, It is an hard, or strong people, The word Siecle, is commonly underderstood of an 100 years. and a people which is wholly of an age: by this word age, he means not only strong, but hard, or cruel. For he will say by and by, they are all strong. He calls this nation hard then, in regard they were cruel: afterwards he will also express their barbarity. But first of all he saith, it is of a whole age: because when a nation hath ruled time out of mind, it easily begets cruelty and pride in them. This length of time often puffs up men's hearts with pride and presumption, and makes them the more cruel. Now he speaks of their barbarity, Thou (saith he) shalt not understand their speech, etc. The tongue the image of the mind, and a band that knits men together in humane society. We know that in the tongue, there is not only a communication of words, but also of affections. The tongue is the lively image of the mind, as they usually say; and therefore it is a band that knits men together in humane society. For were there no use of the tongue, wherein should men almost differ from beasts? one would offer cruelty to another: In a word, there would be no humanity amongst them. In as much then, as speech unites men together; therefore the Prophet to terrify the jews, saith, that this shall be a barbarous nation, in regard there shall be no community neither of speech nor of affections, between them. Whence it also follows, that they should show no pity, in sparing the vanquished, though they should use never so many entreaties: yea the poorer sort, who peradventure might find some favour if their speech could be understood; even those should obtain no audience. The Prayer. Almighty God and heavenly father, seeing thou mayst justly condemn in us at this day, that gross and cursed impiety which in times past thou condemnedst by the mouth of thine holy Prophet, in the ancient people the jews: grant we pray thee, that we may not persist in our rebellion, but may learn in all meekness of spirit, so to subject ourselves to thy word, that it be not a fire to consume us; but by good experience let us find it ordained of thee unto us for our good and salvation, that being inflamed thereby with a burning desire after piety; and also being purged from all our wicked lusts and fleshly desires, we may fully give over ourselves to thy service, till being rid of this flesh, and the filthiness thereof, we may at length come to that solid and perfect purity, which is set before us in thy holy Gospel, and so may partake with thee in thine eternal glory, through jesus Christ our Lord. Amen. THE ONE AND TWENTIETH LECTURE, WHICH IS THE FOURTH upon the fifth Chapter. Vers. 16. His quiver is an open sepulchre, all shall be strong. THe Prophet began in the former verse, to threaten the jews with God's judgements, and told them that the Chaldeans should be the executioners thereof. He still prosecutes the same argument, and saith, their quiver shall be like open sepulchres. We know the Eastern people, for the most part, used arrows and darts: for they fought not standing still, but seemed to flee; and then suddenly turning back, they discharged their arrows, or darts against their enemies. The Prophet than alludes to this custom of theirs, when he saith, their quiver shall be as open sepulchres. This similitude might seem harsh and strange at the first: but it is all one as if he had said, they shall be so expert in the art of shooting, that they shall make havoc of all they meet withal. And he adds, All shall be strong; to let them know, that this should be no light skirmish: in a word, it is as if he had said, this war will bring such ruin upon the jews, that they shall all perish. Vers. 17. And shall devour thine harvest, and thy bread: they shall devour thy sons, and thy daughters; they shall devour thy flocks, and thy cattles; they shall devour thy vine, and thy fig tree; they shall bring thy defenced Cities, in which thou didst trust, to poverty, by the sword. HE toucheth the cruelty of the enemy here, Read 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 have the conquest already. Why so? Because they are Gods executioners. He omits to speak to the jews then, of the difficulties and tediousness of war: but speaks here, as to those that are vanquished: only he shows, that the Chaldeans in this conquest, shall be very cruel. He takes it as granted then, that the Chaldeans shall have the day; because they shall undertake this war by God's appointment. But he adds a second point, namely, that they shall carry themselves cruelly herein: and having vanquished the jews, they shall insult over them with an extraordinary pride. Therefore he saith, they shall eat; and shall eat: for he changeth the number in the verb, and yet the sense is all one. He shall eat (saith he) thy harvest, Harvest. Bread. and thy bread: that is to say, whatsoever thou reapest, shall be a prey for the enemy. By the harvest, and bread, he means all their come in. Next he adds, they shall eat, or devour thy sons Sons. and thy daughters. This cruelty yet fare exceeds the other. I grant it is an hard case to be deprived of sustenance; Daughters. but when they come to cutting of throats, and that of poor infants, in the sight of their fathers and mothers, this is terrible indeed. And yet the Prophet saith, the enemy shall be so savagely minded, that they shall not spare, no not little babes. Flocks of . Vine. Fig cree. He adds the same of the flocks, and cattles: and then he comes to the vine, and fig tree: as if he should say, the jews shall be stripped of all; because the enemy shall rake all to himself, and shall not content himself with victuals, and the rest of the booty, but shall also slay the little children. Cities defenced. Now in regard the jews had Cities well defenced, they malepertly insulted over the Prophets: the Prophet now insults over them, to wit, over their pride and vanity: your Cities so well defenced (saith he) shall notwithstanding be impoverished. Then he 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 itself to the whole verse, and to every particular branch of it. As if he should say, the enemy obtaining the victory by law of arms, shall first spoil the whole country; then seize upon all their goods; and lastly, shall cut the throats of their sons and daughters. Vers. 18. And in those days also saith the Lord, I will not make an end with you: others translate, I will not wholly consume you. THe expositors concur not about the sense of this verse: for the most of them think, that some hope is here left for the faithful; yea all, almost lean this way: neither have I seen any that expound it otherwise. They think then, that God here moderates his former threatenings, and gives his servants good hope, lest seeing the the Church so ruinated, they might imagine that no seed thereof should remain. See vers. 10. The word which the Prophet useth 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 incline to the contrary opinion: to wit, that God rather aggravates and amplifies the greatness of his vengeance. And this word, Also; hath reference thereunto: as if he should say, Think not I have done with you, See vers. 17. after the enemy hath preyed upon all your goods, deprived you of your children, and brought you to extreme poverty: think 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 follows promises to allay the tartness of the former threatenings, lest the faithful should be put clean out of heart. But doubtless, in this place the Prophet brings in God as a judge, who takes vengeance in such wise of his people, as if no place were now left for compassion or mercy. Then also, saith he. For this word Also, augments the threatening; and hath great emphasis here. Then also, in those days: that is to say, after the enemy hath bereft the land of her fruits, of all her cattles, 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 have other plagues in store for you, It is a fearful thing to fall into the hands of the living God: for after he hath punished a people one way, yet hath he still variety of plagues in store. See Deut. 32.22.23.24.25. when you shall think all is hushed, and that an end is now come of all your miseries. Thus God is wont to deal with hypocrites: for such is their malapertness 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 proverb saith. Now this stubbornness ariseth from this conceit; they think God hath left himself unfurnished of judgements, after he hath once or twice punished their offences. He denounceth then, that he hath sundry sorts of chastisements ready, wherewith to punish their sins. To which purpose is that which follows in the next place. Vers. 19 And it shall come to pass, when you shall have said, wherefore hath the Lord our God done all these things? Then shalt thou say, As you have forsaken me, and have served the Gods of strangers, word for word it is, of the stranger, in your land: so shall you serve strangers: other expositors supply, Gods: but they pervert the Prophet's 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, appears now plainly; to wit, that the Prophet yet mitigates not that tartness and sharpness which he used in the former threatenings: but handles the jews according to their obstinacy and rebellion, in regard he saw they were incorrigible. And the holy Ghost also gave him to understand, that there should be such great obstinacy in them, that till they were utterly dashed to pieces (as it were) they would not bow their neck to receive the yoke. He also here allegeth the cause; lest they should fall to pleading with God; which hypocrites are wont to do, as oft as God gins to correct them a little severely; for than they murmur against him; then they complain of him, and must needs know the causes (forsooth) wherefore he handles them so roughly, as if they deserved no such matter. Because the hypocrites then, had these things in their mouths; the Prophet here prevents them, It shall come to pass (saith he) when you have said; He speaks to the jews, in the person of God: and by and by returns God's speech to himself: When you then, shall have said, wherefore hath the Lord our God done all these things? He here attributes that to these hypocrites, which always went currant amongst them, as oft as they were summoned before God's judgement seat. For they are as forward in pleading their cause, as if they only were wronged: and, as if God being summoned before them, to yield them an account: they were able to convince him either of cruelty, or of over great severity. 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 brazen foreheads, as in the rest of the Prophets we have seen, 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 means this? So our Prophet here in like manner, when they shall have said (saith he) wherefore hath the Lord done all these things unto us? As if they, forsooth, were guiltless. Prou. 30.20. For men of reprobate minds, as they have skill to wipe their mouths, with the harlot, See vers. 12. after they have committed their abominations: so can they also set a bold face on the matter, and ask reasons of God, why he chastiseth them. So here in the same sense these make no bones at all to call God, their God; albeit they had even at this instant forsaken him; as was said yesterday. For this so gross and graceless an impiety reigned amongst them, that they esteemed all things to be governed by blind fortune, and and chance; and that God never punished them justly. Albeit then, by their disloyalty they had forsaken God, yet the Prophet, the better to discover their pride and rebellion, brings themselves in, speaking here; as if God had been much obliged unto them. Thou shalt say unto them (saith he) One while God speaks to the people, and another while to the Prophet. When they then shall begin to murmur after this manner; thou shalt answer, because you have forsaken me. Now that the Prophet's words might have the greater weight, God bids him speak unto them, as in his own person: because than you have forsaken me; as if jeremiah spoke not, but God by bis mouth. And have served strange gods: that is to say, strangers, in your land. God here shows in few words, what the jews had deserved, and contents himself with naming one kind only. We shall see hereafter, and have often seen 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 here but this particular only: You shall serve tyrants (saith he) in a strange land, who will oppress you with cruelty; in regard you have served their gods in your land. God here puts them in mind of those benefits he had bestowed upon them; namely, that having driven out from among them, the profane nations, he gave them the land of Canaan for their own possession; which was so fruitful and desirable, that it ought to have been their perpetual rest. God called this land his rest: why so? Because he there maintained the jews, and meant they only should be the lawful inheritors thereof, to the world's end. He now saith then, this land was yours. No doubt but in that he thus calls his benefits bestowed upon them to their remembrance, it was to aggravate their unthankfulness, in regard they were the just and lawful possessors of this land, Psal. 44.3. which yet was none of their conquest. He saith, they served strange gods in their land: and not only that, but strangers also. The Prophets speak often thus: they call them the gods of the stranger, or of a strange nation: but the phrase of speech hath great weight in it; because it is an unworthy thing, and much less excusable, that the jews who had God dwelling in the midst of them, should by way of borrowing, seek after the gods (here and there) of profane nations: as if they should say, Give ye us your gods. The Prophet then, points out this so detestable a crime, as with the finger, when he saith, you have served the gods of strangers. In the next place he adds, you shall serve strangers. As I think, he means not their gods: for (as I have said) those that refer it to those gods, corrupt the true sense: but he speaks of tyrants. I have given you (saith he in Ezechiel) good laws, Ezech. 20.21.25. which whosoever observeth, shall live in them: but you would not obey them. And therefore will I now give you laws which shall not be good: that is to say, I will impose a tyrannous yoke upon you; and those that shall vanquish you, shall pill and spoil you: yea, those barbarous nations, whose language you understand not, shall take from you, your goods and riches, because you have been disobedient and rebellious. It follows. Vers. 20. Declare this in the house of jacob, and publish it, word for word, cause it to be heard, in judah, saying: 21. Hear this I pray you, ye foolish people, that have no heart: they have eyes, but see nothing; they have ears, but hear not, word for word, and shall not hear. THe Prophet here confirms his former doctrine, lest the jews should imagine he threatened and astonished them with words only; and in the mean while should be fearless in regard of the effect. He saith then, Declare, Doubtless the Prophet alludes to the custom of those times: for they were wont to make wars known by sound of trumpet, and by heralds of arms. The enemy put not himself forthwith in battle array to sack all, but they first manifested the war: that the cause might be known to be just. God then affirms here, that he hath spoken aloud unto them by his Prophet jeremiah, as if open war had been solemnly proclaimed, and as if the enemy had been at the gates, ready armed for the fight. Declare this then. And what is this declaration? Give ear O foolish nation. In the first place the Prophet here reproacheth the jews and Israelites for their carelessness, in that they were void of common sense. For by the word heart, the Hebrews signify spirit, or understanding, as we have seen elsewhere. He saith then, this people is void of all understanding. First, he calls them fools, or sots. But in regard many are dull and blockish, who yet are not wholly destitute of reason; therefore he adds, they were without heart. I grant he seems to add this by way of correction, that they had ears, and eyes; but yet by way of derision he aggravates that which I have said; namely, that they were no less senseless, than if they had been so many trunks of wood, or stone. And why? You have eyes, and ears, but you neither see, nor hear. 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 unto them. This the Prophet allegeth, after he had said before, They have ears to hear, and hear not, eyes to see, and see not. jeremiah then taxeth the jews closely here, for becoming so besotted in their superstitions, that they had made themselves like to dead idols. For there is some similitude of a man in an idol, and the parts of a man are there distinguished: yet without any sense. So in like manner, saith he, The jews have some resemblance of men, as touching their eyes, and ears, and the external shapes which they have of men: but in the mean while they are no less senseless than if they were stocks or stones. Vers. 22. Will ye not fear 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 perpetual decree, and it shall not pass it: some refer this to the bounds, some to the statute or decree, and his waves shall move, but shall have no power, and shall make a tumult, or shall roar, and they shall not pass over. See vers. 20. HEre God shows the reason why he called this people foolish, and without heart. For it was a strange senselessness in them, that they feared not God's presence, seeing the very dumb and insensible elements, subject themselves under his command. And above all, he proposeth the example of the sea: for no creature is so hideous and terrible as the sea, when it is tossed with tempests and waves. Why so? The whole world seems to be turned topsy-turvy, when her waves arise with so great violence: who is it that hears or sees the same, that trembles not every joint of him: Though the sea be never so terrible, yet it obeys God quietly. and yet the sea itself, which terrifies the most resolute man on earth; obeys God quietly. For let her floods be never so furious, yet do they grow calm and still, and keep within compass. But if you would know the manner how; truly it is a miracle; and therefore who can give a reason of it? For the sea we know (as other elements are) is round: as the earth is round, so is the element of water; and so is the fire and air in like manner. Sith the form of this element than is round, let us see whether it be lower than the earth, or above it: but her lightness shows, that she is above the earth. Whence is it then, The cause why the sea overwhelmes not the whole world. See job 38.11. that the sea doth not forthwith overwhelm the whole earth? For she is liquid, and cannot stay in a place, unless she be restrained by some secret power & moving of God. It follows then, that the sea is shut up within her place, because it hath so pleased God: as Moses also shows in Genes. 1.9. Let the dry earth appear, saith God. For he there shows that the earth was covered with waters, so as not a finger's breadth thereof appeared, till God had gathered them into their place. Now this voice of God, albeit we hear it not with our ears, and that it sounds not in the air; yet doth the sea understand it well enough; because she is contained within her bounds. Put the case the sea should always be calm, yet should this work of God at all times be admirable, in regard men have some part of the earth dry, wherein they may inhabit. But when the tempest riseth, as I have said, and that it seems heaven and earth would go together: which of us trembles not at the viewing of such a spectacle. Then God's power and outstretched arm appears more manifestly, which thus composeth and quiets the boisterous sea. We now see the scope of the Prophet's words. He shows that the jews are become monsters, and unworthy to be reckoned among men; no, not among the brute beasts. For there is more understanding 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 used an interrogation: Will ye not fear me? As if God should say, What means this? Is it possible that I should not be feared, nor reverenced of you? The sea obeys me, and by my secret command her fury is stayed; because I have once ordained she should keep within her limits: and albeit she be violently tossed up and down with her waves and tempests; yet doth she not pass beyond the bounds which I have set her. And O ye sons of men that are reasonable creatures! will not ye fear me? will not ye tremble, or fear before my face? He adds, that he hath placed the sand for a bound to the sea. Now this expresseth much more, than if he had said, I have ordained limits for the sea. For he speaks of the sand which is movable, and with a little blast is carried this way and that way. The sand also is easy to be pierced into? Were there hard rocks placed upon all the sea banks, the miracle would not be half so admirable. If God then should beat back the swellings of the sea with such things as were of a substance; this work might peradventure be ascribed to nature. But what solidness is in the sand? Let me pour but a little water upon it, incontinently it pierceth into it. Whence comes it then, that the boisterous sea, with her roaring waves, ploughs not up the sand, which of its own nature is so flexible? We see then, that this word sand is not superfluous. There is almost the like place to this, in the book of job, chap. 38.11. where God speaking of his invinsible power, among other things, saith, And let the sea come hitherto: let her proud waves pass no further. For it is most certain, that the least tempest ariseth not, but by Gods will. Why so? Because he can always hold the sea at one rate. But he doth it not: nay rather, as if he laid the raines in her neck, he saith, Go: but yet stay here. Now when it seems these great waves mounted aloft as high as the mountains, threaten both men & beasts, as if the whole earth should therewithal be overwhelmed: then do these violent waves suddenly cease, and are calm. Object. He adds, by a perpetual ordinance. I grant the sea sometimes overflows. For we see many Cities sunk by deluges and inundations: Answ. but this notwithstanding is true, that it is a perpetual ordinance, or decree: namely, that God keeps the sea within her limits. For as oft as the sea invades any part of the habitable world; then may we assuredly collect thence, that she wanted her bridle; whereof jeremiah here, and job in chap. 38. speaks. We gather then, that no let or impediment hinders the sea from overflowing the whole earth, but only her obedience to God's decree: yea and this perpetuity also, The sea would overflow all, were it not kept in by God's perpetual command. whereof the Prophet speaks, remains steadfast, in regard of the general. For albeit tempests arise every year, this fury notwithstanding ceaseth; end yet no otherwise than by God's special command. This is true then, that bounds are set for the sea, over which her waves cannot glide. And therefore he saith, her waves shall move, and shall not prevail: and then, they shall sound, or make a noise, and shall not pass over. We have now the sum of this verse: namely, God complains that the jews were grown so furious, and so sottish, that their obedience came fare short even of the Seas obedience; albeit she be tossed with waves and tempests. He therefore brings forth the jews here upon the stage, as monsters in nature, in regard nothing is more contrary thereunto, than to see more understanding in the senseless sea, and that when it is most unquiet, than in man, who is created according to God's image, who also is endowed with some sense and reason. He afterwards adds: Vers. 23. And this people hath a perverse and rebellious heart: they are departed and gone. HEre the sentence is complete, in regard it yet depends upon the former interrogation. But now God shows more clearly why he mentioned this matter touching the sea. And this people, saith he, or, but this people, hath a perverse heart: for the word signifies, perverse. Others translate, declining, which doth not fully express the sense. We may also see in many places, that the word which the Prophet useth, imports somewhat more than declining. Yea and this translation agrees better; to wit, that this people hath a perverse heart: and then, rebellious: or which could not be tamed. No doubt but he compares, or opposeth the fierceness and rebellion of the people, to the obedience of the sea: and thus in plain terms he teacheth, that there is greater fury and stupidity in this nation of the jews, than in the tempestuous sea. By the effect also he proves, that the people's heart is perverse. Why so? Because they were declined, and gone. Had he said in a word, they had declined; it had not been a full proof: but by the word gone, he understands 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 reclaim them. For God had often tried, by the labours of his servants, to see if he could bring them back into the right way: but so much the more they discovered their incorrigible obstinacy, and thereby also showed, that there was no place left for repentance. It follows. Vers. 24. And said not in their heart, Let us now fear the Lord our God, who gives rain, and the water of the morning, See Deut. 28.12. and of the evening, of these words we have spoken in another place, in the time thereof, or in his season, he reserveth us the perpetual weeks of the harvest: that is to say, for the harvest. HEre the Prophet in other words shows, that the jews are convinced of obstinate rebellion. He saith, it came not in their minds once to say in themselves, let us now fear God. We see then, that all these things tend to one and the same end, namely, that the jews were no less senseless, than the insensible elements. Nay, that there was more insensibleness & rebellion in their hearts, than in all the creatures of the whole world beside. To say in the heart, See chap. 2.6. is as much with the Hebrews, as to think, or consider in ones self. The Latins say, it came not in their mind, that is to say, they were so far void of common reason and understanding, that at least this would not fall into their mind, nor once conceive this thought, Let us now fear God. Hear then he takes from them all pretext of ignorance, lest they should allege, It is true, we have not served God; but it was our error, or unadvisedness that brought us to it. Nay, saith he, you had your eyes, and your ears too, and the rest of your senses? God gave you showers; not so much as one year passed over your heads, in which the earth brought not forth her increase: and as oft as you put one bit of bread into your mouths, doth not God's liberality therein manifest itself unto you? yet have you not once thought in yourselves, this God, surely aught to be worshipped and served. We see then, how he here takes from them all excuses, in respect of their ingratitude, when he saith, they observed not Gods benefits, though they gazed upon 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 heavenly father, seeing thou daily allurest us so sweetly, and lovingly to come unto thee, and that thy word to this end sounds continually in our ears; be so good unto us, that the perversity of our flesh may not cause us to stop our ears, but make us attentive hearers of the doctrine of salvation: moreover, grant we may be so docible and obedient, that thou mayst bow and bend us as thou wouldst have us, and lead us in the path wherein thou wouldst we should walk; till at length we may come to that blessed rest, which is prepared for us in heaven, through jesus Christ our only Lord and Saviour. Amen. THE TWO AND TWENTIETH LECTURE, WHICH IS THE FIFTH upon the fifth Chapter. YEsterday we set before you the brutish carelessness of such as are so little affected with God's benefits, that they are not stirred up thereby to honour and serve him. I grant the Prophet spoke of such benefits as God bestows equally, as well upon the bad, as upon the good: to wit, he gives them showers, the spring time, and harvest; and so disposeth of all the parts and seasons of the year, that at the length the fruits of the earth ripen. For by the weeks ordained, or established, he simply means, that God in such wise orders every part of the year, that whatsoever men sow, ripens at last. And the word, reserves; tends also to the same purpose: for it is all one as if he had said, The seasons so change every year, that yet one continual course and order is still observed, and they follow (as you see) one in the neck of another. Now we have the Prophet's meaning: for he shows, that the jews had too long been besotted, and brutishly minded; in that they considered not, no not in their ordinaty and daily food, of God's bounty and liberality towards them, which yet ought to have been as so many goads in their sides, to have pricked them forward to his fear and service. Saint Paul also (in his time) preaching to profane persons, Act. 14.17. sets this consideration before their eyes, God (saith he) never left himself without witness, in that he gave you rain and fruitful seasons: that is, he so disposed of the seasons, that one might easily behold therein, as in a glass, his fatherly love towards mankind. But the Prophet meant here to tax the jews of ingratitude, in regard they considered not how liberally God had always dealt with them, and that not after an ordinary manner. For he had not only drawn them to him, by bestowing common benefits upon them; but had also obliged them to him, by rare and unaccustomed mercies. Seeing then he had bestowed extraordinary favours upon them, so much the more odious was their unthankfulness, in regard they considered not in themselves, that all the benefits they had received at his hands, were as so many spurs in their sides, or allurements to bind them unto him. This is the Prophet's meaning then, when he saith, They said not, Let us now fear the Lord, which gives us rain: that is, the rain of the spring, and the rain before harvest; and that in due time time and season. For therein we see how the providence of God shineth: namely, whilst the husbandman sows, the rain flows; which ministereth moisture and juice unto the earth: moreover, before the fruits be ripened, how God again breathes fatness into them, by this rain of the evening. And that which follows, tends to the same end; who gives raines in the weeks ordained: or, word for word, of ordinances. But he adds, that at length the harvest may approach. Vers. 25. Your iniquities have turned away these things from you, and your wickednesses have hindered the good from you. BEcause hypocrites (as was formerly said) are wont to make their replies ever and anon against God, and to object this, or that. The Prophet here prevents all their allegations, in saying that God's liberality was hindered, and withdrawn from them, only by their own proper fault. For they might have replied, Object. Thou talkest here to us in very high terms, of God's fatherly bounty and liberality, in that he gives us the fruits of the earth; but we feel how by the excessive heat of the Sun, our fruits are one while parched and burned up; another while unseasonable raines, rot the grain in the earth: in a word, we see no certainty at all, Answ. but things go confusedly forward amongst us. To this objection he answereth, and saith, I grant it; Our sins are the cause why God's bounty is restrained from us. But know, it comes to pass by reason of your wickedness and perversity, that God tempers not every part of the year in such wise, as with your eyes you may behold his continual liberality. Your iniquities (saith he) have deprived you of these things, and your wickednesses have hindered good things from you. This sentence than is very remarkable: for God's fatherly goodness shines not always alike, in respect of these outward things, but many mists comes ever and anon overthwart our eyes. Thence it comes, that profane persons think the barrenness of this year, and the fruitfulness of that; falls out by chance. For in this life we see nothing so constantly to go on in a stright line, as if the goodness of God so manifested itself in all things, that there should not now and then happen many obstacles and hindrances in the way. But which of us considers, whence this trouble and confusion proceeds? Doubtless it is, because ourselves have shut up the way against God, that his bounty should not continually reach unto us: Note. we trouble heaven and earth then by our sins. For if we kept ourselves within the bounds of obedience to our God, certainly all the elements would be continually for us: and thus we should perceive an Angelical harmony in all the parts of the world. But in regard we by our iniquities raise up tumults every day against God; yea every day proclaim open war against him, and by our pride, contumacy, and obstinacy provoke him: all things, as well in the heavens, as in the earth, must needs be out of square. Hence it comes, that the sky is darkened over us, and that continual raines mar the fruits of the earth, and that we see no right order in any part of the world. This so confused a distemperature then, which we discern in all the elements, must be imputed to our sins; for that is the Prophet's meaning. Now this reprehension, no doubt, was then directed to the jews; but we may gather a general doctrine from it. These two points than stand firm: first, Two points. that God leaves not himself without witness; in regard he gives rain, and fair weather: he makes the earth fruitful, to the end it may minister food for our use. Secondly, that the air, the firmament, and the earth, are often distempered, many things falling out unseasonably; as if God were careless of us. Because when we by our sins rise up against him; we confound and overturn the whole order of nature. These two thing then, must be joined together. For in the ordinary course of nature, See vers. 24. Vers. 26. we may behold an inestimabe goodness of God towards mankind: but in the mutations which fall out, we must forthwith consider of the cause; namely, We will not suffer the Lord to keep one certain rate, concerning the seasons of the year. that we will not permit God to govern the world after a certain and equal rate; but we disturb his providence, as much as lies in us. Now we see then, that the Prophet hath very aptly added this sentence to the former, your iniquities have hindered Gods blessings and benefits from you. Then it follows. Vers. 26. For wicked persons are found among my people, they look, that is to say, they craftily espy, where they may spread their nets, and prepare a pit to take men therein. HE now confirms his last speech, namely, that the jews by their own fault, deprived themselves of God's fatherly favour. Otherwise, they would always have had their replies ready: for as hypocrites are factious and lofty, so will they not endure to be easily brought under. The Prophet than confirms that which be said, to wit, that there were wicked persons found among the people of God: as if he should say, we need not now seek out wicked ones among the profane heathen: for iniquity so reigns even amongst us the elect people of God, that there is nothing sound nor sincere amongst us. When he saith, they were found I expound it, that they were taken with the manner, and convicted. For his meaning is, that their wickednesses were not committed so closely and obscurely, that they could shift off the matter by their evasions: See chap. 2.26. for they were found, saith he, as thiefs that are taken breaking into men's houses. The Prophet affirms then, that there was no need here, of any long dispute, or traversing the matter; as if the jews had been some way excusable: for they were taken with the deed doing. This than was much more odious, then if the poor blind Heathen had been found guilty of these things. For God had adopted the jews upon condition, that all holiness and integrity of life should reign amongst them. Seeing then on the contrary, they were not only sinners, but wholly wrapped in sin, and full fraught with impieties: this (as I have said) was much more detestable. And thus he hath stripped them of all occasion of cavilling. In the next place he presseth them yet nearer; namely, that every one looked. For the word in the Prophet's language signifies so much. He shall look. I grant he changeth the number, but the sense is not therefore obscure. Now the word, to look, here, signifies as much as to lay ambushes. He shall look then, that is to say, every one of them watched and espied how, and which way they might lay traps, as fowlers do. Afterwards he saith, they were furnished with nets, to draw men into ruin, after they had snared them. Hear one kind is put for the general. For the Prophet meant to to show, that at that time, there was neither faith nor uprightness to be found among this people, in regard eveone oppressed the simple, by wicked subtleties, and cunning practices. Being grown thus perfidious then, and in that they dealt so treacherously one with another; he justly compares them to fowlers, who catch the poor birds in their nets, or 'gins. Which he expoundeth yet more clearly in the words following. Vers. 27. As a cage is full of birds; so are their houses full of deceit: and thereby they are increased and grown rich. IEremiah prosecutes the same doctrine, which formerly he began to handle. For he used a similitude taken from fowlers, as we said erewhile. Now in this verse, he applies this similitude to the jews: to wit, that their houses were as full of fraud, as a cage (others translate, a pannier, or basket) is of birds. For when fowlers go to their game, they carry with them either bags, cages, or baskets. Thus jeremiah saith then, that they got in their booty in such wise on all sides, that their houses were full of fraud. Now by the word deceit, in this place, he means the spoils which they obtained by cunning practices. Indeed, at the first blush the speech seems somewhat obscure: but if we take the word fraud, in the passive signification, there will be no ambiguity at all. The Prophet then (to speak properly) saith not that their houses were full of craft, or fraud, but of spoils which they had gotten to themselves by fraud and deceit. What means he then by this word fraud? He means the spoils wherewith they enriched themselves; as we shall see by his own exposition anon. We have now attained the Prophet's meaning then, namely, that proofs need not be sought out a fare off, to manifest whether the jews deceived the poor and simple, by their crafty conveyances: for their houses were full of such booties, that thence their perversity might easily be espied; in regard they had gotten riches on all sides, and by this means had spoilt poor men of their substance. For which cause he adds, Hereupon they are increased, and enriched. For it is likely they bragged much of their riches; as thiefs and robbers, that care not whom they spoil. For being increased and grown great, they thought themselves fare excluded out of the common sort of men: as these Courtiers, who having snatched their riches from this and that man by fraud, and by a tyrannous usurpation, so as one will be able to dispend sixty thousand by the year; Courtiers taxed, who suddenly rise to wealth by oppression. another an hundred thousand: then grow they to be so much the more proud and disdainful, in regard they think no man ought to call them to an account: for their eyes are dazzled with the great splendour and glory of their riches. But the Prophet deriding this vain and fond glorying, saith, Behold they are become great in the world, and therefore they will be magnified: but saith he; they are increased and enriched: That is to say, If any now do but search their houses, I grant he shall find goodly and swelling titles there, by means whereof they beguiled poor simple people: but in the mean while all are but the spoils, booties, and robberies of thiefs. In a word, they are mere thefts. He adds, Vers. 28. They are waxen fat, for the word here used comes of one that signifies oil, they are anointed with fat (saith he): If we will render it properly after the Latins, they shine, or are white: he alludes to fat men that are well fed, whose skin is fair, and shining, yea they overpass, or, albeit they overpass, the words of the wicked, that is to say, the iniquities of the wicked, they judge not the cause of the fatherless, and prosper; and judge not the judgement of the poor. HEre the Prophet taxeth those who were the highest in dignity above the rest, who also carried a great sway among them, in regard of their wealth: moreover, they meant to be so privileged, that no man should dare to control them, because they (forsooth) were the governors of the people. Before, he spoke in general terms: but now he directs his speech to such as were most eminent above the people; to wit, to the King's council, to the Priests, judges, and to all such as were in authority. He saith then, they were swollen with fatness, and shined, albeit they overpassed, etc. We see how he confirms that which he touched briefly before: for they shrouded themselves in such wise under pretext of their riches, that none might compel them to render an account of their life; and therefore by way of yielding them so much, he saith, I grant indeed you are shining, and glister as if you were all of gold. But whence comes this glistering? Whence comes this goodly show wherewith you dazzle the eyes of the simple? You shine and are fat, you have overpassed the words of the wicked: that is, the ways, enterprises, and counsels of the wicked. In a word; he signifies, that this nothing availed wicked men, that with a look, they were able to terrify the whole world, that they were in credit and estimation, and were reverenced in respect of their wealth: to be short, that they were feared of all. The Prophet yields them their honours, their riches, their goodly shows, their fame, their reputation, greatness, dignities, and whatsoever else: in the mean while, you (saith he) have overpassed the ways and acts of the wicked. For in the next place he reproves them, because they judged not judgement. Whence we see that the Prophet speaks not of the Commons, or of private persons; but of set purpose taxeth the King's Counsel, and the judges of the land. They judge not judgement, saith he, that it to say, They are utterly careless of equity and uprightness: but thefts, and wrongs, went unpunished, and had their full swinge. He also aggravates their crime, and saith, they judge not judgement; or the cause of the fatherless: What pity should be showed to poor Orphans. for many who are otherwise cruel, will yet have compassion upon poor orphans. And it is certain that this young age, and those also that are left altogether succourless, do much more move and affect our minds. When orphans then, are left to the wide world, and none left to revenge their cause; when they find no relief, no not from the judges themselves: there, this place of thievery is yet more apparent. They prosper. He repeats that again which he said; to wit, that it is a vain & foolish pretext, that they had gotten the applause of all, in regard of their riches, honours, & power. They prospered, saith he; what means he by this? But in the mean while they judged not the judgement of the poor: that is, they succoured not the poor, but left them open to all the outrages that might be. Now than we see how the wickednesses of the people are so brought forth into the light, that the heads themselves are not exempted; for God shows they had utterly forgotten their duties, and were altogether void of common humanity. It follows. Vers. 29. Shall I not visit upon this, saith the Lord? And shall not my soul be avenged upon such a nation as this? See vers. 9 HE yet repeats that which we saw before: and so this verse shall need no long exposition. But this repetition is no way superfluous. For the jews were so hardened, that they scorned all reprehensions and threatenings. This is the cause why God here riseth up with greater vehemency of speech, and saith, shall I not visit upon these things? He takes this for a resolved truth, whereof we also ought to be well persuaded; namely, that God is the judge of all the world. The office of a judge. Now it is the proper office of a judge, to punish malefactors; also to secure the poor that are unworthily oppressed, and to repress the pride of such as give themselves leave to do evil. God then useth an argument here, taken from his nature and office: as if he should say, Can I that am God, suffer this so hateful an impiety, this pride and presumption of my people, to have the swing on this manner, without executing my vengeance on them. And shall not my soul be avenged on such a nation as this? Hear (as we have said elsewhere) God attributes that to his person, which properly appertains not unto him. But it is all one as if he had said, Among earthly judges, none are found so remiss, that can put up such indignities, and outrages. For when a judge shall perceive the people scorn him, will he (think you) take it well at their hands? Shall not my soul then be avenged? As if he should say, I am not so slothful nor careless, but in the end, be sure I will pay you home, for this contempt, so full of pride and overweening. It follows. Vers. 30. A thing to astonish, or to terrify, and wicked, or shameful, is in the land. The verb whence this word is derived, signifies properly to think, or to consider: but it seems God in this place, as in some others, meant to note out some monstrous thing, which cannot be comprehended within the compass of common sense; as if he should say, you cannot imagine it. nor comprehend it in your minds: I know this will indeed seem strange; but as I think, there is good reason for it. Consequently he adds, 31. The Prophet's prophecy lies, and the Priests bear rule by their hands, or receive by their hands, and my people will have it so, that is, they desire it should be so; and what will ye do in the end thereof? THe Prophet not contenting himself with his former reprehension, passeth yet further, in reproving the faults and iniquities of his nation. He saith then, the estate of the jews was so corrupt, that the whole world might be astonished at it. A fearful thing (saith he) is fallen out: that is, a thing past the reach of man's wit or reason, to imagine or comprehend. By these two words he signifies, that the impiety of the people cannot be expressed with words, or conceived in the mind of man, because it is an horrible monster. This is the sum. Let us now see what that detestable thing is, which the Prophet here notes out, and so detests: The Prophets (saith he) prophesied lies. It is certain that this might well astonish any that should hear of it, that in jerusalem (the City which God had chosen for his dwelling place end sanctuary) these deceivers should dare to pretend the name of Prophets. What an horrible profanation of God's name was this? These impostors (forsooth) must have it bruited every where, that they were the Prophets of God. In many places there were Oracles; that is to say, illusions of Satan: but to see and behold in the Sanctuary of God (there being then but one in all the world) the ministers of Satan, to sow lies, which should bring the people to perdition, and in the mean while to colour all under God's name; who (as I have said) had his dwelling and his seat royal in this City: was it not an horrible monster that might astonish all the world. And albeit even at this day it be a thing detestable for the Monks, and those sinks, to get up into pulpits to preach, and wickedly to glory, as if they were Gods true Prophets, and faithful teachers: yet if amongst us it should fall out, They are double monsters, who dare teach lies, where the Gospel is purely preached. that some one should corrupt the pure doctrine with their errors, and infect, our people with their superstitions, he were a double monster. It is not without cause then, that jeremiah saith, it was a thing both fearful, and incomprehensible, that the Prophets prophesied lies. Now he adds, the Priests take in their hands; some translate it thus: but the sense may be double. It is said in judges, 14.9. that Samson took honey with his hands, out of the Lion; where the same word is is used. And yet because ordinarily & for the most part, it is taken to rule; me thinks the other exposition agrees better; to wit, that the Priests ruled by the hands of the false prophets. Now albeit we translate thus, they took upon their hands, that is, they got in, and heaped together gifts on all sides: this also will not be much unapt. How ever it be, the Prophet shows there was a mutual collusion practised between the Priessts, and the false prophets, so as they held both together. For the false prophets (saith he) deceived the people by their flatteries. But what did the Priests? For they ought to have opposed against them: but O, they received (saith he) in their hands: that is to say, they winked at it; because they saw these jugglings made for their advantage: and thus the agreement was easily made up between them, and the false Prophets. We see the very same at this day in the Papacy: for whilst the Monks, and that rabble, seek to creep into the people's favour, they thereby uphold and maintain the whole Popedom. For which cause these curs, have also dared to term themselves, The Pope's Chariots upon which he is carried: to wit, the four orders of beging Friars. the Pope's chariots. For the Pope, say they, is carried upon four wheels: these four wheels are the four orders of beging Friars: and this they boast of, when they mean to show what power they have to lie. The Pope than is carried upon these four wheels of beggars. We see also he hath adorned, and every day adorns these beggars. Why so? Because they bear up his tyranny. Such, at that time, was the condition of this people: for the Priests took the prey, and the false Prophets also raked to them another part, as these hungry dogs do at this day: and yet these dogs set not upon the people with such violence as the Pope doth: but like dogs, they lick up his stool. He with his horned Bishops, devour the best and the fattest part. This sense then, ye see agrees not ill; to wit, that they took in their hands. But as touching the sum, it will also agree very well, if we say, that the Priests ruled by their hands, in regard their state would not have stood upright, neither could they have retained their credit and reputation among the people, without these false prophets: for they were rejected of all. Seeing then, they reigned (as it were) by their hands, there was a mutual compact between them. He adds, and my people will have it so; because the common people might easily (as they thought) exempt themselves from all blame: for even so it is their custom at this day, to shroud themselves under this defence: Alas, we are poor silly men, we were never at the schools, we are none of these great Clerks: and what would ye have us to do, but follow our Prelates? Those of the meaner, and base sort of people then, amongst us, would willingly avoid all blame, under this pretext. But the Prophet saith here, the people will have it so. It is certain we shall always find that which is written in Deut. 13.3. to be most true: The rising up of false ●●●●rs, a trial of the people's constancy. as oft as false Prophets arise, it is a true trial of the people's constancy, whether they will love the Lord or no, with all their hearts. As oft then as God means to make trial of the people's piety; he lays the raines (as it were) in the necks of false Prophets and deceivers, He that love's the Lord in truth, will not be drawn away by false teachers. to deceive. For whosoever love's God with a sincere affection, will be held back by his holy spirit, from following lies and errors. When the ignorant then are misled and reduced, it is certain, they are justly punished for their contempt, in regard they were not attentive enough unto his word: and withal, because voluntarily they love to be seduced by deceivers. For the Monks and clergy men can say, A monkish proverb. and they have it oft in their mouths, Seeing the world will be deceived, let them in the devil's name be deceived. Ye see these wicked deceivers are grown so shameless, that they glory in the devil's service, as being his slaves and instruments, whereby he deceives the world. And yet is this notwithstanding a true proverb: for the world is never deceived, A true Proverb but wittingly, and willingly. Why so? Because they that are most ignorant, shut their eyes against the clear light, and flee from God as much as in them is, delighting to hide themselves in darkness, as our Lord jesus Christ also saith, Joh. 3.20. Whosoever evil doth, hates she light, joh. 3.20. Lastly, the Prophet adds, And what will ye do in her last? or, in her end. Some leave out the relative here, and others refer it to the Priests and false prophets. But I assure myself, the Prophet notes out the City of jerusalem here, when he saith, what will ye do in her end? For jerusalem being founded (as we know) by God own hand, and having him for her guardian and protector, she grew altogether secure: but it was a false security: for in despising and contemning the Lord, she grew proud and headstrong in her iniquities. What will ye do then (saith he) in her last? As if he should say, you much deceive yourselves, in thinking this City shall stand ever: for her ruin and destruction is even at the doors. What will ye then do, when the City itself shall go to wrack? must not every one of you perish together with her? The Prayer. Almighty God and heavenly Father, seeing hitherto we have been too deaf, in harkening to so many exhortations, as also to those threatenings whereby thou hast more sharply pricked us forwards to repentance; grant that this our obstinacy may not always remain in us, but that in the end we may subject ourselves unto thee; and that not by fits, or for a moment, but with a constant resolution, that we may for ever give ourselves wholly to thy service, and that we may also so glorify thy name, that in the end we may attain that glory, which thou hast purchased for us, by the blood of thine only Son, jesus Christ. Amen. The end of Master Caluins' Lectures upon the five first chapters of the Prophecy of jeremiah. THE SUM AND ORDER OF SUCH THINGS as are handled by the Author, in his Lectures on the former Chapters of jeremiah his prophecy. The figures in the margin, point to the Chapters, and verses: the residue, to the page or pages, where the things themselves are to be found. The first Lecture. THe first thing noted in this Lecture, is the time when jeremiah began to execute his prophetical office: namely, in the thirteenth year of josiah his reign, over the kingdom of judah. page 2. In the next place is noted, how long he continued to execute his charge: to wit, until the jews were carried away captive into Babylon; which is thought to be for the space of forty years together. p. 3. See vers. 3. of this Chapter. Whence is also noted his invincible constancy: first, if regard be had to the message on which he was sent: secondly, to the parties unto whom it was sent. ibid. for which see verse 18. of this Chapter. The sum of his message, was to declare to the jews, that the time of God's last vengeance was now at hand; because they had too long abused his patience, and long forbearance of them. p. 5. The Prophet by birth, is said to be the son of Hilkiah one, Chap. 1 Verse. 1 of the Priests which were in Anathoth. p. 7. And therefore that his office suited well to his person: whereas Isaiah was called from the Court, to be a Prophet; and Amos from the heard. p. 8. Verse. 2 He ran not before he was sent. p. 9 10. It is probable that Amon was rather josiah his legal, than natural father. ibid. Verse. 3 The note on this verse hath been observed before, in p. 3. Verse. 4 His words, mentioned in vers. 1.2. are here said to be to be the Lords words. p. 11. Verse. 5 He was by God's secret decree, created a man, that he might be a Prophet to the nations. p. 12. Verse. 6 He here shows how loath he was to be employed in the office of teaching. p. 13. The second Lecture. Verse. 7 God opposeth his command, against his modest excusing of himself; thereby giving him sufficient warrant to undertake this charge, notwithstanding all his insufficiencies. p. 16. Verse. 8 Arming him yet further against his immoderate fear; promising him therewith, his presence to accompany him, and his protection over him, p. 18. Verse. 9 To which he yet adds, a visible sign, the better to confirm his faith herein. p. 19 Verse. 10 Hear is showed, that God's word in the mouth of his servants; is of sovereign authority. p. 21. 22. A two fold use of the word, viz. to root up, and to plant; and why the words are so placed. p. 23. Verse. 11 Gods word, and the effect thereof, go ever together, though to us it doth not always appear so. Verse. 12 Which is signified by jeremiahs' vision of the rod of an Almond tree: and thererefore vers. 10. and 11. must be considered both together. p. 27. The third Lecture. Verse. 13 The nation of the jews compared to a seething pot. p. 3. Verse. 14 The first punishment threatened to be inflicted upon them was, that the Chaldeans should make such an inroad upon Verse. 15 them, as that they should pitch their tents even before the gates of jerusalem. p. 34. Verse. 16 Hear is showed what causes moved the Lord to bring so sharp a judgement upon them: first, they forsook the true God: secondly, they worshipped false Gods; even the works of their own hands. p. 37. 38. Which judgement (let them take it as they would) the Prophet: Verse. 17 must with all readiness denounce against them for so much is implied, when the Lord bids him, Truss up his loins. etc. p. 39 And lest he should slacken his duty, the Lord armeth him again the second time, against immoderate fear: adding thereto a severe threat, if he should decist, viz. that he would surely be avenged on him. p. 40. 41. The fourth Lecture. Contrariwise, if in the strength of the Lord, he went on Verse. 18 cheerfully in doing his message; God promiseth so to fortify him, that he should become invincible; albeit Kings, Princes, Priests, and people, should plot together to oppose him. p. 43. Verse. 19 44. 45. 46. The main cause why God sent his Prophet to reclaim Chap. 2 Verse. 1 them (if it might be) is here said to be that free mercy and love, which at the first it pleased him to manifest towards Verse. 2 them. p. 51. 52. Here are recited many fruits flowing from this mercy and Verse. 3 love of God towards them, the rather to aggravate their disloyalty, and unthankfulness. p. 54. 55. Now because their revolt from God was causeless, as on Verse. 4.5. his part, and altogether bootless to them; the Lord prefixeth to this accusation, a solemn preface, commanding them to give him audience. p. 56. 57 See vers. 8. and 11. The fifth Lecture. Taxing them for not seeking to him in their extremities, Verse. 6 who notwithstanding had done so great things for them: but carried themselves aloof from them, as if he had never done aught, either for them, or for their fathers before them. p. 59 60. Now the better to set forth God's provident care over them, together with their ingratitude for the same, here is a description of the wilderness, through which he miraculously led them. p. 61. Where he not only preserved and fed them, for many years, Verse. 7 but brought them afterwards into a land flowing with milk and honey; but like foolish people and unwise, they turned his grace into wantonness. p. 62. 63. Verse. 8 Now their sin of not ask after the Lord, mentioned vers. 6. was not to be charged upon the common people alone; but the Prophet shows, that even their leaders and teachers were deeply guilty of the same crime with them. p. 64. Not only so, but that therewithal they reverenced dumb Idols, more than the living God; albeit by experience they found, that they honoured such gods as could give them nothing. Deut. 29.26. p. 67.68. See vers. 5. Verse. 9 For which they must make their reckoning, to be called to their answer. p. 69.70. Verse. 10 Here the Lord compares them with people of foreign countries; Verse. 11 showing that those poor idolaters, kept themselves closer to the service of their Idols, than the jews did to the service of the true God; who yet was their glory. And thus they changed him for a thing of nothing. p. 72.73. See vers. 5. and 8. The sixth Lecture. Verse. 12 Hear the Prophet, as one out of hope to benefit his nation by aught he could say, turns him to the insensible and guiltless creatures, as if it had been easier for him to smite them with amzement for their disorders, than the sinners themselves, who were guilty indeed. This verse therefore must be joined to the former, as the conclusion thereof. p. 75.76. Verse. 13 Two evils the people are here taxed with; the one savouring of inconstancy; the other of folly: of inconstancy, in forsaking God, the fountain of all their welfare: of folly, in changing him, for such helpers, as could afford them no help. p. 76. 77. Verse. 14 It is a thing justly to be wondered at, when a free people, by their sins; have brought themselves into the state of bondmen. p. 79. Verse. 15 We often cause our enemies (by reason of our sins) rather to resemble savage beasts in spoiling us, than men: when God in his justice gives us up for a prey unto their teeth. p. 81. Yea, sin causeth God to set, not only our enemies upon Verse. 16 us; but turns from us the hearts of our nearest confederates also. p. 81. 82. If ye ask for what sin this judgement befell the jews? Verse. 17 It was for the sin of Apostasy, in falling away from the Lord their God, who had done more for them than all the world beside. p. 82. 83. Never look therefore for comfort from friends, when God Verse. 18 is at odds with us. p. 85. Rather than wicked rebels shall want a fury to vex them, Verse. 19 God will make their own con●e●●●● to ●e in stead of a rack unto them. p. 88 The seventh Lecture. God cannot 〈◊〉 that men should turn his grace into wantonness. p. 93. 94. Verse. 20 God had planted the jews as a vine of choice, and there-therefore Verse. 21 expected choice fruits from them: but in stead of bringing 〈◊〉 pleasant grapes, they yielded him only wild grapes. p 96. In regard whereof their guiltiness was grown to be of such Verse. 22 a double dye, that all the excuses they could allege for themselves, were not able to wash it off. p. 98. And yet their impudence being such, as for all that, to plead Verse. 23 not guilty: the Prophet is fain (under two similitudes) to point them out to the very fact: showing how they committed sin with greediness. p. 100 But in the middle of their race, God at length gave Verse. 24 them their load, by laying afflictions upon them. p. 102. 103. The eighth Lecture. But for all this they could not be kept in, no not by reprehensions, Verse. 25 nor corrections; but still would be running from under God's protection, to shroud themselves under the wing of strangers. p. 105. Thus their revolt is manifested by God himself, to their Verse. 26 shame; what ever they could allege to the contrary. p. 109. 110. Yea, he convicteth them out of their own words and deeds, Verse. 27 proving that they gave that honour to false gods, which belonged to the true God. p. 111. Verse. 28 And therefore sends them over to seek help from them in their troubles, seeing they had unworthily rejected him: testifying that they might have found more sufficiency of help in him, who was but one; than in all the multiplicity of their Idol gods. p. 114. Verse. 29 He henceforth commands them silence therefore, seeing their revolt was too apparent. p. 115. Verse. 30 Yea, albeit to words, he had added blows, and that upon their young men; yet all was in vain: beside, they had cruelly put the Prophets to death, See vers. 34. which God had sent among them to a fare better end. p. 116. 117. 118. The ninth Lecture. Verse. 31 God had ill deserved thus to be dealt withal by them: he therefore bids them to consider what a God he had been to them, the rather to humble them. p. 121. 122. 123. Verse. 32 And yet for all this, they minded him nothing so much, as girls do their toys and trinkets. p. 123. 124. Verse. 33 Now having abandoned God, their first and best husband, they studied how to make themselves amiable in the eyes of strangers; which cost, they might well have spared, and their pains also, had they been content quietly to have dwelled under the protection of the Almighty. p. 126. Verse. 34 Hear he layeth innocent blood again to their charge, as in vers. 30. showing, that they killed not the Prophets privily, as thiefs do true men; but that the signs thereof were to be seen in every place, yea upon the hems of their garments. p. 127. 128. Verse. 35 And yet like audacious hypocrites, being challenged for their villainies, they both faced it out, as if they had been the only innocent creatures; telling the Lord, that if he would but withdraw his terrors a little from them, they would find defences enough to answer all these accusations. p. 130. Verse. 36 But they were not to imagine thus to steal away in the dark; because God would for all these things bring them to judgement. p. 134. 135. The tenth Lecture. That which is noted before in vers. 18. may show the sum Verse. 37 of this 36. verse. p. 135. That which to their thinking would prove matter of relief and succour unto them, should be turned into cause of shame and confusion unto them. The Lord in these verses proves once more, whether he Chap. 3 Verse. 1 could overcome the jews disloyalty, with kindness, or no. p. 140. For proof of which disloyalty, he requires but their own Verse. 2 testimony: provided, that they would therein deal plainly, and honestly. p. 144. And if they refused to do it, they needed but the very Verse. 3 heavens over their heads to convince them thereof, whilst they yielded them no more rain to refresh the earth in the appointed seasons, than if they had been made altogether of brass. p. 146. The eleventh Lecture. And yet whilst the heavens might seem to be merciless, Verse. 4 it was not so with the Almighty: for even in the midst of their punishments inflicted upon them for their sins, he seeks to allure them to repentance. p. 148. But were they alured? No, they stiffly resisted, both in Verse. 5 word and deed. p. 150. Though josias were a good Prince, and was exceeding Verse. 6 careful to reform matters that were amiss, both in Church and Commonwealth: yet even then, the ten Tribes gave themselves to superstitions and Idolatries. p. 152. And yet then, God sought also by his lenity, to draw Verse. 7 these to repentance; but little to the purpose: for they were resolved to continue in their wicked courses still. p. 154. God was therefore constrained, when he saw she would needs Verse. 8 play the harlot, to give her a bill of divorce, and send her away, p. 155. But this was so far from fearing judah (for whose cause the ten tribes are here brought in, under the similitude of an adulterous wife) that contrariwise she is said to be fearless. p. 156. Verse. 9 Yea contrariwise, by the lightness of her whoredoms, she defiled the land; that is, he even made it guilty, by her idolatry. p. 157. Verse. 10 And if in the days of good King josias, they made any show of converting unto God, yet (in respect of the multitude) all was but from the teeth outward, and merely in hypocrisy. p. 158. Verse. 11 Therefore the Prophet concludes, that if comparison should now be made, between judah, and Israel; that Israel (of the two) would prove herself less guilty: first, in regard the jews had among them the Temple, the sacrifices (whereof they gloried not a little) and therefore as they had better means; so they should in the second place, have given good example to the other. Lastly, they should have become wise, by seeing their brethren so sharply punished for their Idolatry (as it were) even before their eyes. p. 159. The twelfth Lecture. Verse. 12 Now God seeming to have bestowed labour in vain upon judah; he turns his speech from them, to the poor scattered ten Tribes, offering them mercy, if yet they would convert: and lest they might object their own unworthiness; against that, God opposeth one argument which might serve in stead of a million, to induce them to believe, to wit, an argument taken even from his own gracious nature: Return thou backsliding Israel. Why? For I am merciful, saith he. p. 162. 163. Verse. 13 Only they were to acknowledge their inquity. For he that hideth his sin shall not prosper. And lest they might say, they were to seek how to frame their indictment against themselves: God, to prevent that excuse, frames it for them, putting the words (as it were) into their mouths; adding in the end, the cause of all: to wit, they refused to hear those wholesome instructions, which God tendered them out of his word. p. 64. 65. 66. Verse. 14 But because poor sinners are not easily brought to believe, that God means as he speaks, when he offers them mercy: he exhorts them the second time, to return unto him upon this ground. viz. that sowsoever they had showed themselves as a disloyal wife towards him: yet he retained the affection of a loving husband towards them; and would be ready to accept them again into his favour, though but one out of a City, or but two out of a Tribe should come unto him. p. 168. 169. 170. And would be ready to show a token of his especial favour Verse. 15 upon them; namely, in giving them Pastors after his own heart, which should break unto them the bread of life. p. 171. 172. And thus, after God and they should be at one again, then Verse. 16 would he cause both the houses of judah and Israel, to become one also: so as all causes of emulation and debates being done away, they should (like brethren) hold the band of unity, and amity one with another. p. 173. 174. Which exposition is here confirmed, with the cause thereof Verse. 17 rendered, in regard God would correct that subbornnesse of heart, after which formerly both of them had walked. p. 175. The thirteenth Lecture. For God's wrath being now appeased; after both houses Verse. 18 had been thus severely chastised, he would cause them like brethren, to return out of the land of their captivity (as it were hand in hand) into the land of their nativity. p. 178. 179. But what should be the means to effect this? God would Verse. 19 give them the spirit of prayer, by which they should cry unto him, Abba, Father. And this; not for any merits of theirs, for by their sin's Verse. 20 they had deserved the contrary: therefore they were to acknowledge that God did it freely, and for his own mercy sake. And thus the Prophet once again seeks to awaken the jews, by the example of the Israelites. p. 181. Bringing them in lamenting, whilst the jews lay securely Verse. 21 snorting in their impenitency. p. 182. 183. Here God is brought in, as a father relenting towards a Verse. 22 graceless son: and the Israelites repenting towards their good father. p. 184. 185. Verse. 23 And withal confessing their folly and error, which they could not see before: to wit, that whereas the help of one God had been always sufficient for them in all extremities; yet, as if he had been too weak to save them, they thought it the safer way to trust to a multitude of Gods. p. 185. 186. Verse. 24 The odiousness of which sin they might well discern, in seeing how their fathers had smarted for it; in that as a consumption, it devoured both them and theirs. p. 186. Verse. 25 Themselves also being heirs of their father's iniquities, tasted in like manner with them of the same punishments, from their youth, in regard both of them, had done wickedly against God, even from their youth. p. 187. 188. The fourteenth Lecture. Chap. 4 Verse. 1 Israel hath oft been summoned to convert: but lest she should please herself in a feigned, or half conversion; the Lord wisheth her in this place, to fall to it in good earnest. p. 190. 191. Verse. 2 The truth of which their conversion he wisheth them to testify, by using the name of God reverently and uprightly, in all the parts of his worship and service. p. 192. 193. Showing, that if they had taken this course, they might every way have been mirrors of God's mercies: but the contrary, was the cause of God's curses upon themselves; which also kept off the Heathens from coming in, to partake with them in the worship of the true God; who had promised, that in Abraham's seed, all the nations of the earth should be blessed. p. 194. 195. Verse. 3 Now because their sins had of old taken deep rooting within them, he useth a similitude, under which he tells them, it is impossible they should ever become fruitful, unless they suffered the word of God (as a plough) to rend up the fallow ground of their hearts; that so these vices (which for the hurt they did, he compares to thorns) might be rooted up. p. 196. 197. Verse. 4 And that they might the rather be brought unto it, he puts the jews in mind of the Sacrament of Circumcision, wherein they gloried so much; wishing them not to rest in the bare and outward ceremony only, but to show forth the effect thereof; first in their inward man, and then in their whole conversation. p. 198. And this he bids them do without delay: for if they deferred their repentance, it would be the next way to hasten the wrath of God to break forth upon them as fire; which being once inflamed, will not easily be quenched. p. 200. For if it be once kindled, all defences wherein they trusted, Verse. 5. 6. should turn into smoke and vanity. p. 201. The fifteenth Lecture, That he might yet strike the greater terror into them, he Verse. 7 tells them, not that their enemy shall come; but that he is come forth, as a Lion hungry after his prey, to devour them. p. 203. And therefore it is high time for them now, unless they Verse. 8 mean indeed to perish, to humble themselves: for otherwise, they have not man, but God also an enemy against them. p. 204. 205. Now lest the Prophet might be thought to affright them Verse. 9 with bugbears, he tells them that God his judgements shall touch them to the quick, when King, Princes, and Prophets, (who might think to be privileged) should stand astonished at it. p. 206. 207. So as by the effects they should discern, whether it had Verse. 10 been better for them to have believed Gods true Prophets, who always told them the truth, than to trust in the flatteries of the false prophets; which in the end, deceive them that trust therein. p. 208. 209. They must not think therefore that he will correct them now, as in times past, for their amendment; but rather to Verse. 11. 12 look by some violent judgements, to be swept from off the face of the earth. p. 210. 211. Neither must they think God will be long in effecting it; Verse. 13 though it may be, they must feel it, before they will believe it. p. 112. 113 Yet lest they might think their case utterly desperate, God Verse. 14 offers them conditions of peace, upon condition of their unfeigned repentance. p. 212. 213. The Sixteenth Lecture. Verse. 15 But for as much as he saw little hope of their amendment, he goes on with threatening their ruin, even as if it had been already at their doors, to seize upon them p. 217. 218. Verse. 16 And therefore seeing them for all this, still hardened in their sins, the Prophet turns his speech from them, as having lost all his labour, and bids the Gentiles take notice of the destruction which was to come upon jerusalem, in as much as her inhabitants for their stupidity and stubbornness, were unworthy to hear any more thereof. p. 219. Telling them, that howsoever the enemy seemed fare off, yet their cry might (after a sort) be heard into the Cities of judah. p. 120. Verse. 17 Who shall so encompass them round about; that there will be no escaping for them: and lest they might think the Lord too severe in dealing thus with them, he renders the reason thereof in the latter member of the verse. p. 221. Verse. 18 And therefore discharging himself of dealing injuriously with them, he lays the fault wholly upon their own deserts: as if he should say, your sins have been so heinous against me, that I could not use you otherwise: and if your chastisement prove bitter, and piercing; you may thank yourselves. p. 222. Verse. 19 But the Prophet seeing them senseless, notwithstanding the misery and danger, which should befall them, shows, that himself had such a lively apprehension thereof within his own bowels, that he was to seek (as it were) of fit words to express it withal. p. 223. 224. 225. Verse. 20 For the decree was gone forth; and henceforth they must know, that miseries shall befall them one in the neck of another: in so much that the end of one, shall be but the beginning of another, even to their utter vastation, and that ere they be ware. p. 226. 227. Verse. 21 But being dull of hearing; the Prophet gives them to understand, that after the banner of the enemy shall be displayed, and the trumpet begin to sound an alarm to the battle, they must expect no truce. p. 228. And if they would know for what cause all these evils Verse. 22 should befall them; they need but look into themselves, and there they might see, it was no more than they had deserved. p. 229. 230. The seventeenth Lecture. Here under four visions (containing sundry figures) the Verse. 23 Prophet (because they should not deceive themselves) signifies, Verse. 24 that howsoever they might think they were secure, notwithstanding Verse. 25 all his threatenings, in regard of their present Verse. 26 prosperous condition: yet the time was come, wherein the Lord (as it were with another deluge, would sweep them all from off the land. p. 232. 233. 234. 235. 236. And lest he should not be believed, he brings in the Lord Verse. 27 himself setting his seal (as it were) to that he had delivered. Verse. 28 p. 237. 238. Now after sinners come once to be pursued of God in his Verse. 29 anger, they can find no place they think, in which they can be secure enough. p. 243. No not when they have added thereto all the policies, which Verse. 30 the art or wit of man can device. p. 245. For when all is done, anguish will overtake them, ere they Verse. 31 be ware. p. 148. The eighteenth Lecture. That God might be just when he speaks, and pure when Chap. 5 Verse. 1 he judgeth: he offers himself to be tried (as it were) by a verduit, whether he hath kept an even course, in inflicting chastisements upon the jews. p. 250. 251. But because none was able to control his judgements, he Verse. 2 shows he inflicted no more upon them, than they deserved; in regard that under pretence of religion, they took his name in vain. p. 25●. 254. For they could not so disguise themselves with their hypocritical Verse. 3 shows, but God was able to discern them well enough. p. 256. Adding thereto a complaint, that they would not take knowledge of the hand that smote them, but were so hardened in their sin, that no corrections could amend them. p. 258. 259. 260. The nineteenth Lecture. Verse. 4 Here the Prophet taking (as it were) a survey of his nation, Verse. 5 finds all sorts, high and low, alike infected, with affected and gross ignorance of God, and of obstinate rebellion against him. p. 263. 264. 265. Verse. 6 God had no reason to spare them then, any longer; but seeing they had multiplied their sins against him; he would send in multitudes of enemies, of Lion-like dispositions, to make havoc of them. p. 266. 267. Verse. 7 God here taxeth the jews of three crimes: the two first, respects the breach of the first, & third commandment of the Verse. 8 first Table. p. 268. 269. 270. The latter, the breach of the seventh, and that after a most gross & brutish manner. p. 272. Verse. 9 And therefore as in vers. 7. so here, he falls to debate the case with them; making themselves judges of the equity of his dealing towards them: whether in regard of the sharpness of his reprehensions, or of his judgements threatened to ensue; if the first took no place. p. 273. 274. The twentieth Lecture. Verse. 10 But as if he had spoken to deaf ears, he turns his speech from them, to the Chaldeans: and the better to awaken them out of their drowsiness, he appoints the Chaldeans to scale the walls of jerusalem; and never to leave battering of them, till the City were laid waist. p. 275. 276. Verse. 11 The reason is added: both the houses of judah and Israel, are charged by Gods own testimony, to have played the revolters against him. p. 278. Verse. 12 For in plain terms they affirmed, that though the Lord by jeremiah, had threatened them thus sharply, yet they should speed well enough for all that. p. 279. 280. Verse. 13 And therefore concluded, that if any went to the walls, it must be jeremiah himself; as for his words against them, they should pass away with the wind, without taking any effect at all. p. 281. 282. Which intolerable pride of theirs, in insulting over the word Verse. 14 of the Lord, in the mouth of his Prophet, he could no longer endure: and therefore as one taking his part against them, denounceth, that the words of his mouth, which they esteemed as wind, should become after to consume them, even as the stubble. p. 283. 284. 285. Which metaphor of fire and stubble, is here in plain terms Verse. 15 explained. p. 286. 287 The one and twentieth Lecture. Hear under another metaphor he shows how the enemy Verse. 16 shall devour all. p. 288. 289. The which he lays forth in the particulars: showing how Verse. 17 it shall reach to their defenced Cities, and so to the persons even of their sons and daughters; as also to their sustenance, and substance. p. 289. And yet the Lord tells them, they must expect no truce; because Verse. 18 his wrath was not turned away from them, but should be stretched forth still. p. 290, 291. And if they would needs have him to give them an account Verse. 19 of handling them thus severely; he shapes them a ready answer to their demand. p. 292, 293. 294. But lest he might be thought to affright them with Verse. 20 words only; he shows his words shall be no less effectual, than if the enemy had already sounded an alarm to the battle. p. 295. Which they could not be ignorant of, but that they were become Verse. 21 merely senseless, and heartless. p. 295. 296. Now lest they should make their replies; God convinceth Verse. 22 them by a comparison taken from the boisterous Sea, which is ready to be calmed at his only beck and command: but such was their rebellion, that nothing would daunt them. p. 297. 298. Hear the doctrine of the similitude formerly mentioned, is Verse. 23 applied home to the jews. p. 299. 300. And though God came nearer to them by his benefits, in Verse. 24 giving them the former and the latter rain: yet all was one; they remained insensible and ungrateful still; they could not conceive so much as a thought tending to thankfulness. 300. Verse 25 301. 302.. The two and twentieth Lecture. Therefore if they found God to restrain his benefits from Verse. 26 such, as restrained their thankes from him: they were not to think it strange. They might thank themselves for it. p. 304. 305. For their wickednesses were grown so apparent, that the Verse. 27 very fact itself convinced them thereof; to their very faces. p. 305. 306. Showing, that Fowler's cages are not commonly more replenished with birds, than their houses were filled with the Verse. 28 booties they had filshed from the poor, by their craft and subtleties. p. 307. Neither was this to be found among the common sort: but among the judges and Magistrates: who because they were Verse. 29 grown great by their oppressions, neglected the cause of the poor and fatherless in judgement. p. 309. To which purpose he takes up his speech again, used vers. 9 which shows, that the jews were grown to be so hardened in Verse. 30 sin, that God must at once avenge himself upon them, unless he should cease to be the just judge of the world. p. 310. Verse. 31 As before he had taxed them in the Magistracy: so now by way of admiration at so horrible an impiety, he taxeth them in the Ministry, both Priests and Prophets; in that by their flatteries and lies, they made the people their prey: who yet were willing enough (for their parts) to be so abused by them. p. 311. 312. 313. Concluding the whole with this; that seeing there was such disorder among all sorts, both high and low; therefore they must in the end, look for a miserable downfall. p. 314. 315. FINIS.