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
and confusion euen such as was before God had ordained that distinction by separating light from darknesse Gen. 1.2 the firmament from the earth whilest as yet nothing was to be seene but a confused lumpe in which was comprized the ayre the earth without any order at all Now it followes Vers 27. For thus saith the Lord the whole land shall be desolate and I will not make an end but then the copulatiue and must be resolued into an aduersatiue notwithstanding I will not make an end or a consumption HEre the Prophet in summe See verses 23.24.25.26 explaines that which hee meant to say as touching those foure visions which we haue formerly handled He denounceth then as in the person of God that there shall be a maruellous yea a most horrible desolation throughout the whole land of Iudeah The land saith he shall be vtterly desolate or there shall be a desolation throughout the land Some expound that which followes as if he somewhat allayed the tartnesse and sharpnesse of his speech And according to their opinion there should be a correction heere which should as it were giue some reliefe vnto the faithful who hoped and waited to obtaine some grace and mercy that they might not be vtterly out of heart And to say the truth if God should onely threaten without adding some exception it were able to swallow vp with feare and dread an hundred worlds That the faithfull then might not in such wise be ouer-whelmed with feare as not to haue their recourse to Gods mercy it is often added by way of correction that God will not vtterly consume the earth The word which the Prophet heere vseth sometime signifies perfection but in many other places it signifies consumption for the verbe signifies to perfect and consume And there is the same reason for both and yet it seemes these words should be one contrary to another Notwithstanding that which is consumed may properly be called perfect because it alwayes brings to an end If this exposition seeme good then we now see why hee saith That he will not make a consumption albeit he doe seuerely chastise this people to wit that he might leaue some hope for the faithfull lest they should be discouraged which would haue fallē out had not God promised to be ready to succour them and to be mindfull of his couenant vnlesse peraduenture we will reade it by way of an interrogation thereby to represse the pride and ouerweening of the wicked that they might the better feele how none of their vaine boastings should goe vnpunished As if he should say And will ye yet say that I will not make a full end Now howsoeuer the first exposition containes a doctrine much more ample yet had I rather take the Hebrew word heere vsed for End as if he meant to shew that he will not cease to pursue them with his vengeance euen to the vttermost Wee also shall meet with the same phrase of speech in the chapter following Chap. 5.27 The naturall sense then will be this That God is purposed to wast and consume all at once I grant when the Prophets speake of Gods iudgements they speake thereof diuersly Sometimes they will threaten that all shall goe to wrack so as there shall bee no appearance of saluation And yet God in the meane while alwayes reserues some hidden seeds Isa 1.7.8.9.10 and 10.22.23.25 as it is said in the first and tenth of Isaiah From which places it is easie to iudge what the Prophets meant to say by this manner of speech To make a consumption For in these places God threatens that he will make a consumption and yet by and by after hee adds this consumption shall bring forth some fruit that is to say a remnant shall be exempt out of this consumption For in other places the Prophets compare the Church to oliues Isa 17.6 and 24.13 or oliue trees when they are beaten or shaken or to vines at the time of vintage For there will alwayes remain one cluster or other which cannot be espied though all seeme to be gathered the like also falles out when the oliue trees are shaken for it is impossible but some oliues will alwayes remaine in the vpper part of the bowes And in the same manner God also saith he will make such a consumption of his Church as shall resemble the vintage or the gathering of oliues which yet are neuer so cleane stripped as it were of their fruit but there will be some remainders which shall not be espied We haue now then as I take it attained the Prophets meaning namely that such a ruine of the whole nation approcheth as no mention at all shall afterwards be made of it there shall be seene neither forme nor beauty of it which also in effect fell out when they were led captiue into Babylon For then the people at least in respect of the whole body were brought as it were to nought And thus there was no end I willingly confesse that Gods threatnings cannot be auailable to our saluation vnlesse he forthwith sets before vs the hope of mercy that being vpheld by this hope we may haue our recourse vnto him For whilest wee thinke God to be so angry against vs that he will not be appeased we flee from him as much as we can And this is the cause why despaire makes men fall into a diabolicall frensie Thence also it comes to passe that the reprobates not onely murmure and gnash their teeth against God and storme and take on like bedlems but they would willingly also cast him downe from his seat It is needfull then that hope of pardon bee set before vs that so wee may be touched with true repentance And therefore in regard this promise is perpetuall come what come will yea albeit to our thinking heauen and earth will goe together See Psal 46.1.2 so as dangers of death shall seeme to presse vs on euery side yet ought we alwayes to rest confident in this beleefe that there shall alwayes a residue remaine Isa 17.6 and 24.13 according to that which we alleaged out of Isaiah 1. and 10. But in regard this people was not as yet well prepared nor fit to receiue consolation the Prophet now mentions on s not this second poynt at all but speakes onely of the punishment Now he adds Vers 28. Thereupon the earth shall mourne the heauens shall be darkened on high for I haue spoken I haue thought and cannot repent mee of it neither will I call backe my word IEremiah prosecutes his former speech and alwayes brings in God speaking that his words might bee the more forcible Thereupon saith he the earth shall mourne He calles that destruction and deformity the mourning of the earth as hauing respect to that which hee spake in vers 23. c. He speaks not then of the inhabitants of the earth For those which so expound it doe very much lessen the vehemency of the
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
comfort and good conscience wait till the last day for the appearance of the Lord of glory thy Lord and thy God the man Christ Iesus For it is not sufficient for thee onely to know the word to bee the word of Gods grace Act. 14.3 and 20.32 vnlesse by sound euidences thou also discernest that it hath been a word of grace vnto thee Rom. 10.8 nor barely affirme it to be the word of faith but by good proofe to find that it hath been the meanes to breed a sauing faith in thee Nor yet onely to say that it is able to saue soules Iam. 1.21 but that it hath been Gods powerfull instrument to saue thee For the truth is the word of God was not g 2. Tim. 3.16 inspired from God nor written by h 2. Pet. 1.21 holy men of God to i Hos 8.12 vs and k Rom. 15.4 for vs to the end it should stand l Hos 8.12 stranger-like aloofe off from vs but rather by admitting it to dwell and inhabite richly and plenteously in vs Colos 3.16 it might at length impart of that heauenly vertue that is in it Iam. 1.21 vnto vs. We commonly esteeme men so farre foorth good Rom. 5.7 as they haue extended of their good things vnto vs and those things good Ioh. â— 10 that haue communicated of their goodnesse vnto vs. Isa 39.8 Rom. 6.17 Heb. 6.5 Now if there be any thing vnder heauen good which also is able to make vs good it is the good word of God But we shall but coldly and faintly commend it for good vnlesse we know by good experience that it hath communicated of its goodnesse vnto vs what good I pray you doth that meat or drinke doe vs which we receiue not into vs But where the stomacke craueth and receiueth these the effects will soone be discerned 1. Sam. 14.27.29 Iudg. 15.19 I tasted a little honey saith Ionathan and mine eyes haue been enlightened Sampson drinking in his excessiue thirst of the water of Lehi his spirit reuiued 1. Sam. 30.11.12 The like befell the poore affamished Egyptian Oh that we could come to the good word of God but with the one halfe of that hungry and thirsty appetite wherewith for the most part wee come to these good creatures of God we come to these indeed we take these we receiue these Psal 104.15 and the goodnesse that is in these we make it our owne And if through any defect in nature we feele them any way defectiue in their nature and properties to vs we are ready by and by to say all is not as it should be with vs. Doe wee so strongly and mainly presse toward these whose vertue at the best being perishable Ioh. 6.27 1. Cor. 6.13 can but sustaine a perishable life and can we not be at quiet with our selues vnlesse we feele in our selues that our natures are therby cheered and refreshed Luk. 5.1 and 12.1 Matth. 11.12 1. Pet. 2.2 And shall we not much more presse forwards to take and receiue into vs as with violence the good word of God which is fitted and framed by God himselfe to sustaine vs spiritually Let vs draw neere vnto it then with knowledge desire and faith Heb 4.2 as the poore woman in the Gospell drew nigh to Christ So shall we sensibly feele the sauing and sanctifying 2. Tim. 3.15.16 vertue thereof to be infused into vs to our euerlasting consolation and comfort And then shall our hearts and mouthes be enlarged to speake all the good Psal 138.2 Psal 19.7.8.9.10 of this good word of God that can be deuised Yea we shall not only praise it but also with Dauid the man of God wee shall highly prize it farre aboue all earthly profits or delights Psal 119.72.103 Then we shall be able with him againe and againe to professe how entirely we loue it vers 97. yea how greatly we delight in it vers 174. yea what ioy and felicity we take in it vers 14.162 yea how incessantly our thoughts and meditations are taken vp about it namely before break of day ver 147 throughout the day vers 97. in the night vers 55. yea at midnight vers 62. Let vs not then as the manner of some is permit the word of God barely to harbour in our houses but let vs endeauour rather to harbour it within the closet of our hearts Psal 119.11 Luk. 11.28 And oh happy wee that euer it was our hap to lodge within vs so honourable and gracious a guest that will euery way be so beneficiall vnto vs Psal 119.24 Vers 50. as in our greatest distractions to councell vs in our deepest distresses to comfort vs and when we are to seeke of our way to direct vs directly to that hauen of happinesse 105. where there shall bee mirth without mourning fellowship with God and all his saints without parting where we shall be euer prest to doe his will without fainting and that time without ending As for those that a Heb. 2.3 neglecte so great saluation that haue the word b 2. Thes 2.10 but loue it not that reade it but will not be c Psa 50.16.17 reformed by it that d Prou. 13.13 despise it e Ier. 6.10 reiect and scorne it To say no more their damnation sleepeth not God cannot nor wil not put vp such indignities at the hands of sinners Isa 5.24 Ier. 5.13.14 and 6.10.11 vnlesse they meet him and that speedily Amos 4.12 by true and vnfained repentance And if thou say Oh that I could I wish thee often to read these holy Sermons of repentance penned by the holy Prophet Ieremiah for that purpose For if repentance be a wounding of the heart proceeding of faith which seeketh vnto God for mercy then hath Ieremiah like a skilfull master-builder in these present Chapters and those that follow laid the ground-worke of such a repentance out for thee And if thou say how shal I vnderstand vnlesse I haue a guide Act. 8.31 Accept I pray thee for the present of this which God of his goodnesse hath heere sent vnto thee by giuing him accesse into thy Chariot closet or other retired places and if thou entreat him friendly and makest thy gaine by him of this little the Lord peraduenture may hereafter trust thee with more But before I take my leaue of thee as the summe of all let me entreat thee as thou tenderest thine owne welfare to lay vp in thy heart these sixe lessons which the word of God teacheth thee according as I find them laid downe by a learned Diuine 1 The word of God teacheth thee that thou being by creation made righteous art by the fall of Adam and by thine owne transgression become sinfull Eccles 7 31. Gen. 6.5 2 The word of God teacheth thee that thou art by nature the child of Gods wrath and a fire-brand of hell Ephes 2.3 3
hee durst not frankly and freely before all men in plaine tearmes professe how all matters stood but God who searcheth into mens hearts and findes out all the secret intentions thereof remedies his feare when hee saith vnto him feare not their faces Besides this place shewes vnto vs that euen then corruptions so raigned among this elect people that none of Gods seruants might quietly execute their office For if the Prophets and teachers had had to deale with a teachable people there had needed no feare of quarrels nor combats but where the feare and reuerence of God is wanting yea when men are ouer-carried by the violence of their passions and lusts there can no faithfull teacher duly discharge his duty vnlesse he bee armed aforehand to the fight This is it then which God signifies when hee willes his Prophet to bee bold and fearlesse to wit in regard he well foresaw there were as many enemies as there were men who bragged they were the children of Abraham But the reason of this confident boldnesse is to be noted which is added in the next words Because I am with thee saith he to deliuer thee For by these words the Lord aduertiseth him that hee hath sufficient defence in his owne hand and power lest the Prophet should feare the furie and rage of those of his nation I grant that from the very first entrance Ieremiah had cause enough to feare in seeing that he had to striue not with two or three but with the generall state of the kingdome but God opposeth him selfe alone to all these mortall men and saith I am with thee and therefore feare not By this then it is plaine that we then render to God that honour which to him appertaines How to yeeld God his due honour when contenting our selues with his onely protection and safegard we boldly despise all the men of this world not fearing to fight against the whole rabble of the wicked albeit they band themselues against vs by great troups yea be their power and sorces neuer so terrible let vs notwithstanding assure our selues that the onely protection of God is sufficient to maintaine vs against the same This is the summe and substance of this text Now it follwes Vers 9. And the Lord stretched out his hand and touched my mouth and the Lord said vnto mee Behold I haue put my words into thy mouth 10 Behold this day I haue set thee ouer the nations and ouer the kingdomes to plucke vp and to root out and to destroy and throw downe to build and to plant IEremiah here comes againe to speake of his vocation Ieremiah mentions his vocation the third time that his doctrine might not be contemned as if it came from a priuate or particular person Hee protests once againe then that he came not of his owne proper mouing but that he was sent to teach with authority from God To which purpose it is he saith that the words of God were put into his mouth This place ought diligently to bee noted because the Prophet in few words declares whence the certainty of a lawfull vocation is to be fetched when any mindes to take vpon him the office of teaching in the Church namely that he bring nothing of his owne as Saint Peter also teacheth in his Canonicall Epistle 4.11 Let him that speakes saith he speake as the words of God that is to say let him not speake doubtfully as if hee broached his owne deuices but that which he may boldly and without wauering deliuer in the name of God Thus doth Ieremiah in this place for before he desires to be heard he affirmes that the words of God were put into his mouth Let vs assure our selues then God onely is to be heard in his Church that whatsoeuer proceeds from mans braine may lawfully be reiected Why so Because God hath reserued this honour as peculiar to himselfe to bee heard in his Church as wee said yesterday Whence it followes that none are to bee held for Gods seruants nor to bee reputed faithfull Prophets and teachers in the Church but those by whose mouth God speakes that nothing be forged out of the shop of their owne braines nor ought to be taught there according to their carnall appetites but that they faithfully bring and publish that which God hath deliuered vnto them The visible signe was added the better to confirme the thing it selfe True it is that this must not bee drawne to a generall rule as if it were necessary that God should still touch the lips and tongues of all Ministers with his hand but two things are heere expressed to wit the action it selfe and the outward signe As touching the action it is a law imposed vpon all Gods seruants that they bring not in their owne inuentions but onely deliuer that from hand to hand which they haue receiued of God But this was particular in Ieremiah that God hauing stretched foorth his hand touched his mouth thereby plainly shewing that the Prophets mouth was consecrated to his owne vse It sufficeth the Ministers of the word then that their tongues be dedicated vnto God that they intermingle not their dreames nor fancies with his pure truth But in the person of Ieremiah God meant also to adde the visible signe thereof when hee stretched out his hand to touch his mouth Now God hauing testified that the tongue of Ieremiah was consecrated and separated from common and prophane vses in the next words hee giues him power and authority Behold saith hee this day I haue set thee ouer nations and ouer kingdomes In which words God shewes with what reuerence hee would haue his word to be receiued yea euen then when it is preached vnto vs by mortall men For where is the man that will not brag of his obedience towards God But in the meane while scarce an hundred for one imbraceth his word For he no sooner speakes but all generally in a manner murmure or rather if they dare not furiously oppose against him as open enemies yet wee see notwithstanding how some shift off the matter by wranglings others howsoeuer they be silent peraduenture in words yet resist him and his word in their practice This authority then which God attributes to his word is to be marked Behold saith he I haue set thee ouer nations and kingdomes Moreouer when he saith Behold I haue set thee hee therein exhorts the Prophet to be of good courage that hee bethinke himselfe well of his vocation that neither dastardly nor seruilely he seeme to flatter men nor yet to beare with them in their lusts See saith he By this word note that Ministers cannot execute their office as they ought vnlesse they set the Maiesty of God before their eyes so as in respect of that they scorne whatsoeuer glory power or pompe it be in men that may seeme to dazle their sight For experience it selfe teacheth Note that we no sooner begin to haue mens persons in estimation
this word Lak some adde a copulatiue And I haue remembred thee and thy mercy But none of these as I thinke haue attained the Prophets meaning although to say the truth there is no obscurity in the words if we heere onely supply a particle to wit that God remembred his people in respect of that mercy and compassion which hee had on them and for that loues sake which he bare vnto them from the beginning This as I take it is the Prophets true and naturall meaning namely that God heere takes away from the Iewes all matter of pride and boasting as if he should say They deserue not that I should so much as looke towards them onely my meaning is to shew my selfe a father to them not for their sakes but that the benefits which I haue heretofore bestowed vpon them may not vanish away In a word he here renders a reason wherfore he now sends Ieremiah after the rest of the Prophets whom he had sent before as if hee should say I thinke this may serue as a sufficient testimony to confirme you in the assurance of that fatherly care respect I haue of you in that I here send you another of my Prophets to offer you hope of pardon if you will come home into the right way and seeke reconciliation with me But if you would know the cause why I thus remember you whence is it I pray you seeing you haue forgotten me and cast my Law altogether behind your backes Euen because I meane yet to continue on my bounty towards you He names the mercy of youth in the passiue signification For by these words his meaning is not that the Iewes were in times past mercifull but that they had tasted of Gods mercy to them yet the similitude which he vseth is worth the obseruing For God here compares himself to a yong bridegroome that hath married a faire young damsell in the flower of her youth which similitude is very frequent among the Prophets But I meane not to trauell any further in the exposition of the words now because wee shall haue occasion to handle them more fully in another place In as much then as God had married the people of Israell by redeeming of them and in bringing them out of Egypt that is the reason why he saith hee remembred the people in respect of such a mercy and of such a loue He puts mercy or liberality before loue For the Hebrew word signifies that free fauour courtesie or liberality which is shewed to them which are in misery By this word loue God also in many places of the Scriptures signifies that free choyce by which hee had receiued the whole body of this people But the proper signification is here more cleerly expressed when mercy or free fauour is put in the first place and that this loue followes after I grant hee addes nothing new to the former but onely the Prophet in more plaine termes shewes that this people was loued of God for none other cause but in respect of his mercy Heere is a text then very remarkable for God testifies that his couenant shal continue stable and inuiolable notwithstanding the Iewes had perfidiously violated it For howsoeuer all those that descended of Abraham according to the flesh were not true and legitimate children of Abraham according to the promise yet God ceased not to continue true as on his behalfe so as his gifts and calling were without repepentance as Saint Paul testifies in Rom. 11.29 From these words of the Prophet Doct. 1 learne wee then that God contented not himselfe with sending one prophet alone but continued on this fauour still because hee would not haue his couenant become fruitlesse True it is the Iewes had wickedly broken the couenant and the multitude also for their parts went the high way to hell and destruction and were therefore vtterly cut off as they well deserued yet would God giue manifest testimonies that his grace depended not vpon mens inconstancy as also Saint Paul speakes in another place namely that though all men should prooue lyars and disloyall yet will not God therefore become vnfaithfull but will remaine stedfast in his couenant Rom. 3.4 This is it which we gather from the Prophets words when in the beginning he saith God remembred his people in regard of the mercy of their youth Whereas hee speakes of youth and of the espousals Doct. 2 hence we gather that God preuented this people of his free liberality For what acquaintance or familiarity had they with God but only in regard it pleased him to make choyce of them Certainly these espousals had neuer been begun as on the peoples behalfe vnlesse God had preuented them by his grace What was Abraham What were all his posterity God therefore heere signifies that the fountaine of all these benefits proceeded hence that he vouchsafed to chuse the people as peculiar to himselfe Which he yet better confirmes in the rest of the words saying when thou followedst me in the desart in a land that was not sowne Wee know the people behaued not themselues so obediently to God as was meete no not after their redemption It cannot be affirmed heere then that God any way magnifies their desarts but as I haue said he confirmes his former speech namely that hee could not cast off his care of them whom hee had once adopted for his owne whom also hee had drawne into the wildernesse after him as separating them thereby from all the rest of the world besides and yet by way of yeelding them so much according to his indulgēce he attributes this seruice which the people did him in following him through such craggie pathes to their praise and commendation as if a young damsell refusing no labour nor trauell should for the loue she beares to her husband follow him through thicke and thin In the next words to these he addes Vers 3. Israell is the * or as a thing hallowed to the Lord. holinesse of the Lord the first of of his fruits all those that eat them shall find euill others translate shall sin but I had rather understand it of the punishment which shall come thereupon euill shall come vpon them this is put by way of exposition saith the Lord. GOd doth heere more plainly taxe the peoples ingratitude And first hee mentions the benefits bestowed vpon them which were sufficient to haue obliged them for euer vnto him Secondly he shewes how vnworthily the people behaued themselues whilest they should haue acknowledged so many benefits receiued and therefore when he saith that Israel was holy hee speakes not so to honour them I grant this is an honourable title in it selfe first that God had set them apart for his owne and esteemed them as the first fruits of his reuenew But the opposition which is closely heere vnderstood must be considered to wit betweene that so incomparable a grace of God and the peoples disloyalty who notwithstanding his bounty and liberality
hood-winked that hee can no more espie ought in them and that none can euer reprooue or iudge them againe Therfore the Prophet thus seuerely reprehends this so sottish a security saying How darest thou boast thou art not polluted How darest thou affirme See vers 8. thou hast not followed Baalims that is to say after strange gods For as touching this word Baalims I told you it signifies petty or little Gods The Iewes knew well enough indeed that there was but one high and soueraigne God and yet notwithstanding that they sought out aduocates and hence hath sprung those multitudes of gods which they haue been wont to forge For men as yet neuer fell so foully into such a folly but they alwaies confessed there was a supreame maiesty or rather a diuine nature but therewith they mingled petty gods so as the Baalims were after a sort their aduocates as the Papists call their saints in regard they dare not attribute the names of Gods to the idols which they haue framed and such cauils for all the world vsed the Iewes He saith therefore What excuse canst thou make that thou hast not followed after Baalims Behold saith he thy wayes consider what thou hast done in the valleyes and at length acknowledge that thou hast behaued thy selfe like a swift Dromedarie For the Prophet seemes to want words enough to set foorth such violent furies as at that time raigned among the people vnlesse he compared them to Dromedaries But for as much as he speakes vnto them in the feminine gender as vnto a woman therefore hee puts the female Dromedary heere Now I thinke he calles her swift not onely because she ranne swiftly but because shee is violently carried with heat of lust as we shall see afterwards This place then giues vs to vnderstand that the people were so hardened in their euill courses that they impudently reiected the reprehensions of the Prophets Their impiety was apparant enough yet were they not ashamed to make their defences as if the Prophets had wronged them ouermuch in condemning their follies neither are we greatly to maruell at such an obstinacy in the ancient Iewes seeing the Papists are no lesse headstrong at this day in contradicting the known and manifest truth For albeit children are now able to discerne of their grosse and shamelesse idolatries yet they thinke with one word to excuse all when they answere vs that pictures and images are no idols the Israelites indeed say they were condemned for forging images and puppets but that was in regard they were inclined to superstition And thereupon they cry out against vs with open mouth that wee wickedly slander this way of seruing God which hath been receiued and vsed of them We see and little babes also after a sort may perceiue that there is no kind of superstition which is not receiued and which hath not full sway in the papacie and yet will they needs be held sincere and innocent as if in nothing they were blame-worthy And thus were they wont to doe in times past Now because the Temple then stood where also they offered sacrifices and therefore had some shew of religion as oft as the Prophets reproued their wicked corruptions which were mingled therewith which also marred the worship of God and were as they ordinarily speake so many whored oâ—hes and adulteries they would obiect What Doe we not worship God This rebellion then is it which the Prophet here goes about to subdue How darest thou affirme or say I am not polluted As the papists yet speak Beleeue we not in the true God Faine we multiplicities of gods But in the meane while they rob God of his whole power and rend it into I know not how many pieces and yet they blush not with their more than harlots brasen and shamelesse fore-heads to affirme that they worship but one God Euen so did the Iewes But our Prophet heere conuinceth their sottish and vaine brags Consider saith he thy waies in the valley see what thou hast done thou swift Dromedary For in regard they were growne so obstinate that they would not be ouer come with reason therefore he compares them to bruit beasts You are saith he growne like the lustfull Dromedaries who are so violently carried away therewith that they loose the remembrance of all things after they are once bent to follow their waies Vers 24. The wild Asse which is vsed to the wildernesse who according to the appetite of her soule snuffeth vp the wind by occasion who can keepe her backe All they that seeke her will not wearie themselues they will find her in her moneth AS Ieremiah likened the people before to a Dromedary so heere he compares them to a wild Asse Thou art saith he a Dromedarie and a wild Asse For if the wild Asse gathereth in or snuffeth vp the wind according to the desire of her soule that is to say if with full breath she desireth and gathereth in the wind by her occasion or by her meeting at a venture for hereby he meant to let vs know that in such kind of beasts there is neither discretion nor any moderation at all after then they haue gotten the wind in their snout on which side soeuer they meete therewith none can stay them nor keepe them backe from pursuing their violent course For whosoeuer would bestow his labour to that end should but labor in vain vntill the time come in which he may find her in her moneth By these words then the Prophet giues vs to vnderstand that the peoples fury was become altogether vntameable so as it was not possible to hold them in by any meanes whatsoeuer no more than the wild Asse can be restrained or forget that naturall restlesnesse which is in her but especially after she hath once sented the wind Indeed if she were shut vp peraduenture the crib might somewhat preuaile with her from flinging thus furiously ouer the fields but if she may freely take her course ouer mountaines and through thickets where she may gather and take in the wind according to her soules desire that is to say after she may fetch her frisks to and fro without any hinderance this is the wind of occasion For the Prophet calles that the wind of occasion which falles out by chance as if hee should say such beasts are ruled by no reason neither keepe they any measure If any one of vs would vndertake a iourney hee would first enquire how farre hee could trauell on a day for we not onely flee wearinesse but as much as in vs lies we preuent it moreouer hauing considered in himselfe what way to take he aduiseth with his host and not content with that he requires instructions touching that way which is most direct But the case is otherwise with wild beasts when they take their course for after they haue once set vpon it they neither direct their race towards Lyons Cities in France nor Lawsan but fling vp and downe
this exposition will sute best to take all nations heere for the ten tribes or for the whole nation Vers 18. It followes in the next words and according to the same sense In those dayes the house of Iudah shall come with the house of Israel Hereby it is easie to iudge that the Prophet hath rather spoken of Abrahams posterity than of strange nations for this verse is added by way of exposition Say that one should haue asked what is meant by these words Vers 17. All nations shall come In this verse he answeres All nations shall come because the house of Israel shall be reunited with the house of Iudah that is to say there shall be no more any seed of dissensions sowne betweene these two houses in regard they shall imbrace each other with a brotherly affection and shall acknowledge that they haue in such wise issued from one and the same fountaine that henceforth they ought to dwell together as one people In a word this 18. verse is the exposition of that which the Prophet spake in the former We are also to note that which is further added They shall come together from the land of the North into the land which I gaue their fathers to inherit The Iewes at this time were not led captiue For the Prophet himselfe spake vnto theÌ„ being present in Ierusalem and whiles they were quietly setled in their countrey as in their owne nest neither was it almost possible to perswade them of that which afterwards to their great cost they should haue wofull experience of namely that soone after they should suffer the same exile which they then saw their brethren the Israelites felt and tasted of But the Prophet speakes to them euen as if they had been already banished their countrey and as if they had euen now taken vp their abode in the land of the North as well as the Israelites They saith he shall come together from the land of the North. They might haue replied from the land of the North why we are yet in possession of our owne land neither is it possible any should dispossesse vs thereof for God cannot for his promise sake cast vs out from his Temple Psal 132.14 he hath chosen that to be his perpetuall rest in the middest of vs. Neither need we doubt but such and the like murmurings were heard among them But the Prophet beats backe their replies and vaine confidence and affirmes that the onely hope of their saluation depends now vpon the expectation which they ought to haue of their restitution from the Lord after they had been for a time banished their owne countrey Wherein the Prophet commends vnto them the fruit which should redound vnto them by their captiuity No affliction so sharpe in which God giues not some hope of an happy issue to the afflicted in time câ—nuâ—nient that with the greater patience they might bee able to beare the chastisements which should be inflicted vpon them For an hundred desperate thoughts might haue inuaded them had not this hope been set before them namely that this prison should containe them but for a time limited and prefixed in regard God meant yet once againe to gather them home together with their brethren the Israelites Now it followes And I said Hew shall I giue thee children and how shall I giue the a desirable land the heritage lusted after the armies of the Heathen And I said Thou shalt cry vnto me my father and shalt not estrange thy selfe from me IT is not my meaning to recite the opinions of euery one heere it shall suffice to shew the Prophets meaning This I am constrained to doe I confesse when I am to touch the opinion of such as likes me not for if there be any appearance the reader may easily bee deceiued but whilest the truth is manifest enough of it selfe what need I spend time in refuting other mens iudgements In a word then this is the Prophets meaning God heere askes how it is possible for Abrahams posterity to multiply againe A question and an answere thereto after they haue been in a manner vtterly abolished euen thus when saith he in calling me Father thou shalt no more estrange thy selfe from me This interrogation tends to none other end but to gaule the Iewes as if they had bin vtterly lost and as if no hope at all had been left And to say the truth considering their obstinate malice by which they had prouoked God to wrath they could not be otherwise perswaded but they should all perish God therefore speakes here as a man amazed as if hee should say you indeed for good cause are hopelesse your saluation is at an end but in regard I haue determined to restore you into your first estate I will deuise a way to multiply your race againe But by what meanes Truly hee layes no greater a burthen vpon them Then to call him Father not with mouth onely but with a true and hearty affection Wee see now what the Prophet meant to say for in bringing in God admiring as it were it is to humble the Israelites as if the thing had been hard to bring about In the meane while he encourageth them notwithstanding in that he shewes their saluation is ready at hand if so be they shall call vpon God in the vprightnesse of their hearts and acknowledge him their father prouided also that they perseuere therein without euer turning away from him To be short his meaning is that the Israelites are but as dead men and that they are neuer to expect a better estate vnlesse they be as it were raised againe from the dead And yet this hee promiseth them vpon condition as we haue said that they call vpon him not from the teeth outward or by starts for that zeale soone vanisheth away Thou shalt not then saith he turne away from me that is you shall alwayes be subiect to my yoke so will I make it manifest that you haue not called me Father in vaine It followes Vers 20. Truly as a woman dealeth ill and disloyally with her * or husband companion that is to say when shee carries her selfe perfidiously towards her husband in departing away from him so haue ye behaued your selues disloyally towards me O house of Israel saith the Lord. HE confirmes that which he said in the beginning of the former verse For there he shewed that it should be a very hard matter for the Iewes to recouer that which they had lost and to be created againe as if they had been a new people he adds the reason to wit because they resembled an adulterous woman as he spake before in vers 13. And yet would he not leaue them vtterly hopesse he onely insists vpon these two poynts first that they acknowledge and confesse their faults from their hearts and that they be inwardly touched in themselues with true remorse for them secondly that they hasten to Gods free mercies for
23.37 but thus as I haue said he shewes how hee vsed all meanes possible to reclaime them before he came to deale thus seuerely with them And the words themselues also doe very well expresse as much Goe saith he through the wayes of Ierusalem and behold I beseech you know enquire in all the corners of the streets Ieremiah might in one word haue said Finde me but one man in the City and I will willingly spare it But God heere permits the whole world as it were with all possible care and diligence to take a thorow view of of this holy city for so forsooth she stiled her selfe Now heere as also in the verse following he directs his speech against Ierusalem He might as well haue named all the rest of the neighbour Cities but in regard the sanctity of the whole land seemed then to haue its seat and residence in Ierusalem therefore God doth of purpose turne his speech to this City who yet retained some shew of holinesse and farre excelled all the rest He saith then enquire view and marke diligently if there be a man He heere permits mortall men to be Iudges as if he should say Come ye all hither And if the Iewes will make me odious and if they will complaine of too much rigour as if I had dealt inhumanely with them Let all that list iudge come in let them aske let them make a diligent search and if after search made there can not a iust and vpright man bee found what remaines but that this City must perish For what is to be done with the desperate must not my iudgements needs light vpon them Wee haue now the Prophets meaning then for hee purposed heere to stop the mouthes of the Iewes and to refell their slanders that they might no more murmure against God or find fault with his iudgements as if he exceeded measure shewing that albeit God be enclined to shew them fauour yet should there be no place left for pardon for his clemency is by this so desperate an obstinacy excluded in regard there was not a man in Ierusalem that gaue himselfe to integrity and vprightnesse Quest Yet a question may heere be asked namely wherfore Ieremiah saith that a good man could not be found seeing himselfe was then in Ierusalem who had also Baruch for his companion and some others also of whom wee shall heare afterwards There were some true and faithfull seruants of God then and some also who vnfainedly feared the Lord albeit they were then thin sowen this seemes therefore an excessiue manner of speech Answ But wee must note the Prophet hath heere a speciall eye vnto the multitude putting the faithfull as it were apart by themselues Which that it may be made the more euident Isa 8.16 that place of Isaiah is to bee noted seale vp the Law and bind vp the testimony among my Disciples For God seeing that the sending of his Prophet among the the people had been to little purpose and that his labour was spent in vaine among them that were past cure bind vp saith he the Law among my Disciples Wee see heere how God takes in to himselfe this small number in whom there yet remained some seeds of piety to wit in the harts of such as in whom religion had been well grounded So in like manner Ieremiah respects not Baruch nor the rest that were mingled among this wretched multitude but he directs his speech as hath been said to the whole body in generall the rest were not onely already separated in Gods secret counsell but also by his open and manifest sentence He truly pronounceth then that there was not one For we ought to bethinke vs with what kind of people he had to deale at that time On the the one side hee had the King and his councell See vers 5. sect 4. swollen and puffed vp with the promises which yet they falsly laid claime vnto whereby they imagined it was impossible the royal seat of Dauid should euer be ouerthrowne This is my rest for euer Psal 132.14 As long as the Sunne and Moone endures they shall testifie for me that thy seed shall neuer perish Psalm 89.37.38 With these and the like titles they armed themselues but as hypocrites falsly pretend Gods promises so these naughty-packes bragged that God was on their side Secondly Ieremiah as we shall see afterwards had many conflicts with the false Prophets For there were great troupes of them with which for the most part the world is alwaies pestered the whole estate of the Priesthood was corrupted and waged battell of set purpose euen against God himselfe The commons were little or nothing better than the former Ieremiah then encounters heere with the King and his counsellors with the false Prophets the wicked Priests and with the obstinate and rebellious multitude And thus he saith there was not so much as one that was able to appease Gods wrath To seeke iudgement is as much as to giue a mans selfe to vprightnesse For the word iudgement in the Hebrew signifies vprightnesse equity or the rule of well doing He saith then that none exercised or executed iudgement nor sought the truth The word truth as in the third verse following is taken for integrity As if hee should say All are giuen to falshood fraud and peruerse craftinesse and therefore he could by no meanes spare the Citie For the relatiue it cannot be otherwise expounded than of Ierusalem God then saith he will be mercifull vnto it if there could a man be found among the Kings councell among the Prophets Priests or people but they had all of them with one consent conspired against all iustice and vprightnesse Vers 2. And or although they say the Lord liueth yet sweare they in vaine or falsly THis is added by way of anticipation and as you would say to preuent the Iewes because as it is well knowne they thought to haue the name of God which went glib thē in euery ones mouth as a sufficient couert for their vices For as much then as they openly vaunted that they serued the God of Abraham they thought all their wickednesses might well be winked at in regard of this pretext Now the Prophet meets with this conceit and shewes that such figge leaues are nothing worth because they onely profaned the name of God with their abuses of it Moreouer Ieremiah also aggrauates the fault of the Iewes for he shewes that they were vtterly estranged from Gods true feare not onely in their whole course of life but albeit some kind of religion remained amongst them yet euen that also was meere sacriledge It is bad enough when Gods name is buried in obliuion and when wretched men giue themselues the raines to commit euil as if they could escape away with it in the darke But how odious and detestable is such a wickednesse when they dare thus of set purpose prouoke God euen to his face It is this then which Ieremiah heere notes