Apostataes in regard they had carried themselues disloyally against God Now because this was a most bitter complaint and therefore would gaule them to the quicke he referres it to God knowing well enough that the Iewes would neuer take this reproch well at his hands It is the Lord that speakes saith hee as if hee should say plead not with mee as if I handled you ouer-seuerely but if you will pleade argue the case with God for it is he that affirmes that as well the Israelites as the Iewes are become perfidious and disloyall It followes Vers 12. They haue denied the Lord others translate they haue lied to the Lord and said It is not hee neither shall euill befal vs * For the application of this latter member see the second section following in vers 13. neither shal we see the sword nor famine HE expresseth that which hee said before more cleerly and also in more words This was a kind of disloyalty in that they had denied the Lord. For I doe not vtterly reiect the other translation to wit that they lyed to God But because there is one letter in the word heere vsed I will not say whether it signifies to lie in this place or no I make no question but hee simply affirmes that they had denied God and the context it selfe requires it should bee so For by and by after they expound themselues when they said that God was not Certaine it is that this was not simply to lye to God but so to reiect him as if he had not been at all In regard this sense then that they lyed to God would bee too fauourable I rather encline 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 obserued They said God is not The more fully to expresse this he saith that they gloried as is they should haue escaped punishment Indeed it seemes an excessiue speech when the Prophet affirmes they renounced God But to preuent all cauils hee confirmes his speech namely they said God was not In the meane while let vs see wherefore he chargeth them with so hatefull a crime They made their vaunts they should be freed from those plagues wherewith the Prophets threatened them Now wee see what it is with which the Prophet taxeth them euen an obstinate contempt For they had hardened their hearts against all the menaces of the Prophets Which Ieremiah tearmes no lesse See vers 3. than a plaine deniall of God himselfe If we our selues might be iudges we would thinke this definitiue sentence too sharpe and seuere but we must hold it our wisedome to rest in the iudgement of the holy Ghost This is an excellent place then and well worthy our obseruation for hence wee may gather If we take from God his power to execute iudgment vpon offenders we denie him to be God how much the Lord abhorres the carelesnes of such as harden their hearts against his threatnings and set light by his iudgements For if wee know him to bee God we must not plucke from him the power to iudge For what imports this Name God Such as imagine hee sits idle in heauen and cares not how things go in the world but followes his delights albeit they denie not God in word yet doe they nothing but toy with him But in the meane while there is not so much as one dram of religion in such nor any feeling of the diuine power This place then is diligently to be obserued wherein God testifies that we renounce him See vers 13. if we be not touched nor mooued with his threatnings Why so Because our carelesnesse in which we rocke our selues asleepe whilest God thunders against vs is nothing else but an vtter renouncing of him Neither ought they heere who despise Gods iudgments to lessen this their fault For this the holy Ghost hath pronounced as a resolued truth namely all they that scorne the Prophets doe as much in effect as conclude in their hearts there is no God For they bereaue him of his power and office only leaue to him a bare naked essence that is to say I know not what dreame or fancy Wee now then haue attained the Prophets meaning See vers 11. For with many words he amplifies the disloyalty of the Iewes which before hee condemned in them because they had denied God and had said it is not he that is because they had concluded in themselues surely the euils which the Prophets threaten are not so neere vs as they would make vs beleeue they are It followes Vers 13. The Prophets shall goe away with the wind and the word is not in them thus shall it be done vnto them THe Prophet prosecutes the same doctrine wherfore this place is diligently to be noted in regard the externall ministery of the word is therin singularly recommended vnto vs. For what thing more detestable can be imagined The word is not in them than the deniall of God But if the word retaine not its authority it is all one as if the contemners should plucke God out of heauen and denie him to be God We see then how the maiesty of God is with an inseparable band ioyned with the outward preaching of the word And this verse tends to the very same end wherein Ieremiah discouers the scornes and deridings of the Iewes For hee brings them in speaking these words The Prophets shal be as the wind the word is not in them that is the euils wherwith they threaten vs shall fall vpon their owne heads It may be the Iewes vttered not such blasphemies in plaine tearmes but there was among them such a grosse and shamefull cōtempt 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 condemnes so odious an impiety whē they said the Prophets should go away with the wind As the most part of men at this day who when God thunders from heauen and by his seruants manifests sure signes of his displeasure they are not a whit moued therewith but stand scorning of vs and boldly repulse all feare farre enough off from them Oh! These are but words These Preachers thunder terribly Against such as thinke the preachers words are but wind when they are in their pulpits but all shall vanish in the aire and that which they denounce against vs shall light vpon their owne heads Many such scorners and profane persons we may heare of almost in euery corner who sticke not to disgorge such blasphemies Although as I haue said the Iewes peraduenture durst not spit thus openly as it were in Gods face But the holy Ghost who exerciseth his iurisdiction vpon mens hearts spirits secret intentions and affections no doubt iustly condemnes the Iewes of this so shamefull and execrable an impiety Albeit out of
consist in the inuentions of hypocrites but requires the vprightnesse and sincerity of the heart and vtterly detests all dissimulation For which cause he expresly adds If thou take away thine abominations from before mine eyes for hypocrites alwayes loue to be seene of men and seeke to be approoued of them resting in that opinion which they conceiue of them But God in the meane while calles them to himselfe and we are also to note that he can neither be mocked nor deceiued because it is he who searcheth the heart and raynes Vers 2. And thou shalt sweare the Lord liueth in truth in iudgement and in righteousnesse and all nations shall bee blessed in him and shall glory in him HEre the Prophet prosecutes the same matter for he refels all these goodly shewes by which they thought God would bee pacified For whilest they had the name of God in their mouthes they thought that sufficient to iustifie their cause As how Call we not vpon the name of the Lord yeeld we not vnto him his due honour when we sweare by his name For the Prophet takes one particular for the generall namely swearing by Gods name for his whole worship Because the Iewes then pretended the name of God thinking they had so throughly purged themselues that none could charge them with any fault therefore the Prophet saith thou shalt sweare the Lord liueth in truth that is you hold your selues safe and secure in regard you imagine that a bare shew and an outward appearance of godlinesse will serue the turne to procure your absolution from all your sinnes and that God will be well enough appeased as oft as you boast your selues to be the seed of Abraham and in a word as oft as you sweare the Lord liueth But in the meane while perceiue you not how sacrilegious you are in abusing the sacred name of God in this false manner Sweare then saith he in truth Now we see how the Prophets words depend one vpon another In the former verse hee affirmed that the people lyed vnto God Coherence in regard they neuer kept touch with him but brake their promise For they alwayes wandred from him Now he adds that the Israelites shall gaine nothing by calling vpon God thus in this outward appearance shewing by their outward gestures that they were his people and did him very good seruice all this saith hee is nothing vnlesse you serue God in truth in iudgement and in righteousnesse No doubt but truth is heere taken for the vprightnesse and integrity of the heart Chap. 5.3 as wee shall see afterwards in the fifth chapter In regard he commands them then to sweare by the name of God in truth it is as much as if hee had said that God is not duly serued according as of right he ought to be vnlesse the heart bee emptied and purged from all fraud and dissembling In a word hee shewes that where the sincerity and integrity of the heart is wanting there can no acceptable seruice bee performed vnto God But this truth whereof the Prophet speakes is principally knowne by iudgement and iustice namely when men conuerse one with another in vprightnesse and when euery one renders to his neighbour that which to him appertaines also where none seekes his owne aduantage with the disaduantage of another When this equity I say and vprightnesse heere mentioned is thus preserued and kept amongst men then is that accomplished which the Prophet in this place requires because men honour not God with shewes nor with vaine and lying words but where they shew indeed that they serue God without any vizard of holinesse and they yeeld him that reuerence which he deserueth That which followes and all nations shall be blessed is also expounded sundry wayes by the expositors yet I make no question but the Prophet heere closely taxeth the Israelites in regard Gods name was exposed to many reproches whilest they gaue profane nations cause to say that there was no power nor strength in the God of Israel yea and the Israelites themselues often expostulated the matter with God as if he had giuen them iust cause so to doe As how God promised vs that we should be made mirrours of his blessing and yet in the meane while wee lie open heere to all the iniuries profane people can lade vs withall How hangs these things together Because the Israelites then murmured thus in respect of their condition and thus wronged the Lord the Prophet answeres them The nations shall be blessed in God and shall glory in him Some referre this to the people of Israel but very vnaptly I grant he promised Abraham that all nations should be blessed or should blesse themselues in his seed but this blessing had not his beginning in them according as the Prophet heere noteth For respect must be had to the cause of this blessing How could the nations blesse themselues in the seed or of-spring of Abraham vnlesse God who is the authour of this blessing had manifested his grace towards the children of Abraham The Prophet then speakes very aptly heere when he saith Then shall all nations blesse themselues in God and shall glory in him that is to say your selues 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 owne impiety constraines God to handle you more seuerely than otherwise hee would for according to his nature hee is enclined to shew himselfe fauourable and gracious vnto you What is the cause then why all nations blesse not the Lord and that they glory not in him that is to say What hurt professors doo themselues and others by their bad conuersation that pure religion spreads not it selfe throughout the whole world and that the Gentiles ioyne not with you in approouing the worship of the onely true God Euen your impiety and malicious obstinacy is it which hinders Gods glory and that the whole world rings not of your happinesse and felicity We now then haue the Prophets meaning namely that the Iewes did expostulate the matter with God without cause in respect of the miseries and calamities which they endured because themselues had sought out and also heaped vpon their owne heads all these euils and had therewithall giuen the profane nations matter and occasion thus wickedly to pollute and blaspheme the sacred name of God Now it followes Vers 3. For the Lord saith thus to to the man of Iudah that is to the Iewes and to Ierusalem plow vp your fallow ground and sowe not among thornes THe Prophet still prosecutes the same doctrine for he reprehends the hypocrisie of the Israelites because they would needs satisfie God withoutward ceremonies onely albeit their hearts were full fraught with fraud malice and all other impieties Therefore hee saith God willes the Iewes to plow vp their fallow ground and no more to sowe among thornes
their wisedome and courage Because this fond conceit of their King thē together with the great craks of the chief courtiers deceiued the Iewes The Prophet saith In that day both the heart of the King and the heart of his great men should faile Neither is it to be doubted but by this word heart he meanes the vnderstanding the word being often so taken in many places Heart taken for the vnderstanding God saith Moses Deut. 29.4 hath not hitherto giuen thee an heart and the Latines also call him * Cordatus wise and discreet who is of a quicke vnderstanding and of a ripe wit Thus then the Prophet shewes that whereas the people fondly esteemed their King as a fortresse of inuincible defence yet all would prooue in the end but meere froth and vanity For then saith he the King shall be depriued of all sense and vnderstanding the Counsellors also who commonly shewed themselues men of great spirits should then proue as witlesse as poore bruit beasts Trust you not therefore if you be wise in such deceitfull helpes In a word the Prophet meant to reiect that peruerse confidence wherewith the Iewes were besotted No priuiledges that people haue will serue to secure them when God hath a purpose to punish them in reposing their safety vpon the wisedome and discretion as well of the King as of their gouernours thinking thereby to bee secured from all inconueniences As much he affirmes not only of them but of the Priests and Prophets also because this order of Priesthood carried in it a great splendor and outward pompe For the Tribe of Leui assumed not this honour vnto it selfe but God himselfe had giuen the gouernment of his people to the Priests For which cause all were generally perswaded Mal. 2.7 that the Priests could not bee destitute of counsell and vnderstanding As touching the Prophets no doubt but Ieremiah affoords this name to those impostures who falsly pretended the name of God which manner of speech is very vsuall with the Prophets He speakes not then of the true and faithfull seruants of God who endeauoured to discharge their duty but of those who then bragged onely of the title and place of Prophets He saith they shall be all astonished In a word hee bereaues them of that false perswasion wherewith they hardened their hearts to become fearlesse in respect of Gods iudgement Obseru This place then is well worthy our obseruation for it shewes that Gods grace is tyed neither to particular estates nor to honourable titles As touching the title of Prophet certainly it was alwayes much esteemed Moreouer the office of the Priest must needs bee very honourarable in regard it was founded vpon the expresse commandement of God And yet the Prophet shewes that there was no vnderstanding neither in the Priests nor in the Prophets because they were become vtterly senselesse and besotted Touching the person of the King wee know he bare in him the figure of Iesus Christ and yet the like is said euen of the King and his counsellors also to wit that they shall be blinded by the iust iudgement of God so as they should discerne of nothing Thus it followeth Vers 10. And I said Ah ah Lord God! surely thou hast deceiued this people of Ierusalem in saying you shall haue peace and the sword pierceth to the soule that is notwithstanding the sword c. for heere the copulatiue is put for the aduersatiue Some expound this place as if the Prophet here propounded the peoples words For it is the manner euen of the most wicked to charge God foolishly when his hand presseth them and to braule and contend with him They thinke then that the Prophet speakes not here in his owne person but in the person of the whole people as if they should say Lord what meaneth this surely thou hast deceiued vs. Others take it somewhat more strictly namely that the Prophet heere makes his complaint to God in regard hee suffered the false Prophets to abuse the people by their flatteries so as they had in a manner bewitched their minds and vnderstandings but there is another sense which I more willingly approoue of for as I thinke the Prophet tauntingly and ouerthwartly toucheth the false and pernicious flatteries wherewith the false Prophets had in a manner brought the poore Iewes vnto vtter ruine in making them beleeue they should obtaine mercy of God and alwayes preached to them pleasing things Neither are wee to doubt but God rendred vnto the Iewes their iust teward when he permitted them to be thus deceiued by these deceiuers For we know the world hath alwayes been subiect to such a sicknesse Worldlings delight to be soothed vp in their sinnes namely a desire it hath to bee delighted with sweet words and vaine flatteries As in Mich. 2.11 where God by his Prophet thus reprocheth the Iewes You seeke our Prophets saith hee that may make you large promises of plentifull haruests and vintages By which you may perceiue how well they liked to be spared and by no meanes to haue their sinnes examined also that they not onely hated the true pastors and those which sharply reproued their vices but vtterly detested them God then for this cause was as willing that there should be many hirelings which should assume vnto themselues the name and title of Prophets And thus it came to passe that the Iewes alwayes dreamed of a peaceable estate which as I haue said is a thing very common with hypocrites Now the Prophet heere by a uery tart and gauling manner of speech reprooues such deceits Ah ah Lord saith he surely thou hast deceiued this people For the Prophet speakes not heere as in the person of the people neither complaines hee because God gaue this liberty and license to the false Prophets but in taunting wise he insults as well ouer these deceiuers as ouer the whole nation Now in that he directs his speech to God it is in regard none else would giue him audience He speakes to God then as if he should say Behold Lord those who affect flatteries neuer had eares to hearkē to the holy admonitions of thy faithfull seruants are well worthy to be thus serued Seeing then they would at no hand endure any correction let them now learne that they haue been deceiued by others rather than by thee We now perceiue then that the Prophet scornes such a dulnesse as had caused the Iewes to become insensible so long a time together And thus the naturall sense is I said that is I turned mee to God I said then Lord God surely thou hast deceiued this people For this word surely is put heere by way of derision that is it now appeares they were deceiued indeed But by whom I grant they would gladly lay the blame therof vpon thee but they all well deserued that the false Prophets should thus beguile them for being too credulous You shall haue peace These words neuer came out of
Vers 19. My bowels my bowels paine me round about mine heart mine heart is troubled that is within me I cannot hold my peace because my soule hath heard the sound of the trumpet or my soule thou hast heard and the clamor of the warre is heard or my soule hath heard the clamor of the warre I Dare not say that that which some interpreters suppose is certaine or not namely that the Prophet is heere touched with humane passions in regard hee saw ruine approch towards those of his nation It is very true indeed that as oft as the Prophets denounce the heauie iudgements of God and haue shewed themselues to be seuere therein that they haue not then cast off all humane affections or compassion For often they bewaile euen those calamities which themselues threaten which wee shall also perceiue more clearly in fit place Thus then the Prophets haue had a twofold passion for when they are to be Gods heralds to proclaime his vengeance they must then necessarily forget all humane passions and yet such a magnanimity notwithstanding hinders them not from retaining an inclination to shew compassion as they are men for it could not be auoided but their bowels must needs yearne within them in seeing their brethren who were of their owne flesh to fall into such ineuitable desolations But in this place it seemes the Prophet laments not so much in respect of the peoples calamity as that he meant to vse certaine figures whereby he might rouze vp and awaken the peoples dulnesse because he saw they were growne altogether so senselesse as they were destitute of Gods true feare neither could they be touched with any shame or blushing The people then being become thus peruerse Ieremiah and the rest of Gods seruants were constrained to vse certaine ornaments and deckings of speech and not to teach after an ordinary mannner but with violence and vehemency that they might awaken the peoples drowzie consciences For this cause it is that he cries now My belly my belly paines me For we shall see in other places where the Prophet laments on this manner when he hath to deale with Babylon Edom and others that were the Iewes enemies And why Sure it is the Prophet was not affected with any particular sorrow when he foresaw their destruction neither when God himselfe had also shewed 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 haue said in regard men make small account of any of those threats which he thunders from heauen it is more than needfull to vse such forcible speeches to rouze them withall Thus I vnderstand this place then to wit that the Prophet mournes not heere for the particular respect he had of the peoples calamitie but being moued yea and pricked forward by the spirit of prophesie he now amplifies that by way of figure which hee vttered before in plaine tearmes because he saw they regarded that but a little or at least it was insufficient to touch them to the quicke My bowels saith hee I grant that sorrow might very well haue pierced euen into his bowels in regard he was a member of the same body but we are heere to examine to what end this speech is thus vttered It serues not then to manifest a particular affection but rather to discouer the greatnesse of the punishment that so the doctrine as we haue said might touch their hearts who scorned the iudgements of God He adds troubled or sounds For the word he heere vseth signifies to sound for which cause also by way of similitude it is taken to make a tumult He speakes then of the trembling or beating of his heart which is wont to happen by reason of some sudden feare But he calles it a sound or tumult as if he should say I am not master of my selfe neither can I hold my selfe within compasse for God hath affrighted me with an horrible astonishment Further he adds I cannot be silent because my soule hath heard the sound of the trumpet or because thou my soule hast heard the sound of the trumpet or the alarme of the battell For the Hebrew word heere vsed signifies rather a battell He saith then hee 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 enioyned him For he was chosen as an herald of armes to proclaime open warres as on Gods part against the Iewes whereof notwithstanding they made light account though they heard the sound of the alarme Some thinke this word soule is heere taken for the spirit of prophesie in regard the trumpet now sounded not neither was the alarme of the battell as yet heard Their opinion then is that there is heere an antithesis in that Ieremiah heard not the sound of the trumpet with his eares but onely conceiued the same in his heart as being aduertized of Gods secret iudgement But whether this subtilty will agree with the Prophets words or no I know not Mine opinion therefore is that Ieremiah meant without all peraduenture to let them vnderstand that he spake seriously in regard he perceiued Gods iudgement and vengeance as certainly to seaze vpon them as if he had seene it before his eyes Neither was this of small importance to giue so much the greater authority to his doctrine that so the Iewes might know he was not like those stage-players who are skilfull enough in representing and playing their part whilest they are vpon the scaffold or stage as if he meant onely to act that which God had caused him to see and know but that he was his ambassadour in such wise that himselfe was seized with feare hearing in his spirit and heart the noyse of the battell and the sound of the trumpet It followes Vers 20. There is affliction called vpon affliction for the whole land is wasted my tabernacles are suddenly destroyed and my curtaines in a moment HE prosecutes the same argument still but hee amplifies this terrour by a new circumstance namely God so heapes euill vpon euill that the Iewes shall wonderfully deceiue themselues if they hope that their calamities will sone be at an end When he saith affliction vpon affliction he signifies that the end of one miserie shall be the beginning of another Which also is a thing very tedious and irksome to such poore wretches as are in distresse for they euer thinke Our calamities will not alwayes endure Why so They imagine that God will satisfie himselfe with inflicting some light punishment like a storme or tempest that suddenly passeth ouer and vanisheth away and they no sooner feele a little release but they thinke all is husht and so by and by returne to their old byas againe playing mock-holy-day with God as if now they were quite and cleane escaped his hands This is the cause why
And hee repeates that which hee said when hee saith they refused to returne For hee signifies that they sinned not now through errour or ignorance neither were they gone astray through weaknesse but that voluntarily and of set purpose they cast off all care of their saluation and witttngly had forsaken the Lord so as they would suffer neither his word nor workes to take any place in them The Prayer Almighty God and heauenly Father for as much as Satan ceaseth not so to allure vs to himselfe by his enticements that wee become like those that are senselesse of thy iudgements grant vs the grace good Lord that thy word may shine into our minds and hearts that wee sleepe not in darknesse and therewithall so awaken vs by thy holy spirit that we may attentiuely hearken to all the aduertisements of thy holy Prophets by which thou callest vs into the right way that so wee perish not and grant that without ceasing wee may exercise our selues the whole course of our liues in the meditation of repentance that wee may alwayes be displeased in our selues for our sinnes that wee bee still iudging of our selues that thy wrath may bee turned away from vs till at the length being come to the end of our warfare which we are to wage continually against our sinnes wee may attaine that blessed rest which is prepared for vs in the heauens through Iesus Christ our Lord. Amen THE NINTEENTH LECTVRE WHICH IS THE SECOND VPON THE fifth Chapter Vers 4. And I said certainly others translate peraduenture they are those of the poorer sort they haue done foolishly because they know not the way of the Lord the iudgment of their God 5 I will goe to the great ones and speake to them for they know the way of the Lord the iudgement of their God but these also haue broken the yoke and burst the bands WHereas some thinke the Prophet heere excuseth his nation and as much as in him is lessens their fault they are grosly deceiued For doubtlesse by this comparison he makes it yet more euidently appeare that things at that time were growne desperate The summe is this Corruptions raigned then not onely amongst the common people but euen among the great ones also so as from the crowne 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 hauing there first inueyed against the whole nation in generall he taxeth the gouernours also You saith he are no lesse drunke than the common people I grant he affirmes it is through wine and strong drinke but the meaning is that they were all become like drunkards in regard they were past shame whilest without any modesty at all they gaue ouer themselues to the committing of all villanies and abominations Ieremiah hath the same drift heere when he saith I thought surely they are of the poorer sort and those of small reckoning that haue thus sinned but I found euen the Gouernours also guilty as well as they He might in a word haue said Not onely those of the common and baser condition are corrupt but the chiefe also and those that should haue giuen good example to the rest But this comparison hath farre greater waight when he saith It may be those that haue thus failed are some of the poore ones who are ignorant of the Law of God And what maruell But out of doubt we shall find greater integrity in the Gouernours When the Prophet speakes thus then hee brings the readers to the view of the present fact as it were and shewes that they were none of the rascality that had sinned but they were the Priests the Prophets and those of the chiefest ranke The Prophets meaning is plaine enough I said saith hee not that hee thought thus for he saw all things were out of square and that there was no more good to be hoped for of the Gouernours than of the gouerned The Prophet knew all this full well but as I said before he meant to shew as in a liuely image how miserable the condition of the whole nation was He saith certainly the word heere vsed in the Hebrew serues either for an affirmation or for a particle aduersatiue Although as wee saw in the third verse Some take it in this place for peraduenture It is put heere by way of yeelding so much Put the case saith he that they are those of the baser and beggerlier sort that haue sinned thus I wonder not that they haue carried themselues thus foolishly for they haue not knowne the way of the Lord nor the iudgement of their God The Law indeed was manifested to all indifferently so as the common sort were without excuse but this sicknesse hath raigned almost in all ages that few haue been attentiue to the law for who is it that doth not willingly reiect this yoke Now those of the meaner sort thinke to be somewhat excused because they want leisure to study neither are they borne to any great matters The Prophet then frames his stile according to the manner of men and yet he lessens not the fault if any would haue pretended ignorance As Oh sir I was neuer at the schooles For as we haue said God published his Law for the good of the whole nation in generall By the way of the Lord and by the iudgement of God the Prophet signifies one and the same thing It is a repetition then a thing very vsuall with the Hebrewes For when God prescribes vs the rule of a good life it is as much as if he shewed vs the way For our life resembles a race now God would not haue vs to runne at randome but sets vs vp a certaine marke He also leades vs by a certaine way because it is the office of the Law to call vs from wandring astray The office of the Law and to leade vs to the marke that is set before vs. For this cause the Law is called the way of the Lord but iudgement as we heard yesterday signifies vprightnesse or a rule He puts the way of the Lord in the first place and the iudgement of God in the second And thus he shewes Such as liue vnder good teaching cannot pretend ignorance he they neuer so meane or simple that such as esteeme themselues poore idiots that know nothing are yet without excuse For God meant no lesse to teach them the right way than the most learned in the world Now he adds in vers 5. I will goe to the great ones By the great hee vnderstands as well the Priests and Prophets as the Kings councell yea the King himselfe I will goe then to the great ones and speake to them which is as much as if he had said I know I shall but loose my labour which way soeuer I goe for they are all not onely deafe if I direct my speech to the poore commons but euen
Iewes did to the seruice 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 Vers 12 Heere the Prophet as one out of hope to benefit his nation by ought he could say turnes him to the insensible and guiltlesse creatures as if it had been easier for him to smite them with amzement for their disorders than the sinners themselues who were guilty indeed This verse therefore must bee ioyned to the former as the conclusion thereof p. 75.76 Vers 13 Two euills the people are heere taxed with the one sauouring of inconstancy the other of folly of inconstancy in forsaking God the fountaine of all their welfare of folly in changing him for such helpers as could affoord them no helpe p. 76. 77. Vers 14 It is a thing iustly to be wondred at when a free people by their sinnes haue brought themselues into the state of bondmen p. 79. Vers 15 We often cause our enemies by reason of our sinnes rather to resemble sauage beasts in spoyling vs than men when God in his iustice giues vs vp for a prey vnto their teeth p. 81. Yea sinne causeth God to set not onely our enemies vpon Vers 16 vs but turnes from vs the hearts of our neerest confederates also p. 81. 82. If ye aske for what sinne this iudgement befell the Iewes Vers 17 It was for the sinne of Apostasie in falling away from the Lord their God who had done more for them than all the world besides p. 82. 83. Neuer looke therefore for comfort from friends when God Vers 18 is at odds with vs. p. 85. Rather than wicked rebels shall want a fury to vexe them Vers 19 God will make their owne conâ—eâ—â—â—â— to â—e in stead of a racke vnto them p. 88. The seuenth Lecture God cannot 〈◊〉 that men should turne his grace into wantonnesse p. 93. 94. Vers 20 God had planted the Iewes as a vine of choyce and there-therefore Vers 21 expected choyce fruits from them but in stead of bringing 〈◊〉 pleasant grapes they yeelded him onely wild grapes p 96. In regard wherof their guiltinesse was growne to be of such Vers 22 a double dye that all the excuses they could alleage for themselues were not able to wash it off p. 98. And yet their impudency being such as for all that to plead Vers 23 not guilty the Prophet is faine vnder two similitudes to poynt them out to the very fact shewing how they committed sinne with greedinesse p. 100. But in the middle of their race God at length gaue Vers 24 them their load by laying afflictions vpon them p. 102. 103. The eighth Lecture But for all this they could not be kept in no not by reprehensions Vers 25 nor corrections but still would be running from vnder Gods protection to shroud themselues vnder the wing of strangers p. 105. Thus their reuolt is manifested by God himselfe to their Vers 26 shame what euer they could alleage to the contrary p. 109. 110. Yea he conuicteth them out of their owne words and deeds Vers 27 prouing that they gaue that honour to false gods which belonged to the true God p. 111. Vers 28 And therefore sends them ouer to seeke helpe from them in their troubles seeing they had vnworthily reiected him testifying that they might haue found more sufficiency of helpe in him who was but one than in all the multiplicity of their Idoll gods p. 114. Vers 29 He henceforth commands them silence therefore seeing their reuolt was too apparant p. 115. Vers 30 Yea albeit to words he had added blowes and that vpon their young men yet all was in vaine besides they had cruelly put the Prophets to death See vers 34. which God had sent among them to a farre better end p. 116. 117. 118. The ninth Lecture Vers 31 God had ill deserued thus to be dealt withall by them he therefore bids them to consider what a God hee had been to them the rather to humble them p. 121. 122. 123. Vers 32 And yet for all this they minded him nothing so much as girles doe their toyes and trinkets p. 123. 124. Vers 33 Now hauing abandoned God their first and best husband they studied how to make themselues amiable in the eyes of strangers which cost they might well haue spared and their paines also had they been content quietly to haue dwelled vnder the protection of the Almighty p. 126. Vers 34 Heere he layeth innocent blood againe to their charge as in vers 30. shewing that they killed not the Prophets priuily as theeues doe true men but that the signes thereof were to be seene in euery place yea vpon the hems of their garments p. 127. 128. Vers 35 And yet like audacious hypocrites being chalenged for their villanies they both faced it out as if they had been the onely innocent creatures telling the Lord that if hee would but withdraw his terrours a little from them they would find defences enough to answere all these accusations p. 130. Vers 36 But they were not to imagine thus to steale away in the darke because God would for all these things bring them to iudgement p. 134. 135. The tenth Lecture That which is noted before in vers 18. may shew the summe Vers 37 of this 36. verse p. 135. That which to their thinking would prooue matter of reliefe and succour vnto them should be turned into cause of shame and confusion vnto them The Lord in these verses prooues once more whether hee Chap. 3 Vers 1 could ouercome the Iewes disloyalty with kindnesse or no. p. 140. For proofe of which disloyalty he requires but their owne Vers 2 testimony prouided that they would therein deale plainly and honestly p. 144. And if they refused to doe it they needed but the very Vers 3 heauens ouer their heads to conuince them thereof whilest they yeelded them no more raine to refresh the earth in the appointed seasons than if they had been made altogether of brasse p. 146. The eleuenth Lecture And yet whilest the heauens might seeme to be mercilesse Vers 4 it was not so with the Almighty for euen in the middest of their punishments inflicted vpon them for their sinnes he seekes to allure them to repentance p. 148. But were they allured No they stifly resisted both in Vers 5 word and deed p. 150. Though Iosias were a good Prince and was exceeding Vers 6 carefull to reforme matters that were amisse both in Church and Common-wealth yet euen then the ten Tribes gaue themselues to superstitions and Idolatries p. 152. And yet then God sought also by his lenity to draw Vers 7 these to repentance but little to the purpose for they were resolued to continue in their wicked courses still p. 154. God was therefore constrained when he saw she would needs Vers 8 play the harlot to giue her a bill of diuorce and send her away p. 155. But this was so
TWO AND TWENTY LECTVRES VPON THE FIVE FIRST CHAPTERS OF IEREMIAH WITH PRAYERS ANNEXED AT the end of euery Lecture By Master IOHN CALVIN WHICH BEING FAITHFVLLY COLlected from him as hee vttered them in Latine in the Schooles of Geneua were afterwards translated into French And now newly turned out of French into English with a Table at the end containing the summe and scope of euery Lecture MATTH 24.15 Let him that readeth consider it AT LONDON Imprinted by Felix Kyngston for Nathanael Newbery and are to be sold at the signe of the Star vnder Saint Peters Church in Cornhill and in Popes head Alley 1620. TO THE NOBLE AND VERTVOVS LADY THE LADY LVCIE COVNTESSE 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 Ieremiah according to the diuers subiects he had to worke vpon in his ministeriall function is forced sometimes with Isaiah his fore-runner Isa 58.1 to lift vp his voice like vnto a Sonne of Thunder and eftsoones with the same Prophet againe to altar and change the same into the still and soft voice of a Sonne of Consolation wherein 1. King 19.12 as Gods faithfull messenger hee carries himselfe faithfully For as a Sonne of Thunder he sharply inueyes against the sinnes and sinners of his time boldly denouncing Gods iudgements against them and as a Sonne of consolation for their sakes whom the Lord had appointed to bee heires of saluation hee sweetly preacheth Christ mixing often with the terrible threats of the Law the sauing promises of the Gospell That if any came by the ministery of the one Act. 2.37 to be pricked in conscience and humbled he readily like the good Samaritan powreth in the mollifying and healing oyle of the other to cure and reuiue them And thus as a wise disposer and dispenser of the manifold secrets of God Psalm 101.1 his song in a maner throughout his Prophesie like Aarons Bels soundeth forth iudgement and mercy Exod. 28.33 preaching iudgement to such as were Isa 33.14 would be sinners in Sion and mercy to such as he saw to to be mourners in Siō Isa 61.3 In which respects he may serue as a liuely patterne for all Preachers to follow in their ordinary course of preaching These Sermons of his many of them doe notably sute to our times and therefore ought to be read and read againe of all estates high and low But for as much as in reading the Prophets sundry difficulties are met withall which euery one hath not the skill of himselfe to dissolue it would as I thinke be very beneficiall for such if they had an holy helper such an one as this ready at hand Iob 33.23 An interpreter One indeed of a thousand that might helpe to dissolue their doubts and vnloose their hard knots for them That so vnderstanding 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 vnderstanding 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 darknesse from many well minded Christians onely because they are not as they might be turned into our owne natiue language Not many yeeres since a Lampe if I may so speake began to be kindled for giuing them some insight into the harder passages of the Prophets by translating this Authors Commentaries vpon the Prophesie of Isaiah into English but much more cleere would the light haue now shined if thereunto had been added the translation of all his Lectures vpon the Prophesie of Ieremiah also For mine owne part seeing sufficiency of oyle hath failed me to furnish out this second Lampe vnto the end I haue for the present proceeded onely through the fiue first Chapters The which Right Honourable as a testimony of that seruice and duty I owe your Honours I haue presumed as one ouertaken with Ahimaaz his hast somwhat abruptly I confesse to dedicate vnto you And if in token of your fauourable acceptance thereof you shall be pleased to suffer the same to passe vnder your Honourable names and patronage many may be occasioned thereby to blesse God for you and my selfe still to pray that the blessing of him who was ready to perish may come vpon you Your Honours humbly at commandment CLEMENT COTTON TO THE READER GOod Christian Reader if as Salomon saith thou wouldest bee truly wise for thy selfe Prou. 9.12 Prou. 11.17 or hast a purpose to shew mercy to thine owne soule in any thing then manifest it in this one thing absolutely needfull for thee Luk. 10.42 if hitherto thou haue neglected it viz. Be sure before thou leaue this thy naturall life that God by the ministery of his holy word hath breathed into thy dead soule Ioh. 5.25 Eccles 9.10 a supernaturall and spirituall life For in the graue whither thou goest there will be neither time nor place for thee to haue this worke of workes effected Ioh. 12.35 Psal 39.5 Thy life is in length but like a span and euery step thou steppest for ought thou knowest 1. Sam. 20.3 there is but a step betweene thee and death Heb. 9.27 Gen. 27.2 Seeing therefore by Gods especiall appoyntment thou art once to step out of this world how soone thou knowest not it being also thy last step it standeth thee vpon whilest 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 graue Prou. 11.7 a naturall man so thou risest at the last day and then wofull will thy condition be Heb. 12.14 for thou shalt neuer see the face of God to thy comfort His wrath is now reuealed from heauen against all vngodlinesse Rom. 1.18 and vnrighteousnesse of men Alas How much more then Psa 77.7 Needfull therefore it is for thee now 2. Cor. 6.2 euen now whilest the day of saluation lasteth to lift vp thy heart with thine hands Lam. 3.41 with loud and strong cryes vnto God in the heauens that for the passion and death of Christ he will be pleased to grant thee grace that his word may now so sinke into thine eares Luk. 9.44 Isa 55.10.11 Ioel 1.23 that thence it may soake as the raine of righteousnesse into the furrowes of thine heart to a Psal 19.8 illuminate to b Iam. 1.21 regenerate to c Mat. 13.33 season and d Ioh. 17.17 sanctifie thy whole man soule 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 mold 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
to rule and to set their thrones euen in the fields and before the gates of the City of Ierusalem as if it were in their owne 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 Iewes that in good earnest they might feele how their estate was gone He saith And vpon the walles thereof round about and vpon all the Cities of Iudeah Briefly the Prophet heere threatens the ruine of the whole countrey as if he should say it is in vaine for the Iewes trust in their owne forces and in the helpe of strangers for God will fight against them because the Chaldeans and Assyrians shall bee armed by him so as they shall ouercome whatsoeuer the Iewes shall plot to the contrary Vers 16. And I will speake or pronounce my iudgements with them touching all the wickednesse of them that haue forsaken me and haue burnt incense vnto other gods and worshipped the workes of their owne hands GOd heere notes out the cause why hee determined to punish the Iewes so seuerely For it was needfull that as well the one as the other should bee manifested as first that the Chaldeans should not breake in vpon them by their owne instinct but in regard they should come vnder Gods pay who will both muster and arme them Marke that for one poynt The second was no lesse needfull to bee mentioned namely that God was not cruell neither had he forgotten his couenant whilest hee purposed to reuenge himselfe so sharply but that he dealt thus rigorously with them in regard hee found the Iewes so rooted in their obstinacy that necessity vrged him thus to afflict and vtterly 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 chiefe Commander in this warre hee therewithall shewes what iust causes he hath thus to chastize the Iewes It cannot therefore be imputed vnto his cruelty in regard they had formerly prouoked him by their superstitions full of impietie He saith then I will speake my iudgements with them Many of the expositors referre this to the Chaldeans and Assyrians as if God commanded them as chiefe Iudges are wont to giue that in charge to their bailiffes and officers which they haue once decreed to bee done and performed but this exposition sutes not well and besides the prophet himselfe refutes it sufficiently For he conioynes this together I will speake my iudgements with them vpon their malice But what is it to speake or pronounce iudgements It is when God cites the wicked before his iudgement seate and exerciseth the office of a Iudge And this language is vsuall throughought the Scriptures as we shall see in the end of this booke where it is said Chap. 52.9 that the King of Babylon spake iudgements with King Zedekias that is to say he carried himselfe towards him as a Iudge as wee haue it in our ordinary speech Thus then God now testifies that he will bee the Iudge of his people as if he should say Hitherto I haue been silent not that the wicked among you are vnknowne vnto me but it is because I haue borne with those poore wretches to try if I might see any hope of repentance in them But now saith he I will be a Iudge vnto them in regard length of time hath manifested that they were become vtterly incurable here is an opposition then betweene Gods patience which hee had long vsed towards them when though he might yet notwithstanding hee handled them not roughly but deferred his vengeance and this time of his vengeance which was now at hand I will speake my iudgements then with the Iewes that is I will speedily goe vp to my iudgement seat hitherto I haue forborne to doe it and haue waited to see whether they would returne to me or no but seeing they repent not and that I perceiue well enough they are become gracelesse and so peruerse of nature that they alwayes heape sinne vpon sinne I will now begin to execute mine office to wit that of a Iudge But as I haue said wee must keepe in mind Gods intention in this place for his meaning is to discharge himselfe of all blame and reproches which men endeauour to lay vpon him because the worser sort of them are wont to repine at his iudgements when he chastiseth them He sets his iudgements then before their eyes as if hee should say You cannot charge me neither can any obiect against me that I haue behaued my selfe seuerely or cruelly for my iudgements will be found iust though I iudge you in rigour and therefore hee addes vpon all their malice or wickednesse In the next place he notes out one kind Because saith he they haue burnt incense vnto strange gods No doubt the Iewes had many waies prouoked Gods vengeance against them but this one kinde is heere added because the first spring of all euill was that they had forsaken the Law together with Gods pure worship and seruice yet he names the generall in all their wickednesse Neither is this clause vpon all their wickednesse added without cause For his meaning is that they were not wicked in some one respect alone but that they piled vp diuers sinnes together as vpon an heape now immediatly after hee addes because they haue forsaken me heere God toucheth their reuolt For it may haply fall out whereof wee haue daily experience that a man may faile in some one thing and another may bee tainted with this or that naturall vice and corruption and thus for diuers respects euery one of vs may bee lyable to the iust iudgement of God but the Lord heere shewes how the Iewes were so corrupted that nothing remained sound amongst them therefore it is that he puts all their malice and afterward addes their reuolt .. They haue forsaken me as if he should say they haue vtterly denied me I say not that one of them hath played the theefe that another hath committed adultery or that the third hath sinned in drunkennesse but they are all become apostataes all haue denied me and haue broken their faith and loyalty I haue been forsaken of them then and they haue wholly estranged themselues from me We see now then how the Prophet sharpely aggrauates the wickednes of his nation but in the end this is added as the paterne thereof to wit that they had burnt incense to strange gods that is they had reuolted from the true God to giue themselues ouer to idolatry to which he by and by adds they bowed downe before the works of their hands For as oft as the Scripture vseth these words it signifies that there is too too great a rage and madnesse in men The reason why stockes and stones are worshipped as God who not onely in stead of God worship the Sunne the Moone and other creatures but the very
chastening you no part in you is free no not from the crowne 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 Iewes of such a stubborne and rebellious nature that they were vtterly incurable Ieremiah heere handles the same argument and God by this meanes so much the more aggrauates the peoples vntowardnesse and stubbornnesse thereby giuing them to vnderstand that hee not onely laboured by words to see whether the Iewes would receiue any admonition but also by chastisements and corrections and yet in both these that hee spent his labour in vaine Before he spake concerning instruction when hee said keepe thy foot from being vnshod Se vers 25. Jsa 30.7 to 15. and thy throat from thirst Thus then the Prophet by Gods commandement had aduertised them that they should be still but all these admonitions were fruitlesse and vnprofitable Now hee addes A desperate case is that people come vnto when neither words nor blowes will amend them that he yet tried a second meanes to see if corrections would make them wise but they also profited by them as little as by the former I haue chastised you then in vaine saith he because you haue receiued no correction But he speakes of children to shew that the whole body of the people was corrupt For albeit lusts are more hot and boyling in youth than in aged persons yet is there not such a rebellion and stif-neckednesse in them as in those that are stricken in yeeres 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 euer to cure such an one of that sicknesse especially if he be once hardened in it for then a man hath made himselfe vnfit to receiue either admonition or correction For age of it selfe is very wayward and testie yea they thinke great wrong is offered them if they bee reproued But where there is such audaciousnesse and stubbornnesse in youth that they will no more be corrected nor receiue any reprehension that is more prodigious and strange The Prophet then shewes that there was no sincerity nor vprightnesse at all in this people seeing their children reiected all discipline Now we haue the Prophets meaning to wit that God had sent his Prophets in vaine and therefore hee now shewes that the people not onely wanted eares to heare those holy doctrines which were deliuered vnto them but had also stiffe neckes which would not bow although he corrected them seuerely so as that way also hee gained nothing at their hands It followes Your sword hath deuoured your Prophets But I cannot finish this now Let vs pray Almighty God seeing it pleaseth thee by thy fatherly bounty to call vs daily vnto thee giue vs grace we may not harden our hearts against thy holy and wholsome admonitions moreouer when it pleaseth thee also to chastise vs with thy rods let vs not shew our selues stif-necked against thee but let vs learne quietly to submit our selues to thy good word also as oft as thou smitest vs grant we may receiue thy corrections that thus we may profit our selues by both these meanes lest otherwise we bring downe vpon our owne heads the extremity of thy iudgements which thou threatenest all hard-hearted persons withall but rather giue vs passage into thy sweet and fatherly kindnesse yea deale O Lord thus fauourably and graciously with vs vntill thou hast gathered vs into that blessed rest which is prepared for vs in heauen and that through Iesus Christ our Lord. Amen THE NINTH LECTVRE WHICH IS THE FIFTH VPON THE second Chapter Part of the 30. verse Your sword hath deuoured your Prophets like a destroying Lion IN the former lecture God complained that he had spent his labour in vain in chastising the children of Israel in regard they were of so rebellious and stubborne a nature that they could not be tamed by any discipline or correction I haue lost my time saith hee in endeauouring by chastisements and corrections to bring you home but now hee aggrauates this crime of stubbornnesse and wilfulnesse because they not onely reiected all wholesome admonitions but shead innocent blood Why so Because they persecuted and pursued the Prophets no lesse than if they had been their open enemies who yet notwithstanding were sent vnto them from God to procure their saluation For this cause God heere not onely accuseth them of rebellion but of cruelty also for he saith hee attained not his desire namely their conuersion Besides they were not onely obstinate and vntamed but also behaued themselues both currishly and cruelly euen towards their owne Prophets Mat. 23.37 Luk. 13.34 For we know that Ierusalem was become a shambles or butchery wherein many of Gods true Prophets were slaine and murthered Some expound this place of false teachers as if the Prophet had said the sinnes of the people were the cause why the Prophets were punished according to their deserts in regard they were liars and deceiuers and those who thus expound it insist vpon this word your your sword hath deuoured your Prophets which is the cause why Saint Ierome saith your and not my Prophets as if God denied that he gaue them any commission but this is a forced sense and too much constrained We are therefore to retaine that sense which I haue giuen to wit that whilest God laboured to reforme the vices which then raigned amongst this people the Prophets being the Ministers of this gracious message euen the people themselues put them cruelly to death And the similitude which immediatly followes agrees very well with this exposition as a Lion deuouring For God shewes that the Iewes carried themselues as cruelly and sauagely towards the Prophets as if the Prophets had been in some forrest full of Lions Now it followes Vers 31. O generation take ye your selues heed to the word of the Lord Haue I been a desert to Israel Haue I been as a land of karknesse Wherefore then saith my people we are Lords we will come no more vnto thee NO doubt but the Prophet speakes heere as a man astonished that he might make the fault of this people the more odious and detestable For as one amazed he saith O generation the Hebrew word as it is well knowne signifies an age Thus it is as much as if hee had said Lord into what times are we fallen or in what an age or world liue we in now We haue the propriety of the word then The Prophet addes looke to the word of the Lord. It seemes he speakes improperly for he should rather haue said Vnderstand or heare the word of the Lord but he commands them to see or looke and yet this phrase of speech agrees very well Why so Because he bids them not heare but rather hee brings them to their owne knowledge as if he should say looke you to it see
what it is the Lord saith And where he saith euen you or you your selues it is to adde the greater emphasis and vehemency vnto his speech you euen you saith hee For the Iewes iustly deserued to haue been condemned by the whole world if God had called them before his iudgment seat But how blind soeuer they were the Prophet shewes that themselues notwithstanding might discerne euen with their owne eyes what the Lord said This belongs not to doctrine but to the act or thing it selfe as if he should say The Lord by me complaines of you so as though there be no witnesses nor any iudge or arbitrator yet ye your selues can iudge and perceiue how things goe well enough Wee see then that the Prophet hath spoken aptly when he bids themselues to regard or see the word of the Lord for by and by hee adds Haue I been a desert to Israel He appoints the Iewes themselues then to iudge and determine this matter to wit whether they had not tasted of Gods bounty and liberality by their owne experience and whether they had not reiected and forsaken him Se vers 13. as formerly he complained albeit he was that fountaine of liuing waters and whether they digged not vnto themselues broken cesternes that could hold no water Now God saith Whence came this that you haue thus bidden me farwell Is it in vaine that I haue promised to shew my selfe gracious bountifull vnto you Haue I therein abused or disappoynted you of your expectation whilest you serued me Seeing then I haue not been vnto you a barren land or a land full of obscurity and darknesse namely wherein the Sunne shines not seeing I say you haue alwayes found abundance and plenty of all good things in me how comes it to passe now that you are departed and gone away from me In the next place he adds yet another fault Wherefore saith my people we rule or are Lords The Hebrew verbe heere vsed is diuersly expounded because some deriue it from one root and others from another Notwithstanding among them that deriue it from one and the same root they varie in their iudgements for some referre it to those calamities and afflictions which the Iewes sustained others to their reuolt As touching the first thus they vnderstand it We are come downe that is to say we are ouerwhelmed with miseries what shall it auaile vs to call vpon God For all our affaires are become vtterly desperate Others chuse a contrary sense We are gone backe that is what need the Prophets trouble our eares any more with their clamors for we are resolued neuer to returne to God we haue at once renounced him let him goe then with all his goodly exhortations for we will neither heare him nor doe ought for him and both are of opinion that this is a speech of such as are growne desperate But we see well enough wherein they differ for the first sort vnderstand this word To descend of the peoples calamities the latter sort take it for their reuolt to wit because they had once taken their leaues of God and would haue no more to doe with him There is a third sort who come nearer to the Grammaticall sense For the verbe heere vsed in the originall signifies to rule and thus I rather willingly encline to this exposition wee rule I also thinke that it is an arrogant and swelling kind of speech namely that the Iewes thought themselues Kings as Saint Paul in 1. Cor. 4.8 taunts the Corinthians yee are rich and yee raigne as kings saith he without vs would to God ye did raigne that wee also might raigne with you For the Corinthians were swollen with pride Corinth was famous in regard of her riches in regard of the wealth of their City and so despised the Gospels simplicity they sought after subtelties and gaue themselues wholly to new deuices Saint Paul therefore seeing they made no great reckoning of the fauour which God had vouchsafed them tauntingly he saith Ye are full ye are rich and without him yâ—â—â—â—w raigne as Kings of whom notwithstanding ye◠〈◊〉 whatsoeuer good thing ye haue Ieremiah heere reproâ—cheth his people with the very same sinne Wee rule neither will wee come any more vnto thee As if he should say All your happinesse and the good things yee enioy I am sure came from me for all ye enioy and whatsoeuer hath been bestowed vpon you ought to be attributed to me and to my liberality and yet forsooth ye raigne as Kings without me For it is God himselfe who speakes heere ye are now become Kings without mee But which way I pray you what haue you that is your owne Why then saith my people we will come no more at thee Wee haue now the Prophets naturall meaning As touching the thing it selfe as wee told you before first he stands as one amazed at the peoples malice euen as at some prodigious thing and therefore he cries out O generation as if he had said That which I now see is incredible Then he adds looke your selues to the word of the Lord and this was of greater importance than if hee had summoned them before the tribunall seat of God for thus he shewes their malice is too too grosse in that without any cause or pretext at all they had shamelesly forsaken renounced God albeit he had dealt so bountifully with them In the meane while hee priuily nippes them because there was now no place any longer for instruction Therefore leauing that he bids them looke with their eyes either because they were deafe or stopped their eares and repulsed all sound admonitions For as we haue said leauing the word he brings them backe to the very fact which the expositors haue not obserued Now the reproach followes that God was not as a wildernesse vnto them See vers 13. but as the Prophet shewed heretofore that out of him flowed abundance of all good things wherewith they might haue satisfied themselues Seeing God then had enriched them with his blessings so much the more hainous was their fault in that they had forsaken him How in the last part of the verse God complaines of their ingratitude in regard they thought themselues lordâ— I grant they were a royall priesthood but this came from Gods grace In that they raigned they obtained it not by their owne industry or power it was not from any right of theirs neither yet by their power or good fortune as they say Whence then Onely by way of entreaty Albeit they were kings then yet it was vpon condition that they yeelded obedience to the King of kings and not otherwise yet forsooth they would raigne alone that is as they listed and thus they trampled the grace of God vnder foot It is this peruersity of theirs then which the Prophet heere reprooues To the same purpose also in the end of the verse he saith wee will come no more vnto thee as if they needed not Gods helpe and
saith hee vpon the earth and behold I perceiued nothing but an horrible wracke and confusion that is there was no forme nor distinction that might giue the beholders any contentment because the Iewes had ouerturned the creation of the world as it were by their sinnes I also beheld the heauens and there appeared no light in them for the Iewes by their sinnes deserued to be depriued of that blessing which he hath put in the Sunne and in the Moone For what a singular fauour of God is it that he hath ordained so noble and excellent creatures to doe vs seruice In a word the Prophet meant to say that there appeared signes of Gods wrath both in the heauens and in the earth thereby to terrifie the world as if hee meant to make hauoke of all This manner of speech is also vsuall in the rest of the Prophets but especially in Ioel 2.2 where there is a notable place to this purpose And albeit they are hyperbolicall speeches yet doe they not exceed measure if we consider well what a dulnesse and slothfulnesse there is in mans nature For vnlesse God arme the heauens and earth against vs vnlesse he manifest by some euident signes that he is about to withdraw all his fauors from vs what doe we else but scorne all his threatnings as we said erewhile Vers 24. From the heauens Ieremiah descends to the mountaines and saith they trembled and that all the hils mooued or were shaken Others translate destroyed but I see no reason of it For doubtlesse the Prophet confirmes the same thing still by new phrases of speech Now as he testified that the mountaines trembled so he also adds that the hils shooke Yea and the proper signification of the verbe requires that we so translate it Now the reason why he mentions the mountaines and hils is plaine and euident for in these places there is a greater stability perceiued than in the plaines in regard the mountaine for the most part are replenished with quarries and are founded vpon rockes So as though all the world should faile and tumble on heapes yet it seemes the mountaines are so well founded that there is no appearance at all of any motion And yet the Prophet saith that euen these trembled and the little mountaines shooke Vers 25. In the third vision he speakes of a solitarinesse for hee saith he saw no man and all the birds of the heauens were flowen away The worlds chiefe ornament We know the first and chiefest ornament of this world consists in men and other liuing creatures For to what end should the earth haue such fruitfulnesse bestowed vpon it as to bring foorth such diuersity and such a quantity of good things but in regard of the vse of man and beast Although then that trees herbs and an infinite variety of fruites doe giue a wonderfull ornament and beauty to the earth yet doth her chiefest beauty consist in being replenished with men and beasts Vnder this word birds the Prophet also includes all the rest of the earthly creatures by the figure Synecdoche vnder it comprehending one kind for the whole He saith then that the earth was emptied of her inhabitants The fourth vision containes yet another thing namely Vers 26. that the fruitfull regions were conuerted into deserts albeit I thinke hee speakes properly heere of Carmel For wee know that this quarter of the holy land was thus called in regard of its fertility I grant that Carmel of it selfe signifies any fruitfull or fat soyle but as I haue said this region was so called because it abounded with all sorts of fruits For there were goodly pastures the fields there also yeelded great encrease so as this quarter was euery way replenished with all beauties aboue any of the rest You see the reason now why I willingly vnderstand this place of Carmel it selfe yea and I haue good warrant for it also for in the next words it followes 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 fruitfull places For mine owne part I thinke the Prophet speakes of Carmel yet so as he therin 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 fruitfulnesse and abundance yet became like a wast wildernesse When Isaiah speakes of the restauration of the Church he saith The desert shall be as Carmel as if he should say Isa 32.15 Gods blessings shall be so generally and plentifully powred out vpon the whole world that the deserts shall bee no lesse fruitfull than Carmel it selfe or the regions which for their fatnesse of soyle excelled all others But Ieremiah speaking heere of the curse saith that Carmel shall be as a wildernesse and that all the Cities shall be laid wast Why so Because of the face of the Lord and because of the kindling of his ire Others translate his furie which manner of speech hath his waight also For we said erewhile that if God thunder not as you would say to strike a terrour into mens hearts they are all senselesse neither feele they his iudgements so as all the threatnings in the world will profit them nothing at all This is the cause why the Scripture so often speakes of the fury or fiercenesse of Gods wrath or of the kindling of his ire One of these might haue sufficed Why then puts he both to wit the inflaming of his wrath Euen because as I haue said our obstinacy and hard-heartednesse may be wonne and broken as with the great blowes of an hammer otherwise God could not bow our hearts to his feare This repetition then ought to serue as a meanes to correct that rebellion which is in all of vs naturally Not as if God were subiect to disordered passions as wee know well enough but in regard we cannot otherwise perceiue how fearfull his vengeance is this is the cause why it behooueth him necessarily to present himselfe before our eyes as one angry and inflamed with wrath and indignation for which cause also we see that eternall death is represented out vnto vs vnder the metaphor of fier The summe of all As touching the summe and substance of this text no doubt but the Iewes at this time enioyed abundance of all sorts of good things and were now plunged in their delights In a word they enioyed but what they would and yet the Prophet aduertiseth them he saw that a farre off which these poore pur-blind Iewes could not see namely that Gods wrath approched that it was ready to seaze vpon them to consume them and all their riches and abundance which caused them as it were to burst with pride and to bring vpon them an vtter vastation so as from aboue and from beneath there should no more bee perceiued any appearance of beauty but all deformity
serue the turne but there was need of more efficacy now to be added to his teaching when he saw the wickednesse of his nation was become intolerable Lord saith he are not thine eyes vpon faith or truth Now when he speakes thus to God there is an antithesis betweene God and men For we know that the worst sort of people in the world are pleased well enough whilest they may haue the good opinion and estimation of men like themselues Whilest they are so esteemed then they lie snorting in their vices The Prophet derides this foolish confidence and shewes that God sees otherwise than mortall man doth For man scarcely can looke the length of three fingers from him but God diueth into the very bottome and depth of the heart The Prophet then so speakes of Gods eyes that in respect thereof he shewes mens iudgements are friuolous in regard they seeke after nothing but faire shewes and vaine appearances By the word faith as also in the first verse of this chapter the Prophet meanes the integrity of the heart They erre from the marke then who to shew their wit endeauour to prooue from this place that we are acceptable to God by faith onely For the Prophet speakes not heere of that faith by which wee embrace free reconciliation with God by which also we are made the members of Iesus Christ. The sense then is plaine enough of it selfe namely that God esteemes not outward shewes wherewith men are delighted as it is in 1. Sam. 16.7 Man lookes to the outward appearance but God regards the heart By the word heart there the holy Ghost expresseth the same thing which Ieremiah meanes by faith or truth heere For Samuel shewes that Dauids father deceiued himselfe in bringing forth those sonnes first which were of the most comely stature and personage Man saith hee lookes to the outward forme but God sees the heart Now wee haue the true and naturall sense of the Prophets words to wit after the hypocrites shall haue flattered themselues to the full and that all the world should haue applauded them therein yet all this shall serue them to no purpose for in conclusion they must all be summoned before the barre of Gods iudgement seate 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 haue not sorrowed Here the Prophet reprooues the obstinacy of the people in that being smitten of God yet they amended not Prouerbes For experience as they say is the mistrisse of fooles It is also a prouerbe as true as ancient that fooles become wise by their harmes and losses The Heathen Poets and Historiographers doe often vse these sentences Since then the Iewes were of so stubborne and rebellious a nature that they gained nothing no not by the smart of the stripes with which they were smitten it was a signe they were altogether incurable The Prophet heere then subscribes vnto the former sentence where God said hee would spare this people if an honest and vpright man could be found in the whole City This the Prophet confirmes when hee saith Thou hast smitten them but they haue not sorrowed No doubt but the Iewes sorrowed yea and howled also vnder the blowes and were but too skilfull in making their complaints For wee see with what an heighth of pride they despited God himselfe They sorrowed then but the word sorrow They sorrowed but it was not a sorrow according to God 2. Cor. 7.11 is heere taken strictly as where Paul handles the doctrine of repentance he shewes 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 deale with God By this word then hee 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 feele the blowes but in the meane while they neglected the hand of God from whence they came Now this ought chiefly to be respected in our sorrow for although wee howle with a blind outrage proceeding from the sense of our miseries hauing this word Alas neuer so much in our mouthes what of all this These are onely the yellings and rorings of bruit beasts But when wee haue regard to the hand that smiteth that is the true and right framed sorrow In this sense Ieremiah saith the Iewes sorrowed not because they felt not that God had iustly chastised them with his hand In the next words he amplifies this doctrine Thou hast consumed them saith he and they refused to receiue correction When he saith they were consumed it is a signe of a desperate rebellion For if God touch vs but lightly no maruell if according to our slownesse and carelesnesse we be not forthwith awakened But if God redouble his blowes yea that hee not onely scourgeth vs with his rods but also drawes forth his fiery sword vtterly to consume vs when he deales thus with vs and executes his vengeance by horrible and fearfull iudgements When God doubles his chastisements and we how not vnder them it is a signe that the diuell hath besotted vs. if then I say we be yet senselesse vnder such euils and feele not how hidious a thing it is to fall into his hands it may well be concluded that the diuell hath blinded and bewitched vs. This benummednesse that was in the Iewes the Prophet now bewaileth in regard they were not onely void of feeling the stripes whilest God smote them but that they receiued no correction albeit he consumed them In this second member he toucheth that which I formerly told you namely that this sorrow whereof he spake must not be taken generally but for that true sorrow which sets Gods iudgement in such wise before vs that we learne to tremble thereat He adds that they hardened their faces like a stone in a word that they would not returne The Prophet signifies that the Iewes were not onely rebellious but also growne shamelesse And although they had shewed all the signes of shame that possibly they could yet all had been nothing vnlesse the integrity of the heart had gone before as we haue said But it often falles out that euen 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 shew that the Iewes were growne to the heighth of all impiety saith they hardened their faces that is to say they were vtterly impudent in regard they had reiected all honesty and difference betweene good and bad of iustice and equity Being destitute then of all humane sense hee therefore saith nothing now remaines but that God according as hee had foretold must of force execute his last iudgement vpon them
been too deafe in hearkening to so many exhortations as also to those threatnings whereby thou hast more sharply pricked vs forwards to repentance grant that this our obstinacy may not alwayes remaine in vs but that in the end wee may subiect our selues vnto thee and that not by fits or for a moment but with a constant resolution that wee may for euer giue our selues wholly to thy seruice and that we may also so glorifie thy name that in the end we may attaine that glory which thou hast purchased for vs by the blood of thine onely Sonne Iesus Christ. Amen The end of Master Caluins Lectures vpon the fiue first chapters of the Prophesie of Ieremiah THE SVMME AND ORDER OF SVCH THINGS as are handled by the Author in his Lectures on the former Chapters of Ieremiah his prophesie The figures in the margin poynt to the Chapters and verses the residue to the page or pages where the things themselues are to be found The first Lecture THe first thing noted in this Lecture is the time when Ieremiah began to execute his propheticall office namely in the thirteenth yere of Iosiah his raigne ouer the kingdome of Iudah page 2. In the next place is noted how long he continued to execute his charge to wit vntill the Iewes were carried away captiue into Babylon which is thought to be for the space of fortie yeeres together p. 3. See vers 3. of this Chapter Whence is also noted his inuincible constancy first if regard be had to the message on which he was sent secondly to the parties vnto whom it was sent ibid. for which see verse 18. of this Chapter The summe of his message was to declare to the Iewes that the time of Gods 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 sonne of Hilkiah one Chap. 1 Vers 1 of the Priests which were in Anathoth p. 7. And therefore that his office suted well to his person whereas Isaiah was called from the Court to be a Prophet and Amos from the heard p. 8. Vers 2 He ranne not before he was sent p. 9. 10. It is probable that Amon was rather Iosiah his legall than naturall father ibid. Vers 3 The note on this verse hath been obserued before in p. 3. Vers 4 His words mentioned in vers 1.2 are heere said to bee to be the Lords words p. 11. Vers 5 Hee was by Gods secret decree created a man that hee might be a Prophet to the nations p. 12. Vers 6 He heere shewes how loth he was to be imployed in the office of teaching p. 13. The second Lecture Vers 7 God opposeth his command against his modest excusing of himselfe thereby giuing him sufficient warrant to vndertake this charge notwithstanding all his insufficiencies p. 16. Vers 8 Arming him yet further against his immoderate feare promising him therewith his presence to accompany him and his protection ouer him p. 18. Vers 9 To which he yet adds a visible signe the better to confirme his faith heerein p. 19. Vers 10 Heere is shewed that Gods word in the mouth of his seruants is of soueraigne authority p. 21. 22. A two fold vse of the word viz. to root vp and to plant and why the words are so placed p. 23. Vers 11 Gods word and the effect therof goe euer together though to vs it doth not alwayes appeare so Vers 12 Which is signified by Ieremiahs vision of the rod of an Almond tree and thererefore vers 10. and 11. must bee considered both together p. 27. The third Lecture Vers 13 The nation of the Iewes compared to a seething pot p. 3. Vers 14 The first punishment threatned to be inflicted vpon them was that the Chaldeans should make such an inroade vpon Vers 15 them as that they should pitch their tents euen before the gates of Ierusalem p. 34. Vers 16 Heere is shewed what causes moued the Lord to bring so sharpe a iudgement vpon them first they forsooke the true God secondly they worshipped false Gods euen the workes of their owne hands p. 37. 38. Which iudgement let them take it as they would the Prophet Vers 17 must with all readinesse denounce against them for so much is implied when the Lord bids him Trusse vp his loynes c. p. 39. And lest he should slacken his duty the Lord armeth him againe the second time against immoderate feare adding thereto a seuere threat if he should decist viz. that he would surely be auenged on him p. 40. 41. The fourth Lecture Contrariwise if in the strength of the Lord hee went on Vers 18 cheerfully in doing his message God promiseth so to fortifie him that he should become inuincible albeit Kings Princes Priests and people should plot together to oppose him p. 43. Vers 19 44. 45. 46. The maine cause why God sent his Prophet to reclaime Chap. 2 Vers 1 them if it might be is heere said to be that free mercy and loue which at the first it pleased him to manifest towards Vers 2 them p. 51. 52. Here are recited many fruits flowing from this mercy and Vers 3 loue of God towards them the rather to aggrauate their disloyalty and vnthankfulnesse p. 54. 55. Now because their reuolt from God was causelesse as on Vers 4.5 his part and altogether bootlesse to them the Lord prefixeth to this accusation a solemne preface commanding them to giue him audience p. 56. 57. See vers 8. and 11. The fifth Lecture Taxing them for not seeking to him in their extremities Vers 6 who notwithstanding had done so great things for them but carried themselues aloof◠from them as if he had neuer done ought either for them or for their fathers before thē p. 59. 60. Now the better to set forth Gods prouident care ouer them together with their ingratitude for the same heere is a description of the wildernesse through which hee miraculously led them p. 61. Where he not onely preserued and fed them for many yeres Vers 7 but brought them afterwards into a land flowing with milke and honey but like foolish people and vnwise they turned his grace into wantonnesse p. 62. 63. Vers 8 Now their sinne of not asking after the Lord mentioned vers 6. was not to be charged vpon the common people alone but the Prophet shewes that euen their leaders and teachers were deeply guilty of the same crime with them p. 64. Not onely so but that therewithall they reuerenced dumbe Idols more than the liuing God albeit by experience they found that they honoured such gods as could giue them nothing Deut. 29.26 p. 67.68 See vers 5. Vers 9 For which they must make their reckoning to be called to their answere p. 69.70 Vers 10 Here the Lord compares them with people of forrain countreys Vers 11 shewing that those poore idolaters kept themselues closer to the seruice of their Idols than the
other places it is not hard to collect how they were growne to such a pride that they made no bones in plaine tearmes to scorne all the threats which the Prophets denounced How euer it be the Prophet as in a glasse sets before vs to what a height the obstinate rebellion of the Iewes against God was now come vnto for he heere makes it plaine into what a wretched condition the Iewes were fallen when they durst set vpon the Prophets with such a desperate boldnesse as to charge them with words of vanitie and lies The Prophets say they shall vanish with the wind and then the word is not in them Thus the Iewes denied that any credit was to be giuen 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 heere then that all reuerence of found doctrine was troden vnder foot whereof we haue but too much experience at this day For what reuerence doe men for the most part shew towards the word of God This place then ought diligently to be obserued because we see heere as in a mirrour into what a malepertnesse and furie men plunge themselues after they haue once begun to call the truth of God into question Thus shall it be done vnto them or thus be it to them for some thinke it to be an imprecation Vers 12. as if the godlesse should say Let the Prophets to their owne ruine feele what force the sword famine and pestilence hath seeing they cease not day by day to dull our eares with such terrours let them then know what these scourges meane But we may retaine the tense of the verbe heere vsed so shall it be done vnto them as if they opposed against the seruants of God and as if themselues seemed to be his Prophets forsooth Well we haue a prophesie cleane contrary to his hee feares and terrifies vs in threatening the sword famine and the pestilence hee shall haue as good as he brings we will another while threaten that the sword famine c. are now to fall vpon them For by whose authority doe they thus insult ouer vs Is it not lawfull for vs to retort the same backe againe vpon them Now then we see the drift of this lattter member It followes Vers 14. Wherefore thus saith the Lord of hosts seeing you haue pronounced this word behold I will giue 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 deuoure them GOd heere shewes how insupportable this pride of theirs is vnto him when they contemned his Prophets by whose ministery he onely will be heard For albeit Iesus Christ had not at all pronounced this sentence He that heares you heares me and he that despiseth you despiseth me Luk. 10.16 yet had this been a perpetuall law in regard God from the beginning meant that his seruants should be no lesse obeyed than if he himselfe had in his owne person descended downe from heauen And therefore the Iewes offered as much violence to God as oft as they contemned his Prophets as if they had presumed to haue spit in his owne face God now shewes then in what detestation hee hath this their folly and madnesse in that they profited nothing by the labours of his messengers Wherefore thus saith the Lord of hosts Ieremiah vseth this preface the better to awaken the Iewes For if in omitting these words Thus saith the Lord he had begun thus Because you haue pronounced this word behold God will make his words in my mouth as fier his doctrine would haue been receiued but by way of contempt But now putting the name of God in the first place neither yet that simply but adornes him with this title and calles him the Lord of hosts therein magnifying his power to terrifie them the more doubtlesse this must needs touch the Iewes to the quicke he saith then thus saith the Lord of hosts namely because you haue ponounced this word Hee often changeth the persons heere but it is that the doctrine which he brings might haue the more efficacy He might as well haue said in the third person Because they haue spoken thus behold I will put my words in thy mouth But he speakes one while to the people and then againe directs his speech to his seruant Ieremiah Hee saith then you cannot deny but you haue spoken thus that is you haue thus scorned me with your disdainfull speeches as if my Prophets whom I sent had buzed but an empty sound of words in your eares or had fed you with fables Behold saith he I will put my words in thy mouth as fier See vers 13. heere hee speakes to the Prophet and this people shall bee the wood and the fire shall deuoure them God compares his word to fire Why Gods word is compared here to fier not as in other places nor for the same end but there is a speciall cause of this similitude heere to wit that the words of the Prophets should consume the people as the fier consumes dry wood or stubble The word of God is elsewhere tearmed burning or flaming in regard it inflames the hearts of men and because it purgeth out and consumes away their drossinesse But the question heere is neither of the vtility which the word brings with it nor of the fruit which the faithfull reape from it For God simply denounceth that the Prophets doctrine shall be the ruine of the people and therefore he expresly saith I will put my words in thy mouth as a fier Had he onely said Behold my words shall bee as the fier and this people as the stubble this had not been cleere enough But in regard the Iewes had now accustomed themselues to disdainfull scoffings And I pray you what are these Prophets and what are their big and high words words that onely beate the aire Because the Iewes I say accustomed themselues to these contemptuous speeches therefore the Lord on the contrary answeres Behold I will put my words in thy mouth that is to say Thy tongue shall bee more than sufficient to abolish and root out this people Ieremiah then teacheth the same here which Paul doth in other words 2. Cor. 10.4.5 We haue vengeance ready against euery high thing that exalts it selfe against the Gospel of God For this vice hath raigned in all ages namely men haue either little respected or rather vtterly contemned Gods seruants Now Saint Paul seeing the Gospell despised of many saith that he and his fellow-ministers had vengeance ready as if he should haue said all the words we vtter shall bee as so many swords to ouerthrow and destroy the wicked though now through their malepertnesse they dare repulse Gods iudgement such a rebellion shall stand them in no stead They then shall feele no lesse efficacie in my words then if God from heauen had openly
discouered his arme vnto them and had thence thundred downe vpon their heads And this is Ieremiahs meaning in this place Behold saith the Lord I will put my words in thy mouth as a fier that is there shall bee such force in thy words that the wicked shall well perceiue to their cost that thou art the executioner of my vengeance We ought aduisedly to bethinke vs of the doctrine of this place lest by our ingratitude wee prouoke Gods wrath so to be kindled against vs The word of God by our vnthankefulnesse may become a fier to consume vs which in it selfe is food to feede vs. that we cause his word to be conuerted into fier which otherwise is ordained for our food For to what purpose doth God send vs the ministers of his Gospell but to allure vs to life eternall and heereby sweetly to feed and refresh our soules The word of God therefore is vnto vs as the water wherewith our soules are besprinkled and washed It is indeed as a fier vnto vs but for our good It is a fier but it is to purge out our drosse not to consume vs. If wee then shall dare proudly to contemne this fier what will follow but that it be turned to the cleane contrary vse namely to deuoure and vtterly consume vs Now he saith the people shall be as wood in regard the wicked all the while they obstinately bend their iron brow against God thinke thereby to make his vengeance to recoyle a farre off from them But our Prophet derides this folly and saith they shall be consumed as wood or stubble It followes Vers 15. Behold I will bring vpon you O house of Israel a nation of a farre countrey 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 vnderstandest not or shalt not know neither shalt thou vnderstand what they shall say See Deut. 28.49 THe Prophet heere shewes how the people shall bee like to stubble or seare-wood namely because God shall send such a calamity as they little feared and the context is heere to be noted The Prophet told them in the former verse that his tongue should be as the fier now he applies this to the Assyrians Gods word and the efficacie thereof goeth alwaies together See Isa 55.10 11. 2. Cor. 2.14.15.16 and Caldeans It should seeme there is some repugnancy in these speeches But we haue formerly aduertised you that all Gods rods depend vpon the efficacie of the word When the City then was destroyed by the Assyrians and Caldeans then the fier according to the word which Ieremiah had foretold destroyed both the City and people In a word Ieremiah signifies that when the enemie shall approch 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 Prophets mouth In another place we shall see how God sends Ieremiah to lay siege to the City but with what power None but himselfe 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 spake so did God execute that which proceeded out of his mouth We see heere then that the Caldeans came as it were out of Ieremiahs mouth euen as if the enemy minding to batter the walles of a City should shoot against it and play vpon the walles with Canon shot for which purpose we at this day haue new engins and inuentions for stratagems of warre to batter and raze Cities what are then all the engins of warre They are the fier which God casts out by the mouthes of his seruants 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 warre that can be inuented not onely to destroy a City and people but the whole world also as oft as neede shall require I then will bring vpon you O house of Israel a nation from farre We haue told you elsewhere why the Prophet notes out this distance of place namely because the Iewes imagined they were safe enough in regard of these nations so farre remote from them as at this day if one should tell vs of the inuasion of the Turkes wee would reply Oh they haue enough to doe with many of other countreys let them that dwell neare them feare their incursions we hope it will be three or foure ages ere they come at vs. We see I say amongst vs such a carelesnesse to raigne in many The Prophet then that he might keep the Iewes from feeding their humours with this vaine confidence saith that this people shall bee in a readinesse at an instant though they come from farre He saith It is an hard or strong people The word Siecle is commonly vnderderstood of an 100. yeeres and a people which is wholly of an age by this word age he meanes not onely strong but hard or cruell For hee will say by and by they are all strong He calles this nation hard then in regard they were cruell afterwards he will also expresse 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 puffes vp mens hearts with pride and presumption and makes them the more cruell Now he speaks of their barbarity Thou saith he shalt not vnderstand their speech c. The tongue the image of the mind and a band that knits men together in humane society Wee know that in the tongue there is not onely a communication of words but also of affections The tongue is the liuely image of the mind as they vsually say and therefore it is a band that knits men together in humane society For were there no vse 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 vnites men together therefore the Prophet to terrifie the Iewes saith that this shall be a barbarous nation in regard there shall bee no community neither of speech nor of affections betweene them Whence it also followes that they should shew no pity in sparing the vanquished though they should vse neuer so many entreaties yea the poorer sort who peraduenture might find some fauour if their speech could be vnderstood euen those should obtaine no audience The Prayer Almighty God and heauenly father seeing thou maist iustly condemne in vs at this day that grosse and cursed impiety which in times past thou condemnedst by the mouth of thine holy Prophet in the ancient people the Iewes grant wee pray thee that we may not persist