I Told you before, how it is not in vaine, that the time is here prefixed wherein Ieremiah began to execute his propheticall office in the Church of God; namely, be­cause the estate of the people was much corrupted; all religion blemished, because the booke of the Law was lost.Gods Law, the rule of Gods worship. For thither onely must we goe, to seeke the rule of Gods worship; neither must wee pretend to fetch true vnderstanding from any where else, but from this pure [Page 7] fountaine. Whilest impiety then had the swinge, and that it had already raigned but too long by custome, among the Iewes, Ieremiah steps suddenly forth: and therefore it was a very heauie burthen which God had imposed vpon his sholders: for it could not be auoided but many aduersaries would rise vp in opposition against him, whilest hee endeauored to bring the people backe to the pure doctrine of the Law, which at that time was proudly trampled vnder foot, of the greater part of this people.

Hee calles himselfe the sonne of Hilkiah. The Iewes thinke this is that Hilkiah the Priest, which found the booke of Moses, fiue yeeres after: but this is not likely, as I thinke. The coniecture of Saint Ierome Saint Ierome. is altogether friuolous; in regard that from the words which the pro­phet addes a little after, hee gathers,Vers. 6.7. that hee was but a child when he began to prophesie: as if he gaue not him­selfe this title by way of similitude. It is vncertaine in what time of his age hee was called to his propheticall office: yet it is probable that he was then come to mans estate, because it was needfull hee should bee furnished with more than ordinary authority. Moreouer, had hee been young, or a child, vndoubtedly hee would not haue concealed so great and excellent a miracle, but would haue shewed how he was created a Prophet, before he attained to a sufficient ripenesse of yeeres.

As touching his father, Of what stocke Ieremiah came. it is no maruell if the Iewes transferre this name to the high Priest: for wee know how they are alwaies rapt vp (as it were) in their vaine braggings. In as much then as ambition possesseth their hearts, hence it is they haue affirmed, that Ieremiah was the sonne of the high Priest, and all (forsooth) that they might adde the more pompe and glory to this estate. But what testifies the Prophet himselfe? Truly hee af­firmes he was the sonne of Hilkiah; but ye heare him not say his father was the high Priest. Nay, hee rather addes, of the Priests which were at Anathoth, in the land of Ben­iamin. [Page 8] But we know that Anathoth was a little village,Isa. 10.30. of small esteeme, not farre off from the City of Ierusa­lem. Also Ieremiah himselfe reports, that it was situate in the tribe of Beniamin. We may gather from the words of Isaiah, that it was neere to Ierusalem, when he saith, that poore Anathoth was afraid, Isa. 10.30. Isaiah there threa­tens Ierusalem, in regard the enemy was neare; saying, what is your confidence? For from your gates you may heare the cry of the enemie, and the lamentations of your brethren. For Anathoth is not very farre from you, to wit, onely three miles. Seeing then Ieremiah saith plainly he was borne in the village of Anathoth, why should we imagine hee was the sonne of the hie Priest? And as idle a conceit is that which the Calde paraphrast addes; namely,The Calde pa­raphrast. That the possession of Helkiah was in the towne of Anathoth: as if (forsooth) it had been permitted to the Priest to possesse fields. God had onely assigned that which was sufficient to feed their cattell with, Numb. 35.2.3.4. Let vs then follow that which is certaine, and that which is without controuersie, which also may well bee collected from the words of the Prophet, namely, That hee was borne and bred in the poore village of Anathoth: and yet he affirmes he was of the stocke and linage of the Priests. His propheticall office then we see might much better a­gree to his person, than to other of the Prophets; as to Amos, or Isaiah, Isaiah was plucked from the Court, be­cause he was of the royall blood, and was ordained a Pro­phet. The same for diuers respects may bee said of Amos. For he was taken from the folds of beasts, being a shep­heard, or heard man, Amos 7.14. When God deputed such for Prophets in his Church, it is most certaine hee meant thereby to reproach the Priests with their sloth and carelesnesse. For albeit all the Priests were not Pro­phets, yet were they thence to bee taken: for the priestly state was (as it were) a seminary of the Prophets. But there being in them a kind of brutishnesse, and as grosse igno­rance as might be, God chose Prophets elsewhere, and [Page 9] thus discouered and brought their shame to light. For it was their parts to haue been the messengers of the Lord of hosts: the custodie of the Law ought to haue been in their lips, that at their mouth the people might go to seek the Law, Mal. 2.7. In regard then that they were dumbe dogs, God caused the honour of the propheticall office to be transferred ouer vnto others. But Ieremiah (as I haue already said) who was a Priest, was also therewithall a Prophet.

In the second verse, he begins to speake of his calling.Of Ieremiahs calling. For it would haue been too bare and naked, if onely at the first entrance hee had affirmed that hee came and brought a message: but in the second verse he more fully shewes hee brought nothing but that which was giuen him in charge from God: as if he should say, I haue faith­fully deliuered that (as it were from hand to hand) which God hath enioyned me. For wee know that God onely hath all authority in himselfe, when the matter concernes the doctrine of piety and religion; neither in deed apper­taines it to mortall men to forge this or that according to their owne appetites, thereby to subiect the faithfull vn­der them. Seeing then that God is the onely master and teacher in his Church:God the onely master & teach­er in his Church. whosoeuer seekes or desires to be heard there, he must of necessity approoue himsele to be the minister and seruant of God.

Which Ieremiah carefully here doth, when he saith in vers. 4. That the word of the Lord was giuen him. Hee saith before, The words of Ieremiah, the sonne of Hilkiah. But some one might reply; yea it may be, the meanest of the people: How hast thou intruded thy selfe? Is it fit wee should heare a mortall man? Doth not God reserue this prerogatiue to himselfe alone? Ieremiah therefore (as it were by way of correction) addes here, that they are in­deed his words: not that he is the author of them; but the messenger, or ambassadour onely.Ieremiah a Dis­ciple, before he was a teacher. Hee affirmes then that he onely executes that which God had enioyned him. Why so? Because he was first Gods Disciple, before hee [Page 10] tooke vpon him the office of teaching. As touching that which appertaines to the beginning, and end of time: the cause is briefly noted why he saith, hee was chosen to be a Prophet in the thirteenth yeere of Iosias, and that he continu­ed this his function to the eleuenth yeere of Zedekias.

How Amon is said to be father to Iosias.Whereas Iosias is called the sonne of Amon, some doubt whether truly and properly Iosias was the sonne of Amon. For in the yeere 22. Amon began to raigne, and raigned onely two yeeres. Iosias succeeded in his place when hee was eight yeeres of age. If we precisely count the yeeres, and that Iosias was begotten in the sixteenth yeere, then it will seeme absurd that Amon should be a father before the sixteenth yeere: for it must needs be, that he was be­gotten in the fifteenth yeere. Hence we probably gather, that Amon was his legall, but not his naturall father: as afterwards, Zedechias is called the sonne of Iosias, because he was his successor; although he was his nephew by the brothers side, as many thinke. But this is a thing vsuall euery where, that such are called the children, or sonnes of Kings, which haue succeeded them; and who were so le­gally, and not naturally, as I haue said. Now it followes.

IEremiah prosecutes that more at large here, which hee touched erewhile; namely, that he was called of God: for otherwise he had rashly thrust in himselfe. We know that none takes this honour to himselfe (as the Apostle saith) but Gods calling onely exalts men to the office of Prophets and teachers.Heb. 5.4. That Ieremiah then might pro­cure diligent attention from his auditors, hee boldly a­uerres, that he had a calling to this propheticall function: yea, and that immediately from Gods owne voice. To this [Page 11] purpose it is he saith, that the word was giuen him. And, that before God formed him in the wombe, he knew him. Hee brings in God speaking then, that the word might haue the greater emphasis; that is, that it might haue the grea­ter waight and vehemency. For had he made a bare nar­ration in his owne person, and told how he was ordained a Prophet by the voice of God; this would not so much haue affected the mindes of his hearers. But when hee brings in God speaking, necessity requires, that there should be greater waight and force in this manner of speech. I now omit the full handling of this poynt, name­ly, that a calling is requisite to a Minister, that he may be heard of Gods people: for, none ought to attribute to himselfe authority to speake in the congregation; as if either it appertained to him by inheritance, or as hauing ability of himselfe, as I haue said; because God reserues this as peculiar to himselfe alone. But I haue else where entreated at large of the calling of the Prophets; and therefore it sufficeth for the present that I haue poynted to the matter, or rather, to the summe of these things as with the finger. Besides, these things may be found in o­ther tracts, or common places. For if I should stand to discusse euery poynt to the ful in euery chapter,The cause of Master Caluins breuity in his Commentaries and lectures. we should neuer make an end. I haue therefore determined (accor­ding to my ordinary custome) to runne ouer this Prophet briefly.

Ieremiah declares then, that he was called of God, to the end the people might yeeld him that attention which was meet. Now concerning the words, God testifies, that hee knew Ieremiah before he formed him in the wombe. This is not spoken so particularly of this Prophet, as if other men were therfore vnknowne to God: but this is to be re­strained to his office and charge imposed vpon him; as if he should say, Before I formed thee in the wombe. I or-ordained thee for thee for this purpose; namely, that the office of teaching my people should be committed to thee.

In the second part of the verse there is a repetition, [Page 12] when hee saith, before thou camest foorth of thy mothers wombe, I sanctified thee. This sanctification then, and know­ledge of God are all one. Thus we see that by knowledge in this place, is not onely meant foreknowledge, but pre­destination, by which God chuseth men according to his good pleasure, and therewithall also ordaineth, and af­terwards sanctifieth them. For no man naturally is suf­ficient for these things: as Paul cries out, in 2. Cor. 2.16. Seeing then this faculty depends vpon Gods free gift, what maruell is it if God affirmes, that hee sanctified Iere­miah. As if he should say, I not onely formed thee a man in the wombe of thy mother, but therewithall I set thee apart to a speciall vse: and because thou couldest not come furnished thence with such an excellency, as to bee able to exercise the office of a Prophet; therefore I also formed thee a Prophet; and not a man simply and onely. This is the summe.

Now those reason too subtilly, who thinke that the Prophet was indeed sanctified from the wombe of his mother,Luk. 1.15. as Iohn the Baptist was; for the words sound nothing alike: onely Ieremiah testifies that of him­selfe,Galat. 1.15. which Paul affirmes of himselfe in the first of the Galatians; to wit, that God knew him before he was borne. Ieremiah then was not in deed sanctified in the wombe, but in Gods predestination, and in his secret counsell: yea before such time as God then chose him to bee his Prophet. But some may aske here: Quest. Answ. Was not Ieremiah elect before the foundations of the world? The answere is easie. Hee was (no doubt) knowne of God, before the creation of the world: but the Scripture stoupes downe to the reach of our vnderstanding, when it speakes of the forming of any one. It is as much then as if Ieremiah had said, that he was created a man, vpon condition that hee should (in his time) be manifested a Prophet. Neither is it to bee doubted, but he addes that which followeth for a more full exposition, where it is said, I haue ordained thee to bee a Prophet vnto the nations. This then (as I haue said) is no reall sanctifi­cation, but onely in regard that Ieremiah was ordained a [Page 13] Prophet before he was borne. And yet it seemes strange, Obiect. when he saith he was giuen for a Prophet to the nations: for God meant he should be a Minister to his Church. He went not to the Nineuites, as Ionah did,Ionas 3.3. neither to other nations: he onely employed his labours for the benefit of the tribe of Iudah. Why saith he then, he was giuen for a Prophet to the nations? I answere: Answ. Albeit God had espe­cially ordained him for the seruice of his Church, yet did his doctrine appertaine to other nations, as wee shall see hereafter, vers. 10. and it will also better appeare in the progresse of the text. For he prophecieth against the Ba­bylonians, Egyptians, and against the Moabites. To bee short, hee comprehends all the nations bordering vp­on Iewry, who were therefore knowne to the Iewes. I grant this was accidentall (as they say) but howsoeuer, he was especially ordained a Prophet to his owne peo­ple; yet did his authority also stretch it selfe euen to the profane nations. Yea doubtlesse hee therefore speakes ho­nourably (as it were) of nations in the plurall number, that the efficacy and dignity of his doctrine might bee the more fully established. It followes.

THe Prophet hauing touched the doctrine of his cal­ling, addes immediatly his refusall, at the very en­trance into his office: which hee doth for two causes. First, that hee might free himselfe from all suspition of 1 rashnesse: for we know how much this desire of bearing rule raignes among men, as Saint Iames also speakes. Ma­ny (saith he) would faine be masters ouer others, Iam. 3.1. And who of vs is it that would not willingly bee heard? Because the most part then are too swift in taking vpon [Page 14] them this office of teaching: (yea would to God many did not violently snatch it vnto them) therefore Ieremiah that he might escape the imputation of one that ranne before he was sent, affirmes he was constrained to take it of 2 necessity. Secondly, therewithall also he gets to himselfe the more reuerence, and makes his scholers so much the more attentiue. For why refuseth hee to obey Gods cal­ling, when he is called to his prophetical office? surely the difficulties therof, feared him. This very cause then ought to stirre vp in the reader the greater attention now, by how much the more there was need then, to waken vp the hearers when Ieremiah himselfe preached.

Quest. Answ. If it be demanded whether it were lawfull for Ieremiah to refuse the calling of God: The answer is ready; namely, that God bare with his seruant in this behalfe. Why so? Because it was not his purpose either to contemne his cal­ling,Reasons why Ieremiah excu­sed his not be­ing willing to follow Gods calling. or to free himselfe from his obedience, nor to cast off the yoke, that he might take his ease, or that hee might winne credit, or enioy the present commodities of this life: Ieremiah regarded none of these things; but look­ing into himselfe, he concluded he was vtterly vnable to vndergoe so burthensome and cumbersome a charge. This excuse then is added, onely by way of a modest ex­cuse. And thence it was that God pardoned this feare of his; because (as wee haue said heretofore) it proceeded from a sincere affection. We also know, that often out of good principles there sprouts forth some vices: but this notwithstanding, was praise-worthy in Ieremiah; name­ly, that he thought himselfe vnmeet to discharge the of­fice of a Prophet; and therefore desired to bee spared, that choyce might bee made of some other who bad bet­ter abilities, and larger gifts of the holy Ghost to dis­charge it withall. To morrow I will finish the rest.

FRom this verse we may gather, that Ieremiah was much perplexed, whilest he saw himselfe called to so tedious and painfull conflicts, in regard hee had not yet attained such power and magnanimity of minde, that without quailing he durst constantly set vpon so many and vio­lent aduersaries. For he saw well enough that hee had to deale with a degenerate people: and to say the truth, all of them (in a manner) had swarued and declined from Gods Law: so as now hauing a long time reiected that yoke, they began to insult with such fury and rebellion, that they could very hardly bee brought backe to true o­bedience and moderation. It appeares then that the Pro­phet was thus with-held, by reason of these difficulties; and therefore durst not vndertake his propheticall office For (no doubt) God heere applies vnto him a fit remedy against his faint-heartednesse.

Now what saith he? Feare not their faces. For when Ieremiah said he was a child, hee looked (as I noted ere­while) to this difficulty; namely, That hee was no way able to sustaine those sharpe conflicts which presented themselues before him, if hee once began to encounter with this rebellious people, who were now growne al­together hardened in their bad and euill courses. See then how hee would faine haue wound himselfe out, and dis­charged himselfe of this burthen imposed vpon him; in re­gard 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 [Page 18] 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.

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 [Page 20] generall rule; as if it were necessary that God should still touch the lips and tongues of all Ministers with his hand: 1 but two things are heere expressed; to wit, the action it 2 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 1 the tongue of Ieremiah was consecrated and separated from common and prophane vses, in the next words hee 2 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 [Page 21] 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, but we are forthwith surprised with a fearfulnesse to dis­please them. To what purpose are Prophets and teachers sent then? Euen to reduce the whole world into a right order; that they spare not their auditors, but that they frankly and freely reprooue them as oft as need requires; yea, menace and threaten them, as oft as they see them grow headstrong and obstinate. Let there bee but some outward shew of excellency in men, and you shal see, that the teacher will not dare to offend such; because hee sees them to bee endowed with power, riches, and esti­mation for their wisedome; but especially if they bee ad­uanced to high honours. What other remedie is left then, but that the teachers propose Gods authority before their eyes; being also fully resolued that they speake in his name? And thus (with an inuincible magnanimity of mind) they shall despise whatsoeuer loftinesse or excel­lency appeares in any mortall man. Now ye see the scope and drift of this word See, or behold; which God vseth, See (saith he) Behold, I haue set thee ouer nations, and ouer kingdomes. Heere God further testifies, that there shines such authority in his word, that it brings all loftinesse and greatnesse downe to the ground: yea, that Kings them­selues are not exempt out of the reach of it: what God hath ioyned together then, let not man separate, Matth. 19.6. Mark. 10.9. True it is that God heere extolles his prophets, and exalts them aboue the whole world; yea, a­boue the Kings of the eatth: but hee said but erewhile,See vers. 9. Behold I haue put my words in thy mouth. It is necessary then, that if any will chalenge to himselfe power and [Page 22] greatnesse of authority aboue others, that hee haue Gods word for his warrant, and that hee manifest himselfe a Prophet by some good effects; broaching none of his owne deuices nor imaginations. Heere then (I pray you) take a view of the Popes insolency,The Popes in­solency noted. and of the impudency of his Clergie; when so malipertly they dare snatch to themselues that which is here said: We are (say they) set ouer Kings and nations. By what law? God hath so told vs by his Prophet Ieremiah. But yet of friendship take all 1 with you: I haue put my words in thy mouth, and haue set 2 thee ouer nations and kingdomes. Now let the Pope shew his warrant from Gods word, vsurping nothing to him­selfe in particular. In a word, let him bring in none of his dreames, and we will willingly yeeld him this supremacy aboue all the world: for God and his word must neuer be sundred. As Gods Maiesty is eminent aboue the whole world, yea, aboue the Angels of heauen; so is there the like soueraignty which alwayes goes with the word. But seeing these swine, and mastiffe curres, are void both of all found doctrine, and piety: what shamelesnesse, or rather foolishnesse is it in them, to brag of their soueraignty ouer Kings and nations? To bee short; this text teacheth, that men are not aduanced heere, albeit they be the Ministers of the word of life; but rather the word and doctrine it selfe. God then (you see) attributes the soueraigne au­thority to his word; howsoeuer the Ministers thereof bee poore, base, and contemptible; and albeit there appeares neither pompe nor glory in them. But I haue told you be­fore, why this clause is added; namely, that the true Pro­phets and teachers may come furnished with valour and courage: and thus may not feare boldly to set themselues both against Kings, and nations; being armed and forti­fied with the power of the heauenly doctrine.

In the next place he addes, To plucke vp, to destroy, to breake downe, &c. It seemes heere as if God of set purpose meant to make both his word, and the ministery of his seruant, odious at the very first entrance. For how could [Page 23] the word of the Lord bee amiable in the mouth of Iere­miah, vnlesse the Iewes perceiued that it was published for their saluation? But what speakes God of heere? Of plucking vp, of rooting out, of destruction, of death, of perdi­tion.

Yet afterwards he addes, To build, and to plant. The ward hath a double vse. God then attributes a double vse vnto his word. On the one side, it destroyes, roots vp, &c. on the other side, it plants, and builds. And yet the question may here be fitly asked, Quest. why God in the first place speakes of ruine and destructi­on? for the other order might haue seemed the better; I haue ordained thee to build and to plant. For so Paul speakes: We; that is, my selfe, and my fellow labourers, haue vengeance ready against all disobedience, and a­gainst all contemners and despisers: after (saith he) that your obedience is fulfilled. Saint Paul signifies then in this place, that the doctrine of the Gospell is chiefly and pro­perly dedicated to this vse; namely, to bring men to Gods obedience. But Ieremiah puts, ruine and perdition, before the words, to build, and to plant. It seemes then (as I haue said) that he deales preposterously: But we must alwaies remember, what the state and condition of this people was then. For impiety, rebellion, and desperate obstinacy had already (for a long time) gotten such head, that it was needfull he should begin with ruine, destruction, and such like things. Ieremiah then could not plant, Answ. nor build the temple of God, before he ouerthrew, plucked vp, and roo­ted out. Why so? Because the diuell had erected his throne, or palace there. For religion hauing been despi­sed there, many yeeres together: then the diuell (as if he had been enthronized into his tribunall seat) raigned in Ierusalem, and in the whole land of Iudeah, without resi­stance. How could Gods temple then be erected, in which he might be purely serued, vnlesse these ruines preceded? Thus the diuell had corrupted the whole land. For (as we know) all sinnes and iniquities raigned therein so gene­rally, as if the land had been replenished with thornes [Page 24] and bryars. Ieremiah therefore could not plant, nor sowe the doctrine of life, vntill the land was purged of the varie­ties of so foule enormities. Thus you see the very cause and reason why he begins with destruction, and rooting out: and afterward mentions planting, and building.

Note.This heaping vp of so many words also shewes, what deepe rooting impiety and the contempt of God had taken among them. God might as well in a word haue said, I haue ordained thee to plucke vp, and destroy; and so might haue contented himselfe with two words in this double similitude; as well as hee doth afterwards with those of planting, and building. But in regard the Iewes were rooted in their rebellion, and that their pride and headstrongnesse was growne to such an height, that they could neither by and by, nor at the first day, nor yet easily be corrected: therefore the Lord is constrained (as it were) to heape vp so many words one in the necke of an­other: by meanes whereof he encourageth his Prophet, that without ceasing he might labour to purge out these filthinesses which had infected the whole land. Now we see the summe of this place, and also the meaning of the words.

Again, he speaks of Kings, & nations; because howsoeuer Ieremiah was giuen and dedicated properly to his owne countrey; yet by accident (as they say) hee was also or­dained a Prophet to profane nations, as afterwards wee shall perceiue. It also seemes that God expressely menti­ons Kings, and nations here, to beat downe the fond ouer­weening of this foolish people; who (forsooth) would needs be exempt from all reprehensions. Hee saith then, that he not onely gaue his seruant commission to deale with them of Iudeah, but set him (as it were) ouer the whole world. As if hee should say; Alas, you are but a poore handfull; will you offer to lift vp your crests a­gainst my seruant? and if you doe, what shall you get by it? For, he shall rule, not onely in the land of Iudeah, but also ouer all nations: yea, euen ouer Kings themselues: [Page 25] that is to say, The doctrine which I haue committed (as it were) to his custodie, hath such power and efficacy in it, that it hath soueraigne authority ouer all mortall men, and not o­uer one nation onely.

And yet we see, that albeit the malice and wickednesse of men constraine God to vse seuerity and rigour; yet he neuer so forgets his nature, but he sweetly allures such as are not become altogether desperate, to repentance; set­ting the hope of remission of finnes, and saluation before them: and this course the doctrine of life alwayes holds. For howsoeuer it be the sauour of death vnto death, to all such as perish: yet is it the sauour of life vnto life, to the elect of God, 2. Cor. 2.15.16. I grant it will often fall out, that the greater part will conuert the doctrine of life and saluation to their owne ruine and perdition. But God notwithstanding will neuer suffer all to perish. Hee then, will cause his doctrine to be an incorruptible seed of life to his chosen: and afterwards he will build them vp into an holy Temple to himselfe. This truth wee must hold. And thus the doctrine of God ought not to bee odious vnto vs, though it turne to the ruine of many. Why so? Because it brings saluation alwaies to the elect: for it so plants them, that they take roote in the hope of euerlast­ing blessednesse; and after, it makes them holy Temples, consecrated vnto God. Now it followes.

GOd in this place confirmes that which hee said be­fore, as touching the power of his word. These two verses then must be taken heere, as an exposition of the [Page 26] former: for he teacheth no new thing heere, but onely confirmes the former sentence; namely, that the Pro­phets neither speake in vaine, nor fruitlesly, in regard they are furnished with a celestiall power: as on the one side to build and plant; so on the other side, to destroy and plucke vp, as we haue alleaged the text out of Saint Paul, 2. Cor. 2.15.16. where the true Teachers are armed with the same power. As also in the other place: We haue (saith he) vengeance ready against all vnbeleeuers,2. Cor. 10.5.6. though they burst with pride; though by their loftinesse they fray and scare all the world, yet haue wee the sword of the spirit ready drawne in our hands, to put them to flight, in regard the word of God hath in it selfe suffici­ent efficacy, to ouerthrow and bring to nought all rebels. God then continues on this sentence, when he saith, Ie­remiah what seest thou? God had presented before him a staffe, or a rod of an Almond tree (as some translate it) and the word indeed signifies so much; but in regard it comes of a verbe which signifies To watch, or To hasten, wee cannot properly translate it heere an Almond tree. And yet I denie not but the Hebrew word signifies so much: though (as I haue said) the word which signifies an Almond tree, comes of the verbe which signifies To watch; and they thinke that this tree is so called, in re­gard it brings forth fruit sooner than all other trees. For the Almond trees flourish (as it is well enough knowne) euen in winter, and in the middest of the greatest frosts. If we say then, I saw a rod, or a staffe of an Almond tree, and that God answeres, Thou hast seene aright, because I watch; then there will be no likenesse in the words, nei­ther will there be that grace of speech: besides, the sence also will be vnapt. Of necessity therefore wee must tran­slate thus: Vnlesse we will corrupt the text, and wrap vp the Prophets meaning in ambiguities. I see a rod, or a staffe, of a watchman. Put the case that an Almond tree were heere noted; yet must the tree properly bee called watching, if we respect the etymologie of the word: and [Page 27] the thing it selfe also requires it, as all may now well dis­cerne. God then sets this kind before his seruant, namely, that he saw a staffe watching. But wherefore? Thou hast (saith he) seene the staffe of watching aright, because I watch vpon my word, that I may execute, or accomplish it.

It seemes the expositors restraine these words amisse, to punishments, as wee shall see anon. For thus they ex­pound, that the threatnings which the prophet will vse afterwards, should not bee without their effect, because God is alwaies prest to send whatsoeuer he hath denoun­ced. But (as I thinke) this is to shut vp the sence of this text, into too narrow a roome. For I make no doubt but God doth here in generall, magnifie his word, and sets forth the same in regard of the efficacy thereof. As if hee should say, I speake not to my seruants, as if all their do­ctrine should vanish into smoke, or that it should fall to the ground; but that the efficacy thereof may forthwith be annexed: as it is said in Isaiah, Isa. 55.11. My word shall not re­turne vnto me void, but it shall prosper in euery thing where­to I send it: that is to say, I will cause the execution to goe hand in hand with the propheticall doctrine, that all the world may know I speake not in vaine: also, that in my word there is not an empty sound, which incontinently passeth away into the ayre; but a solide and certaine efficacy, which shall appeare in time conuenient. This is the cause why I said that these two verses must bee ioyned to the former sen­tence, where the Lord said, that hee sent his Prophet to plucke vp, to plant, to destroy, and to build. Hee prooues it then by other words; to wit, because he watched vpon his word, to execute whatsoeuer he hath pronounced by the mouth of his seruants: as if he should say, It is true that I giue this commandement to my Prophets, that they speake; but in regard they speake from my mouth, I am (saith hee) ready to effect and accomplish whatsoeuer I haue enioyned them. In a word, God heere signifies, that the might and power of his hand, goes with his word, whereof the Pro­phets are the Ministers in respect of men. Thus it is a ge­nerall [Page 28] doctrine, belonging not onely to the punishments, but also to the promises. Thou hast then (saith hee) seene aright, because I watch. You see then, that God resignes not his office vp to Ieremiah heere, although hee vseth his labours in teaching: but he shewes that the power to ef­fect and accomplish whatsoeuer the Prophet should speake, remained entirely in himselfe.

We are also to obserue that which he addes, Ʋpon my word to accomplish it. For God attributes nothing to Iere­miah, that was proper or peculiar to himselfe; but he on­ly magnifies the efficacie of his word: as if he should say, If thou remaine a faithfull seruant to me, I will neither disap­poynt thee of thy hope, nor those which shall obey thy doctrine: for I will accomplish whatsoeuer either they or thou hast ex­pected. Moreouer, whosoeuer hath resisted thee, shall not escape vnpunished. Why so? Because I will bring their waies vpon their owne heads in due season. To which purpose it is he vseth the word To watch, or hasten; ther­by shewing,Dan. 9.14. that he is ready to put his word in execution in due time. I grant this appeares not so to vs alwaies; and therefore it is said by the Prophet Habakkuk, If the prophecie tary, wait,, because it will come, and will not tary, Habak. 2.3. God commands then, that we patiently waite for the accomplishment of his word: but in the next place he addes (as it were) by way of correction, that it will come: that is to say, I will performe, and indeed ac­complish whatsoeuer my Prophets haue spoken by my commandement. And thus there shall be no foreslowing of it; because the fit season for the execution, depends vp­on the will of God, and not vpon mans iudgement. The rest should be handled now; but because I see the time is past, I can passe no further at this time.

NOw Ieremiah begins to direct his speech to the Iewes,Jn the former verses, Ieremi­ah handled the doctrine of his vocation: now he applies the same to the Jewes. to whom hee was ordained a Prophet. For hitherto he hath disputed as touching his vocation, that he might esta­blish the authority of his doctrine; so that hitherto he hath spoken generally: but now hee applies his doctrine to the people in particular. He saith then that a vision was presented vnto him, of a boyling pot, the face whereof looked towards the North. Whereas God askes the question, and the Prophet answeres; heereby he confirmes his prophecie: for if he had made a bare narration touch­ing the sight of a boyling pot, and had plainly shewed [Page 30] why this figure was represented vnto him; the words had not carried such waight with them. But when God himselfe comes forth, and tels what this seething pot signi­fies; the prophecie is so much the better confirmed. Nei­ther are we to doubt, but of set purpose the Prophet vseth this manner of speech, as if God himselfe being there present, shewed, that himselfe was the author of this prophecie.

The summe.Now the summe is, that the Caldeans were comming to destroy the City of Ierusalem; to take away and abolish the dignity both of the kingdome, and of the Priesthood. This was foretold and threatned before, as well by Isaiah, as others of the Prophets: but all the prophecies were contemned: for whilest Isaiah liued, the King of Babell endeauoured to curry-fauour with King Hezekias: and the Iewes imagined, that such a succour came in good season, to aide them against the Assyrians: but they con­sidered not that the hearts of Kings are gouerned by the hand of God, and turned which way it pleaseth him: neither did they once dreame, that long agoe, and for ma­ny yeeres together, they had (by their sinnes) prouoked Gods wrath against them, and that hee was become their enemie. For as much then, as all his threatnings had been despised, and (in a manner) derided; Ieremiah now comes (as it were) betweene, and saith, that the Northren people shall come; to wit, as well the Assyrians, as the Caldeans. For we know, that one of the Monarchies deuoured the other, in regard the Caldeans domineered ouer the Assy­rians: and thus it came to passe, that almost all the Em­pire of the East, the Medes and Persians excepted; were subiected vnder their dominion. Now they were North­ward, in respect of Iudeah. Therefore the Prophet saith, he saw a seething pot.

Many by this pot, vnderstand the King of Babylon: but it seemes they mistake the Prophets meaning: and I could easily refell their exposition, but that I content my selfe with the naked and bare truth, which we shall better per­ceiue in the progresse. This boyling pot then, is euen the [Page 31] nation of the Iewes; as will plainly appeare in the owne place. For my purpose is not now to heape vp all that may be said, on either part. But the people are compared to a seething pot, in regard the Lord had boyled them, till they were (in a manner) consumed to nothing. Now it is said, that part of the pot looked towards the side of the North; be­cause thence the fier was kindled; as Ieremiah by and by expounds it: and the similitude agrees very aptly. For when a pot is set on the fier, it boyles on that side which is nearest the flame, and all the bublings passe ouer to the other side. It is said then that the pot seethed, or boyled; but so, that the mouth was towards the North. Why so? Because there was the fier; and there was the bellowes al­so. To be short, God meant to shew to his Prophet, that the people were like to flesh, which being put into the pot, seetheth, and after burnes, or (in processe of time) consumes away to nothing. The Prophet saw that the mouth of a seething pot, or, the face thereof, [that is, from the side on which it boyled] looked towards the North: and therefore it is that the Lord answeres (who is the best expositor of this vision) that he had presented to his ser­uant, the plague comming from the side of the North, vpon all the inhabitants of the land: namely, vpon Iudeah.

In which words God protests, that hee had already kindled the fier amongst the Caldeans, and Assyrians; by which hee will seeth his people as flesh, and in the end will bring them to nothing: as it ordinarily falles out, when the flesh continues long in the pot: for if the fier be kindled, and maintained, and be still blowed; of ne­cessity the flesh must vtterly wast away, after it hath been thus sod, or boyled. So in like manner God testifies, that the fier is euen now kindled in Caldea, and in Assyria: which shall not onely seeth the Iewes, but also vtterly consume them.

But hee expresseth the same thing in other words, namely, that the plague shall come from the North, Vers. 14. vpon all the Iewes. We shall also perceiue by the progresse of the [Page 32] text, that the summe of doctrine which was giuen to Ie­remiah, is heere proposed in few words. I grant this is but a part of it, as we haue said: For indeed, God minded to prouide for his elect; and thus astonished them, onely to tame, and not to destroy them. And yet this is but the one halfe of the prophesie; to wit, that they were no lon­ger to expect any grace or fauour, in regard the Iewes had too much prouoked the Lord by their obstinacie; and had so abused his patience, that their impiety was no way supportable. Ieremiah then confirmes his prophe­cie againe more plainly, and poynts at that, as with the finger, which the other Prophets had foretold. It fol­lowes.

THis verse containes in it the exposition of the for­mer: for God expresseth that more plainly and par­ticularly, which he had but touched before: namely, that the plague should come from towards the North. Hee tels how himselfe will be the author of it; but he speakes of the calamity which he was to send: Behold (saith hee) I will call all the families of the kingdomes of the North. Neither should this prophecy haue had such efficacie, vn­lesse this aduertisement had been in expresse words ad­ded; to wit, that the Caldeans should come vnder the en­signe and leading of God. For men are wont to attribute whatsoeuer happens, to fortune: and we shall afterwards see in the Lamentations, how the Iewes were so besot­ted, that in their miseries they attributed the destruction of the City, Kingdome, yea euen of the Temple it selfe, to chance, or fortune, Lam. 3.37.38. For which cause the Lord rebukes them sharpely, for being so blind, in a [Page 33] thing so so euident and apparant; and because they dis­cerned not aright of his iudgements. The Prophet then hauing testified that the plague should come from the North, addes now in the second place, that it shall not come by chance; but that God himselfe shall be the Ge­nerall and chiefe leader of the armie gathered by the Cal­deans, who should muster their souldiers from all parts, and prepare an host of men to destroy and root out the Iewes.

The Prophet vseth the word To cry; Behold (saith he) I will cry to all the families of the North.

You see that God vsed sundry and diuers manners of speaking, when he meant to shew, that all nations are so vnder his power and command,Isa. 5.26. and 7.18. that hee raiseth vp ar­mies of souldiers as oft as it pleaseth him. In Isaiah hee saith, Behold, I will hisse to the Egyptians: and compares them sometimes to Bees. But all these formes of speak­ings tend to shew, that whilest men bee tumultuous, and trouble all the world; that God on the other side orders and directs all things according to his soueraigne power; so as nothing falles out, but by his gouernment and lead­ing. Wee see then, that our Prophet speakes not like an historiographer, neither foretels hee simply what should come to passe; but hee forthwith addes doctrine there­unto. This prophecie then, A plague shall come out of the North, had been bare and naked: but (as I haue already said) hee now exerciseth the office of a Teacher, that his prophecie might become profitable; in that he affirmes, God shall be the Generall, and chiefe Commander in this warre.

Behold then, I will cry to all the families of the kingdomes of the North. I grant this was not at that time the onely Monarchie; but in regard the Iewes rested so securely vpon it, coupled with so great a carelesnesse: they feared no calamity. To awaken and to correct this benumbed­nesse, God saith, that he will cause all the families of the kingdomes to be gathered together. It is certaine there were [Page 34] then many kingdomes; which God caused violently and suddenly to come and rush vpon Iudeah: and it seemes also he hath respect to that vaine confidence, with which the Iewes deluded themselues, thinking the Egyptians should alwaies be ready to yeeld them succour. Because then, they were wont to oppose the Egyptians as a target or buckler; yea, as a mountaine or wall of brasse. God derides their folly, in regard that whilest they relied vpon the Egyptians, they thought thēselues sufficiently armed against all the forces of the Caldean Monarchy. This is the reason then, why in the first place he puts the families, and afterwards, the kingdome of the North.

It followes; And they shall come, and set euery one his throne in the doores of the gates. Heere the Prophet signi­fies, that the Caldeans shall haue so great a power, that they shall dare to campe and pitch their tents euen before their gates: and not onely that, but they shall close vp the wickets also. For he saith, the doores of the gates. And when he saith euery one, it is the rather to gaule the Iewes to the quicke: For they resting vpon the succours of Egypt, thought themselues sufficient enough to resist; albeit the Caldeans were in a manner inuincible, after the Assyrians were vanquished and ouercome. He saith then, that the armie shall not onely campe before the gates, but that eue­ry one shall set his throne there; and shall erect it, as in a place of quietnesse. In a word, God signifies that the Caldeans and Assyrians shall conquer, 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 [Page 35] 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.

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 1 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 2 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: [Page 36] 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 [Page 37] 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 [Page 38] 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 Idols which their owne fingers haue made. For whence comes it that the super­stitious and Infidels, worship stocks and stones; but be­cause themselues haue framed vnto them, noses, hands, and eares. No man is so mad to adore a formelesse logge, or trunke of wood. Who is it that sets not light by a con­fused lumpe of brasse, and siluer? Neither wil any bee so senselesse, as to imagine a stone to bee God: but let there bee but a little engrauing, or some artificiall shape of a man added thereto; and by and by, poore, blind, and mi­serable Idolaters bow downe before pillars, pictures, and images. Aske the reason: truly because they haue made them eyes, eares, &c. they then haue made gods. Therefore you now see the Prophets drift, when hee saith, that the Iewes worshipped the workes of their owne hands. But I doe the rather passe ouer these things lightly now, because it is a doctrine which ye ought to bee well exercised in. It followes.

IN the first place God commands his Prophet to pro­claime this heauie and wofull iudgement, whereof wee haue formerly heard. For his meaning was not to speake to Ieremiah in a corner, or in hugger-mugger to himselfe alone; but he puts him in trust with that which he meant should bee published to the whole body of the people: that is the cause why hee addes, And thou. Wee see then that the Prophet was instructed and taught of God, that he might bee able boldly and fearelesly to publish that message which hereafter hee will deliuer. These things [Page 39] therefore must bee read altogether; namely, that God will ascend into his iudgement seat, to execute that ven­geance 1 which hitherto hee hath deferred. Secondly, hee 2 will haue Ieremiah to be the preacher thereof, which hee is now about forthwith to execute. Thou then. This is ad­ded by way of a conclusion: for the word And, must bee thus resolued: Thou therefore, that is, seeing thou hast heard, that I will shortly bring my wrath and vengeance vpon this people for their wickednesse, and that the pe­riod of the time appointed is at hand: seeing also thou knowest that this hath been manifested vnto thee, that thou admonishing of them, they may bee so much the more left without excuse: Thou then, trusse vp thy loynes. Thus then wee see to what purpose God speakes to his seruant Ieremiah, in this particular manner; namely, that in the presence of the people, he might execute the office of a publike Teacher.

And hence we gather, Doct. that whosoeuer is called to go­uerne in the Church of God, hee cannot possibly bee ex­empt from blame, vnlesse hee freely and bouldly publish whatsoeuer the Lord hath giuen him in charge: and therefore it is, the Apostle Paul saith, that hee was pure and cleane from the blood of all men; because hee had taught from house to house, and published that whole councell of God which he had receiued, Act. 20.26.27. And in another place he saith, Woe be vnto mee if I preach not the Gospell, for this office is committed vnto me, 1. Cor. 9.16.

Whereas the Lord bids the Prophet to trusse vp his loynes, it must be referred vnto the garments which were then in vse among them of the East; as they are also yet vnto this day, for they weare long garments: therefore as oft as they purposed to vndertake any businesse, or iourney, they were wont to trusse them vp about them. He saith then, trusse vp your loynes; that is, enterprise and dispatch this businesse which I haue giuen thee in charge. In the meane while he willes him to take courage [Page 40] and heart to him, that he may (without stop or stay) goe cheerfully and diligently about his calling.

Arise (saith he) and speake vnto them all that I com­mand thee. To be short, in these words God signifies, that he is not purposed to doe his vtmost against them, till hee hath once more tried whether any hope of repentance be yet left or no. I grant he knew well enough that they were vtterly incurable: but his meaning was by this, the better to discouer or lay open their peruersity and rebel­lion, whilest (in the last place) he commands the Prophet Ieremiah to pronounce against them this last sentence of condemnation.

He againe repeates that which he said before, Be not afraid of their faces. And this exhortation was of great vse: for Ieremiah tooke vpon him a very thanklesse of­fice, in regard of men. Why so? Because it was all one as if he had been an herald of armes, proclaiming open war against them, in the name of the Lord of hosts. In as much then as Ieremiah brought an expresse message touching the ruine of this people, because their rebellion had been so great, that God testified hee would no more hereafter shew them any fauour: Chap. 16.13. this must needs bee an hard saying for them to heare: but especially, if wee con­sider the pride wherewith the Iewes were possessed. For they gloried in the holinesse of their race and stocke: also, (as we shall see afterwards) the Temple (in their conceit) was an impugnable fortresse (as it were) euen against God himselfe:Chap. 7. Being then growne thus obstinate and re­bellious, it was very requisite he should bee confirmed in his calling more than once, that he might (with the grea­ter courage) set vpon his charge. This is the cause then why this exhortation is redoubled, Feare not their fa­ces.

In the next place he addes, Lest I make thee feare; or, lest I tread thee vnder foot. The word signifies sometime to feare, it signifies also, tread vpon. Saint Ierome hath corrupted the Prophets meaning, when hee interprets, I [Page 41] will neuer make thee afraid. I deny not but this is a good and holy doctrine; namely, that God will furnish his Pro­phet with such force and power, that he shall remaine in­uincible against the rage of his enemies: yea, it is most certaine that God should in vaine exhort vs to quit our selues like men in this race, were it not that himselfe did therewithall inwardly endow vs both with strength and constancy, by his holy spirit: this (I say) is most true; but the word here vsed will not suffer vs so to expound this place. What meant the Lord to say then? (Be it that wee translate, to tread vpon, or, I will cause thee to feare) the sence will sute very well. For as soone as God hath ex­horted his Prophet to bee valiant, and of an inuincible courage: he now addes, Take heed; for if thou quailest, I will make thee feare with a witnesse; or, I will indeed trample thee to peeces vnder my feet, before their faces. His meaning then in these words is, that the Prophet shal be sufficiently furnished, if hee acknowledge himselfe to bee sent of God: and if in consideration thereof, hee carry himselfe according to that soueraigne authority which is put into his hands, not fearing the faces of mor­tall men.

Moreouer, heere is a secret threat included, thus, looke to it; if thou behauest thy selfe valiantly, I will bee with thee: and albeit at the first encounter, those that oppose against thee, haue the faces of Beares, and Lions; yet shall they gaine nothing by it in the end. But if thou prooue a milkesop, or a white-liuered souldier, I will put thee to shame; that is to say, thou shalt not onely bee timorous and fearfull, but I will also cause thee to bee despised of all: or, euery one shall be ready to offer thee foule indig­nities, in regard thou hast made thy selfe vnworthy that I should stand for thee, or giue thee strength and power to put thine enemies to flight. We see then whereunto these words tend, Feare not, lest I make thee feare; that is to say, be of good courage, lest worthily thou be put to shame, and lest thou feare them, according as thou well deseruest: [Page 42] yea, not onely that, but, lest they bruise and breake thee; yea, lest peraduenture they presume to tread thee vnder their feet; because thou (to whom I haue giuen the po­wer of my spirit) shalt thereby vtterly disable thy selfe.

Doct. This text then you see, containes a very profitable do­ctrine: whence we learne, that Gods seruants are neuer dis-furnished of power, when they conceiue in themselues an heroicall spirit: in regard they know, and are assured they haue God for the author of their vocation and cal­ling. Where this magnanimity and valour is then, God will adde vnto rhem an inuincible power of his Spirit; so as they shall be feared of all the world. But if they proue base and fearfull, and turne with the wethercocke, being afraid of mens faces, God will shame and disgrace them; so as they shall quake at the least puffe of wind, and shall be wholly dashed to pieces. Why so? Because they are vnwor­thy God should aduance them, to whom he reacheth out his hand; whom also he armes with his armour; and (as hath been said already) to whom he giues fortitude and constancy, by which they might terrifie, not onely the whole world, but the diuell himselfe also.

HEre God furnisheth his seruant with bold­nesse: for it was necessary hee should bee endowed with courage, in respect of that feare whereof wee spake in the former verse. For Ieremiah thought himselfe nei­ther apt nor sufficient to vndergoe so heauie a burthen: also, he had to deale with a peruerse and rebellious generation; neither were they a few of them, for the whole multitude were already confirmed in the contempt of God, through an obstinate wickednesse, full of impiety. In as much then as all care of true religion was gone, and that there was no reuerence of the heauenly doctrine left among this people: Ieremiah distrusting his own strength, durst neuer haue taken vpō him a burthen of such waight, had he not been sustained by the helpe and assistance of God. For this cause God now testifies, that he shall be as a City well fortified, and as an iron pillar: albeit the word stay, and bearing vp, will be apt, and will also agree well enough, in regard it comes of another root, which signi­nifies, to beare vp, or stay: as also, because according to this sence the Prophet meanes, hee shall bee a pillar, not [Page 44] onely to be set vp in some void place, but which shall beare vp the wall or building. The sence is cleere enough: for the Lord signifies, that his seruant shall be inuincible; so as whatsoeuer his enemies deuised or plotted to the contrary, yet they should neuer preuaile against him: as it is in the next verse.

Doct. Now albeit this was long agoe spoken to Ieremiah, yet not for him onely; for by good right, all faithfull Teach­ers ought to apply it to themselues, if so bee they bee well assured that their calling is of God, and that they bee also perswaded (vpon good grounds) that they attempt no­thing rashly, but in obedience to Gods Commandement. Whosoeuer is thus stablished in a lawfull calling from God, may well apply this promise to his owne vse; name­ly, that hee shall remaine vnuanquishable against all the rabble of the wicked, and despisers of God.

We are also to note the circumstances: it might haue seemed sufficient that God called his seruant a defenced City; but hee also compares him to an iron pillar, and to a wal of brasse: for this repetition confirmes that which we touched in a word before; namely, that Ieremiah should ouercome, so as albeit Satan should raise vp against him many stormes, yet the issue notwithstanding should al­waies be happy and prosperous, because he fought vnder Gods ensigne: but hee addes forthwith against all the land. It is euident that God speakes not heere of the whole world in generall, but of the land of Iudah in par­ticular: for Ieremiah was therefore selected out, that he should bestow his labours for the good of Gods chosen: therefore he saith, he shall preuaile ouer all the land of Iu­deah.

Kings.It followes in the next place, against the Kings of Iudah. We know there was but one King at once in Iudeah: but the Lord exhorts his Prophet to perseuerance: as if hee should say, The course of thy warfare shall bee of long continuance; but though it be tedious, yet faint not. The meaning is then, that the Prophet shall not onely wage [Page 45] battell (as it were) against one King alone; but when that King shall be taken away by death, there shall still bee new combat [...]s prepared and made ready. Why so? Because hee should not so much as dreame of any truce, vntill hee had fi­nished that race which God had appointed him to runne. For we know that such, who otherwise are resolued frankly and willingly to obey, desire notwithstanding to haue a set time prefixed, that afterwards they may haue leisure to repose themselues: as old souldiers are wont to doe, who commonly haue liberty to tarry at home, after they haue spent their strength in seruice. But God tels his Pro­phet heere, that after he hath valiantly carried himselfe in his calling till the death of one King: that his condition shall be no whit the better for all that, because others shall succeed in their roomes, against whom hee must of necessity bend all his forces; in regard he shall meet with the like per­uersity and obstinacy euen in them also.

With Kings, he ioynes Priests and Princes: Princes. and in con­clusion, all the people. Though some one King (forgetting his duty) becomes a tyrant, and makes his lust a law; yet it often falles out, that there shall be some good rulers and Magistrates, who will bee a meanes to moderate his vn­bridled appetites, if they cannot wholly reforme them. For wee see that euen the most cruell tyrants are often brought to bee calmed, and made peaceable by good counsellors. But God heere aduertiseth, that things are now become so desperate in Iudeah, that if the Kings bee mischieuous and wicked, they shall also haue p [...]ruerse counsellors, who in euery thing shall bee iust of the same stampe that they are.

That which followes of the Priests, Priests. might yet seeme much more prodigious, but that the Scripture in euery place testifies, that the Leuiticall Priests were all (in a manner) degenerate, and become Apostataes; so as scarce­ly one of an hundred was to be found, in whom the least sparke of Gods feare appeared. For as much then as this state was thus corrupted, is it any maruell if Ieremiah bee [Page 48] heere commanded to proclaime open warres against the Priests? But in the further progresse of the text we shall see then this come to passe.

People.Now because it might seeme the common people were somwhat more worthy of excuse, there being often more simplicity to be found in them, than in Princes and men of place (for such as beare rule, commonly faile, either through pride or cruelty; or they giue themselues the raines too much, trusting in their greatnesse and digni­ties: but (as I haue said) for the most part there is more modesty in outward shew in those of the common sort) yet God heere witnesseth, that impiety had gotten such a head throughout all the land of Iudeah, that from the very least to the greatest of them, all were become notori­ously wicked.

It was needfull then, that the Prophet should bee throughly armed as I said erewhile. For what thoughts would haue inuaded him, had he not at the first receiued this aduertisement: when afterward he found (by wofull experience) such pride, yea rage and fury, to possesse the hearts both of great and small, that as an aduersary, hee was to encounter against Gods chosen people, no lesse than if he had had to deale against so many diuels. It fol­lowes.

IN this verse God in a word admonisheth his Prophet, that howsoeuer he should bee fortified with inuincible power, yet there were many bickerings prepared for him; lest peraduenture he might think to passe ouer his charge in sport (as they say) Heere then he shewes wherefore he was likened to a brasen wall, to an iron pillar, and to a City vnexpugnable: Vers. 18. namely, that he might buckle himselfe man­fully to the fight, and not to cast farre from him the feares [Page 49] of all dangers, combats, or whatsoeuer might annoy or bee tedious to his flesh. To bee short, we see whereunto the vse of this promise tends, to wit, that Ieremiah being vpheld by the aide and power of the Almighty, should not feare to oppose himselfe against the Iewes: for what rage or fury soeuer it were that possessed them, yet he should not need to be out of heart for all that.

Hence we may gather a very fruitfull doctrine; Doct. name­ly, that as oft as God promiseth his seruants victory a­gainst their enemies, they must not by and by gather this conclusion thence: We may therefore become care­lesse or idle; but the rather to gather in their spirits vnto them, that they may walke in their vocation and calling with inuincible constancy; neuer being weary of well doing. In a word, God promiseth hee will deliuer him; 1 but therewithall he also exhorts him manfully to sustaine 2 all the assaults of his enemies.

He saith then, They shall fight against the, but they shall not ouercome thee, because I am with thee to deliuer thee. Hence we learne, that Ieremiah was in such wise armed, that he needed not to feare, Doct. although he saw present cause of feares before his eyes: for God testifies not here that he shall be like a wall, as if therefore he should be free from all assaults: but he saith, to deliuer thee. As if he should say: Be prepared to meet with encounters, for if I should not deliuer thee, thy life were gone, and thou shouldest perish an hundreth times: but in the middest of a thousand deathes thou needest feare no danger, seeing I am euer at hand to deliuer thee. It followes.

THE SECOND CHAPTER.

See Vers. 18. NOw God giues vnto his seruant that com­mission which he was to make report of, to the Kings, Princes, Priests; and to all the people of the land. For by the eares of Ieru­salem, he meanes, all the inhabitants of Ie­rusalem: But God heere closely intimates, that the Iewes were vnworthy he should any longer bee carefull of their estate. What then? There was some other consideration which moued him not vtterly to reiect them, that is, hee waited to see whether they were become wholly incura­ble as touching their wickednesse or no. Thus hee begins then: I remēbred thee with the kindnes, or, for the compas­sion of thy youth, and with the loue of thy espousals. By these words he signifies, that he did not much regard what the Iewes deserued at his hands: nay, he professeth, that hee saw no worthinesse at all in them, which might prouoke him in any sort to care for them, or to labour their con­uersion by the ministery of his Prophet: but what hee did, was in respect of his former benefits bestowed vpon them.

Some translate, I called to mind the piety or mercy of thy youth; and this word Lak, that is, thee, may bee so resolued, as in many other places. Others omit this word [Page 51] 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, [Page 52] 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, [Page 53] 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:

GOd doth heere more plainly taxe the peoples ingra­titude. And first, hee mentions the benefits bestowed 1 [Page 54] 2 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) did afterwards quite forsake him. It is in this sence then, that Ieremiah saith, Israel was the holi­nesse of the Lord: that is, as one separated from all other na­tions, that Gods glory might shine there especially.

He consequently addes, that he is the first of the fruites. For albeit all the benefits the earth brings forth, are con­secrated vnto God, from whose power it is that they wholly proceed: yet wee know the first fruites were se­lected out, that being presented vpon the Altar, they might be (as it were) an holy and consecrated meat. See­ing God then in the Law, had commanded the first fruits to be offered vnto him, and afterwards to be giuen to the Priests, for this cause alluding to the ordinary custome, he calles the people of Israell the first of his fruits. For the nations which were scattered heere and there, were not exempt from vnder his dominion (in regard hee is the Creator of the whole world; and besides, hath alwaies manifested himselfe to be the foster Father thereof) but hee passed by all other nations, to chuse and reserue to himselfe the stocke of Abraham, vpon condition to be the guardian therof, by his power and assistance. Seeing God then, by these fauours, had in this sort obliged this people particularly to himselfe; with what a strait and sacred bond, ought they for their parts to haue been obliged and bound vnto him? Their disloyalty therefore was so much the greater, and the more odious, in that they light­ly [Page 55] esteemed such rare and vndeserued fauours, as God had shewed them. We see now then wherefore it is the Pro­phet saith, that the people of Israell were hallowed to the Lord, and were the first of his fruits: but withall he giues them to vnderstand, that a time will come wherein God will also gather other nations into his Church. For the Iewes dedicated and offered vnto God, the reuenue of the whole yeere, by the first fruits. Thus Israell was like to the first fruits: in regard God afterwards also receiued strangers: who for a long time had been held and reputed for profane and vnholy. But the Prophets chiefe drift notwithstanding is to shew how great the people, fault was, in not acknowledging the benefits and priuiledges which they had receiued of God.

In the next place he addes, whosoeuer shall eate thereof, shall be liable to punishment. I told you before, that this sense likes me best, because the exposition by and by fol­lowes, euil shal come vpon them. And thus the meaning is, that such shall not onely be guilty before God, that shall eate of his first fruits, as hauing offended: but hee referres this to the punishment: as if he should say, If the profane nations presume to eate of these my first fruits, which are consecrated vnto me; they shall not escape vnpunished. For whosoeuer durst bee so bold rashly to seaze vpon those first fruites which were once dedicated vnto God; God punished such an one as a sacrilegious theefe. But if any had, rather vnderstand it otherwise; namely, that it was not lawfull to offend Israell, or to offer him any violence, because hee was vnder Gods protection, I will not greatly gainsay it. Yet the phrase of this tongue leades vs notwithstan­ding to follow the other exposition; to wit, that such as shall offend Israell, shall not onely be guilty; but (which is more) they cannot escape Gods correcting and pu­nishing hand. Why so? For, euill shall fall vpon them, saith the Lord. In the verses following, hee will touch the vse of this doctrine more at large.

GOd heere giues a reason why he had bestowed those fauours vpon the Iewes,Vers. 3. of which we heard before; to wit, wherefore he made choyce of Israell, to be a peo­ple consecrated peculiarly to himselfe, and to bee as his first fruits. God often times remembers his benefits for­merly bestowed vpon vs; either to giue vs hope for the time to come, or that he might alwaies giue vs assurance (whatsoeuer should fall out to the contrary) of our sal­uation; in regard he hath not onely vouchsafed once to elect and chuse vs, but to be our protection and defence. Yet in this, and in many other places, God shewes how many waies the Israelites were indebted vnto him, that their ingratitude might bee so much the more apparant. He saith then, Heare the word of the Lord.

The Preface.He vseth this preface to procure attention: signifying, that he is not to speake of some common or ordinary mat­ter. Heare then (saith he) O house of Iacob; giue eare all the families of the house of Israell. As if Ieremiah should haue said, I come boldly on my message, euen in the name of the Lord; so as I am not much afraid of your defences by which you will labour to repulse the reprehensions of God: I therefore securely stand before you to heare your replies; but I am well assured that you shall be inforced to lay your hand vpon your mouth: wherefore I feare not to cry shrilly in your eares like a trumpet; that I come to proclaime your iudgement and condemnation: if you haue ought to reply, I am ready to heare it; but the truth I know will constraine you to bee silent, in regard your offences are too manifest and abominable. This is [Page 57] the scope of this exhortation, when he calles thus for au­dience to all the families of Israell.

Now followes the accusation:The accusation. what iniquities haue your fathers found in me, &c. Ieremiah heere chargeth the people with two crimes: first, for departing away from 1 God, whom they had found their deliuerer: secondly, 2 that they vanished away in their inuentions; namely, for that they played the Apostataes without cause. For the fault is aggrauated, in that they had no cause giuen them so to forsake or estrange themselues from God. Seeing God 1 then had vsed them with all louing respect, and had eased their neckes from their grieuous bondage; seeing also 2 they could not possibly meet with any other, any way comparable to God in kindnesse and truth; they could not say their hopes or expectations were deceiued. And why? For (saith he) you haue followed vanity, and vanity onely is it, that hath caused you to forsake me.

I should haue proceeded further, but some other busi­nesse calles me away; for I was sent for, before the Le­cture began.

THe Prophet prosecutes the same poynt of doctrine still: for God heere blames the people for no small fault, seeing they had forgotten his benefits: and yet had he redeemed them after such an admirable manner, that it [Page 59] worthily deserued to be celebrated, not of one nation on­ly, but of all the nations of the world besides. See then how iustly he taxeth the Iewes for their hatefull ingrati­tude, for forgetting the memory of so famous and in­comparable a deliuerance. Had they not at all felt Gods bounty and liberality towards them; nay, or rather, had they had but some little semblance thereof, then their fault peraduenture might haue been somewhat the more excusable: but God hauing not after an ordinary manner discouered his power from heauen, and hauing openly manifested his maiesty and glory, euen in the very eye of the people; what a barbarity was it in them after all these things, to forget God who had so plainly declared him­selfe to them by such notable experiments? Thus we haue the Prophets meaning then, when he saith, they said not. See chap. 5.24. For God heere taxeth the sloth of the Iewes, for not con­sidering in themselues how they were perpetually bound with strict bands to the maiesty of God for those great fauours he had shewed them in deliuering them so mira­culously out of the land of Egypt.

When he saith, they said not, where is the Lord? Hee giues them to vnderstand, that hee was alwayes present before them, or nigh vnto them: but they were blind, and therefore had no pretext for their ignorance: for they needed not to haue sought him farre off, nor haue fetched many long circuits about. Had they onely then but thought thus with themselues, Hath not God once redee­med vs? had they (I say) but thought thus in themselues, they would neuer haue followed their vanities. Vers. 5. Whence proceeded such a fault then, or rather such a frensie, in pur­suing Idols? Euen from this, They would not vouchsafe to apply their minds and hearts to seeke after the Lord. Thus then the Prophet here preuents the replies of hypocrites, who would be ready to alleage that they were deceiued, and that they faulted rather of ignorance, than otherwise. For it is alwayes the manner of those that are found guil­ty, to seeke euasions and starting holes, as soone as they [Page 60] be called to an account. That the Iewes then might not be able to bring in their excuses, the Prophet telles them heere in plaine words, that they erred not of igno­rance, but of malice, through which they were carried a­way after their vanities and lies; in regard they had wit­tingly despised the Lord, and would not so much as aske after him, though he was neare enough vnto them.

This place is worthy to be noted: for nothing is more vsuall with the wicked, after they be once conuinced, than to seeke this refuge; namely, that the giuing of them­selues to all superstitions, proceeds forsooth, from their good intentions. The Prophet therefore meets with this wile, and shewes, that where the knowledge of God hath been once entertained among men, there his name and glory cannot be blotted out, vnlesse it be of set ma­lice, when they wittingly and willingly estrange them­selues from him. And thus this one clause so condemnes all Apostataes, that they haue nothing to answere, when they obiect, We were ouertaken through ignorance. For a man shall no sooner bring them forth to the triall, but their malice and ingratitude shall forthwith be discoue­red, in regard they vouchsafed not to aske, Where is the Lord?

He by and by addes that which is the exposition of this sentence. For I told you, that the question is not here of sentencing babes in vnderstanding, but of the Iewes; who by sure and certaine proofes knew that God was their Father. Seeing then, God had manifested himselfe vnto them by so many infallible testimonies, they had not to alleage for themselues so much as any shew of igno­rance. That is the cause then why the Prophet saith, It came not into their thoughts to aske; Where is the Lord, that hath brought vs out of the land of Egypt? &c. This could not be said generally of all nations; therefore I told you before, that this speech is directed particularly to the Iewes, who had tasted and felt the power of God by eui­dent testimonies; so as they could not offend, but of set [Page 61] purpose, that is, in quenching (by their frowardnesse) the cleare light that shined before them. Also the Pro­phet yet further aggrauates their offence, by certaine cir­cumstances: for hee saith not onely that they were brought out of Egypt, but that God was alwaies to them in stead of a Captaine and leader, and that for fortie yeeres together: for vnder this word desart, he notes the time. Now because the history thereof was fresh in me­mory; that is the cause why hee thinkes it enough to touch it onely in a word. And yet euen therein he nota­bly sets forth Gods glory, in mentioning the desart. But in the first place obserue, that the Iewes were altogether in­excusable, in that they remembred not how their fathers had been miraculously preserued for the space of fortie yeeres, by Gods immediate hand, and not after an ordi­nary manner. For they had no bread to nourish them, nei­ther had they water: God caused water to flow out of the rocke, and afterwards hee filled them with bread, which fell from heauen: neither did their garments waxe old by length of time. Wee see then, that their fault is heere augmented by the circumstance of time: now fol­low the things which I spake of. For the Prophet calles the desart, a dry, or vast land, a terrible land, an hidious, or horrible land, a land of deadly darknes. As if he should say, you were preserued in the middest of many deathes: for none euer passed through this land, neither did any (saith the Lord) euer inhabite there. Whence appeared your safety then, or from what fountaine? Truly euen from death it selfe, saith he. For, as for the desart, what was it but an hideous spectacle, in which you might from all parts bee viewed, to bee not onely compassed about with one, but with an hundred deaths? Seeing God then (beyond the order of nature) brought you by a stretched out arme, from out of Egypt, and sustained you forty yeres long in the desart: what shew or colour of reason haue you to excuse such a folly, or rather madnesse, that are now so farre estranged from me?

Doct. Now hence we are taught, that the more mercies God hath bestowed vpon vs, the more fiercely shall the guilti­nesse of our consciences wound vs; especially if after all this, we forsake him: also, our malice and vnthankful­fulnesse shall be so much the lesse inexcusable: but most of all, if hee haue held on the course of these his benefits for a long space, and after diuers manners towards vs.

He goes on in the next words, And I haue caused you to enter. Ieremiah brings in God himselfe speaking here; namely, how he stretched forth his hand (as it were) to this poore of-spring of Abraham; that hee might put them in possession of the land of promise: for as it is said in the 44.Psal. 44.3. Psalme, It was neither by their arme nor sword that they obtained this possession: for albeit they had to fight indeed against many enemies; yet in all their bat­tails notwithstanding, the victory came of the Lord. And thus he might truly and rightly affirme, that they entred no otherwise into this land, than by his conduct and leading: to wit, in opening a way and passage vnto them, and in ouercomming and destroying their enemies, that they might enter into, and enioy the land which hee had promised them. I haue brought you then (saith hee) into the land of Hacarmel. Some take this to bee the pro­per name of the place: and certainly mount Carmel is so called, in respect of the great fruitfulnesse thereof. For as much then as this mountaine tooke its name in respect of the richnesse of the soyle; what maruell is it, if Ieremiah compares the land of Israel to mount Carmel? Others ex­pound it, as if the particle, which imports a similitude, should be heere vnderstood; I haue caused you to enter into a land which is like to Carmel: but what neede wee offer violence to the Prophets words. I thinke then, that the noune is a noune appellatiue, signifying fruitfulnesse; namely, that the Israelites were conducted by the hand of God, into a plentifull and fruitfull land: of the fruitfulnesse whereof, mention is often made, as well in the Law, as in the Prophets.

To eate his fruit and his abundance: that is to say, The end why I brought you in thither, was to enioy the great abundance, and large reuenue thereof. God by these words then meant to make it knowne to the Israe­lites, that it was their duties to haue been prouoked by such benefits, to serue him in vprightnesse; in regard he had sought by such ientlenesse to draw them to him­selfe, and had vsed them after so gracious a manner. But so much the more as God had shewed himselfe liberall towards them, so much the lesse insupportable was their vnworthy reuolt in forsaking God; and in contemning such abundance and variety of all good things. For which cause he addes afterwards: And you polluted my land, and haue made mine heritage an abomination: as if hee should haue said, This is the recompence and the reward that I reaped from my bounty I vsed towards you. Indeed I gaue you this land; but vpon condition, that you should serue mee in holinesse and righteousnesse therin: but you (saith he) haue polluted it.

Now he calles it his land, or heritage:God so giues vs leaue so to vse his benefits, that still he reserues the right and title of them to himselfe. as if hee should say, I so gaue you this land, that in the meane while I ne­uer meant to shut my selfe out of that right and interest which I haue in it; howsoeuer I was content you should reape the whole commodity of it. He shewes then, that they had wickedly abused his bounty, in polluting this land, notwithstanding it was dedicated to his name and ho­nour. He calles it his heritage, in the same sence: as if hee should say, You haue in such wise possessed this land by right of inheritance, that yet the heritage came to you, from me your heauenly father. They were to consider then, that they therefore entred into this land, because it was giuen for an heritage to Abraham and his children. But by whose gift? Was not God the author of it? Their ingratitude there­fore was so much the more detestable, in that they had made such an heritage to become an abomination. It followes.

NOw God ioynes issue, especially with those that had 1 the charge of teaching in the Church, and with those 2 that had authority to rule and gouerne the people. For it may very often fall out, that the common people will bee irre­gular, whilest the heads and leaders notwithstanding shal be carefull to walke sincerely and in vprightnesse. But God heere shewes, that this nation was become so dege­nerate,The faults of the Superiours excuseth not the sinne of the Jn­feriours. that Priests, Prophets, Rulers; yea, the heads of the people and all, had abandoned the true seruice of God, and all righteousnesse towards men. Now in that Ieremiah thus sets vpon the Priests, and Teachers, and the rest: he therein excuseth not the multitude, neither goes he about thereby to extenuate or lessen those foule crimes and enormities which were rife in euery place, as we shall perceiue hereafter in the processe of the text: although we know diuers there are, who thinke they may fence themselues against Gods accusations, by alleaging, Wee are not so well instructed, to discerne betweene truth and falshood; is it not enough to doe as our leaders will haue vs? The Prophet then dischargeth not the people, so as to lay the whole fault vpon the Gouernours: but he ra­ther aggrauates the greatnesse of their extreame impiety, in regard all, euen from the highest to the lowest, had re­nounced both God and his Law. I thinke we haue now, the Prophets meaning.

Doct. And from hence wee are to gather, that it is a meere senselesnesse, in all those who thinke they haue said some­what for their excuse, when they alleage their good mea­ning; and that they were drawne to the committing of euill, onely by other mens example. Why so? Because it [Page 65] is an apparant proofe that all things are growne past cure, when God giues Princes and Priests ouer to a reprobate sense.Misorder in Church and Commonwealth, a signe that the people by their sinnes haue pro­uoked God to anger with them. For when all order both in the Politicall and Eccle­siasticall state is thus adulterated; it is a sure signe, that the Commons haue there prouoked Gods wrath and vengeance against them, It is a iust recompence then, which God rendreth into the bosome of such a people as haue trans­gressed his couenants, when hee blindes the Priests, the Prophets, with the rest of their Superiours and States­men. This is it which Ieremiah meant, when hee heere saith, that the Pri sts neuer thought of enquiring after the Lord.

He saith afterwards, those which kept the Low. The He­brew word signifies, to hold, and comprehend: it also signifies sometimes, to runne. And thus it may admit two expositions in this place: either that the Priests held; that 1 is to say, vnderstood the Law; or rather, that they had it 2 in their custody: neither will it sute well to say, that they suppressed, or kept the Law hidden, in regard the Lord speakes heere to them first, by way of concession or yeeld­ing so much vnto them: but afterwards hee also shewes, euen by this, that they were so much the more wicked, in that they became vtterly carelesse of their duties. He saith then, Those which had the custodie of the Law: not that hee meant they kept the Law of God in truth, nor as if they kept it by them of any pure zeale; but onely in regard of an outward profession of it. For they would needs bee held the keepers of the Law, as hauing the heauenly do­ctrine thereof closed vp within their breast, like vnto an hidden treasure;Hag. 2.12. Mal. 2.7. in regard the people were to seeke counsell at their lips, as being the organs and instruments of the holy Ghost. Thus then, for as much as they bragged of the knowledge of the Law, and that they were the keepers of it: therfore the Prophet bitterly inuayes against them, because they knew not God. And it seemes that Saint Paul drawes that which hee saith in Rom. 2.20.21.22. from this place, Thou which vnderstandest the forme of [Page 66] the Law, Thou that preachest another should not commit adultery, cōmittest thou adultery? condemnest thou Ido­latry, & yet cōmittest thou sacriledge? For thou obseruest the law, thou approuest it, thou gloriest in God; thou hast knowledge and vnderstanding. In which words S^t. Paul discouers the wickednesse of hypocrites; for they are the more worthy to be detested, by how much the more they are swollen with pride and vaine-glory; and yet in the meane while profane the sacred name of God, whilest they thus brag; we are preachers and teachers of it, and are (as it were) his Prophets. We see now that this which he puts heere in the second place, belongs chiefly to the Priests; who are therefore called the guardians of the Law, because it was committed vnto them by right of their ordination,Hag. 2.12. as we may gather out of Mal. 2.7.

By way of consequence he addes, that the Pastors be­haued themselues perfidiousty, or disloyally towards God. This may be referred as well to the Kings Councell, as generally to all the Gouernours of Cities. And for my part, I nothing doubt, but the Prophet meant to com­prehend all such as had any charge of gouernment ouer the people of God. For Kings, and their Counsellors, as also the Prophets, are vsually stiled by this title of Pa­stor.

He saith moreouer, That the Prophets prophecied in Ba­al. The name of a Prophet in it selfe is a sacred title: but Ieremiah (according to a common errour) calles them so in this place, who were nought else indeed, but meere de­ceiuers and couseners of the people. For God had depri­ued them of all light of true knowledge. Notwithstan­ding, because they still retained a reputation among the people, as if they had been true Prophets: therefore Iere­miah stickes not to grant them this title; as well in regard of their duty, as of their vocation and calling. Euen as we at this day call them Bishops, Prelats, Primats, and Fa­thers, who brag much of performing the duty and office of Pastors in the Papacie; howsoeuer we know some of [Page 67] them are wolues, and others of them dumbe dogs; yet we yeeld them these titles, wherein they glory, because they deserue double condemnation for vsurping wicked­ly (and with an intolerable pride full of sacriledge) these sacred titles; and for dispoyling the Lord of that honour which by good right appertaines vnto him. So Ieremiah now whiles he calles them Prophets, meanes those im­postors who then wickedly seduced the people.

He saith, they prophecied in or by Baal, that is to say, they reuerenced idols more than the true God. We know this name of Baal went then for currant in euery ones mouth. The Prophets sometimes call all sorts of idols Ba­alims in the plurall number. But because Baal signifies a Patron; as oft as the Prophets mention either Baal in the singular number, or Baalims in the plurall; they meane thereby all those petty gods whom the Iewes had ga­thered together: as if God, not content with his sole and onely power, needed some fellow-helpers to bee ioyned with him, as in the Papacy; where, at this day, they sticke not to confesse that there is one soueraigne Maiesty; but in the meane while they make none account of him, neither attribute they any more to him, than they doe to their stockes and stones which they forge at their plea­sure. The same vice raigned then among the Iewes, yea a­mong the Pagans. For both confessed freely and simply that there was but one soueraigne power; yet had they an infinite troupe of dunghill gods, who were so many Baalims. Therefore when the Prophet saith heere that such as had the charge of teaching, ministred, or prophe­cied in Baal: he therein opposeth this name, to the true and onely God: as if he should say, The doctrine of the word was corrupted by them, because they passed their limits, & continued not within those bounds of the true and sincere doctrine contained in the Law; but mingled many abuses and corruptions therewith, which they had gotten in together from all parts: to wit, those troupes of gods whom profane people had forged. And yet the [Page 68] Prophet insists not vpon the word, or name. For haply those great clerkes pretended the name of the eternall God, yet falsly: but God is no sophister. Neither are the Papists at this day to imagine that they differ ought from these ancient seducers, because they pretend the name of one God: for it hath euer been so. It is not of yesterday that Satan hath begun to transforme himselfe into an Angell of light; but in euery age these Doctors haue on this manner reached forth their poyson; that is, all their errours and deceits, in this golden cup. Although the Prophets then at that time boasted they were sent of God, and that with open mouth they feared not to stile themselues the seruants of the God of Abraham: yet all this was but wind: for they intermingled therewith the corruptions which they had learned from the wicked su­perstitions of the Gentiles.

It followes: And they went after those that profited them nothing. He againe amplifies their fault by a close compa­rison, namely, that they had despised him, whom by so many experiences they had knowne to bee their father, and author of their saluation; whose power (as you would say) they had felt with their hands: all which notwithstanding, they ceased not still to follow their owne inuentions; albeit they saw nothing in any of their idols, which might bee of worth to draw the affections of the Israelites to the liking of them. Seeing therefore they followed their vaine and fruitlesse deceiuings; there­by their crime is made so much the more odious and de­testable.

THat which is heere added, is not of small conse­quence: for the Prophet giues them to vnderstand, that if God in former times chastised the peoples treche­ries and treasons; that himselfe notwithstanding as on his behalfe remaines iust: as if he should say, Thinke not you [Page 69] are rid of all your afflictions, albeit I haue already seuerely scourged you and your fathers for your offences and rebelli­ons. For you walking still in the same course, there being nei­ther end nor measure in your sinnes; you may well thinke I will not depart from my right, but I will on the other side pur­sue you, your fathers, and your whole race, to the vtmost. We haue now the Prophets meaning. For it is an ordinary custome among hypocrites, shamelesly to shake of all feare, but then especially when the Lord hath once made them feele the rod. Why so? Because they imagine hee will content himselfe to haue punished their wickednes­ses once. But in the meane while they doe not so much as dreame that he corrects the sinnes of men but lightly, 1 thereby to bring them to repentance; yea, and that albeit 2 he be seuere, yet he fauours his blowes, to the end he may 3 still leaue place for hope: also, that sinners in looking for pardon for their transgressions, might so much the more cheerfully returne backe againe into the right way. Hy­pocrites neuer dreame of this:The nature and practice of hy­pocrites de­scribed. but contrariwise they thinke God at the first blow displayeth his whole indig­nation and rigour, so as by meanes heereof they promise to themselues impunity for euer after. As for example, if God brings vpon some countrey, or city, bee it warre, plague, or famine; whilest the smart lasts you shall see thē terrified, & grieued: and the greater part whō God han­dles in this kind, will mourne, sigh, & lament: but God no sooner giues them any respite, but they shake their eares (as they say) and with the dog returne vnto their vomit; neuer calling to mind their faults formerly committed. Hypocrites therefore must of necessity be brought to vn­derstand (as we see Ieremiah heere doth) that God so cor­rects mens sinnes, that he ceaseth not for all that to hold on his authority and right euen to future times, when hee sees men so refractary and headstrong, that they profit nothing by all the chastisements he inflicts vpon them.

Yet then (saith he) I make no question but this threat­ning did much exasperate the minds of this nation. For, [Page 70] not fearing so presumptuously to murmure against God (as in many places we see they did) where they sticke not to tell him to his face that his wayes were thornie,Ezech. 18.25. and 33.20. and (as it were) full of briars: it is not hard to iudge whether they spared the Prophets or no, as wee shall see in due place. For they imposed very odious names vpon the Prophets; what? These Prophets haue nothing in their mouthes but Burthens, Burthens: as if (belike) God meant with­out ceasing to thunder against vs; better it were for vs to shut our eares, than thus still to haue them beaten with such menaces, seeing they bring nothing with them but feare and terrour. Thus it is most certaine that these things were very offensiue to the Iewes, when the Pro­phets said, God will yet plead with you; but thus it was fit it should be.

Doct. From this place let vs learne then, that if God now and then rebukes vs for our sinnes, and that not onely with words, but with blowes also; putting vs in mind of our faults that are past: let vs not thinke hee will so quit vs of one offence, as if we might be carelesse for the time to come: but so much the more as he hath summoned vs to true repentance, let vs euermore bethinke vs of that which is heere said, God will yet contend or plead with vs.

Now this pleading is to bee vnderstood of the effect: for Ieremiah speakes not heere simply of doctrine; but his meaning is, that the Iewes shall come to an account before Gods iudgement seat, in regard they ceased not to prouoke his wrath against them; and the same also hee threatens against their children, euen to the third generati­tion. Now it followes.

IN these words (by way of comparison) hee amplifies both the leaudnesse and vnthankfulnesse of his coun­treymen the Iewes, shewing how they were become more light and inconstant, than any of the profane nations. For he affirmes, that euery nation cleaued so fast to that reli­gion they had receiued from their ancestors, that they neuer changed. How could it fall out then, that the God of Israell should be thus contemned and reiected of his people? If such a constancy were to be found in those that stood in a false religion, why was not the truth kept in­uiolable of them, who were taught and instructed by Gods immediate voyce, as if they had beene rapt vp in­to the third heauens?

This then is the Prophets meaning when he saith,The summe. Goe to the iles of Chittim and send to Kedar. On the one side he heere comprehends Greece; and on the other side the East: but it is by taking a part for the whole. For the He­brewes (as wee haue seene in Daniell) call the Greekes Chittim: although others are of opinion, that by this word the Macedonians are vnderstood. But without all controuersie, vnder this word, he comprehends al Greece; and not onely the iles of the Mediterranium sea, but all Europe: so that this word extends it selfe to all these parts, to wit, to all France, and Spaine. I grant that this word is sometime taken apart; but when it is taken ge­nerally, the Hebrewes (as I haue said) haue been wont to speake of the French, Spaniards, Germans, and Grecians. Now in that they call the regions farre remote from the sea, iles; it is because they had not much traffique with nations farre off: so as they esteeme all to be iles, which lie beyond the sea. And the Prophets also follow that phrase of speech, which was vsually receiued of the vul­gar sort. He commands them then to goe to the iles, or to [Page 72] the regions, as well Southward, as Northward. Second­ly, hee willes them on the contrary to send towards the East, and to consider the state thereof, as well into Arabia, as to India; to the Persians, and other regions. For vnder this word Kedar, he comprehends all the nations of the East: but he chiefly mentions Kedar, in regard they were a more barbarous people than any of the Medes or Persi­ans, or such as were most renowned: which hee doth of purpose to disgrace the Iewes. Goe then, or send through all the parts of the world, and see and consider diligently: see and send: as if hee meant to say, The Iewes are growne so senselesse, that it is impossible to recouer them with one word, or a bare admonition. This is the reason then why he exhorts them so carefully to enquire; notwithstanding the thing were more than apparant already. But (as I haue said) this so diligent an enquiry, is not to bee referred to the difficulty of the fact; but it is to conuince the Iewes, who were become so sottish and peruerse, that albeit their owne consciences conuicted them of impiety, yet they ceased not for all that, to sooth themselues vp still in their vices. He saith then, Truly, Goe to the iles, and af­ter, see if the like thing be done: that is to say, you shall not possibly meete with the like fearefull and prodigious thing.

The exposition followes, namely because no nation had changed their Gods, which yet were no Gods: that is, religion is so setled and established amongst all other nations, that they will not by and by change their Gods, but they will wor­ship those whom they haue receiued by tradition from their fathers: and yet (saith he) they were no Gods. If he had one­ly said, There is no nation that hath changed their Gods, it had not gauled the impiety of the Iewes so much to the quicke. But the Prophet takes this for granted, that what­soeuer inuentions and superstitions raigned amongst the Gentiles, proceeded from no other fountaine, than meer­ly from ignorance; and yet notwithstanding they claue stedfastly and constantly to their inuentions: neither [Page 73] doth the Lord say this, as if hee praised them for it: his meaning is not that this obstinacy of the Gentiles deser­ued any such things at his hands, because they neuer shranke from their superstitions: but in regard of his own people, this constancy might seeme (after a sort) praise-worthy. We see then how these members should be read all with a breath, thus: Although there be no nation vnder heauen but you, that worshippeth the true God; yet their reli­gion (such as it is) they constantly hold; but you haue disloy­ally forsaken me, (me, I say) who am not some fained thing, but your glory. The words next inserted heere, are set as opposite to these vaine fallacies of the Heathen Gods, when he saith, my people haue changed their glory. For they knew right well, and that not onely as they were taught in the Law, but by most infallible experiences also, that God was their glory: yet could not this with-hold them from forsaking him. It is as much then as if Ieremiah had said, All nations at the last day shall rise vp in iudgement a­gainst Israell. Why so? Because such an obstinate persist­ing in so foule an errour, will manifest, that the Iewes are therefore the onely Apostataes, in that they haue forsaken the true God: yea, euen that God, who had openly de­clared his power and magnificence in their sight. Quest. But if any shall aske, Haue none of the nations euer changed their Gods? In the first place we know, that this principle Answ. 1 went for currant euery where among them; namely, that no innouation was to be tolerated in the forme of their religion.See to this pur­pose Valerius maximus, lib. 1. To which purpose it is that Zenophon so highly magnifies that oracle of Apollo, who answered, that those Gods were of right to bee worshipped, which had been receiued successiuely from their elders. The diuell also had thus bewitched all nations; namely, with this max­ime, God will neuer like of nouelty, therfore satisfie your selues with the customes and traditions which haue been left you from hand to hand by your ancestors. This prin­ciple then remained sure, as well among the Grecians, as among them of Asia and Europe: therefore that which [Page 74] the Prophet here saith (for the most part) holds alwayes Answ. 2 true. But we know when comparisons are brought in a­bout the doing of any thing; it sufficeth to alleage that which was most acted: and as Aristotle saith, That which is most receiued by continuall vse and custome. Thus we see then, that Ieremiah doth not vnaptly reproch the Iewes with their lightnesse, in saying, That no nation had changed the gods which it had forged: but that this peo­ple had denied that God, who had been their glory: that is, who had giuen them sufficient matter to glory in.

AFter the Prophet saw hee had to deale with men that were growne vtterly sencelesse and past feeling: he now di­rects his speech to the heauens. Which kind of speech is very vsuall with the Prophets, namely, to call heauen and earth to be witnesses of their words, albeit they be vtter­ly void of vnderstanding: and to turne their speech from men, whom they see to be destitute of reason and iudge­ment. And this they were wont to doe, when they per­ceiued that things grew desperate; to wit, when men re­fused to be taught. This is the reason then, why the Pro­phet now commands the heauens to tremble, and to be asto­nied, and to be brought (as it were) to nothing: as if hee should say, This is so prodigious a thing, that (in a man­ner) it ouerturnes the whole order of nature; euen as if heauen and earth were mingled together. Now wee haue the Prophets meaning: for by this manner of speech hee meant to shew how odious the impiety of the people was, when the heauens which haue no vnderstanding, ought iustly to blush at such an horrible disorder. As touching the words: some translate. O ye heauens be deso­late; and afterwards reiterate the same signification. But because the Hebrew word signifies to bee astonied: the reading which I haue followed, agrees best to this place, [Page 76] to wit, O ye heauens be astonied: and then, tremble at this, and be dried vp, For the Hebrew word signifies, to become dry; and it also signifies to be brought to a wildernesse, or desolation.

IF any thinke the Prophet renders a reason heere, why he would haue the heauens astonished and tremble, it must be turned, for, my people haue committed two euils: but for mine owne part I thinke the verse which im­mediately before I expounded,See Vers. 10.11. depends vpon the for­mer sentences. The Prophet had said, Goe to forraine countreys; and see if any nation haue changed their Gods, which yet are no Gods, but meere fictions and lies. And therefore to conclude this matter withall, the Prophet (as I take it) addes this exclamation, saying, O ye heauens be astonied. See Vers. 12.

Vers. 13.Now it followes, Certainly my people haue committed two euils; first, in that they haue forsaken me: and second­ly, in that they haue forged false Gods. If any man should cast off an ancient friend,Simile. to fall in league with a new; this were both vnreasonable and vnhonest: but to doe this where no benefits were to bee obtained; then, it would sauour not onely of lightnesse, but of folly ioyned with a kind of frensie. Thus then if I reiect that which I know will yeeld me profit, to chuse that which will bee hurtfull vnto me: shall not such a choyce manifest to all, that I am out of my wits? You see what the Prophet meanes then in this place, when he saith, This people not onely failed in forsaking the true God, but that without any reward at all, they ranne after idols, which could doe them no good.

1 He saith, they committed two euils: first, in forsaking [Page 77] God; secondly, in following false gods, such as mens 2 braine had forged. But the better to amplifie the hainous­nesse of the crime, he vseth a similitude, when hee calleth God the fountaine of liuing waters: and compares the idols to leaking and broken cesternes, which can hold no wa­ter. If any man should leaue a liuing fountaine, to get vnto himselfe a cesterne; were it not a great folly? For cesterns are alwayes subiect to leake, and to bee drawne dry, vn­lesse they be supplied with water by some other meanes: but a fountaine hath the spring in it selfe. Moreouer, look, where there is a vaine of liuing waters, (that alwayes runs and neuer failes) there the water is best and wholsomest. Raine waters which fal from the clouds into a cesterne are neuer so wholesome as those which flow naturally from a liuing vaine. But what say you then, when the vessell shal not be fitting to retaine the water, but shall still bee leak­ing and running out, because of the diuers creuises which are thetein? You see then how God by this similitude taxeth the folly of the people, for forsaking him, albeit he was a fountaine; yea, a fountaine of liuing waters. And se­condly, that the people also desired to chuse things of no worth, when they gaue themselues to dote vpon idols. For what good is to be found in them? truly a shape and resemblance onely. For the superstitious sort thinke they loose not their labour, whilest they honour those gods which themselues haue deuised, but looke for some re­compence at their hands. There are some formes then you see in false religions: and therefore the Prophet com­pares these false gods to pits, in regard of their depth and hollownesse: but in the meane while not a drop of wa­ter to be found in them. Why so? Because they are crackt and broken cesternes. Now we haue the Prophets mea­ning, to wit, we can no way excuse our selues from be­ing found worthy of condemnation, when we forsake the true and onely God. Why so? Because in him wee haue the fountaine and well-spring of all benefits, whereout we may draw our fill. Shall we then despise Gods libera­lity; [Page 78] which is able perfectly and fully to make vs happy? Oh, how great is such an vnthankfulnesse and peruersity! and yet shal God notwithstanding be alwaies vnchange­able like himselfe. Wherefore if hee bee iustly stiled the fountaine of liuing waters; such an one will he be vnto vs at this day, if we hinder him not by our, owne malice. In the meane while the Prophet addes another crime to the former: for wee no sooner turne our backes vpon God, but our hopes will forthwith faile vs. And howsoeuer for a time we may imagine we haue pits, or rather fountains; yet come we once to stand in need of them, wee shall not find so much as one drop of water in all our fond imagi­nations, but cesterns, meerely dry and void of liquor. It followes.

WE must reade all these foure verses together, be­cause the Prophet in the first of them shewes, that the Iewes were not thus miserable, in their first estate, but it proceeded from a new cause: and in the latter verse [Page 79] he sets downe the cause it selfe. In the fourteenth verse therefore he askes, saying, Is Israel a seruant? or, a seruant borne in the house? God had adopted this people to him­selfe, and had promised hee would shew himselfe in such wise bountifull vnto them, that they should bee euery way happy and blessed; yea a mirrour of happinesse. In thee (saith he) shall all the nations of the earth bee blessed, Genes. 12.3. and 22.18. and 26.4. and 28.14. Wee see then what Israels condition was at the first; truly, most excellent, as hauing the preheminence aboue all other nati­ons, 1 in regard Israel was Gods deare darling; Gods heri­tage: 2 and an holy and royall Priesthood, Exod. 19.5. The 3 Prophet therefore, admiring Israels estate now, and asking as of a thing strange and vnwonted, Is Israel a seruant? Sure­ly he was once free aboue all other nations: for hee was Gods eldest son. There must needs be some cause sought out then, how hee is become thus miserable. For after­wards he saith, the Lions roared and yelled vpon him: his 1 Cities were burned, or destroyed: his land was made deso­late. 2 3

Lastly, he addes in vers. 17. Is not this done vnto thee? Againe, this interrogation, is as much as a double affirma­tion; for it puts the thing out of question (as wee vse to speake.) as if he should say, What cause canst thou alleage that thou art in this wofull taking, and that euery one hath set himselfe against thee, so as thou art made a prey to the whole world? Whence (I pray thee) haue these things come vnto thee? Haue they not proceeded from thine owne wicked­nesse? We now see the Prophets meaning. But that wee may yet vnderstand him more throughly, it is to bee no­ted, that God heere calles the benefits which hee had be­stowed vpon the Iewes to mind, to shame them withall. In regard the children of Abraham then, had receiued so many singular gifts and graces from God, that they were esteemed before all the world besides: this their dignity is set before them, but to their disgrace. As if hee should say, God hath not deceiued thee in promising to deale li­berally [Page 80] with thee: his adopting of thee to be his son, was no fabulous nor vaine thing. Thou then shouldest cer­tainly haue been the most happy nation in the world, had not thine owne wickednesse procured vnto thee the con­trary. Now ye see the reason of the Prophets demand, Is Israel a seruant? or, borne in the house? By nature indeed they were no whit better than any other nation: but in regard God had chosen them to bee his peculiar inheri­tance, and had giuen them so excellent a prerogatiue; therefore the Prophet now askes whether they be seruants or no. As if he should say, Whence is it, that wee see not that happinesse and blessednesse shine in thee now, which God once promised vnto thee? For this is certaine, God for his part deceiues none. It must needes follow then, that thou hast by thine owne deserts procured vnto thy selfe these miseries.

And when he saith, why then is he spoyled? Hee shewes that if he had not been depriued of Gods protection, hee should not in such sort haue bin made a prey to the lust of his enemies. He was laid open to the spoyle then, only be­cause God had forsaken him:Deut. 32.30. as it is writtē in the song of Moses, How should one of you chase a thousand: & two of you put ten thousand to flight, except our strong God had sold vs, and that the Lord had shut vs vp? For Moses there close­ly puts the people in mind, of what, and how many noble and admirable victories they had obtained ouer their e­nemies: and by meanes thereof he left it to the considera­tion of the successors that should be afflicted, whence this change came; namely, that there needed but one enemie to chase a thousand: that is, notwithstanding they should be the greater part,Psal. 44.5.6.9. yet their enemies should put them to flight. But what was the cause of this? For in former times they were not wont to turne their backs vpon their enemies, but contrariwise to driue them before them: it followes then that they were thus captiuated not of men, that pursued them; but of God. Also the Prophet in this place shewes, that Israel was not made a prey; but in regard [Page 81] that God had left them succourlesse.

In the next place he addes, The Lions roared vpon him. It seemes the Prophet compares not Israels enemies to Lions simply, in respect of their cruelty; but rather by way of contempt: as if hee should say, Israel not onely feeles men his aduersaries, but euen wild and sauage beasts. Now this is a greater reproch, when God suffers vs to be torne in pieces by wild beasts. It is as much then as if he had said, Israel is thus miserably handled, that hee is not onely exposed to the power and will of man to bee put to death, that is, by the hands of his enemies, but is euen made a prey to bruit beasts. And he addes here, that they yelled, as if he should say, Israel who was wont to be protected by Gods powerfull hand, is now become the food of cruell and rauenous beasts: so as the Lions with enuie roare (as it were) vpon him. Then without any metaphor he addes, that his land is laid wast, and his Cities burnt without an inhabitant: neither indeed doth this sute either to Lions, or to other cruell beasts: but what he spake before figuratiuely, hee heere expounds himselfe plainly; Thy land is wasted, thy Cities are burned, or, rased to the ground. This (as I haue said) could not haue fallen out, vnlesse Israell had been forsaken of God, & consequently depriued also of his succour & protectiō.

To amplifie this discourse, he addes, Also the children of Noph and Taphnos shall breake thine head. Wee shall see hereafter that the Israelites were wont to seeke for helpe from the Egyptians: and this particle yea, or, also, may be thus expounded: not onely shall those who haue hither­to shewed themselues thy open and deadly foes make warre against thee, but euen thy confederates; vpon whose power thou reliedst? euen these shall turne their forces a­gainst thee, and shall breake thine head; or the crowne of thy head. Some are of opinion that this is spoken by way of reproach; and to shame them, in regard the E­gyptians were cowards: ancient histories also testifie that in Egypt, men dealt in those affaires, which properly be­long [Page 82] to women. But because the Scripture is not wont to testifie thus much, nor to speake in this sense of the E­gyptians; I had rather follow that which is most recei­ued, to wit, that the Egyptians (who notwithstanding they were Israels confederates) should become their e­nemies: yea that they were their enemies already. By the top, or crowne, some vnderstand the Princes and heads of Israel: but we may expound it according to our vsuall manner of speaking, They shall breake, or they shall rub, or chafe thine head: and this sense in my iudgement sutes best.

Now the reason followes, why this came to passe: Hath not this been done vnto thee? (saith he) Others tran­slate, Hast not thou done this? in the second person. How­soeuer, the sense is all one. And yet it seemes the opinion of others is better, Hath not this been done vnto thee, be­cause thou hast forsaken the Lord thy God? In a word, Ie­remiah shewes, that the falling away of the people, was the cause of all their chastisements. As if hee should haue said, Such broth as you haue made, euen such sup you off; and know that thou canst not any way charge the Lord as being blame-worthy; for he is ready to performe that which he hath promised, did not thine owne impiety hin­der him. Neither hath God indeed chosen thee in vaine; neither hath hee without cause preferred thee before all other nations; onely thou hast reiected and put backe his benefits and liberality from thee. Thus then thy con­dition had neuer been as now it is, if thy selfe hadst not procured these euils to thy selfe. And how is that? Because (saith he) thou hast forsaken thy God. And hee doth againe aggrauate the fault in saying, In the time when hee led thee by the way.

To leade by the way, is as much as to gouerne rightly and happily. Thus the Prophet shewes that their disloy­alty and backsliding was vtterly inexcusable, in that they had reiected the worship and seruice of God: for then things went prosperously forwards. Had they been pres­sed [Page 83] with many tentations, they might thus haue made their excuse, wee thought our expectations should haue failed vs, whilest we waited for deliuerance from the true God. Why so? Because hee with-held the signes of his presence from vs; therefore necessity constrained vs: at the least, that which we haue done inconsiderately ought to be pardoned. For what could we thinke else, but that God had forsaken vs? This obiection our Prophet heere preuents, as in the fifth verse of this chapter; What iniqui­ty haue your fathers found in me? And in another place, O my people, what haue I done vnto thee, testifie against me? Mich. 6.3. For God in that place is ready to iustifie his cause, and to cleere himselfe of whatsoeuer accusations the people could charge him with. So heere, I haue lead thee by the way: that is to say, thou wert in good case, be­ing vnder my leading and gouernment; and yet could neither my goodnesse, nor louing kindnesse keepe thee in awe, though I dealt graciously with thee: no though thou knewest thou couldest no way better thine estate, then to be vnder my custody; yet thou louedst rather to follow after idols. What excuse therefore hast thou now? or what shew of excuse canst thou alleage for thy selfe? We see then how the fault of the people is so much the more aggrauated, because they then forsooke their God, when they were no way forced thereunto by any tenta­tion; but being growne meerly disloyall, they voluntarily gaue themselues to the seruice of idols. Now this is con­firmed in the verse following.

THe Prophet (as I touched before) confirmes that which I haue said; namely, that the people could not chalenge the Lord, as being the author of their euils, seeing the whole cause thereof, rested in themselues. And [Page 84] yet the fault is redoubled, in regard they sought here and there after such remedies which profited them nothing at all: by meanes whereof also they alwayes heaped new iudgements vpon their owne heads. For we must vnder­stand that their onely remedy in afflictions was to seeke reconciliation with God.Simile. For example, if a sicke man knowes whence the cause of his sicknesse comes, and af­terward (in stead of seeking fit remedies) he betakes him­selfe to some medecine which shall doe him no good, but will rather be a meanes to encrease the malady; will wee not iudge such an one worthy to perish, seeing hee wit­tingly & willingly reiected those remedies which would haue done him good, to runne after vaine and deceiue­able medecines, thinking to find comfort by them? This is the very thing which Ieremiah heere reprooues in the Israelites: If thou carefully enquirest (saith he) whence so many afflictions proceed, thou shalt find me guiltlesse, and thine owne iniquities to bee the cause. But what is now to bee done? what course art thou now to take? euen this: bethinke thy selfe well how thou maist bee re­conciled with me, and how thou maist obtaine pardon: endeauour to bee reuenged on thy selfe for thy wicked­nesse. Thus shall thy plagues be soone remoued, and by experience thou shalt find me the best physicion,God the best physicion. if thou thus addresse thy selfe vnto me.

But what doost thou now? Thou trottest vp and downe, hunting after vaine and deceiueable comforts. Now thou fleest to Egypt; and by and by to Assyria: but by none of these meanes canst thou procure vnto thy selfe any bene­fit. Now wee haue the Prophets meaning: for hauing conuinced the Iewes of their impiety, and hauing so cau­sed them to vnderstand that they could neither ascribe the euils which they endured, to God, nor to Fortune, no nor yet to any other causes: he now shewes, that the onely remedy, and the best way to attain saluation, is to returne into fauour with God. But to runne hither and thither; now into Egypt, now into Assyria; they therein discouered [Page 85] an euident signe of desperate folly. Now this reprehen­sion depends vpon the holy history. For this people had one while the Assyrians their enemies, an other while the Egyptians, in regard there still happened great mutations and changes: and God also laid diuers troubles and affli­ctions vpon them, the better to awaken them out of their drowsinesse and security. Sometimes he hissed for the E­gyptians, as wee shall see afterwards: then hee caused his trumpet to sound into Assyria: and all to certifie the Israelites that no peace was euer to be looked for, till they quietly submitted themselues vnder Gods gouernment. And yet the people reiecting this counsell, were so blin­ded, that when the Assyrians assailed them, then they fled to Egypt, that is to say, they sought for succour of the E­gyptians, and made a league with them. But if any change happened, then they sought and desired to bee confede­rates with the Assyrians, yea and often to purchase their friendship at a very deare rate.

This is that frensie then, wherewith the Prophet heere taxeth them, when he saith, What hast thou to doe in the way of Egypt? that is to say, I pray thee what good gettest thou by it? what madnesse is it in thee, when thou manifestly feelest that God is against thee, that thou then thinkest not of the right meanes whereby thou mightest procure thine owne welfare; namely, by seeking reconciliation with thy God? All thy health consists in fleeing to God, in seeking to get his fa­uour, and in suing for mercy at his hands. But what course takest thou? Thou runnest to Egypt, thou runnest to Ashur. Bringest thou not thy selfe thus into a wofull plight? What childishnesse is it in thee, thus to vexe thy selfe to no purpose?

From this place let vs learne, Doct. that as oft as God cor­rects vs for our sinnes, it is our parts to seeke for the true remedy, and neuer busie our heads in seeking after those vaine comforts which Satan will present before vs, as so many snares to intangle vs: for such allurements shal on­ly cast vs into a dead sleepe, so as the euils (which other­wise in themselues might be curable) shall become at the [Page 86] last incurable and deadly. What is to bee done then? As soone as we feele the smart of Gods rods, Vse. let vs presently seeke attonement with him, and how we may attaine his fauour; thus shall wee not loose our labour. But if wee stand gazing about vs, we shall be so farre off from attai­ning reliefe, that wee shall double and treble our sor­rowes.

To drinke the waters of Nilus, and the waters of Eu­phrates: is nothing else, but suing for helpe heere and there. I grant hee alludes to the Ambassadours which were sent: because in their trauell, some dranke of the waters of Nilus, and others of the waters of Euphrates: and yet notwithstanding he speakes by way of allegory; as if he should say, God was ready to succour thee, hadst thou but resorted to his mercy, as to a city of refuge: but thou thoughtest it better to neglect him, that thou mightest haue helpe from the Egyptians, and Assyrians: Thou seekest then to drinke the waters of farre countries; whilest God supplies thy necessities with sufficiency of waters at home. It may be also, he alludes to that similitude hee vsed in ver. 13. he there called God the fountaine of liuing waters: as if he should haue said; God would bee to thee an euer-springing fountaine, that can neuer bee drawne dry: neither shouldest thou euer perish for thirst, if thou wouldest content thy selfe with him alone: but thou thirstest after the waters of Nilus and Euphrates. Thus we haue now attained the Prophets meaning. Neither is it to be doubted, but he speakes of the waters of Nilus and Euphrates; because both these nations in outward ap­pearance abounded in al sorts of riches, and in multitudes of men. Seeing Israel then relied vpon such defences, the Prophet heere blames their ingratitude, in that they sa­tisfied not themselues with those succours which God affoorded them; albeit the same appeared not vnto them in so manifest and visible a sort as the others did.An excellent and fruitfull instruction. For in God we haue all sufficiency: and if himselfe alone could content vs, certanly hee would giue vs more than wee [Page 87] could wish; and would euer supply all our needes. For himselfe being neuer weary of well doing, hee would be­stow vpon vs whatsoeuer our hearts could desire. But be­cause we cannot perceiue this bounty and liberality to­wards vs with our outward senses: that makes vs runne so greedily after the worlds enticements. Doct. Learne wee hence then, neither to lust after the waters of Nilus, nor Euphrates: that is to say, after the deceiueable allurements of this present euill world, which carry in them a faire glosse in outward shew: but let vs rather thirst after this secret and hidden fountaine, Note. which is therefore kept close from our bo­dily eyes, that wee might seeke it by faith. Now it fol­lowes.

THe Prophet here againe confirmes that which I haue said before, namely, that the people, will they, nill they, shall in the end feele what it is to reuolt from God: as if he should say, If hitherto by so many chastisements, The summe. thou hast not learned that thy treasons and trecheries are the cause of all these miseries, God will yet adde iudgement vpon iudge­ment, till at the last thou bee inforced, whether thou wilt or no, to confesse, that thou receiuest the iust reward of thine ini­quities: this is the summe of the verse. But he saith in the first place, Thy wickednesse shall correct thee: as if he should say, Albeit God neither ascends into his iudgement seat, nor stretcheth forth his hand to correct thee; yet shall thine iniquities testifie thy iust condemnation, euen in the sight of the Sunne. And this manner of speaking is more forcible, and hath greater vehemency in it, then if the Prophet had onely said, that God would afflict his peo­ple iustly. Thy wickednesse then (saith he) shall chastise thee. [Page 88] The like speech there is also (in a manner) in Isaiah, Isa. 3.9. and 59.12. The triall of their countenance testifies against them: as if the Lord should say, Though I should sit still, and not take vpon me the office of a Iudge; though no man should giue in euidence against thee; though none should com­mence any action at all against thee: yet would the guilt of thine owne conscience rise vp against thee, and would put thee to shame and rebuke. So in this place, Thine owne wickednesse shall correct thee.

Now wee are to see the reason why the Prophet saith this: for it is most certaine, that hitherto many of thē still repined with open mouth against God, as if he had dealt too sharpely and seuerely with them. In regard therefore of these murmurings which euery one was ready euer and anon to vtter forth against God; the Prophet repels such slanders, in telling of them, that their owne wickednesses were sufficient to correct them. Thy owne wickednesse (saith he) shall execute against thee the office of a Iudge in condem­ning thee,

Vers. 13. & 17.He saith the same of their turnings backe: but he heere better expresseth that which he had said before in gene­rall, of their reuolt from Gods seruice and obedience: therfore here he specifies one kind of wickednes; as if he had said, We need not now call for thine accuser, or for wit­nesses; or for a Iudge to pronounce sentence: thy onely turn­ings backe will suffice (in stead of all these) as sufficient to condemne thee.

He addes in the next words, Thou shalt know and prooue how euill and bitter a thing it is, to haue forsaken the Lord thy God. These phrases of speech are somewhat sharpe; but we told you before what they signifie; namely, thy reuolting, or forsaking, that is to say, thy trecherous dis­loyalties; to wit, in that thou hast forsaken thy God.

And that my feare was not vpon, or, in thee. The Prophet once againe points out heere the iniquities of this people, as with the finger: for he hath spoken of their strayings, or of their turnings backe: but now hee mentions their [Page 89] falling away; namely, that the people openly and plainly forsooke the true God. I grant they alwaies retained some forme of religion in the Temple; but all their wor­ship 1 and religion being corrupted with many superstiti­ons: 2 moreouer, faith it selfe being abolished, so as all sin­cerity 3 and vprightnesse was gone: and thirdly, seeing they mingled the true God with their idols; hee truly af­firmes, they had indeed forsaken God,Exod. 20.5. and 34.14. who (as it is said in the Law) is iealous of his honour; and will admit none to be his companions, or equals. Wee haue the Prophets meaning then. It followes.

Thou shalt know how bitter and euill a thing it is: This must be referred to the chastisements: yet he goes on still with that which he said before; namely, that the calami­ties which the people then endured, came not vpon them by chance, so as being now pressed with so bitter and sharpe afflictions, they were to seeke any cause thereof from farre, in regard all these tedious anguishes, and all the smart which they felt, proceeded meerly from their owne impiety. By the recompence then (saith he) thou shalt know, and thine owne wofull experience shall conuince thee to thy face, that it is an euill and bitter thing, that thou hast re­uolted from thy God: he saith, from the Lord thy God, or, To forsake the Lord thy God: for if God had not mani­fested his fauours to the Israelites, their iniquity had not been so odious: but they hauing proued God to bee their Father; and seeing he had dealt so louingly with them, and had done them that honour to establish his couenant with them; therefore their wickednesse was inexcu­sable.

Afterwards hee changeth the person, And that my feare was not in thee. Heere the prophet at length con­cludes, that the people were growne past feeling, in re­spect of God, or godlinesse. For by this clause of the feare of God; he notes reuerence. Wee know men often fall through errour and ignorance, and otherwhiles are ouer­taken through the subtilties of Satan, so as their misery is [Page 90] to be pitied. But the Prophet heere shewes how this peo­ple is so inexcusable, that they are vnworthy any pity or mercy should bee extended to them. Why so? Because (saith he) there is no feare of God at all left in thee: that is to say, thou canst not alleage thou wert suddenly ouer­taken; neither hast thou any pretext by which thou maist couer thy impiety: thy impudency and shamelesse beha­uiour is growne notorious and too apparant; for thou shewest that there is no feare of God in thee.

In the end he addes, saith the Lord of hosts: by which words the Prophet addes the greater authority to his do­ctrine. For we must needs thinke that this so sharpe a cen­sure was very ill taken of the people: and many shooke their heads at it, as their manner was. For we know what an obstinacy the most part were growne to. This is the cause then, why the Prophet heere plainly affirmes that this sentence proceeded not from himselfe; hee was onely charged to publish it: and forthwith shewes, how God is the author of it, so as he vtters nothing but what the Lord of hosts had enioyned him to speake.

FOr as much as the Hebrew text admits a double reading (because of the affinity which is heere betweene two letters, it causeth some to take it for one verb, & others for another) which is the rea­son that this place may bee expounded two waies. For if we reade, I will not passe, or, I will not transgresse, the sense will be, when I brake thy yoke; that is to say, when I deliuered thee from the bondage of Egypt, then thou diddest promise me loyalty: for then there was a mutuall contract betweene God and the Israelites: for 1 as God receiued them vnder his protection, to bee (as it were their patron and support: so they on the other side 2 promised subiection to him. If we receiue this reading, it shall be a complaint; as if God accused the people of their ingratitude and disloyalty. But it seemes the Pro­phet meant some other thing: and therefore I find the o­ther reading better, I will not serue; and yet I approoue not of the interpretation which the expositors bring; neither doubt I but this place hath been corrupted, in re­gard they vsually allow this interpretation, I will not serue idols: and those that haue any meane iudgement will easi­ly consider, that this sense agrees not, but is constrained; [Page 92] and therefore it may be (and I thinke it very likely) that the text by this meanes hath been mis-interpreted. For generally all the expositors interpret thus, Thou hast said, I will not serue idols: but this is too constrained. And for my part, I rather thinke that God heere complaines that the people turned that liberty which hee gaue them, into licentiousnesse: which also agrees very well, as wee may easily iudge by the scope of the text. Because of long time (saith he) I haue broken thy yoke, I haue broken thy bands; therefore thou hast said: (for vau, which is heere in the Hebrew, should be resolued into a particle illatiue, Therefore thou saidst) I will not serue, that is to say, in stead of giuing thy selfe to mee who had redeemed thee; thou thoughtest thou mightst take liberty to doe what thou wouldest: and the reason which hee yeelds of his speech sutes very well; For thou ranst vpon euery high mountaine, and vnder euery greene tree; harlot that thou art. God shewes then, that he hath ill bestowed the grace and benefit of redemption vpon such gracelesse ones, who thus abused their liberty. For they tooke occasion here­by to ouerflow in all lasciuiousnesse. But if any had ra­ther follow the other reading, I will not gainsay him: and then the sense will be, It is long agoe since I dis­burthened thee of thy yoke, and brake thy bands: but thou hast said, that is, thou didst promise me (for he speaks of this people as of a woman) which is the cause that it is put heere in the feminine gender; as also in regard that God held the place of an husband towards his people; therefore he no sooeer accuseth them of disloyalty, but he by and by speakes vnto them as an husband doth to a shamelesse woman, who hath giuen ouer her selfe to the committing of adultery. Thou therefore hast said vnto me, that is to say, thou didst promise me, that thou wouldest not passe, that is, that thou wouldest assuredly keepe thy selfe chast, and loyall to me alone. And thus in stead of the particle ki, which among the Hebrewes is a note of ren­dring the cause, we may put in the place of it an aduersa­tiue, [Page 93] to wit, Notwithstanding, it being so taken in other places of the Scriptures. But, or, Notwithstanding then, thou hast runne vpon euery high mountaine, &c. as harlots are wont to doe, in seeking their maintenance. But (as I haue said) I rather thinke that God complaines heere of his people, in that by the fauour hee shewed them touching their deliuerance, and freeing them from the yoke, they thereby tooke occasion to giue ouer them­selues to all dissolute behauiour. For thus the text runnes very well; and all the parts and members thereof concur very fitly one with another.

Whereas the Lord puts them in mind of breaking their bands; and bursting their yoke: some referre this onely to the first redemption. But I mislike not of their opinion, who thinke the Prophet speakes of many deliuerances. For we know the Israelites were not for once onely deli­uered out of the land of Egypt, but that God euer & anon stretched forth his hand, assoone as they were afflicted and oppressed. He had long since then taken the peoples yoke from of their neckes: but it was at sundry times, as we may perceiue by the history of the Iudges.See Nehem. 9.28 Seeing the peoples liberty then proceeded meerly from Gods free bounty, who had for the sames sake redeemed them; ought they not to haue yeelded themselues obedient to their Redee­mer? For the people were therefore set at liberty,The end why God redeemes vs. that they should wholly dedicate themselues to his seruice.

Thus then God heere accuseth the ingratitude of this people, because they imagined hee thus deliuered them, Doct. that they might afterwards resemble wild beasts, as wee shall see hereafter. That wee may the better vnderstand the Prophets meaning then, we must haue an eye to that which Saint Paul saith, in Rom. 6. namely, that whilest we serue sinne, wee are freed from Gods righteousnesse. for then we runne after our lusts, and haue no bridle left, to keepe vs in. But after God hath once set vs free from this wofull seruitude vnder sinne; then wee begin to be seruants vnto him and his righteousnesse. And thus being [Page 94] freed and deliuered from sinne, wee become seruants of righteousnesse: this is the end of our redemption. But ma­ny abuse this grace of God, taking occasion thereby to breake foorth into all intemperancy; Ʋse. behauing them­selues so inordinatly as if there were no law, nor rule to keepe them within the bounds of holinesse and honesty. This is the cause then why God complaines of the Israe­lites; But thou saidst, I will not serue: for it is too grosse an ingratitude; yea it is too much that thou hast done al­ready, to dreame that I haue not redeemed thee: as also not to vnderstand that my meaning, in vsing thee with such respect, was to teach thee that thou wert wholly mine. For he that is redeemed by another, is no more his owne:1. Cor. 6.19.20 What Condition redemption containes in it. God had redeemed this people; and therefore the redemption contained in it an obligation, binding the people ouer, to yeeld voluntary obedience vnto God, and to be gouerned by him. Thou hast said then, I will not serue. Thus God complaines that he hath ill imploy­ed the benefits and graces which hee bestowed vpon the people: in regard they abused the liberty hee gaue them, to all excesse of riot.

And the reason which followes, manifests it yet better; For thou runnest as an harlot (saith hee) vpon euery high mountaine, and vnder euery greene tree. For we know that the Israelites no sooner reuolted from Gods true wor­ship, but they chose them places here and there; as if the tops of the mountaines, and shadowie places vnder greene trees, had had more holines in thē than any other. And euen thus it fares with the Papists at this day: for their deuotion, that is to say, that diuellish fury which transports them from place to place, is the very same. Oh (say they) such a place is holier, and better than that. So did the Israelites; for they thought themselues nearer heauen, when they were mounted aloft vpon the tops of the hils: likewise they thought they they had more familiar accesse to God, when they were below vnder the thicke shade. And we see also how euery profane man almost, is [Page 95] bewitched after the same manner. For when they are on the mountaines, they thinke that makes them nearer to God: they also imagine that some diuinity is secretly in­cluded, as well by the riuers sides, as vnder greene trees. For as much then as this superstition had long continued among the Israelites, God heere thus reprocheth them, for their running and wandring to and fro.

But the similitude which hee vseth must be obserued. For he compares them to harlots, who hauing cast off all shamefastnesse, trudge hither and thither, not onely to satisfie their base and filthy lusts; but also their insatiable couetousnesse, whlch sets them so on gog. He saith then, Thou rannest about vpon euery mountaine, and vnder euery leaued tree, like an harlot; or, harlot that thou art: as if hee should say, See the reward thou gauest me for my mercy in redeeming thee: thou thinkest thou hast obtained leaue now to ouerflow now in all impiety. Thinke well then what hath occasioned thee thus to prostitute thy selfe to all villany and wickednesse. It followes.

GOd here cōfirmes that he said in the former sentēce: for there he condemned the Israelites, because they ranne riot after their superstitions, notwithstanding God had redeemed them to another end; namely, that they should suffer themselues to be gouerned by his hand. I (saith he then) haue planted thee a choyce vine: that is to say, when I redeemed thee from out of thine enemies hands, I licensed thee not to prostitute and giue ouer thy selfe to all abominations. For I planted the as a vine of choyce. This similitude is well enough knowne, and wee often meet with it: for God in many places compares his [Page 96] Church to a vine: generally he tearmes it his heritage, or possession: but in regard the vine is more excellent than all other possessions (for they haue been wont to prefer it before medow ground, or that which is tilled) So then because the vine is the most noble and choyce inheri­tance; therefore God, to shew how greatly he esteemed his Church; when he mentions it, he giues it rather the name of a vine, than of a medow or field. So in this place, I haue not redeemed thee out of Egypt, euer after to become carelesse of thee: but my meaning was that thou shouldest take roote and that thou shouldest be to me as a precious inhe­ritance; euen as a vine whose branches are all naturall. I planted thee then for an excellent vine, to bring me forth fruit: yea (saith he) for a whole faithfull seed: that is to say, for this purpose I planted thee, that thou shouldest bring foorth acceptable and pleasant fruit. Yet note by the way, that God hath heere respect, not to the nature of the peo­ple of whom he thus speakes; but to his free grace. For the people naturally were neuer true and faithfull plants,See Rom. 3.10.11.12. &c. as it is wel enough knowne: but God shewes, vpon what condition hee redeemed his people; namely, that they should resemble a vine of choyce. How then? God speaks heere by way of admiration, or as one amazed, to see how corrupt they were; for the indignity of the fact was such, as might haue astonished the whole world.

How is it then, that thou art turned vnto me into the plants of a strange or wild vine? Others turne, into vnprofitable branches: but I know not whence they haue fetched it; and therefore I rest in that which is the most proper, namely, that the vine which should haue been noble and exquisite, was become so degenerate, that it brought forth nothing but wild grapes; as we shall also see in another place. Now he saith that it is growne wild, and turned into a strange vine: that is, it was no more noble, or of choyce; but that it brought forth nought else but sowre fruit: seeing therfore it was profitable for nothing, it is not without cause that God stiles it a strange vine. It lollowes.

WE haue seene already (and the Prophet will also often mention the same) how the people were become so rebellious, that they would receiue no corre­ction. For the greater part were growne audacious, and become so hardened in their sinnes, that they made no bones at all, scornfully to make their replies against the Prophets, when they pressed them home indeed. What? Are not we Gods holy people? Hath he not cho­sen and adopted vs? Are not we the sacred of-spring of Abraham? For this cause the Prophets were faine to car­ry themselues on this nanner towards them: for (as wee haue it in our common prouerbe) to a rough horse be­longs a rough rider: the Israelites therefore being like to tough and knobby timber, needed to be laid vpon with maine strokes, to master their tough and crabbed nature. According to which Ieremiah now saith, Though thou wash thee with sope, and though thou gettest to thee all store of fullers grasse; yet is thine iniquity sealed before me: that is to say, thou shalt get nothing by colouring ouer thy wickednesses by goodly pretences: wash thee as much as thou wilt, yet thine iniquity remaines sealed vp in my sight. Now the Prophet speakes in the person of God, that the sentence of condemnation, which hee pro­nounceth vpon the Israelites, by which also he brings all their goodly flatteries and faire pretexts to nothing, [Page 98] might haue the more waight and efficacy, as hath been said. They vsed allom, and fullers grasse, to cleanse and take out spots in clothes: and that is the reason why the Hebrew word Borith, heere vsed, is often attributed to fullers. But there is no great necessity for vs to dispute whether it were an herbe, or powder, or some such like thing: for as touching the substance, it agrees very well. The Prophet vnder a similitude meant to shew, that hy­pocrites gaine nothing by alleaging their smooth excuses for their defences, when God reprooues them. He saith then, that all their labour will be vtterly lost. And why so? Because their iniquity was sealed: that is, in regard they could neuer so wash themselues, that that which was sealed, or had receiued a stampe vpon it, could be defaced. Spots indeed may be gotten out by sope, or some other herbs; but after the spots be once soaked in, or that the stampe hath entred within the thing stamped or sealed, all the washings in the world will profit nothing; be­cause such markes are so ingrauen, that a more extraor­dinary remedy must bee vsed, to effect the same withall. So the Prophet here saith, that the spots are ingrauen; and therefore cannot be gotten out, nor abolished, neithey by sope, nor any other herbe.

And he saith that these spots are sealed, in Gods pre­sence, or, before his face; in regard it was a very easie mat­ter for the Israelites to make their excuses, and to lay all the blame vpon some other: yea they were growne to such an impudency, that they durst openly resist the Pro­phets; as if they had offered them great wrong: also they stucke not to tearme the Prophets, railers, and slanderers. This is the reason why he saith, thine iniquity is marked before me: that is to say, albeit thou deceiuest thine owne soule with flatteries, and hidest thine iniquities from men; yet that shall nothing profit thee. Why so? Be­cause the same rests sealed before me. It followes.

IEremiah here prosecutes his former sharpe reprehensi­on of the Israelites, & discouers all the close conueyan­ces of hypocrites, vnder which they thinke to steale away in the darke. For after hypocrites haue alleaged their false and fained pretexts, they thinke the Lord is so hood­winked, 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 [Page 100] 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 o [...]hes and adulteries) they would obiect. What? [Page 101] 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.

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 [Page 102] 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 1 would first enquire how farre hee could trauell on a day; for we not onely flee wearinesse, but (as much as in vs 2 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 3 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 ac­cording as the toy takes them in the head: and their strength being well spent, yet cease they not still to hold on their course: for they take their lust for a law. Now we haue the Prophets meaning.

He saith, Who can stay her? As if he should say, the peo­ple cannot be restrained, nor brought back to any meane. Why so? because all their senses are fore-stalled with this fury, or rage rather.

It followes, No man will wearie himselfe; shee will at the [Page 103] last be found in her moneth. All the expositors agree in this, that her moneth is heere taken for the time in which shee is ready to foale; as if he should say, After the wild Asses be once big, and that their foaling time approacheth, then are they constrained to be quiet, by reason of their heauie burthen; and then it is no masterie to take them, because they want that agility of body which they had at the first, for they carry their young ones in their belly. And thus the Prophet shewes how the people resembles wild Asses, in regard no instruction whatsoeuer could ei­ther keepe them in, or moderate their intemperancie: onely the time of their bringing forth must be obserued. Application of this similitude to the Iewes. Two parts of this verse. Now we are to see how this similitude is to be applied to this people. This verse containes two parts: the first whereof (as I haue said) shewes, that the people could not possibly be bowed by any wholsome admonitions, neither would 1 they obey good counsell; but were transported with inraged lust, as with the wind of occasion, or as with the wind which is first met withall. Now there being such an obstinacy in them, God heere threatens the hypocrites to come in such a time wherein they shall be tame enough: and that he will still these their violent courses. How? The 2 time of trauell will approach: that is to say, when at the length you shall haue conceiued many iniquities, the burthen thereof will stop you. Now he signifies the time of his iudge­ment: as if he should say, You must not be handled like men that are in their wits, or of sound iudgement; for you are wild beasts, that cannot be tamed. What remaines then? Euen as the wild Asse is burthened with the waight which she beares in her belly, when the time of her foal­ing comes: so in the end (saith he) will I cause you to feele the waight of your iniquities, which will prooue too heauie for you to beare; and indeed will ouerwhelme you. And yet if so be your obstinacy be such, that it can no way be reclaimed; my hand notwithstandihg shall bee sufficient to curbe you. For seeing you will not bow, nor submit your selues to my doctrine, I will crush you to pieces. Now then, we [Page 104] haue the scope of this similitude, as also how it ought to be applied to this people: and lastly, what profit we may make of it, that liue in these times. We will reserue the rest for to morrow.

THis sentence of the Prophet is so concise and short, that the breuity of it, at the first blush, makes it seeme difficult: but ob­serue in a word, that hee meant to say, it was impossible in any sort to correct this wild people, albeit God vsed all the meanes hee could, by his seruants the Prophets, to appease such a furious rage [Page 105] wherewith they were carried away after their superstiti­ons, and idols. God therefore in this first member shewes what course he tooke with them: for all the exhortations and sermons of the Prophets, tended to no other end, but to keepe the people quiet vnder Gods gracious protection. But he vseth other termes: Keepe backe thy foot (saith he) from being vnshod, and thy throat from thirst. For as soone as they perceiued any danger towards, they ranne now into Egypt, then into Assyria, as wee haue seene before.See Vers. 18. God heere complaines of this folly, in that they obeyed not the counsell he gaue them, which was for their benefit and saluation. For if God had commanded them to haue fled towards the East, or West: their replies would haue been ready, The way is too long and tedious for vs: but God onely willed them to keepe them quiet and still at home: what a fury was it then in them not to wait patiently for his succour, but to vexe themselues, and that for nothing? Isaiah saith in a manner as much; but not in the very same words. For hee expostulates the matter with them,Isa. 30.5.7. that they refused no trauell, albeit they might haue been su­stained by Gods immediate hand, without fetching such vagaries. We now haue the Prophets meaning. For in the first place he shewes, that the people were timely admo­nished; 1 but they were so farre fore-stalled with their per­uerse counsels, that they would giue the Prophets no au­dience. This therefore was a vile ingratitude, in that they would not stay at home quietly, but rather chose to take any paines whatsoeuer, though it were vtterly fruitlesse, This is your rest (saith Isa. 30.15.) but you would not. Who de­sires not peace, and to be at rest? All men will confesse, it is one of the greatest benefits that can naturally be wish­ed or desired: and yet the Prophet heere affirmes, the people esteemed it not. It must needs thereupon follow then, that they were become vtterly senselesse, in neglect­ing that, which euery man naturally desires; which also is ingrauen (as it were) in euery mans breast. But the Pro­phet not onely thus teacheth the people, but hee (after a [Page 106] sort) puts them also in mind of that which was spoken before, by Isaiah, Micah, and the rest of the Prophets. 2 For God had often exhorted them to be still: and therfore the Prophet now enueyes against their ingratitude, in that they suffered themselues to be so transported and carried away by their vnruly passions: which was the cause they reiected so singular a fauour and benefit, as God then of­fered them. Let vs obserue then, that the Prophet repeats that, which the other Prophets had taught before.

Keep backe thy foot (saith he) from being vnshod: that is, put not off thy shooes. Others translate, from nakednesse, because in long iourneys they wore out their shooes. But for mine owne part, I rather thinke it ought to be re­ferred to their ordinary custome, because they were wont to walke bare-foot. Keepe thy foot then from being vnshod, and thy throat from thirst: we all know that drought is a thing which molests men much. Thus then the Prophet heere corrects the peoples folly, for suffering themselues to be so violently ouercarried with their wicked lusts, that they procured thirst to themselues by their long iour­neys. In regard then, that God required nothing of them but to spare their paines, their fault is redoubled, in that they refused to follow such wholesome counsell and ad­uice. For (as I said before) if God had required ought of them that might hardly haue beene performed, they might haue had some shew of excuse: but seeing hee de­manded nothing of them, but to rest patiently and meek­ly in tranquility at home, they were able to say nothing for themselues; and therefore he saith, thou saidst despe­rately, no. Here the Prophet shewes how the people on the contrary were rebellious and headstrong, in that they proudly scorned such sweet and amiable admonitions. In the first place, they say, there is no hope: the verbe in He­brew signifies to be desperate; and thereupon they say, It is a thing desperate; vnlesse any had rather translate, It is a wearisome thing: which sense agrees not ill: as if they should say, I am but too much vexed in vaine, so as my [Page 107] wearinesse aduertiseth me to sit still.

No. The Prophet speakes concisely, the better to ex­presse the stubborne behauiour of this people; in saying, the thing is desperate: it is all one as if they had cast all ad­monitions and exhortations farre away from them: he af­terwards adds; he will doe nothing. There is no verbe in the Hebrew: but this cutted manner of speech hath more efficacy in it (as I haue said) and doth more fully set forth the peoples pride and rebellion. Isaiah on the contrary complaines of them, in chap. 57.10. for not saying, It is done, there is no more hope: and thus it seemes that Isaiah and Ieremiah should contradict one another: for Ieremi­ah heere reprooues the people for saying, there is no hope; Obiect. and Isaiab, because they said it not. Answ. But the Iewes in an­swering here thus cuttedly, The thing is desperate; meant to say, the Prophets doe but loose their labour, in regard they purposed to prosecute that which they had taken in hand, to the vttermost. These words therefore,How Ieremiah and Jsaiah may be reconciled touching their diuers manner of speaking. the thing is desperate, shewes what a desperate rebellion there was in the people: for they giue vs to vnderstand, that they could neuer be reclaimed; and therfore plainly, and with­out many circumlocutions auouch, The thing is despe­rate. But Isaiah reprooues the people, because they said not, There is no hope: that is, in regard that by long ex­perience, their folly was not conuinced. For hauing often trotted downe into Egypt, and then into Assyria, God gaue them to vnderstand, by their owne experience, how vnaduised they were. They might well haue concluded then by the things they had seene, that God disappointed them of their hope, to bring them to a change of their purposes. Isaiah therefore rightly saith, that the Iewes were growne too sottish, because they neuer ceased to follow their blind obstinacy; and yet perceiued not that God (as you would say) had set barres and obstacles in their way, thereby causing them to change their course, to recoyle backe, and to forsake those vaine hopes wher­with they had been seduced. Now wee see then what a [Page 108] good agreement there is betweene these two Prophets; albeit their manners of speaking bee diuers. Ieremiah brings in the Iewes heere speaking thus cuttedly, to set forth their obstinacy; There is no hope: that is to say, O ye Prophets, ye cease not still to dull our eares with your ad­monitions, but it is to no purpose: for wee are resolued what to doe, neither can any euer bee able to reclaime vs. Isaiah, he accuseth the peoples madnesse; in that albeit they had oft been deceiued, both by the Assyrians, and Egyptians; yet they knew not that such experiences were to bring them home into the right way, and that they were too headstrong in following their wicked enter­prises.

As touching this place which now we handle, we see what the Prophet meant to say; to wit, that God louing- and graciously exhorted the Iewes, with quiet mindes to rest themselues content with his succour: and yet they were not onely stubbornly rebellious, but with haughty and proud spirits reiected this fauour, which God vouch­safed to tender vnto them.

Now it followes: For I haue loued strangers, and them will I follow. He amplifies the peoples fault, in regard they were giuen to follow strange gods. Hee also still conti­nues on the same similitude which we mentioned before. For as God on his part, had taken this people into his safeguard; so were they also bound in such sort vnto him, that it was now become an holy and sacred band and v­nion betweene God and them: euen like to that where­with the wife is bound to her husband, by the band of marriage. Ieremiah then in this place prosecutes this simi­litude, and saith, the Church was become like a shamelesse and wicked strumpet, in regard shee would not vouchsafe to giue eare to her husbands admonitions, albeit hee endeauou­red thereby to seeke reconciliation with her. But if a wife should deale thus with her husband, in reiecting his counsell, being ready to returne into fauour with her, and to passe by all her former offences; were she not become [Page 109] vtterly desperate? Thus the Prophet then shewes how this people were growne to such a wofull and incurable impiety, that they stopped their eares, whilest God so gra­ciously and gently called them to repentance: and with­all, hauing browes of brasse, proudly vaunted, that as they had loued idols, so them would they follow: albeit therein they reiected the onely true God. It followes.

OThers translate it, in the future tence, so shall they bee confounded: and their opinion is, that the Prophet heere mentions the punishment which was now at hand to be inflicted vpon the people. But I rather expound the words simply as they sound; namely, their impiety is now become so odious, that there needs not much rhe­torick to discipher it out; because it was already growne so palpable, that a man might feele it (as it were) with his finger.See chap. 5.26. The Prophet then compares the Iewes to theeues which are taken with the manner: as if he should say, the hypocrites that are mingled amongst this people, gaine little by their cauils and euasions. Why so? Because their impiety is apparant to all the world: euen as a theefe who being taken with the manner, can neither denie, nor couer the fact. His meaning is then,The Jewes com­pared to theeues surprized with the deed doing. that they are so sur­prised (as it were) with the deed doing; that is, their wic­kednesses are so notorious, that whatsoeuer they al­leage to the contrary, they shall neuer bee able to excuse themselues, but their villany will manifest it selfe to the sight of all men. Wee haue now the Prophets meaning then. Before we haue seene how the people by many fri­uolous euasions haue sought to excuse themselues: but here Ieremmiah shewes, that all their pretexts are so farre off from procuring them any excuse, that on the contra­ry, their impudency is thereby so much the more disco­uered, [Page 110] whilest all the world euidently perceiues their wickednesse; which is so manifest, that they can by no deuices so colour it, but it will cleerly bee viewed of all men.

Neither speakes he heere of the common sort only, but he accuseth the Kings, Princes, Priest and Prophets: as if he should say, euen all, from the highest to the lowest of them, are so corrupted, that without any blushing at all, they declared and shewed themselues wicked and open contemners of God, in following their inuentions, and superstitions. And yet notwithstanding the Iewes no doubt laboured by all meanes to vphold their owne cre­dits: but God heere discouers all their iuglings and de­ceits, whereunder they thought to couer and hide their impieties. For in plaine English, hee saith, they are very theeues, and such as are euen taken with the manner, as they say. And yet there is no contrariety as touching the sense, though the Prophet saith, that the Iewes before spake o­therwise; and now deciphers out, and blazeth their im­pudency. The Iewes denied they were either Apostataes or disloyall: no, they had not so much as forsaken the worship of God; this they denied in words: but when the Prophet now brings their villany to light, their re­plies are well qualified: for they had their fallacies, as we said before. But the Prophet hath already been so plaine with them, in telling them they haue wickedly and with a high hand resisted God, that now their desperate ma­lice and obstinacy is discouered to the full. Now it fol­lowes.

HEre the Prophet confirmes that which hee said be­fore, touching the obstinacy of the people in their wicked courses. He shewes then it is not without cause, he affirmed that their sinnes were growne too apparant, and that it was impossible for them to excuse themselues by any of their euasions. For to a tree they said (saith hee) thou art my father, &c. By these words the Prophet would giue them to vnderstand, that idolatry was so roo­ted in their hearts, that they stucke not to giue that honor which belongs to the liuing God, to their puppets, whe­ther of wood, or stone. But the Prophet in the meane while notes that heere, which is the most detestable in idolatry; namely, when that honour which is due to God, is giuen to images; not onely touching that which appeares in outward shew, to wit, in kneeling or bowing before them, but when they call vpon them, and that, to obtaine helpe and deliuerance from them. This then is diligently to be obserued: for the Papists when they bow before their images and pictures, if you presse them throughly with it, they will notwith­standing neuer yeeld that there is any idolatry in this. For in their language they haue gotten a distinction,The Papists distinction of Latria and Doulia. namely, that they worship not their images with the ho­nour of Latria, but onely with that of Doulia; which sig­nifies seruitude, or seruice. And thus they thinke they haue very well quit themselues.See Calu. Jnstit. lib. 1. cap. 11. sect. 11. But albeit wee should grant them all they say, yet can they not for all that deny, but they both pray, and direct their vowes vnto their images. Seeing then they seeke deliuerance at their hands, whatsoeuer they cauill to the contrary, it is meerly vaine and friuolous. For the Prophets condemne not these out­ward gestures: as the bowing of the knee, or other kinds of ceremonies and rites, when they accuse idolaters in their sermons. What then? namely, because they say to the [Page 112] Images, Thou art my father: that is to say, they fixe the po­wer of God, to images of wood and stone. It is very sure the Iewes neuer became so brutish, as to say in expresse tearmes, that gods of wood and stone were their fathers: nei­ther did they euer vtter any such words: and yet our Pro­phet belies them not, although he attributes this lan­guage vnto them.The Prophets often in their sermons aime not so much at the speeches of idolaters, as at their intent. But as it is euident from other places, the Prophets note not the speech, but the intention. For when the Iewes bowed before images, they did (for all the world) as we see the Papists doe at this day. They af­firmed indeed that they worshipped one God onely, and it was to him they came for deliuerance: but in the meane while (by your leaue) they thought Gods power was in­cluded in those images. And this is the reason why they say, Thou art my father, thou hast begotten me. So our Pa­pists likewise, if any of them fall downe before the image of Saint Katharine, Saint Christopher, he will say, Our fa­ther; but to excuse the matter, Oh (saith he) it is in the honour of God: and yet like a foole thou trottest first to this image, and then to that, and wilt patter ouer thy Pa­ter noster. Neither is it to bee doubted, but the idolatry now vsed in the Papacy, is more grosse, and lesse excusa­ble, than that which was then among the Iewes. But al­though we should speake nothing of the Papists patter­ing ouer their Pater noster thus, before the first image they meet withall: yet it is a thing without question, that in offering their vowes and prayers to their images, they in­close Gods power within them, as if it were fixed there­unto. We must therefore obserue, that the Iewes are not onely condemned for censing or sacrificing to their idols; but for attributing the glory of God to senselesse stockes, and in seeking for deliuerance from them. Now because this was not done in expresse words, the Prophet notes heere their peruerse affections; in regard they raised not vp their mindes and senses on high vnto God; but thus doted vpon their images. It followes.

They turned their or, backe. necke vnto me, and not the face. God [Page 113] heere againe by these words, confirmes that which hee said before; namely, that their Apostasie and disloyalty was so manifest and notorious, that it could not bee co­uered by any of their disguisings. In the next words hee addes, neuerthelesse (for the copulatiue vau, ought to bee resolued into an aduersatiue notwithstanding) in the day of their distresse they will say, Arise and saue vs. Heere God complaines that the Iewes doe too maliciously abuse his bounty, to wit, that in the time of their greatest distresse, they ran to him. But (saith he) what haue I to doe with you? you are wholly addicted to your idols, you call them your fathers; and to them you attribute the praise and glory of your deliuerance; which you doe indeed, whilest your affaires prosper well: but if your idols once faile you at your need, then you turne to me saying, Arise thou and saue vs. But your idols are your fathers, and from them you expect your safety: therefore now I haue nought to doe with you: euen satisfie your selues with your idols still, and trouble me no more, seeing you haue reiected me. This is the reason why in the next verse he adds, Where are thy gods? Vers. 18. God heere scornes that vaine confidence which deceiued the Iewes: Where are thy gods whom thou hast forged? Let them arise, and let vs see what helpe they will affoord thee, in the time of thy affliction. Wee haue now the Prophets meaning. For hee shewes how the people tooke a wrong course, in seeking to their idols in prosperity; and in the meane while would haue God tied to them, who yet forsooke the true God, in cleauing to those idols. Therefore he saith, they were to looke for no helpe from the true God, because they had robbed him of his power, by framing idols to themselues. For we must still remember what hee said before; namely, that the people held the false gods for their fathers,Vers. 27. and that they were the cause of their deliuerance. And it is certaine, that our Papists at this day tread euen in the ve­ry same steps. For they haue their patrons and aduocates: but when they see all their fond superstitions to profit [Page 114] them nothing, then they would haue God at their becke: then he must helpe at a pinch. But in the meane while, what reserue they vnto him? For after they haue depri­ued him of all the parts of his honour and glory, to diuide it as a prey among the Saints; yet then would they haue God to arise and helpe them. But wee see what answere God makes to such, Where are thy gods?

Ʋse. To the end we may benefit our selues then, by this do­ctrine; we must take heed we tarry not till wee be con­strained to know and feele the smart by experience, euen when things are at the lowest ebbe, then to see that wee haue lost our time and our labour, in hoping for succour, and in suing to idols:Jt is alwayes best in our greatest straits, to sue vnto God for his helpe first. but rather let vs know, that it is our duties to come directly vnto God, at the very first en­counter, that so in our greatest needs and necessities wee may indeed find him ready to helpe and assist vs. God yet further amplifies this gauling of them; that is, that taunting manner of speech which he vsed before saying, Where are thy gods? Let them now arise and helpe thee: as if he should say, let them prooue if they can yeeld thee any succour.

When he saith, Thou hast as many gods as Cities: the meaning is, because the people contented not themselues with one God; euery City chose vnto it selfe a seuerall god. Seeing the case so stands then, that infinite gods are called vpon a­mong you; wherefore come they not now to your succour? We see then that God heere bitterly taunts the diffidence of this people, for not resting satisfied with one God, but that they would needs seeke out other gods, and that without number, vers. 32. There were many Cities in Iu­deah, and yet had so many patrons and aduocates. One God might well haue sufficed,One God is suf­ficient to saue all that trust in him. and would haue manifested his help in sauing them, as oft as they needed. But this one God they despised; and euery City framed vnto it selfe sundry gods. Let them come then (saith hee) and seeing you trust in this multitude; let them rise now and helpe you: for I that am but one, you contemne, because I am [Page 115] alone. Wee see then what the Prophet meant further to say. Now it followes.

IEremiah heere concludes the former doctrine: for he saith, the Iewes shall gaine nothing by alleaging their innocency against God; as if by this their tattle they could escape his iudgement: neither yet did this satisfie them, but they were growne to such impudency, so to chalenge God himselfe, as if he were blame-worthy. But God in one word answeres, You are trecherous and dis­loyall. The summe then is, that the Iewes are not well ad­uised, in hardening their harts thus in an obstinate course. Why so? Because God holds them already conuicted, so as they shall but loose their labours, in alleaging this or that for their excuse. This place then is worthy our ob­seruation: for wee know how all of vs naturally are en­clined vnto hypocrisie; and that God no sooner calles vs to an account, but scarce the hundreth man will acknow­ledge his fault in humbling himselfe, and in suing for par­don: but the greater part will storme; yea all (in a manner will not sticke euen to rise vp against God himselfe. And more than that, they will set vp their bristles, not fearing to prouoke God to his face, euen with an high hand. Since hypocrisie then thus beares sway in vs, and that it is so deeply rooted in our hearts: seeing also this hypocrisie begets impudency and rebellion against God; let vs care­fully remember what the Prophet heere saith; namely, that all such as plead against him, shall profit nothing by all their excuses: for in the end he will lay their disloyal­ty and trechery open. It followes.

SOme expound the beginning of this verse, as if God chastised the Iewes for their vanity, in regard they were all accustomed to lying: but the second part of the verse answeres not to this. Wherefore it is certaine, that God complaines heere of the Iewes, because that whilest hee laboured to bring them into the right way, they grew altoge­ther incorrigible: and we also haue the like sentence in the first chapter of Isaiah, vers. 6. I haue lost all my labour (saith the Lord there) in 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 1 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 2 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 [Page 117] 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 [Page 118] that blessed rest which is prepared for vs in heauen, and that through Iesus Christ our Lord. Amen.

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 [Page 911] 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.

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, [Page 120] 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 [Page 121] those calamities and afflictions which the Iewes sustai­ned: others, to their reuolt. As touching the first, thus 1 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 2 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. 3 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 y [...] [...]w raigne as Kings, of whom notwithstanding ye [...] [...] whatsoeuer good thing ye haue. Ieremiah heere repro [...]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 [Page 122] 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.

1 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. 2 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.

3 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 4 forsaken him. How in the last part of the verse, God complaines of their ingratitude, in regard they thought themselues lord [...]. I grant they were a royall priesthood: but this came from Gods grace. In that they raigned, they obtained it not by their owne industry or power: it was not from any right of theirs, neither yet by their po­wer, [Page 123] 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 succour: for they thought themselues now iolly fellowes, as if they had been sufficiently furnished for the mainte­nance of their estates. Being thus swollē with so peruerse a pride, they contemned Gods grace, as if they had beene safe enough of themselues, without the stay of a second.

GOd heere confirmes his former speech; and his mea­ning therein is, to shame his people, in regard they lesse esteemed him, than virgins were wont to esteme their toyes and trifles. For all the chaines and deckings are (in truth) but so many fooles-bables: and yet we see not­withstanding, how maides are carried away with such a fond affecting of them, that they loue their tires and toyes more than their owne liues. How can it be then (saith the Lord) that my people haue forgotten me? Are any deckings to be compared with me? Among all the pearles, and the most precious and exquisite stones, are any to bee found that may be valued with me?

By this similitude then, God declares how the Iewes were naturally wicked and peruerse, in that they had thus [Page 124] forgotten so inestimable a benefit: to wit, in enioying God for their father; and vnder his rule and dominion, enioying whatsoeuer their hearts could wish. For hee withheld no good thing from them, that might any way serue to make them perfectly happy, whilest they were capable of enioying his fatherly loue and liberality; so as God had manifested the same vnto them, and meant they should still so haue found him, vnto the very end. Seeing then they had found God kind and gracious: must they not needs be more then senselesse, whilest they wil­lingly reiected his grace? when as virgins are so assectioned and wholly addicted to their toyes (which albeit they are of no worth) yet can they by no meanes forget them? But the Prophet vsed this similitude of set purpose, to make way to that which followes. For his meaning was to compare the Iewes to adulterous women, who being set on fire with their vnbridled lusts and wicked affections, suffer themselues to be caried away after their louers. Purpo­sing then to reproach the Iewes with this crime, hee ex­presly mentioned neck-laces, and such toyes belonging to young damsels; and therefore it followes.

THis verse is diuersly expounded. But the Prophet meant onely to tell the Iewes that they were like wan­ton women, who not content to contemne their husbands at home, gad hither and thither; and also vse to trick and trim vp themselues, the better to allure many to commit wicked­nesse with them. He saith then that the Iewes resembled these: and this he calles, trimming of their waies: for this verbe hath a diuers signification in the Hebrew. It is ta­ken to make ready, to decke, to get grace or fauour: but in this place it signifies as much as if the Prophet had said, Wherefore paintest thou thy selfe? why disguisest thou [Page 125] thy selfe, as harlots vse to doe? who to entice foolish springals to whoredome, deuise many fashions and artificiall trimmings: why then labourest thou so earnestly to obtaine the hire of an harlot? In the end of the chapter we shall see to what pur­pose he saith this: for the Prophet will there reproach the Egyptians and Assyrians. But it is a doctrine which is euery where handled in the prophets; for euer and anon they compare the Iewes to courtizans, in regard they (who aboue all others) ought wholly to haue cleaued to their God: (euen as an honest wife will not lightly suffer her eyes to wander heere and there, neither will shee be stragling abroad, but set her affections wholly vpon her husband) yet they thought it was not onely lawfull, but necessary also to procure their safety; first from the As­syrians, and then to trot downe into Egypt. It is this per­uersnesse of theirs then, which the Prophet heere con­demnes in them: and therefore he speakes vnto them vn­der a similitude, or borrowed speech: as of the person of an adulterous woman, who setting light by her husband, runnes after the first commers, seekes out to her selfe a­dulterers, and vnaduised youthes, and prostitutes her selfe on euery side freely to all. Now wee vnderstand the Pro­phets meaning.

As touching the words heere vsed by the Prophet, hee saith, wherefore garnishest thou thy wayes so trimly? But yet he continues still to compare such a care as this, to the body of an harlot: as if hee should say, Why trimmest thou thy selfe vp thus? What makes thee so industrious in studying how to decke thy selfe with such diuersities of trimmings and ornaments? Is it not, that by such a decking thou mayest the better deceiue the eyes of the simple? Out of question the Iewes might (if they would) haue liued in great tranquillity and ease, vnder Gods pro­tection; and that without any molestation at all. For e­uen as the husband satisfies himselfe with that naturall beauty which his wife hath,Note. and cares not to haue her paint her face, nor to disguise her selfe with artificiall dres­sings: [Page 126] so God likewise requires nothing of his people, but that they keep their faith & loyalty to him: as the hus­band requires his wife to keepe her body and mind chast to him.The summe. The summe then is, that euen as a wife which shall liue peaceably and quietly with her husband, hath no need to breake her braines (as they say) with much carking, because she knowes that naturall beauty God hath giuen her, contents her husband; neither will she with other deuices labour much to gaine her husbands loue, knowing that her chastity to him is the best pledge: so also might you (saith the Lord) loue with­out care or trouble, in yeelding onely vnto mee that seruice which my Law requires, and in keeping your faith vnuiola­ted. But what chastity call you this, when you imitate such women as are wholly giuen ouer to harlotry, desiring nothing more, than that they may draw the hearts of adulterers vnto them? for as they burne and are inflamed with lust; so is it their only care how they may find out new deuices, and gauds, thinking they haue neuer enough; and all because they would bend and draw their louers to the liking of them. This (saith God) is your very case; for you are neuer wearie in hunting vp and downe after your game: neither cease you to vexe your selues in seeking out strange louers.

Now he adds, And therefore (saith he) thou hast taught wickednesse. He alludes to that word which hee vsed be­fore, Truly thou hast trimmed thy wayes: and heere, thou hast also (saith hee) taught wickednesse in thy wayes. His meaning is, that the Iewes were worse than the Egypti­ans and Assyrians: as in truth a wanton wife is much worse than any harlot, who takes her followers by her flatteries and enticements. For if so bee a young man bee not deceiued elsewhere, and that the diuell (as they say) puts not fire to the tow, hee may well continue his inte­grity and chastity: but if a lustfull and impudent woman come once to seduce him, he is by and by snared and vn­done. Therefore the Prophet saith, the Egyptians and As­syrians shall bee found innocent, being compared with the Iewes. Why so? Because (saith he) they haue been sedu­ced [Page 127] by your allurements, euen as young men are enticed and brought to ruine by the cunning deceits, and the or­naments and attires of harlots. For it fares with them as if vnawares they had been caught in a net: therefore you haue been the authors of all the mischiefe, and the whole blame rests vpon you. Thus wee see the Prophets mean­ing. For he accuseth the Iewes, for giuing the Assyrians as well as the Egyptians, occasion of offence by their ill example, whilest by their practices they sought to win their fauour.

THe Prophet (as farre as I can iudge) repeates that which he said before; namely, that those of his nati­on were become altogether desperately wicked, in re­gard that what admonition soeuer was giuen them, yet could they neuer be brought to acknowledge their faults: but on the contrary fared like poysonfull and wild beasts, in murthering the Prophets, and holy men which were sent to teach and admonish them. Those are mistaken, who thinke the Prophet here condemnes all the Iewes in generall, in respect of their cruelty: and yet all follow this opinion. But questionlesse the Prophet rather amplifies the fault of the Iewes; not onely in that they were har­dened in their euill courses; but also because they exer­cised their cruelties against the Prophets of God. And thus he once againe shewes, that God vsed all meanes that could be, to cure the Iewes, by bringing them to re­pentance, but nothing would serue the turne. For what better remedy could he procure for them, than the repre­hensions of his Prophets, who shewed the people how they had loosely and wickedly turned away, and estran­ged [Page 127] themselues from God. See the means then, by which God endeauoured to rebuke the vices which were in his people: but so farre was he off from preuailing thereby, that they murthered the Prophets, both in Ierusalem, and in all the coasts of Iudeah; so as all the land was defiled, and replenished with their blood. Therefore he saith, The blood of the soules of poore Innocents were found in thy wings.

He calles the hemme of their garments, wings: as if he meant to say, the murthers wherewith he chargeth them were not very secret or vnknowne; in regard the blood which the Iewes had spilt, was apparantly found euen vp­on the vttermost parts of their garments. As if hee should say, I need not now stand vpon poynts with you. for your filthinesse is very manifest and apparant: for you haue not onely resisted mine admonitions, but you haue cruelly kil­led my Prophets. And if you aske me, Where are these murthers? I answere, in your wings, and in the hemmes of your garments: that is to say, your offences are but too manifest. Now then we haue the Prophets meaning. Al­so for this cause the particle yea euen, is to be noted dili­gently: for their cruelty was so much the more insuppor­table and detestable, in regard they rose vp against those that were sent to cure their soules. For the Prophets were the ministers of their saluation, as wee haue said. Seeing then they rushed thus violently against that grace which God presented vnto them, and therewithall slew his Pro­phets: by this, one might the more easily iudge, that they were become vtterly incurable.

That which is forthwith added, makes for the further confirmation of his speech: they were not found in fraction, or breaking. Some expound this place otherwise. But their opinion is probable who thinke the Prophet alludes to that which is spoken by Moses, in Exod. 22.2. If any one were found making a breach, hee that slew him in doing the fact, should escape vnpunished. For he that is so bold as to breake into another mans house, is like to him that robs by the hie-way side: such an one therefore cannot [Page 128] be held for a petty theefe, but rather for a common cut-throat that lurkes in hie-wayes. God then saith, that his Prophets whom the Iewes put to death, were not found forcibly breaking into houses: that is to say, they were neither found guilty of felony, or murther (for he puts one kind for the generall) but they were vpon all these things: that is to say, in regard they boldly and freely reprooued you of your faults, because they sharply rebuked your wickednesses, and discouered your shame and filthinesse; and because they shewed themselues enemies to all your iniquities, trecheries, and loose behauiours. Thus then, be­cause the Prophets being prouoked by diuine inspiration, stroue against your sinnes; therefore you put them to death. We see the text runnes well thus, if it be only vnderstood of the Prophets: and to say as the thing is, Ieremiah meant not only to reprooue the Iewes for the murthers they committed heere and there, but to shew how they were the deadly enemies of the Prophets, in regard they hated all holy and sound admonitions, and were vncapa­ble of any instruction. The errour of the other expositors is sufficiently refuted; because in the last member, they neither touch heauen nor earth, as they say. It fol­lowes.

THe Prophet heere shewes how the Iewes were growne so shamelesse, that it was impossible, by any admonitions whatsoeuer, to bring them to any blushing [Page 130] or moderate course. Albeit then they were like adulterous women, and ran like harlots into euery place, to get some reward: and although they also had slaine the Prophets, and holy seruants of God; yet, as if they had been no way culpable, they bragged (forsooth) of their innocency. Ne­uerthelesse then, you haue said, that is to say, How darest thou pretend thou art any way innocent, seeing thou art conuinced, not onely by surmises or coniectures, but by so manifest and apparant demonstrations? Moreouer, the Prophet shewes, that the estate and condition of the Iewes, was vtterly desperate, seeing they would no more be admonished: nay on the contrary, they were growne so obstinate, that they durst vaunt of their innocency. Thou hast said: (note that he still speakes in the singular num­ber, as to a wife) Thou hast notwithstanding said, Surely I am cleane. See how hypocrites not onely labour with di­uers maskes, to excuse themselues; but more than that, are so bold, as to aduance themselues, and houer in the ayre, as if by their confident pride they would scale euen the very heauens. As if they had said, Who dare cha­lenge vs? Lo how hypocrites come in, loftily aduancing themselues, in despiting and setting light by the seruants of God, thinking by their great crakes to put them to silence. Now he condemnes the Iewes of the like arro­gancy; because albeit they were manifestly conuinced, yet they feared not to affirme that they were altogether innocent.

Onely let him keepe backe his wrath from me. Behold yet another fault for which the Prophet reprocheth the Iewes; namely, because they complained that God of­fered them wrong, whilest by his chastisements and re­prehensions hee endeauoured to bring them into the 1 right way. For it is well knowne that God had already many wayes afflicted the Iewes: besides, he had thereun­to 2 added many sharp and seuere reprehensions. By which two meanes he prooued if hee might any way doe them good. But what did they? Surely I haue no way offended [Page 131] him, but God is displeased against me without cause: onely let him withdraw his anger from me. As if they had said, If so be God will not vse his absolute power against vs, and will not deale rigorously with vs, nor handle vs seuerely; it will be easie for vs to proue our innocency. See how the wic­ked disgorge their blasphemies against God, when they feele themselues throughly gauled with sharpe and se­uere admonitions, What should I doe? I know I am not able to resist: God fights but against a shadow, when hee afflicts me on this manner. I willingly beare, not onely all the aduersities he layes vpon me, but wherewith hee presseth and persecuteth me: yet therein he wrongs me. For if hee would proceed with me according to equity, I would be able to proue, that I haue not deserued all the euils which hee hath brought vpon me. Thus the Iewes dealt with God. Onely let him withdraw his anger from vs, and then we shall make our par­ty good; or at the least we might be somewhat borne withall. Now we haue the Prophets meaning in this verse; name­ly, that the Iewes were growne bold and audacious, not onely by their cursed pride, in making a shew of their in­nocency; but also in that they durst plead with God, as if 1 he had handled them too seuerely, by his prerogatiue roy­all; 2 and as if he meant not to call them to a iudicious hea­ring, but proceeded against them rigorously, that so hee might ouerthrow and destroy them.

Behold (saith hee) I will iudge thee, because thou hast said, I haue not sinned. Some translate, I iudge, or con­demne. But questionlesse there is heere a close opposition betweene the wrath of God, and his iudgement. For the people complained, because God vsed them too seuerely: the question here then is, touching his wrath. Now God, he opposeth against that, his iudgement. You need not (saith he) pretend this excuse; for in the end it will goe all into smoke, because I will proceed in iustice against you: thar is, I will manifest it by the effects, that I am a iudge, and no tyrant, that I doe execute such chastisements as are due, and euery way agreeable to law: you [Page 132] are therefore to know, that I fare not like a furious man, who in his rage auengeth himselfe vpon his enemies; yea and proceeds with them according to his blind and inor­dinate passions: but I will (saith hee) shew my selfe a iudge.

1 Hence we may gather a profitable instruction. And in the first place,God cannot en­dure we should iustifie our selues before him, when we be guilty: let vs obserue, that God abhorres nothing more, than this obstinacy, when we will needs be reputed guiltlesse, albeit our owne consciences condemne vs. Let vs also in the second place note, that all such as aduance 2 themselues thus with this insolencie and pride, and with an impudent obstinacy,For that is to rush against God. not sticking to vphold them­selues in their sinnes; that they forthwith iustle against God. For all the false pretences which men alleage, come alwayes to this issue, namely, that God must thereby be condemned, as one that deales vniustly, and too seuerely. But will you see what such kind of persons get by this? God will in the end make it appeare to all the world, that hee is iudge: and thereby also will manifest the course he holds, in discouering and bringing to light, the wickednesse of those, who thinke by shifts, cauils, and friuolous excuses, to escape his iudgement seat. It must needs be then, that whosoeuer rebelliously vseth these practises against God, must at length come to that which the Prophet heere mentions: to wit, they shall be enforced, will they, nill they, to con­fesse, that God neuer carried himselfe rigorously to­wards them: neither that he vsed any vniust tyranny ouer them; but that they were chastised according to their de­serts.

THe Prophet goes on still with the same ar­gument. For in vers. 33. hee affirmed that the people resembled a disloyall wife, who forsaking her husband, gads hither and thither to satisfie her whorish lust. Now in this verse he giues the reason of that which hee he said there. For had he not now shewed what he taxed them there for, as with the finger, it might haue seemed that he had dealt too seuerely with this people. For this cause then he saith, they gadded, or ranne; but not after a common manner: for it was in such sort as their shame­lesse and dishonest lightnesse might easily bee espied, no lesse than in harlots, who hauing cast off all modesty, sticke not to seeke after whore-masters and ruffians. See vers. 18.25. But I haue already touched the Prophets meaning briefly. For [Page 134] the Iewes no sooner saw any danger approaching, but they ranne for refuge one while to Egypt, and another while to Assyria: and yet they knew that both the one, and the other was forbidden them:Deut. 17.16. not that it is vnlaw­full in it selfe to seeke for helpe at the hands of our neigh­bours, in time of extremity; but God meant to reserue vnto himselfe the whole praise of maintaining and keep­ing this people, so as no hurt could befall them, in regard hee had taken the defence of the Iewes into his owne hands. Seeing then that God had taken vpon him the safeguard of them; it was good reason they should rest themselues content with his succour? Whilest they gazed heere and there then, Gen. 12.3. and 15.14. they shewed a manifest signe of their distrust: and so much as they attributed to the Egyptians, or to the Assyrians, so much they tooke from their God, who by his promise had bound himselfe, that hee would take the care of their welfare and saluation. Thus then he compares such gaddings to the lightnesse of an harlot, when shee runnes too and fro. Now it must needs be, that an whore is growne past all shame, when she goes thus about seek­ing customers, and entertaines him she first lights vpon. For there are some harlots that tarry whilest others seeke to them: but such as offer themselues to all commers, iustly deserue to be detested of all. This is that which the Prophet meant then, namely when he saith, the Iewes ranne about, and that in such sort, as they changed their wayes: for euen in some immodest women, a man shall perceiue some natural shamefastnesse to remaine in them: but if a woman, as soone as she hath but cast the glaunce of her eye vpon a man, doth by and by runne after him: or if a man, as soone as hee espies one but comming to­wards him, shall be inflamed with lust; it is a signe of more than a shamelesse, brutish, yea a monstrous filthi­nesse. When one is growne to this passe then, it must needs thereupon follow, that they haue lost all shamefast­nesse, and haue put out in them the very light of nature al­so. Therefore (as I haue said) it is good reason that such [Page 135] be held as monsters vpon earth, when men or women are thus carried away after whomsoeuer they set eye on. And yet with this the Prophet taxeth the Iewes, whilest he tels them, they ranne about to change their wayes; so as their restlesse lust neuer stayed long in any place whatsoe­uer: but they fell in loue with the first commers, yea and ran from place to place to seeke them out. Ezechiel han­dles this matter much more largely in many places; we shall also see the same similitude repeated againe in this prophesie. But it sufficeth that in few words I haue com­prehended the Prophets meaning. Now he adds.

Thou shalt be confounded of Egypt, as thou hast been of Ashur. For before Hezekias his time, the Iewes (as it is well knowne) had made a league with the Assyrians, a­gainst those of Syria, and the Israelites; and afterwards against the Egyptians. But after the Egyptians (who be­fore had been their confederates) began to make warre against them, they changed their minds, and sought to the Assyrians; and there they entred into a league with their ancient enemies: thus this second couenant also stood them in no more stead than did the first: which is the cause why the Prophet tels them they shall haue the like successe they had before. For God corrects their trechery and disloyalty which they had committed a­gainst him, in running to the Assyrians. Now he saith vn­to them, thy successe shall bee no better in waiting for helpe from Egypt, thā that which thou hadst from Ashur, when he came to succour thee. For none can be ignorant, that the Iewes were still euer and anon, exposed as a prey to euery one; so as they receiued more losse by their ve­ry confederates, than by such as were their open and pro­fessed enemies. And this was the iust reward of their im­piety and trechery. God therefore threatens that hee will be no lesse auenged of this their second rebellion, than he was of the first. It followes.

HE heere more plainly expresseth that which hee had said touching the reproach of his nation; namely, that whilest the Iewes thought to rest vpon the aide of the Egyptians, they therby weaued the web of their own ruine. But this they beleeued not: for the Egyptians being their next neighbours, and the Iewes at that time feared no enemies but the Assyrians and Caldeans, who were farre remote from them, they imagined that their matters would succeed well, and be in great safety. How so? Our aduersaries are twenty or thirty dayes iourney from vs; and our friends who are ready to succour vs, are heere at our gates, as soone as they shall haue but the least warning. The Iewes then (as I haue said) thought them­selues very secure: but the Prophet telles them here, that they are much deceiued. For, for this iniquity, that is, be­cause thou trustedst in this so cursed a couenant, thereby promising safety to thy selfe, in regard of thine enemies; or rather because thou imaginedst thou mightest with little adoe ouercome them. For this cause (saith he) thou shalt go forth. And yet, was any thing more vnlikely, or in­credible, than that which the Prophet here tels them? For whilest the Egyptians opposed themselues against the Caldeans, they were to the Iewes, as a brasen wall set be­tweene, whereby they were (in a manner) inuincible: who would not haue thought the Iewes most safe in their owne countrey? Thou shalt goe forth then (saith he) and thine hands vpon thine head.

By this gesture he meant to note out, an estate vtterly des­perate. 2. Sam. 13.19. For it is the custome of women, either to lament, or to spread abroad their armes, as they vsually doe a­mongst vs, when they are pressed with any extremity. [Page 137] For if some impatient woman haue lost her husband; or, if she expect some great euill, she beats on her breast, or spreads out her armes, as it is heere said. Ieremiah then puts this gesture for a signe of exceeding sorrow: as if hee should say, This couenant vpon which the Iewes rest with such an insolent boldnesse, shall be so farre off from bringing profit or ministring comfort vnto them, that it shall rather be the cause of extreame affliction and reproach vnto them.

But aboue all,Deut. 17.16. the reason which followes is to bee no­ted; Because the Lord abhorres thy confidences, or prides. 2 For the Prophet heere shewes the reason, why he speakes 1 so bitterly to them. Because a man indeed would haue thought this an excessiue manner of speech, to compare this people vnto a common strumpet, who fiskes abroad into euery corner. But this reason stood in stead of a thou­sand, to take from them all shifts and euasions; namely, that it was to no purpose for them to rest vpon such bro­ken reeds, and deceiueable leaning stockes. Why so? Be­cause they were accursed of God. For had hee permitted them freely to haue vsed them, then had they not been so sharply reprooued. But seeing God had forbidden them to goe downe into Egypt: this, in the first place, was an abominable confidence: secondly, it was a meanes to make them altogether carelesse of Gods assistance; and (as you would say) to reiect all his promises. For in as much as their affections were fast glued to the Egyptians, they also imagined, that in them, their safety was secure. By meanes whereof it came to passe, that their prayers were not onely few, and faint, but they scarcely so much as vsed any at all. Thus we see how the Prophet passeth not his bounds heere in this his vehement reprehension vttered against the Iewes, in setting shame and ignominie before their eyes: namely, because they gaue that glory to the Egyptians, which appertained vnto God; making their account as if they had been the authors of their safety: and thereby also they buried in obliuion, yea contemned all the promises of God, and vtterly neglected [Page 138] inuocation vpon his name. The Lord then (saith he) ab­hors thy confidences.

In the next place he saith, Neither shalt thou prosper thereby. No good can come of that action, that God approoues not. This must bee diligently obserued, namely, that when we take ought in hand which God approoues not, that no good can come vnto vs thereby. Why so? Be­cause he will frustrate all our hopes. Let vs know then that the Prophet sets a punishment before all vnbeleeuers, who not contenting themselues with Gods protection, wander in their vaine and idle confidences; and had ra­ther enioy the fauour and good liking of men, than the fauour and loue of God. Now it followes.

THE THIRD CHAPTER.

MAny thinke this verse depends vpon the former, so as they reade it ioyntly toge­ther; God hath reiected thy crooked confidences,See chap. 2.37. And saying, &c. But as I thinke, this agrees not: because Ieremiah heere begins a new speech, namely, God endeauours to reconcile this people; euen as if a husband should desire to receiue an adulterous wife into his fauour againe: meaning wholly to passe by her former faults, and here­after to esteeme of her as a chast and loyall wife. Thus you see this verse cannot agree with that reproach which we saw before: but the Hebrew word which is put heere in the beginning of this verse, (as I thinke) signifies that [Page 139] which we haue in our vsuall speech: as you would say, or rather, put the case. For the Prophet brings not in God speaking heere; but hee comes in with a common sen­tence: and therefore he saith, Put the case that a man put away his wife, and she become another mans, shall she returne againe to the first? No; for this is not the custome. I therefore will shew my selfe more fauourable than any man whatsoeuer: for I will be most ready to take thee againe: prouided, thou promise me for the time to come, to carry thy selfe as an honest woman ought to doe: to wit, loyally towards me, in renoun­cing all thy former loose and lewd behauiour. You see there is no great difficulty in that which the Prophet meant to say, nor in the summe of his speech. For God here shewes that his wrath shall be appeased towards the Iewes, if so be they proceed not on still in their vngodlinesse, obsti­nately and rebelliously. And the better to expresse this his clemency, he vseth a similitude, which ought adui­sedly to be noted. Before, he said, that hee held the place 1 of an husband; and that this people was vnto him in his account, as a wife, chap. 2.2. In the next place he bewailes 2 their grieuous ingratitude and disloyalty, in that they had thus forsaken him; telling them it was all one, as if a wife forsaking her husband, should prostitute her selfe to all commers. Heere he adds, Behold, if an husband put away 3 his wife, and she marry with another, he would neuer enter­taine such a wife againe into his fauour: for hee was forbid­den so to doe, by the Law. But see how ready I am not­withstanding, to take thee againe; albeit the diuorce came not as in respect of my fault. For it was the custome of the husbands then, to put away their wiues, when there appeared in them any cause of dislike. It is not a simple comparison, as many thinke, (neither doe I know whe­ther all follow this opinion) for the expositors doe not so much as touch this exposition: because God doth not simply heere compare himselfe with an husband that hath put away his wife for her lewdnesse: but as I haue said, there are two distinct members, in regard the [Page 140] Iewes were wont to cashere their wiues for very light causes; yea for such as were of no moment at all. Now God speakes thus in Isaiah, Isa. 50.1. Shew me your bill of diuorce: as if he should say, I haue not put away your mother. For at that time, when any purposed to put away his wife, he was liable by the law, to the note of some ficklenesse. For what (I pray you) was that bill of diuorcement, but a te­stimony of the wiues chastity? otherwise, if the woman had been taken in adultery, the husband needed not to send her away, for shee was to suffer death. Thus then, adulterous women vsed not to be diuorced. Leuit. 20.10. Deut. 22.21. Deut. 24.1. But if a mans wife had liued honestly with her husband, and yet not­withstanding he meant to put her away, hee was bound by the law to giue her a bill of diuorce, on this manner: I put away this woman, not for breaking or violating the marriage band; but because her personage, or qualities are not to my liking. Thus the husbands were obliged to in­curre some note of inconstancy; and therefore it is that the Lord saith in Isaiah, Shew me the bill of your mothers diuorce: as if he should say, it is shee her selfe that hath cast me off: it is she, who by her whoredomes hath bro­ken the sacred bond of marriage: it is not I then, that am the cause of this alienation. God meant not heere then to signifie that he diuorced the people; for that was a thing worthy of blame, and therefore could not agree with Gods nature: but (as I said) there is a double simili­tude or comparison. Albeit an husband in his discontent had reiected his wife; and that by meanes thereof (by his owne fault) he occasions her to marry another: notwithstan­ding, after a second hath lien with her, because hee thinkes he is now despised, he esteemes it so great an indignity, that he will neuer admit of any reconciliation. But I thinke you will not say that I haue sent you away: you rather haue played the part of a disloyall wife, hauing prostituted your selues to the first commers; yet am I ready notwithstanding to receiue you into fauour, and to forget all your former slips and falles. Now we haue the summe of that which the Prophet meant to [Page 141] say heere. And in this second member there is a compari­son from the lesse to the greater. For the agreemēt would be more easily effected, if the wife hauing been reiected by her husband, should afterward come to please him, and recouer his fauour, albeit she had married another: but when an adulterous wife finds her husband so willing and ready to pardon her; it is a very rare example, and hardly shall it be discerned in any one. We see then, how our Lord magnifies his mercy towards this people, by an argument taken from the lesse to the greater: which he the rather doth, that the Iewes might be so much the more without excuse, in that they had so obstinately re­iected so great a fauour which God freely offered them.

But heere a question may be asked, namely, Quest. wherefore the Prophet saith, That this land is polluted with pollutions, or, in this? I will in the first place speake of the words, Answ. and afterwards I will dispatch the rest. All in (a manner) turne it thus; Hath not this land been polluted with pollu­tion? But in reading this place thus, I know not what sense to draw from it, vnlesse peraduenture God meant to compare the wife diuorced, to the land: or rather, that suddenly breaking off his speech, hee meant to transferre that which he had said touching the reiected wife, to the land: or at least, that hee now expounds the figure which he formerly vsed. And yet wee may take it in this sense, reading it apart thus, In this, to wit, if it so fall out, that some one take her for his wife the second time, who had married another. For (as we haue shewed) this was for­bidden by the law: neither could it bee auoided, but the husband of such a wife must be reputed an adulterer, if he tooke her againe for his wife, whom he had once put a­way. For by the bill of diuorce, the woman was at liber­ty: not that God permitted it so to be; but because the women were guiltlesse, they were borne withall: for God laid all the fault vpon the husbands. Now in this case, when the wife who had been diuorced from her first husband, ioyned her selfe in marriage with another, this [Page 142] second marrying was lawfull; so as if the first husband would recouer his wife whom he had forsaken, he there­in violated and brake the faith of the second marriage. And in this sense it is the Prophet saith, that in this, the land shall be polluted: as if he would haue said, It is not lawfull for the husband to recall his wife to him, notwith­standing he be most ready to entertaine her into his fa­uour and good liking: and yet doe I (saith the Lord) ex­pect nothing else, but that you should returne vnto me. As touching these words, we haue already seene how the Prophet saith not without cause, In this, that is to say, it would breed such confusion, if a woman should bee married now to this man, and then to another; and in conclusion, should returne againe to the first: that by meanes heereof the band of humane society and order would be broken. Moreouer, by meanes heereof the sa­cred band of matrimony would be violated, which not­withstanding is one of the most principall bands that men haue, to preserue and establish the right gouernment of the Common-wealth.

When he adds, but thou hast played the harlot with many louers, it is the better to confirme that which wee haue seene before; namely, that the people offended not in one thing alone, but were growne like common strumpets, who indifferently, without any choyce at all, prostitute themselues to the first customer; which is signified by these words, many louers; that is with many whore-ma­sters: for he calles them companions, or louers, who seeme to sue to one woman.

Then he adds, yet turne againe vnto me, saith the Lord: that is, I am most ready to receiue thee to mercy, if so be thou wilt confesse thy fault. Quest. But heere may arise a que­stion; namely, how God promiseth to doe that, which himselfe in his Law had forbidden to be done? But the solution is easie. Answ. I grant, that so farre forth as respect was to be had to the right of maintaining humane society, there was no other remedie to be giuen: but seeing men [Page 143] had this liberty to put away their wiues, it was not freely to be permitted without some restraint, lest so it might seeme that God meant to cherish and approoue of their lightnesse and inconstancy. It was very requisite then, that wayward and peeuish husbands should be thus cha­stised, that it might at no hand be lawfull for them to take againe into their fellowship, the wife whom they had once put away: otherwise euery one would haue been ready to haue changed their minds euery third day, or at least, euery yeere: and then would haue been as ready (the fit being ouer) to haue demanded her againe. God himselfe therefore imposed this law vpon diuorces; that the man who had once put away his wife, might not af­terward receiue her againe. But the case is otherwise in respect of God: therefore no wonder if he retaine this right and power of receiuing the Iewes againe into fa­uour, vpon their amendment. It followes.

FOr as much as the Prophet had taxed the Iewes for such as were become common; and that they made no choyce at all who were one, so they might bee the o­ther: euen like loose strumpets, after they are growne past shame; lest they should make their replies, and also lest at any time they should alleage, that they neuer so much as meant to commit such an offence: hee makes them (as it were) their owne iudges. Lift vp (saith he) thine eyes to the high places, and behold: that is, I produce testimonies ma­nifest enough, for there is not the least mountaine in the land, whereon thou hast not played the harlot with thine idols. For we haue seene before, and shall haue occasion [Page 144] oft times in this prophesie to repeat the same thing, that God in his sight esteemed superstitions as so many adul­teries. Now it was an vsuall thing with the Iewes to as­cend vp to the tops of mountaines; as if there forsooth, they had been nearer vnto God. And this is the reason why the Prophet wils them to lift their eyes vnto the moun­taines. Behold (saith he) if there be any hillocke which is not infected with thy whoredomes. For euen as lewd persons seeke for places that are close, to commit their filthinesse in; so also the hils serued the Iewes for their dens and brothell-houses. For which cause also their impiety was so much the more execrable, in that they stucke not to proclaime to all the world what they were: as if they meant to discouer their villanies vpon an open theater: whereas harlots are wont to goe into corners, when they haue found their companions. Thus then, the prophet takes from them heere all occasions of cauelling, when he bids them lift vp their eyes to the high places: for in bowing before their idols, it was all one as if an harlot had prostituted her body to the accomplishment of her lust: and he adds, they sate waiting vpon the wayes, as the Arabian in the wildernesse. Heere he repeates that which we haue seene before; namely, that the Iewes were not suddenly ouertaken by the allurements and enticements of others, to falsifie the faith of marriage which they had vowed to God; but that they were pricked forward by their owne inordinate lusts, to seeke out impudent and filthy louers. And because he had said, thou hast corrup­ted others by thy malice; therefore now also he confirms the same,Chap. 2.33. Thou sittest (saith he) vpon all wayes. Which speech also agrees to filthy harlots, who (as hath been said) are past shame.

But the Prophet amplifies this fault by another simili­tude: euen (saith he) as the Arabian waits for passengers in the wildernesse, to rob and cut their throats: so thou also seemest in like manner to sit in all thy wayes. We see here 1 is a double similitude then: the first taken from harlots, [Page 145] long exercised in that trade, who seeing themselues neg­lected, lurke in passages, and shamelesly insinuate them­selues 2 into mens acquaintance; and without any choyce, seaze vpon him that comes first. This is one of the simi­litudes. The second is, that they behaued themselues in a manner, like cut-throats, who watch for passengers: as if he had said, The Chaldeans and Egyptians are blamelesse (as it were) being compared with the Iewes. Why so? Because the Iewes allured them to become their confede­rates, and drew them into their wicked and cursed coue­nants by artificiall wiles. As if a passenger falling into theeues hands, by little and little they should corrupt him. As how? Alas! thou art but a poore snake; but if thou wilt come and make a couenant with vs, and be our companion; there is certaine hope of good successe, and that euery day will furnish vs with new booties: are not such old theeues (trow yee) thrise, yea foure times worse than this new scholer? Likewise also the prophet saith, the Iewes were all become like old experienced theeues, hardened in their mystery of ambushments, robberies, spoylings, and all sorts of lewd practices; and had now drawne the Assyrians and Egyptians into their societie. It followes.

IEremiah goes on still with his sharpe reprehension; namely, that the Iewes were growne desperate in their malice, by ouerflowing in all sorts of superstitions, and in making vnlawfull couenants; and in both, shewed their contempt against God. Now hee lets vs see how farre they were sunk in an vntamed rebellion. The showers haue been restrained (saith he) they haue not fallen in their latter season: and yet hadst thou for all that an whores fore-head; thou wouldest not blush, nor be ashamed: as if hee had said, there was no iudgement that could tame thee. The fault [Page 146] was too great already, whilest the Prophets cried daily vpon them, to bring them home into the right way, by their holy admonitions: and yet they regarded not. In that they were become such dullards then, as not to con­ceiue ought that the Prophets vttered, it was one signe of their wickednesse. But besides this, God had endeauou­red to draw them to him by seuere chastisements which he inflicted vpon them; hee had caused the earth (to pu­nish their sinnes) to become vnfruitful: neither is it to be doubted, but this drought whereof the Prophet speakes, was so extraordinary, that the Iewes might well perceiue (if there had been in them but a dramme of true wise­dome) that they had prouoked Gods wrath against them. For sometimes it falles out, that not so much as a droppe of raine shall fall from the heauens: as wee see many sommers prooue uery hote and dry: and then (no question) God aduertizeth vs of our sinnes; and thereby solicites vs to repentance. But because custome makes vs easily set light by Gods iudgements: it therefore comes to passe, that hee corrects vs with rare and vnwonted iudgments. When the Prophet then saith, that the showers were restrained, I doubt not but he meant to note out an extraordinary iudgement of God; by which (had not the Iewes been altogether senselesse) they might soone haue espied that God was bent against them, and sore of­fended with them. The summe is, that the Iewes ranne ryot with such fury, after their inordinate lusts, that God himselfe could not stay nor hold them in,The summe. by any of his iudgements, were they neuer so manifest and apparant; no not albeit from aboue, he plainly testified, that he meant to auenge and maintaine his owne glory, when there was such a drought, as by which they might well dis­cerne that the curses threatened in the Law, were pow­red out vpon them: as it is written, Leuit. 26.19. I will make your heauen ouer you as iron, Deut. 28.23. and your earth as brasse.

As touching the Hebrew word which wee haue tran­slated [Page 147] raine of the latter season: we haue elsewhere shew­ed, how it is often taken for the latter raine, or for the raine that falles in the time of haruest. It is called late, in regard of the haruest, for the Sunne was excessiuely hote in those Eastern parts: they there needed raine before the corne was reaped, for otherwise the heat would consume the graine: for which cause they desire this latter raine a­boue all others, namely, that which is immediately before haruest. For as touching the other rain which fals in Sep­tember, and October, they cal y^t the raine which comes in good season, in respect of the seed-time, because it wets and supples the seed in the earth, that it may the sooner sprout foorth, and take the deeper and faster rooting in the earth. The summe is, that God from heauen shewed ma­nifest signes of his displeasure against the Iewes; and yet all this was to no purpose, in regard they had whorish fore-heads, that could not blush at any thing: that is to say, they were not touched with remorse in respect of any iudgements; or they would not endure to be corrected.

GOd hauing manifested the iniquities and wickednesses of his people, and hauing according to their demerits, sharply re­prooued them; yet hee ceaseth not by sweet allurements to summon them to re­pentance. Wilt thou not (saith he) say vnto me, My father? Some vnaduisedly translate, Wilt thou say to me, my fa­ther? as if God reiected this cry. Thus they expound it then, namely, that the Iewes are too impudent yet, to glory thus of Gods name, whilest in their affections they were estranged from him. But the Prophets meaning is otherwise: for God meant heere to allay the tartnesse of the former reprehension; and shewes that hee is willing, and most ready to be at one with them, vpon condition of their repentance: yea, he not onely waites for their repentance; but by this gracious speech to these Apostataes, he seekes to preuent them. As how? Shall there not bee once againe a peace concluded betweene vs? For God heere manifests the passion of a man sad and heauie, in seeing this people thus to perish: who if possibly he could, would faine preuent the same. According to this sense hee demands, whether they will not yet once againe call vpon him, as their father, and as the guide of their youth? Now by this manner of speech he signifies, that he was married with this people. For the affection which the husband beares to a young virgin, in the flower of her youth, is maruellous tender. And this [Page 149] similitude God vseth in this place, saying, I cannot yet forget that exceeding loue which I bare to this my Church and people. In a word, I am ready to pardon them, if so be they seeke peace and amity with me: which he confirmes in the next verse, saying:

GOd heere shewes, that it is the Iewes fault that hee receiues them not to mercy: And this he doth by an argument taken from his owne nature. Now hee speakes of himselfe in the third person: and it is all one as if the Prophet had reasoned thus: God is not such an one as cannot be entreated; for hee is alwayes as ready to for­giue, as he is patient and long-suffering: who lets you then, that you liue not happily vnder his rule and do­minion? For he will spare you, if so be he finde you truly penitent. Wee see now what the Prophet meant to say. For God hauing exhorted and allured them graciously to repentance; the Prophet now in generall sets foorth the nature of God, namely, that he keepes not his anger for e­uer, neither doth he alwayes nourish the memory of it. When these words are put simply by themselues; they signifie, to nourish vengeance in the heart. In our tongue, we imi­tate this Hebrew phrase, He keepes it. When this word,Illui garde. To keepe, is put simply, without an other word ioyned with it, it signifies (as I haue said) to nourish that ven­geance which a man hath in his heart. Now there is no­thing more repugnant to this, than Gods nature: whence it followes, that nothing hinders the Iewes from obtain­ing fauour, but their owne backwardnesse and vnto­wardnesse: and as they are maliciously bent to their will, so will they not receiue that pardon and grace which is freely offered and presented before them.

As touching that which afterwards followes, it may [Page 150] be expounded two wayes: for it may be taken thus, Al­beit thou hast spoken it, and done it: as if the Lord should say, I cease not to shew my selfe fauourable and mercifull vnto you, bee the faults you haue committed neuer so many and great. But there is another exposition which seemes to be more naturall and agreeable; namely, that God heere takes vp a lamentation, in respect he sees there is no hope to be conceiued of the Iewes amendment, in regard they are growne hardened in their euill wayes. Thou hast spoken it (saith he) and done it, and hast had abi­lity to doe it.

And yet there are sundry opinions among the exposi­tors as touching these latter words. Some take this, And hast had ability; for, according as thou hast had ability; or, according to the power thou hast had: as if he should say, so farre forth as thy ability stretched, thou hast com­mitted all sorts of wickednesses. Others take it more sim­ply, and (as I thinke) their opinion is the best: Thou hast been powerfull: that is thou hast wholly giuen ouer thy selfe to wickednesse, euen according to the vttermost 1 of thy power. Thus then I vnderstand it. After God had 2 shewed himselfe sorry for their miseries, and had louingly 3 exhorted them to repentance, testifying that he would be 4 ready to make peace with them, in regard he is by nature enclined to shew mercy: after the manifestation of all these things, he now adds, Behold, this people are become desperate and past hope of recouery: namely, because they boasted of their wickednesse. For, to speake, and doe, is as much as if he had said, This people are become so impudent, that they sticke not to call darknesse light: as wee know it is the manner of the superstitious to bee so shamelesse, that they feare not to braue God to his face. Now such was the quality and condition of this people: that indeed which God principally condemned in them by the mouthes of his Prophets, was that they corrupted his pure worship commanded in his Law. But they on the con­trary (like brazen-faced strumpets) were so malepert, as [Page 151] against that, to alleage their owne deuotions and good intentions, as they commonly called them. Seeing then they were growne so audacious, as to maintaine and de­fend their bad courses, God heere complaines, that there is no hope of their amendment: and therefore giues them ouer as gracelesse and desperate people. This is it which I conceiue touching the true and naturall meaning of this place. And to the same purpose he also adds, thou (saith he) wast able: that is, thou ceasedst not to adde sinne to sinne, but gauest thy selfe ouer to the committing of ini­quity. Now it followes.

HEre the Prophet begins a new speech: for he recites that which God had giuen him in charge; and with­all notes the time; to wit, whilest Iosias raigned. Now it is well knowne, that in his dayes the land was purged from all sorts of superstitions. For this good King endeauored to restore Gods pure worship, and to abolish all the filthy corruptions wherewith the Temple, and religion it selfe had been wholly infected and defiled. He therefore man­fully imployed himselfe in this businesse; neither is it to be doubted, but as touching the outward face of things, [Page 152] religion and piety then seemed to flourish: yet shall we see how in the greater part of the people, hypocrisie and counterfait holinesse beare a great sway: which often falls out, when the heads and gouernours of countreys desire to maintaine the purity of Gods worship, and to purge out the corruptions that haue crept in. For ye shall euer see some which carry a faire shew for a time; and yet in the meane while, will not sticke to continue still in their obstinacy against God. This was then the state of the Commons. Which we are diligently to obserue: because it might be thought that Ieremiah carried himselfe some­what too harshly towards his nation: for reformation was in euery mans mouth: as the greater part of those at this day, who at the beginning of reformation, made goodly shewes of their readinesse to embrace the do­ctrine of the Gospell: and yet after they had renounced all popish superstitions, now willingly content themselues with a slight reformation, wherein they glory. But in the meane while they shift off Christs yoke, and cannot en­dure to be subiect to the discipline of the Church. In a word, they could wish that all order and policy were o­uerthrowne. And yet for all this, as oft as they are taxed for their sinnes, they are ready to couer themselues with this faire pretext of reformation. And doubtlesse Ieremi­ah had euen such in his time to deale withall. This is the cause why he expreslly notes, that he had this commission in the dayes of Iosias: to wit, euen then whilest the King bent himselfe to set vp Gods worship in the purity of it; and whilest none durst contradict it: for during this time wee may perceiue, that God was called vpon with one consent, without any outward superstitions.

But what is the summe of this message or ambassage? Hast thou not seene (saith he) what this disdainfull Israel hath done? God heere compares the ten Tribes, with the kingdome of Iudah: to which (as we know) was ad­ded halfe the Tribe of Beniamin: hee compares Israel then with Iudah, and saith, Seest thou not what this rebel­lious [Page 153] Israel hath done? Now he brings in the kingdome of Israel and Iudah, vnder the person of a wife. For as we haue seene heretofore, God takes vnto himselfe the person of an husband, in respect of the people.Chap. 3.1. Thus then hee saith he hath had two wiues, to wit, Israel and Iudah. I grant God had married to himselfe in one marriage, the whole seed of Abraham. But Ieremiah speakes heere by way of granting them so much. For albeit the Israelites had re­uolted from God, yet had he not vtterly reiected them: so the couenant held as yet in part. In this sense hee ac­knowledgeth, as well Israel as Iudah, for his wiues. Hee saith then, Hast thou not seene what this disdainfull Israel hath done? This word, To disdaine, or turne away, is di­uersly taken by the expositors; but it may properly bee translated, lewd, or loose.Desbauchée. See (saith hee) how shee is gone vpon euery high mountaine, and vnder euery greene tree, &c. The summe of Gods complaint heere is, That the ten tribes haue falsified the faith of this holy mar­riage. Why so? Because they bowed before idols; and that vpon euery high mountaine, and vnder euery greene tree. For (as we haue said) it was their custome to chuse out those places, as if there had been some holinesse vp­on the tops of the mountaines, or vnder the shadow of the greene trees.

He therewithall adds, Notwithstanding I said. Vers. 7. Gods meaning in these words is, that he tarried long in suspen­ding his iudgement, before he chastised the people of Is­rael. Heere therefore wee see the praise of his patience, not onely in not proceeding in his wrath against the Is­raelites; but also in that he forbare them, and for a long time held his peace, to see if they would come to amend­ment. I said then, after thou hadst committed all these things, returne to me. If wee reade this place in the third person, the sense will be this: I alwayes hoped well of their amendment, and that they would at length returne againe into the right way, albeit they had fallen so gros­ly; yea, notwithstanding they had so wickedly reiected [Page 154] me, in reuolting from me, and in forsaking their faith, and and all piety. But I rather encline to the contrary opini­on: namely, that God heere shewes how his purpose was to recall and bring backe the ten Tribes, by his seruants the Prophets; notwithstanding they prouoked him to wrath and iealousie. Thus then God meant heere to shew how the Israelites were bent to obstinacy and rebellion; for he did but loose his labour, though hee tooke such paines by all good meanes to bring them home to him­selfe. I take this word said then, for the Prophets do­ctrine; as if he should say, Although the Israelites were plunged (as it were) ouer head and eares in their impieties; yet left I no meanes vnattempted for all that, to see if I could cause them to returne vnto me. In a word, he shewes how he resembled not those husbands which could neuer be brought in any sort to be reconciled with their wiues, af­ter they haue been prouoked to ielousie, by the disgraces, and wicked outrages which haue been offered them. God hereby shewes then, that albeit the Israelites had forsaken him, yet he sent them his Prophets; yea, and himselfe also sought which way he might be at one with them: but they neuer returned.

In the next place he adds, And when shee saw vpon all this, to wit, for all the whoredomes that rebellious Israel committed: that is to say, when the kingdome of Iudah saw all these things. We shall see the drift of this compa­rison by and by. For he amplifies the wickednesse of the kingdome of Iudah, because she might easily behold all that which hath formerly been recited; yea, and a great way off, as from an high turret discerne it; and so might haue been brought to repentance: but she saw, howbeit without fruit. Thus then God meant to shew what obstinacy there was in the Iewes, who had beheld the reuolt of the ten Tribes: neither were they ignorant how sharply they had been reproued and threatened by the Prophets.

Vers. 8.And in the next verse he adds, I haue seene. As in the [Page 155] former verse he said, Iudah saw what Israel did: so now also he saith, that he himselfe saw both the one and the other. I haue seene then But what is it which hee faith hee saw? namely, that Iudah also played the harlot (for I speake now of her, as of a wife) God saith then, that he was not ignorant of this. Whereof? That Iudah fell not by errour or ignorance; but that of malice, and of set purpose she exceeded the wickednesse of her sister Israel. Yea, I haue seene, for all these things, when she played the harlot. He now sets that forth more at large, which hee deliuered before in few words. He said, the Tribe of Iudah saw: but this, by reason of the breuity of it, might haue see­med obscure. He explaines his meaning further then, Iu­dah (saith he) saw that I gaue her sister a bill of diuorce, be­cause she had played the harlot; and yet this astonished her not: that is, it neuer came into her thought to repent, though she saw so manifest an example of my wrath and vengeance, euen before her eyes. Quest. But heere a question may be asked, How is it said, he gaue Israel a bill of di­uorce; seeing in Isaiah, chap. 50. vers. 1. he flatly denies it? But the Prophet speakes heere in another sense, Answ. than hee doth in that place of Isaiah. For hee mentions not heere that bill of diuorce which husbands were wont to giue their wiues, when they meant to put them away; who in other respects had carried themselues chastly and well: but he speakes of such a diuorce as was approued of by the Law; to wit, when the woman being conuinced of adultery was condemned to death. God therfore in Isa­iah denies that he had giuen any bill of diuorce; and yet heere he saith he gaue one: that is, because he had put away a wife taken in adultery. I grant this was not ordinarily practiced among the Iewes at that time; namely, that a man being diuorced himselfe from an adulterous wife, she was by and by called to iudgement. But wee haue seene in the beginning of this Chapter, what difference there is betweene God, and womens husbands. For as much then as God had not dealt rigorously with the Is­raelites, [Page 156] neither had inflicted vpon them those extreame punishments which they had iustly deserued, and also ac­cording to the custome then in vse; therefore he saith, hee gaue her a bill of diuorce; that is to say, he separated him­selfe from this people, and vtterly forsooke them. In the meane while by the bill of diuorce, he vnderstands their ba­nishment. What is meant by diuorce in this place. For when the ten Tribes were led into captiui­ty, it was all one as if God had openly protested that hee would no longer hold his couenant or coniunction at all with this people. Truly, whilest they dwelt in the holy land, and in the inheritance which he had promised them, there remained alwayes some resemblance of this holy wedlock: but after they were once scattered heere and there, and that Gods true worship had no more any place among them: in a word, after the name of the kingdome of Israell was once abolished, then God made this di­uorce.

Her sister Iudah then, saw, (saith he) and yet shee feared not. Now what an exceeding great senselesnesse was this, not to become wise by the harmes of another? But this complaint is often met withall in the Prophets, namely, that when God spared the Iewes, they were neuer moued thereby to repentance, albeit God set such examples be­fore their eyes, as might haue been sufficient to haue ter­rified them. For might they not well thinke (or at least they ought so to haue done) that God would certainly shew himselfe their Iudge, in punishing so many crimes whereby they had prouoked him, seeing hee spared not (the Israelites) their brethren? They saw that poore king­dome, rooted out and abolished, before their eyes: and yet they came all out of one and the same stocke, to wit, Abraham, who was father to them both. How was it possible then, that they should make so little reckoning of Gods iudgements, which had so long a time been ex­ercised vpon their brethren in their sight? He saith then, that they feared not. It followes.

THe Prophet heere (and in the two next verses) con­cludes his speech which he began, in vers. 6. namely, it was so farre off from striking a terrour into Iudah, by the punishments which God had inflicted vpon Israel, that rather by her lightnesse and loose life, she surmounted all the whoredomes of her sister. She hath (saith he) defi­led the land; or, she hath caused it to sinne: that is to say, she hath made the land wicked. Now this serues to ag­grauate the fault much, when he saith, that the land was made culpable; or, that it was defiled. For we know that the earth of it selfe is pure and cleane: neither is it apt to draw into it any spot or vice from mens impiety. But to the end the impiety of her inhabitants might be made so much the more odious and detestable: it is said, the earth is defiled; therefore he saith, the land is guilty. Wherfore? The reason why the land is defiled, or is made wicked, or wrapped in their sinnes is added, to wit, because she played the harlot with stockes and stones. As touching this simili­tude of whoredome heere mentioned, we need no more to explaine it: seeing from the beginning wee haue so often repeated it: for God had entred into couenant with this people, and had vnited himselfe vnto them by the holy bond of marriage: therfore as oft as they turned aside frō his pure worship, it is rightly said that they committed whoredome, because they corrupted and violated their [Page 158] faith. For herein consists the true spirituall chastity,The true spiri­tuall chastity. when we keep faith in al simplicity: as on the cōtrary, Apostasie is an impudent disloyalty, when the wife deceiues her husband, in following adulterers. It followes.

HE goes on still with the same matter, to wit, that the Iewes were not moued at all with any feare, in be­holding the horrible vengeance of God, which fell vpon their brethren. Her disloyall sister (saith he) returned not vnto me: that is, after all those propheticall admonitions and warnings; nor yet after the examples of so many of my iudgements as happened in their sight. Notwithstanding he adds a correction, that she returned not wholly, but fai­nedly, or, lyingly. For the Prophet preuents some replies which the Iewes might make.See what was said vers. 6. of this Chap. What? Darest thou affirme that we haue not turned: hath not the land been purged from all idolatries? Is not God now serued according to the pre­script forme of his Law? Seest thou now any Altar, either vpon the tops of the mountaines, or vnder the shadow of greene trees? For as much then as they might cauill thus cunningly, according to their ordinary custome, the Pro­phet preuents them, and saith, that notwithstanding all their goodly shewes and semblances of repentance, all was nothing but a meere counterfeiting, how to lye and dissemble with God. Why so? There was no integrity in them. Now we see more plainly why expresse mention hath been made, in vers. 6.God lookes not so much to out­ward reforma­tion of religion, as to the inte­grity and vp­rightnesse of the heart. of the dayes of Iosias: namely, because then the Iewes seemed to returne vnto God, but it was onely fai­nedly, and in dissimulation (the King, and a small rem­nant which came thereunto with vprightnesse of heart exempted) for as touching the multitude, they were rank hypocrites. Therfore the Lord in these sixe verses shewes, that hee rested not in this reformation, which was so [Page 159] full of fained holinesse; but requireth a sound and vpright af­fection of the heart. And therefore he concludes,

NOw (as I take it) wee clearly vnderstand wherefore Ieremiah compared the ten Tribes, with the kingdomes of Iudah; euen that he might manifest to the Iewes (who notwithstanding would be held much more perfect and holy than others) that they were much worse, and more disloyall; yea, and worthy of greater punishments than others, in regard all the faire shewes they made before God, were nothing but meere deceit and lies. Quest. But one may heere aske, Why is it said the Iewes were worse than the Israe­lites, Answ. seeing they alwayes continued in some tolerable estate? It is most certaine that the kingdome of Iudah 1 was so profaned, that (in a manner) there was no forme of true religion left: yet the Temple and the sacrifices al­wayes remained in Ierusalem. But there are other reasons 2 wherefore the Prophets condemne the Iewes aboue the Israelites, namely,Why the Iewes are taxed for greater sinners than the Js­raelites. because they ought to haue been war­ned by other mens harmes, and should haue kept their owne stedfastnesse, by seeing their brethrens defection, in erring (as they did) from Gods pure worship. They might easily then, haue considered of all these things with themselues on this wise. God therefore shewes then, 1 that they were more wicked than others, in respect of 2 this carelesnesse and senselesnesse, together with their pride, which made vp the measure of their condemnati­on, because they gloried of their integrity, whilest the Is­raelites had corrupted themselues. This is the cause then, why he saith, that how disloyall soeuer Israell hath been, yet she is more righteous than her sister Iudah.

The manner of speech which he vseth; hath iustified her soule, is improper. For it is not Gods purpose to excuse [Page 160] the Israelites, neither is it his meaning to iustifie or ab­solue them, (for beleeue me they were grieuously punish­ed) but it is a phrase of speech vsuall with the Prophets, to say, that Sodome is iust in respect of Ierusalem: that Tyre and Sydon are iust in respect of the Iewes, Ezech. 16.37.38. This sinner then, or rebellious Israel hath iustified her soule, in comparison of disloyall Iudah: to wit, in regard of the cause which I before recited: namely, in that the Iewes were more obstinate, and lesse excusable. The outward 1 worship of God which they retained, ought to haue bin as a bridle to restraine and keepe them within compasse. 2 Besides, they had seene how seuerely God had handled the ten Tribes; and yet they cared for none of these things, neither did any of these things profit them a whit.

AFter the Prophet hath shewed how the Tribe of Iudah deserued to bee more seuerely punished than the ten Tribes, and also added the reason of it; to wit, because they saw before their eyes what chastisements had been in­flicted vpon them; and yet without any remorse as on their parts: hee now directs his speech to the Israelites themselues, or to the ten Tribes; and promiseth that God will now be mercifull vnto them, and bow his eares to their prayers. The kingdome of Israel at this time was abo­lished, and the people thereof led captiue; some of them into Assyria, and some of them among those of the Medes and Persians; so as they were in such wise dispersed, that no memory at all was left of that kingdome. As touching the countrey, it had often been wasted before. For from the beginning, there yet remained some part of the king­dome; in regard foure Tribes onely were carried away into captiuity: but in the end, the memory of the king­dome was vtterly abolished, and (as I haue said) led into captiuity. See why the Prophet then is commanded to [Page 162] direct his speech towards the North. For albeit the most of them were then in the East; yet God chiefly respects that place which was the most eminent in all the Empire, in regard they had been wasted by the Assyrians. This is the cause why the Lord bids his Prophet cry these words to them whom the enemy had carried into the North parts.Reasons why the Prophet was commanded to cry. Cry then (saith he) not onely because the distance of 1 place was very great; but also in regard the Israelites them­selues, 2 who now were become deafe, might heare and vnder­stand these words. Moreouer, the Prophet had not this charge giuen him onely in respect of the Israelites; but in 3 their example he sets the mercy of God also before the Iewes, if so be they would returne. The summe is this, that although the Israelites had been rebellious, The summe. Vers. 7. and had estranged themselues from God; yet they might now obtaine pardon if they would conuert. We told you before (in a word) what the Prophet meanes by this word conuersion, or returning, and we shall also haue occasion to mention it againe in another place. He would they should repent then, promising, that if they so doe, they shall find God fauourable vnto them.

In the next place he adds, I will not cause my face to fall, or my wrath, vpon you: and this latter exposition agrees best. God had seuerely chastised their sinnes already: for what greater euill could befall them, than to bee expulsed the land of their natiuity, and to be subiect to such cruell tyrants? But that which was worst of all, they were de­priued of Gods pure worship, which himselfe had ordai­ned in his Law, they were reiected of God himselfe: they had lost that glory and prerogatiue, whereby they estee­med themselues more excellent than any people in the world besides. For they were chosen indeed to bee his peculiar people: but now all this was gone. How is it then, that God saith, he will no more let his wrath fall vpon them? The Prophet simply meanes by this manner of speech, that God will not be vnreconciliable: as if he should say, My wrath shall not continue; or, it shall not alwayes fall [Page 163] heauie vpon you; but I will moderate the afflictions where­with I haue exercised you. I therefore mislike not Saint Ie­roms translation [I will not stay] albeit he vseth this word, To make; which yet (as I haue said) doth not sufficiently expresse the Prophets meaning. But this will bee a good exposition, if we reade, I will not let my wrath rest vpon you: that is to say, My wrath shall not tary or abide; or, it shall not lie heauie vpon your heads, vtterly to ouer­whelme you. The wrath of God I grant was already fallen vpon them; yet so, that they were not left hopelesse of some re­liefe. God then saith, that the plagues which hee had brought vpon them for their sinnes, should not be mor­tall. Why so? Because he would withdraw his hand, and not prosecute them to the vttermost with extremity. The summe is, That if the people shall returne vnto God, The summe. they shall obtaine fauour, in regard God is mooued of his owne good pleasure to call them to himselfe, and promiseth that the iudgement he hath sent vpon them shall last but for a while.

And God once againe confirmes this doctrine, from an argument taken from his owne nature: For I (saith he) am mercifull; neither will I retaine my wrath for euer. The pro­mise was particular in respect of the peoples returne out of captiuity: now that he might confirme the same, hee adds a generall doctrine, namely, That he is enclined to mercy: and according as he is wholly bent thereunto, so will he easily be drawne to forgiue. Seeing God then is such an one, and therefore cannot deny himselfe; what cause haue sinners to despaire, thereby shutting vp the gate (as it were) against themselues, from hauing any accesse at all to Gods mercy? Doct. Hence then we may gather a good and profitable doctrine. What is that? As often as we are solicited to dis­paire, and are not able to apply vnto our selues Gods gracious promises; that we then euer remember that God is mercifull. Seeing God then is so gracious,Mich 7.18. Psal. 62 12. that hee retaines not his wrath for euer; that is to say, it lasts but for a moment: we ought alwayes to nourish good hope in our breasts: as it is also said in the 30. Psalme: Hee continues but a [Page 164] while in his anger; but in his fauour is life. As if hee should say, Gods wrath forthwith vanisheth, if we for our parts repent: but he continues on his mercy and goodnesse to many ages: for that is it which hee meanes by this word life. Now it followes.

GOd heere adds to his promise a condition, lest hypo­crites abusing his bounty, should thereby grow more and more hardened; and yet in the meane while should thinke he were much beholding to them. For see how they are wont vsually to reason, God is easily drawn to call vs backe againe to himselfe: and more than that, he preuents sinners: well, we doubt not, but wee shall as easily make faire weather with him. After this sort doe hypocrites delude themselues with these peruerse imagi­nations, because they falsly suppose they can satisfie God with any thing: for he lookes for no more at the hands of poore sinners, than that they come againe vnto him. It is necessary therefore that exhortations to repentance bee al­wayes coupled with the promises of grace. Doct. God then admo­nisheth the Israelites heere, that they shall much deceiue themselues, if they thinke to obtaine pardon so easily for the sinnes they they haue committed against him. He saith then, But know thine iniquity. The particle vsed in the He­brew, may signifie, onely; or but; or notwithstanding. I willingly receiue the second exposition, because there is an exception heere added, according as I haue expounded it; namely, that the Israelites should not lie snorting in their sinnes, as perswading themselues that they had God in their sleeue (as they say) or as if he were at their becke and command. Thus then we see the Prophet adds this [Page 165] exception heere, by way of a correction. But in the meane while (saith he) know thine iniquity: for otherwise thou hast no reason to seeke reconciliation with me.

It followes. For thou hast carried thy selfe wickedly a­gainst the Lord thy God. The Prophet by these words pres­seth the Israelites home, lest they should thinke to escape Gods wrath by their faire and colourable pretexts. For we know, that euen such as feele themselues inwardly con­uinced, are not easily brought to confesse their faults. And surely it is wonderful, men should be so blockish, thus to plead alwayes with God. Therefore when the Prophets goe about to exhort the Iewes to repentance, they al­wayes set their sinnes before them. Were there any shame, or good nature in men, they needed not to bee thus pres­sed: but in regard they are either impudent, and so will 1 neuer confesse their faults; or so senselesse, that nothing 2 can terrifie them: therefore it is needfull they should bee thus sharply gauled; yea deeply wounded. This course the Prophet takes heere. Thou hast (saith hee) carried thy selfe wickedly towards thy God: as if the Prophet should haue said, It is not without cause, that in this particular manner I admonish thee to acknowledge thy faults: for it is God himselfe that condemnes thee; thinke not ther­fore that thy euasions can doe thee any good.

In the next place (to presse them yet nearer to the quicke) he adds the kind of fault wherein they failed,From the gene­rall, the Pro­phet proceds to charge them with parti­culars. Thou hast (saith he) scattered, or dispersed thy wayes to strangers, vnder euery green tree. Againe, he compares the Israelites to harlots, which are so common to all, that they post from place to place to entertaine the first commers. See how the Prophet saith, the Israelites had scattered their wayes. He speakes modestly of an immodest action, when he saith, thou hast scattered thy wayes: but by these words he signifies, that they satisfied not themselues with one kind of superstition, or with one idoll, but polluted themselues with sundry superstitions; and that on euery side they heaped together diuers deceitfull errours; euen [Page 166] as a common harlot prostitutes her selfe to such as shee neuer knew before, without any choyce at all.

Now all fained gods, he termes by the name of strangers; because (as I haue often said) they ought to haue held God for their husband. Whilest the Israelites then, wandred thus after strange gods, it was all one as if a wife, forsaking the company of her husband, should prostrate, or prosti­tute her selfe to the will of all adulterers. And wee know nothing is more vsuall, than for those that forsake the true seruice of God, to gather to themselues, from all parts, sundry deceits and errours, so as they prostitute them­selues without any restraint, before all sorts of superstiti­ons.

In the last place he adds, and thou hast not heard my voice. By this circumstance the Prophet amplifies their offence; namely, that hauing been instructed by the do­ctrine of the Law, and therefore could not be ignorant of the right way to saluation: how was it possible they should thus foully corrupt themselues, by entertaining such variety of superstitions? They could not say, igno­rance was the cause of it: it was their open rebellion then against God. Thus the Prophet shewes they were diso­bedient, and had no stay of themselues at all: and that hence came their falling away into idolatry and peruerse errours;The summe and scope of the whole 12. and 13. verses. namely, they had shaken off Gods yoke, and would not endure to be gouerned by his word. Now wee haue the summe and scope of all these words. In the first place God 1 wils the Israelites to confesse their sinnes: which if they 2 performe, he shewes what gaine they shall get by their con­uersion; Ʋers. 12. which he mentioned erewhile. For, till the sinner acknowledge his faults, he will neuer become a true con­uert,Note. neither will he from his heart turne vnto God. The beginning of repentance therfore, is to acknowledge and confesse our sinnes. Moreouer, hee conuinceth them of their sinnes, that he might take from them all occasions of 3 cauelling. Thirdly, he names the kind of sinne, that hee might hold them (as it were) at a bay: to wit, that they [Page 167] were defiled with superstitions. And moreouer he adds, 4 that they were not onely like to an adulteresse, that fol­lowes another husband, but to the filthy of-scums of the world, who post hither and thither, without respect either of those they know, or know not. Lastly he shewes, that 5 this came to passe meerly by their owne rebellion; namely, because they had wholly shaken off all feare and reue­rence of God, in regard he had committed to their custo­dy the oracles of his Law: besides, they had also the Pro­phets, 6 whom he had sent to be the true expositors thereof. They were therefore sufficiently taught and instructed in that which concerned the will of God; and also how to haue walked in the right way. Whence came it then, that they so grosly erred? They stopped their eares against that word of God which was preached vnto them, and would not endure to bee guided and gouerned by the same, but grew vtterly vnteachable. Let vs proceed.

IEremiah reiterates the same sentence with that in vers. 12. yet in other words. But by heaping vp so many words to one purpose, God shewes how ready hee is to be appeased, if so be the Israelites from their hearts, and with­out faining will turne vnto him. It sufficed to haue assu­red them in one word, that God testified his willingnesse to pardon them: But perceiuing how slow and dull of hearing they were, and how hardly drawne to yeeld themselues obedient; he continues on his former exhor­tation. This fauour of God is not to be a little admired: who albeit his grace be (in a manner) neglected, yea re­iected of men by their slothfulnesse, yet ceaseth hee not; [Page 168] but once, No small fauour of God, when he offers vs condi­tions of peace, againe and againe. twise, yea the third time, he calles vs to him. Is any man in the world able to brooke such an indignity, as to see his fauour scorned? And yet wee see God flies not backe at the first repulse, neither reiects he those by and by who are thus dull and slow of hearing; but sets vpon them afresh, to see if at length he may preuaile: and is not this more than necessary? Doct. For such a blockishnesse is in our nature, that if God should not daily bee calling vpon vs, how many of vs would giue him audience, or entertaine his admonitions? It is no wonder than, if he support our slothfulnesse, in summoning and calling vs the second and third time, to repentance: which mercy (as we see) he daily exerciseth in the Churches. This is the cause then, why the Prophet repeats the same words a­gaine, Returne now againe, O ye disobedient children. He said before,Vers. 12. Thou disobedient Israel returne. Now heere he adds, For I haue been a husband vnto you.

Some thinke the word Baal, which is heere vsed, signi­fies, to be sent; but this signification in this place cannot agree: therefore where others translate, I haue had do­mination and lordship ouer you; it agrees better: but this lordship must not be vnderstood generally. For after the Latines, this domination is referred to the husband, who is the wiues head. Neither is it to bee doubted, but God still continues his former speech,See vers. 1. and persists in the same similitude of marriage, often mentioned before. For he accused the Israelites of adulteries, in regard they had forsaken him: which is the cause he now adds, And yet I am your husband. He said before, that if any man had put away his wife, and that shee should marry another, the first would neuer after be reconciled to her: but contrari­wise, I willingly forgiue all your disloyalty and whore­domes; onely hereafter carry your selues chastly towards me, and you shall finde that I also will keepe my faith with you. In like manner he saith heere, I am your hus­band: See vers. 8. that is to say, Albeit I haue put you away. For hee told them before, that hee gaue them a bill of diuorce, [Page 169] that is, he had (as it were) by a publike and autenticke instrument testified, that he had cast them off, and that he neuer meant afterwards to be ioyned vnto them againe in any couenant: for their exile was a kind of diuorce. Now he saith, I am your husband: for howsoeuer you haue by the breach of your faith, much offended me, yet doe I still continue my first plea, I am your husband. We now vnderstand the Prophets drift and meaning: other­wise the Israelites might haue bin so forestalled with dis­paire, that they would vtterly haue distasted this fauou­rable accesse, whereunto the Prophet calles and exhorts them. To the end that slauish feare then should not hin­der their returne, God heere tels them, hee will be their husband; neither will he forget that first couenant and coniunction, which in former time hee vouchsafed to make with them. Thus you see the summe of his speech, I haue once loued you with an husband-like affection: true it is, The summe. you haue estranged your selues from me: yet returne now a­gaine vnto me, for I am ready to pardon you; and I will re­ceiue you againe (saith he) as if you had alwayes kept your faith and loyalty with me.

But after he adds, one out of a City, two out of a family. This place is well worthy our obseruation: for God ther­in sheweth, that they must not tarry one for another: moreouer, though all the body of the people generally should rot in the filthinesse of their sinnes, God hath mercy in store, if onely one will accept thereof. yet if there were but one that would returne vnto him, he would alwayes be ready to entertaine that one into his fauour. Now this poynt was of exceeding great vse. For Gods couenant was made to the whole seed of Abraham in generall; and therefore they might thinke with themselues, that this couenant was vtterly abolished, vnlesse the whole people of God were againe gathered together. Neither had God indeed chosen to himselfe out of this race, one or two; no, not an hundred, nor a thousand: for hee had chosen the whole of-spring of Abraham. Now because this promise was common to them all generally without any excep­tion; [Page 170] euery one might thus conceit in himselfe, But what haue I to doe with God, further than as in respect that I am descended of the race of Abraham? It is not I alone then, for we are all of vs the children of Abraham. And yet I see scarce one that returnes to God: it is of necessity then, that I must likewise perish with the rest of the people. Lest such a cogitation as this then, should haue any way hin­dred or kept backe the godly; therefore hee saith, I will take one out of a City, and two out of a family: that is to say, albeit there comes to me but one onely out of a City, yet that one shall find the gate open: if only two out of a Tribe repaire vnto me, I will also entertaine them likewise. Now we vnderstand the Prophets meaning.

I grant the expositors vnderstand these words, one of a City, as if God would not refuse to pardon three or foure, although all the multitude besides perished. But they touch not the maine matter which was chiefly intended; to wit, that God restraines his speech to two or three, be­cause (as hath been said) they might bee in perplexitie when they should thinke with themselues, that all ge­nerally were chosen to bee a people consecrated vnto God.

Vse. The fruite and benefit of which doctrine appertaines also euen to vs at this day. For we see many which are so foolish to exclude themselues from all hope of saluation, or at least, lay such stumbling blockes in their owne way, that they dare not come neere, in regard one so gazeth vpon another, that the multitude stumbles euery one in particular. How comes it to passe that there are so many in the papacie, who with a setled obstinacy resist God? Is it not because they thinke to escape among the multi­tude? Yea euen amongst our selues, we see how one hin­ders another. Therefore it behooues vs alwayes to re­member this doctrine; namely, when God stretcheth forth his armes, it is not onely to receiue the whole mul­titude together, if with one consent they yeeld vnto him; but as well to gather, if it bee but two or three that shall [Page 171] come to him out of a City, or out of the whole people. He adds:

And I will bring you to Sion. This hath been once spo­ken of before: thus God would giue them to vnderstand, that their exile should last but for a while, and that the Israelites should once againe recouer their inheritance, if he may perceiue in them a true and sound conuersion.

GOd here promiseth he will in such wise prouide for the good and welfare of the people after their returne out of their banishment, that they shall not thenceforth bee in danger to fall into the like ruine. For the cause why God executed this vengeance, is to be obserued;Isa. 5.13. which also is specified by Isaiah, in chap. 5. The reason (saith hee) why my peo­ple are led captiue, is onely for want of knowledge: Therefore hell hath enlarged her soule, or throat. He saith then, that the reason why the people perished, was because know­ledge perished, and that their pastors were become dumb dogs, or else were like theeues and cut-throats.Isa. 56.10.11. But heere God on the contrary testifies, that he will giue them good and faithfull shepheards, who shall discharge their functi­ons diligently. I grant that vnder this word Pastors, is al­so comprehended godly and faithfull Magistrats: but he es­pecially notes the Prophets and Priests, whose office it was to reforme the false worship.

Whence we gather, Doct. 1 that the state of the Church cannot long endure, where there wants faithfull pastors to teach the way of saluation. The Church can­not long stand, where good teaching is wanting. Prou. 29.18. See then wherein the saluation of the Church consists, euen in this; when it pleaseth God to raise vp true pastors and teachers, to publish and set forth the doctrine of life and saluation. But where people are destituted and depriued of such as should teach them faithfully there they must needs goe to ruine. For questi­onlesse [Page 172] God by this promise meant to signifie, that his people should not onely be freed by restoring them out of their captiuity; but also that they should be safely kept in a good estate after their reentrance into their countrey. Doct. 2 Whence it followes, that the Church is not onely begotten by meanes of holy and sincere pastors, but that the life thereof 1 is also nourished, vpheld and preserued by them, euen vnto 2 the end. For as it is not enough that the politicall estate be once erected,Simile. vnlesse good Magistrates doe successiuely second one another in the execution of their office: so cannot a worse plague light vpon the Church,A worse plague canot befall the Church, than to be destituted of faithfull pa­stors. than when God depriues her of her faithfull pastors. It is true in­deed, that the people can neuer returne vnto God, vnlesse he first of all send his Prophets to teach: but God speaks heere of that continued course, or tenor of his doctrine, and of a gouernment rightly composed: as if hee should say, I will not only giue you Prophets, who shall reduce you from your errours, that you may take the direct way to me, and so to saluation; but I will also continually furnish you with faithfull pastors, which shall leade you on forward to the end. It is also to be obserued, that none can execute the office of teaching aright, vnlesse therewithall they be en­dowed with wisedome. Now God closely intimates his fatherly loue, when he saith, the pastors shall bee according to his heart. It followes.

THe expositors are heere grauelled, in regard scarcely any one of them hath attained the Prophets mean­ing. The greater part of the Iewes forge I know not how many fictions heere, nothing to the purpose, and yet [Page 173] they labour to fetch that farre enough off too: namely, that they should no more carry with them the Arke of the couenant into battaile. Why so? Because no enemie should afterwards inuade them. Their opinion then is, that there is promised to the people in this place, a quiet and secure state, because they shall no more need to carry the Arke of the Couenant hither and thither, to discom­fit the assaults of the enemy withall. But wee may easily see, that these words will not at any hand beare this sense. Others say, this must be referred to the time of the Messi­as: neither indeed doth any one of the Iewes deny this, in regard it followes afterwards, in vers. 18. that the Is­raelites shall returne with the tribe of Iudah. Which hi­therto was not accomplished: whence it followes, that the Prophet heere prophesieth of the kingdome of Christ: and yet the Iewes in confessing this, thinke nothing at all heere of the abrogation of ceremonies. Notwithstanding, all the Christian expositors (in a manner) fauour this opi­nion: namely, that the Prophet meant to teach, that when Christ shall appeare, the shadowes and ceremonies of the Law shall then in such wise cease, that there shall be no more vse of the Arke of the Couenant, in regard the fulnesse of the God-head should dwell in Christ. And who would not iudge, but that this exposition had some good likelihood of truth? But yet I thinke this comes nothing neere the Prophets meaning. For he speakes ex­presly heere, of that discord or diuorce which had now a long time continued betweene the kingdome of Iudah, and the kingdome of Israel: for albeit the kingdome of 1 Israel flourished most, both in respect of the multitudes 2 of their men, and the large extent of their dominion; as 3 also in regard of their abundance of riches; and that for these considerations they were to be preferred farre be­fore the kingdome of Iudah: yet in some respects the kingdome of Iudah was to bee preferred far before them. For first, they had among them the Temple, which had 1 been built by the expresse commandement of the Lord; [Page 174] 2 the place also wherein it was built, was of his owne chu­sing: 3 besides, they had with them the Arke of the Coue­nant,Whence that e­mulation sprang, which so long continued be­tweene these two kingdomes. which was a pledge of his presence. Hence grew the emulation and debate betweene the kingdome of Iudah, and the ten Tribes. The Israelites they swelled in regard of their multitudes, both of men, and riches, with other carnall respects: on the other side, the Iewes glo­ried in their Temple, and in the Arke of the Couenant. Now what saith the Prophet to all this? He affirmes, there shal be such an agreement betweene the two kingdomes, The summe and naturall sense of this verse. of Iu­dah & Israel; that the Iewes shal no more twit their brethren the Israelites in the teeth with the Arke of the Couenant, and the Temple of the Lord. Why so? Because God should bee equally neare, and alike fauourable to both. And this which I haue said, the Prophet in the verses following doth yet more strongly confirme: necessarily therefore must the other two verses which follow be ioyned with this. Hee saith then,

HEre wee see that more cleerly confirmed, which I said ere while, to wit, that the Prophet promiseth, there shall be a good harmony and agreement betweene the two houses of Iudah and Israel, after God shall be plea­sed to bring them home both together out of their exile: as if he should say, their future estate shall far exceed that [Page 175] which it was before. Why so? In regard the posterity of Ahraham was (as it were) scattered and dispersed: for the people whom the Lord meant to maintaine in bro­therly concord (with an holy and inuiolable band) had been notwithstanding wofully diuided and rent in sunder one from another: for we know there was a deadly fude betweene these two houses. In regard then, there had been for a season such, and so shamefull a rent, See vers. 16. betweene the children of Abraham; the Prophet shewes, what fruit shall ensue vpon their banishment and captiuity: to wit, They hauing been chastised with a temporary punishment by the Lord: they should returne againe into their countrey, not to liue there as in former time, in such discords and hatreds; but to call vpon one God together, with one mouth: that is to say, the Iewes carrying themselues as brethren to the Israe­lites, and the Israelites holding brotherly amity and vnity with the tribe of Iudah.

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 [Page 181] 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.

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 1 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 2 Gods free mercies for the obtaining of pardon, which he doth not so much for their sakes, to wit, in regard of the Israelites, as in respect of those which were his owne countrey-men, and among whom hee liued.To wit, those of Iudah. For (as hath been often said) hee principally respects the Iewes, who [Page 182] yet were so hardened in their vices, that they imagined their brethrens example, belonged not at all vnto them; albeit thereby God meant to bring their hard hearts to repentance. This is the reason then why he so sharply re­prooues the Israelites;See vers. 11. hauing before said, that the Iewes were worse than they.

HEre we may more euidently perceiue that which I touched erewhile; namely, that the Israelites are set as a spectacle for the Iewes; to the end these peruerse crea­tures whom God had so long spared, might know they should by no meanes escape scot-free, vnlesse they retur­ned betimes to the Lord their God. For the Prophet here shewes how the Israelites lamented, and wept, in regard they had seuered themselues from their God, and had violated their faith which once they plighted to him. But what of all this? Euen that the Iewes who pleased them­selues in their delights, might bee awakened; and that they should as verily keepe their turne also in weeping and mourning; vnlesse they betimes preuented Gods iust iudgements. It is true that the teares and lamentations of the Israelites were not yet such, that by them the signes of true repentance might be discerned: neither is it the Prophets meaning heere, highly to extoll their piety; hee onely meant to note, that they were thus sharply cha­stised, because they had forsaken God.

There was a voyce then heard in the high places (saith he) that is, it was manifest enough, that the Israelites were cruelly afflicted by the enemies. Now then, they cry and weepe; now they thinke themselues the onely miserable people in the world. But whence come these lamentations?

They had (saith he) peruerted their way: which is as [Page 183] much as if he had said, what a prodigious thing is it to see the Iewes thus sottish, as not to be a whit touched with repentance, by the punishments which are inflicted vpon their brethren? For the afflictions which befell the the Israelites, astonished the whole world; because that kingdome and countrey which had long flourished, was now dispeopled; and in stead of them, wild beasts pos­sessed the land, vntill some were sent from persia, and o­thers out of the Westerne parts, to inhabite there. How was it possible then, that a countrey so rich and populous, should lie wast? Euen because God had so foretold it by Moses: You haue (saith he) reiected my Sabbaths; Leuit. 26.34.35 there­fore shall your land rest, and shall no more be disquieted by you. This was a very horrible spectacle of Gods iudge­ment; and the nations a farre off might well thinke with themselues, Surely this people hath grieuously offended God, seeing he hath so seuerely scourged them. Now the Iewes which saw such a wast made in this land before their eyes, and their brethren thus dispersed heere and there, must they not be more than senselesse, when they tooke none of these things to heart? We see then the Pro­phets meaning. A voyce (saith hee) was heard vpon the high places: as if the Israelites had cried and wept vpon the tops of the mountaines.

The teares (saith he) of prayers: yet he meanes not those prayers which were the testimonies of true faith and re­pentance. Hee onely vnderstands those lamentations which testified their sorrow vnder their afflictions. The Prophet meant not then to shew heere what confession the Israelites made; but rather to note out the cause why they were brought thus pitifully to bewaile their calami­ties and miseries: namely, because they had peruerted their wayes, and had forgotten the Lord their God. It followes.

NOw the Prophet exhorts the Israelites to repen­tance, that by their example he might prouoke the Iewes to doe the like. I grant the poore captiues might indeed gather some fruit from this doctrine: but in re­gard Ieremiah was after a peculiar manner sent to the Iewes, questionlesse he chiefly bent his endeauours that way; as we said before. God heere shewes then, that he is ready to be reconciled with the Israelites, Vers. 22. albeit they haue grieuously offended: and afterwards, he brings in the Israe­lites themselues with their answere; Behold wee come vn­to thee, &c. or, we will come: For there is greater likeli­hood that the Prophet speakes heere of that conuersion of the ten Tribes, which should afterward bee effected. Heere is a kind of dialogue then, A dialogue be­tweene God and the Is­raelites. betweene God, and the Is­raelites. God of his meere grace calles them to repen­tance, saying, Returne ye rebellious children. In the next place he promiseth to play the part of a good physition, in healing all their diseases. I (saith he) will heale your trans­gressions: that is, I will blot out all your sinnes, and will absolue you from all your offences. See heere what of­fice 1 God performes on his part. First, he summons the Is­raelites 2 to repentance, and then promiseth them pardon; telling them that the remedie is ready at hand, if they har­den not their hearts against this call. On the other side, the Israelites for their parts answere, Behold we will come vnto thee. Now in this place the Prophet taxeth the ob­stinacy of the Iewes, when he saith, the Israelites shall not harden their neckes, after God hath once graciously cal­led them home to himselfe, but will rather shew them­selues flexible and ready to yeeld obedience to his voyce. I grant this was not accomplished in respect of the gene­rall, after they had leaue to returne; onely some few of them were thus affected; who preferred Gods honour, [Page 185] before their owne priuate commodities. I say there were very few, euen of these: neither is it any great maruell. For it is not without cause God said before, that albeit there came but one out of a City,See vers. 14. or but two out of a Tribe, yet for all that he would readily receiue them; al­though others in the meane while should remaine har­dened in their obstinate courses. How euer it be, God heere signifies, that the Israelites shall not be so head­strong, but they shall yeeld to his admonitions, after he hath giuen them good hope of pardon, and of their redempti­on; which he the rather doth, that he might make the obstinacy of the Iewes to become so much the more odi­ous and detestable.

Others thinke the Prophet heere reprocheth the Israe­lites, in regard they alwayes pretended as if they sought the Lord. Thus they thinke then: You shall say indeed, Behold we come vnto thee, thou art our God: as if hee con­demned their hypocrisie, because they alwayes made faire shewes in seeking God. But me thinkes they are far wide from the Prophets meaning. I make no doubt then, but Ieremiah heere sets that before the eyes of the Iewes, as in a glasse, which should greatly affect them, so as they should be no more addicted to their former vices and wickednesses.See Psal. 27.8. Behold (saith he) God is ready prest to receiue your brethren to mercy; albeit they be in a manner vtterly forlorne and past recouery: and they againe for their parts shall no sooner heare and vnderstand this voice of God in calling and inuiting them thus graciously vnto him, but they without let shall ioyfully returne and be conuerted vnto God. In the meane while what will you doe? In the next place he ads, in the same sense,Ʋers. 23. Certainly deceit comes from the hils, and from the multitude of the mountaines. The Pro­phet doth heere in more words set forth the testimony of their repentance: as if they should haue said, The hils haue de­ceiued vs, and the multitude of mountaines haue beguiled vs; that is, we haue rather waited for greater defence from a multitude of gods, than by giuing our selues to rest wholly [Page 186] vpon one God. This deceit is it that hath ouerthrowne vs: away therefore with all such lying vanities. Henceforth we will content our selues to haue the Lord onely for our God. In a word, by these words the Israelites giues vs to vnder­stand, and they also therein plainly confesse, that they were vndone by these most bewitching errours, when they forged to themselues a multiplicity of Gods, and re­sted not wholly vpon the onely true God.

Yet they further adde, because in Iehouah our God, is saluation. Heere they oppose one God, against all fained gods, as if they had said: The cause of all our miseries pro­ceeded hence; namely, we neither rested nor contented our selues with one God onely, but ran hither and thi­ther, after multitudes of gods. We see then that these two things can by no meanes stand together, To serue one God, and in the meane while to seeke out diuersities of Gods; and in them to forge vaine hopes, as those doe, whom one God sufficeth not. It followes.

HE heere confirmes the same thing more at large, to wit, how God shewed by euident signes, that the people had much offended; because he consumed their la­bours: that is to say; whatsoeuer they had gotten and gathered together by their labour. For he ioynes sheepe, and the rest of their cattell together: and then their sonnes and their daughters. Now he attributes not this consump­tion vnto God; but it is a much more emphaticall manner of speech, when he faith, shame hath consumed our fathers labours from our youth. Shame taken for sinne. For by this word shame, he vnder­stands the wickednesses whereof they ought to haue been a­shamed. The meaning then is, that the cause of all their e­uils which they suffered, was not to be attributed to any thing else whatsoeuer; because it was wholly to be im­puted [Page 187] to their owns iniquities. Our shame then, that is to say, our insupportable sinnes, haue consumed our fathers la­bours.

BEcause the Israelites repeat no new thing heere, but onely continue on their former speech, my purpose is briefly to passe ouer this whole verse, lest I should fill this volume with needlesse repetitions. They say then, that they were deiected in their miseries. Why so? Because they had behaued themselues wickedly against the Lord their God. Heere we see how that which they confessed before, is now expounded; namely, that their fathers labours had been consumed by their shame; that is to say, by their iniquities. Now they charge vpon themselues, the euils which might haue been imputed to their fathers; because they knew well enough they were the heires of their fa­thers iniquities. We haue been deiected (say they) in our shame. So that heere in one word they confesse, they are thus afflicted for iust cause; neither can they accuse God of cruelty, as if he had chastised them ouer seuerely. Why so? Because they are humbled in their shame, and are coue­red ouer with their owne ignominie: as if they should say, the cause of all our miseries ought to be attributed to our sinnes: neither ought the same to bee sought elsewhere. For (say they) we haue dealt wickedly, we and our father [...] euen from our youth. By which words they signifie, that they haue prouoked God to wrath, not onely for one day, but that they persisted in this their rebellion, and from their childhood ceased not to nourish in them the iniquities of their fathers, adding sinne vnto sinne. They said before,Vers. 24. that their fathers labours were consumed from their [Page 188] youth; by which words they signified, that the misery had continued long. For God had not chastised them for one day onely, but had redoubled the same corrections, and yet without any fruit.

Now they adde further, Euen as we haue wickedly be­haued our selues against the Lord our God, from our youth; so also hath he euen from our youth admonished vs to re­turne vnto him; neither did hee endeauour any thing more, than to effect the same: for hee called vs. Seeing then we haue been thus obstinate against him, God hath accordingly prosecuted vs in his wrath, and that most iustly.

After they say, to this day. By which words they con­firme that which I said before: to wit, they were so ob­stinate, that they neuer desisted from their vngodly cour­ses. And therewithall hee notes out the cause of all this mischiefe; namely, because they hearkened not to the voice of the Lord their God. For had they erred, and God had not spoken vnto them; their fault might haue been either some way excused, or lessened. But seeing God sent his Prophets vnto them daily, one after another, who ceased not to call them to repentance; and yet they hearkened not at all; there was not so much as the appearance of an excuse to be made in their behalfe, who had thus hardened their hearts in following their euill wayes. Thus then wee see how he amplifies their fault yet further, by this circum­stance, that they heard not the voyce of the Lord: as if hee should say, God was not wanting to them on his part, to withdraw them from perdition; but so farre were they hardened in their impieties, that they despised this mercy which God offered them. Iust it is with God then, not onely to this day to punish these their impieties, but also their ingratitude, and that which is worst, their malici­ous obstinacy.

NO doubt but the Prophet heere requires of the people a sound and sincere conuersion, in regard they seemed often to acknow­ledge their sinnes,Hos. 7.16. Psal. 78.34.35.36.37. and 57. and to shew great testi­monies of their repentance; and yet for all that, dealt deceitfully with God. Thus then, because they had often counterfeited both with God and his Pro­phets: Ieremiah would now haue them to returne vnto God in good earnest, & without faining. This is the summe [Page 190] and scope of the Prophets doctrine: but there is some dif­ficulty in the words. For some reade this place thus, Isra­el if thou returne to me, saith the Lord: so they ioyne these words, to me, with the former member, and then reade, thou shalt haue rest, apart; and so they will haue one and the same sentence twise repeated: for by and by it followes, If thou take away thine abominations from before my face, thou shalt not depart from thy place: that is to say, I will not cast thee out, as I haue threatened thee. Others take the verbe which is heere twise repeated in the He­brew, in one and the same signification; Israel if thou conuert, conuert to me. It is certaine, that the Prophet ex­horts the Israelites to returne vnto God in sincerity, and not in hypocrisie, as they were wont to doe. Now I haue told you what others thinke, but as I take it, the reading will agree better thus, Israel, if thou conuert, repose thy selfe in me, And then after, and if thou take away thine abo­minations. I take this And, to signifie as much as, To wit. That is to wit then, if thou take away thine abominations from before my face, and if thou trottest no more hither and thither. For where others expound it (as I told you be­fore) Israel, if thou returne, thou shalt haue rest: it seemes to me vnapt; yea, I vtterly mislike this exposition: but if any will reade, Israel, if thou returne, stay thy selfe in me, I leaue it to his choyce. Or thus; Israel, if thou conuert, conuert vnto me. For there is no great difference; in re­gard the Prophet reprooues the Israelites for their hypo­crisie and dissimulation which they had formerly vsed, shewing signes euer and anon as if they had been ready to haue obeyed God, and to frame themselues to his ser­uice; and yet by and by after, manifested to all by the ef­fects, that they meant no such matter. In regard then they had so oft prooued themselues lyars, and full of deceit; therefore it is that the Prophet in the person of God re­quires them to returne vnto God without faining. If wee reade, Israel, returne to me, the reason of it will bee, be­cause they alwayes laboured to make long circuits, lest they [Page 191] should come directly vnto God. For it is ordinary with hy­pocrites, to make goodly shewes of conuersion: but in the meane while to get themselues as farre off from God as they can. This is the Prophets meaning then, if we follow this reading: Israel, I wish thee to be wiser, than to thinke thou shalt gaine ought by this deceitfull course, when hereafter thou shalt faine a conuersion. Returne to me then, that is to say, know that thou hast to doe with God, who will not be mocked nor deceiued, no more than he mockes or deceiues others. Returne to me then, with thine whole heart, let there now be no faining in thy con­version. But if we thinke it better to expound the He­brew word in the second place, in a diuers signification from the former, there will be no great difference neither in that reading, as touching the sense: Israel if thou re­turne, rest thy selfe in me: that is to say, for the time to come, renounce all thine idols, and all thy wicked and per­uerse lusts. And thus the Prophet in briefe shewes, that there is no other meanes of true conuersion, but for Israel to repose himselfe quietly in God onely; and not to suffer him­selfe to be transported hither and thither, as a vagabond after his vaine lusts, as often as he had done before.

And thus that which followes agrees very well, name­ly, if thou take away thine abominations out of my sight: for (as I haue said) this particle And, may be taken by way of exposition thus, To wit, if thou take away, &c. For this is the vice which Ieremiah meant principally to con­demne; namely, that the Israelites made outward shewes of piety and religion, but were notwithstanding euer wa­uering, and could not from the heart giue ouer them­selues vnto God, but alwayes hung in suspense which way to take: neither is it without cause that Ieremiah re­prooues this vice in them; and therefore also doe I wil­lingly receiue this exposition, Israel, if thou returne, stay thy selfe in me: that is, abide firmely and constantly in me. But how may this be done? namely, if thou take thine abominations out of my sight, and ceasest to trace vp and [Page 192] downe like a vagabond, according to thy former lightnesse and inconstancy, See chap. 3.9. Doct. which is but too well knowne already. How e­uer it be, the place is very remarkable against all hypo­crites, who though they dare not openly reiect all admo­nitions of the Prophets and holy men of God, yet vnder pretext of some faire shewes of repentance, they seeke out all the starting holes they can inuent, to estrange them­selues from God. No doubt but with their lips they will pretend to seeke God; but in the meane while they finde euasions, that they may not come neare him: which is the reason why I said, that this is a very excellent place, teaching vs, that God contents not himselfe with nifles, which 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.

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 1 to iustifie their cause. As how? Call we not vpon the 2 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 [Page 193] 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 [Page 194] 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: [Page 195] 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.

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: which is a very apt si­militude. For the Scripture is wont to compare vs to a field, when it cals vs the Lords heritage. And therefore are we indeed chosen to be Gods peculiar people, that he might reape some fruit of vs; euen as the husband man lookes to reape commodity of his fields and possessions. True it is that God reapes no benefit by vs: that which he requires of vs is this, that our whole life may be refer­red to his glory. How euer it be, yet God would not haue [Page 196] vs idle, nor vnfruitfull, but that we should yeeld him some commodity. In the meane while what do the hypocrites? They sowe indeed: that is, they seeme to haue some desire; nay more than that, they loue to haue it knowne, that they are replenished with a wonderfull deale of zeale, when God calles or exhorts them to repentance. They keepe a great blustering then, but they marre and corrupt all by their mixtures: euen as if one should sowe his seed among thornes. Now it is certaine, that seed thus sowne a­mong thornes neuer comes to good, vnlesse the ground be first well husbanded and tilled. God then derides such a fond diligence whereabouts hypocrites busie themselues so much, when he tels them they doe but labour in vaine: because it is all one as if an husband man should goe cast his feed against the wind. For when the ground is once pestered with briars and thornes, albeit the seed sowne there should come vp; yet would it neuer beare any fruit. This is the reason why God would haue the Israe­lites to plow vp their fallow ground: as if he should say, you resemble a field full of thornes and briars, and therefore you haue need to be plowed vp, not after an ordinary manner. For where a field is ouer-growne with these brambles, what would it auaile a man, if hee should sowe neuer so much graine there? neither indeed would the plough be sufficient to till such a piece of ground to any purpose; but of necessity some cost must first bee besto­wed vpon the same by some other meanes; namely, the thornes must be stubbed vp. The Prophet signifies then, that the people were growne hardened in their iniquities, so as they were not onely full of many vices, as if a piece of ground had lien some two or three yeeres fallow; but there were inward and more priuie sinnes which lurked in them, which the plough could not well get out, vnlesse paines were taken before in stubbing them vp by the roots; euen as when thornes, briars, and brambles, haue (for many yeeres together) taken root in a field. We see now then, how the Prophet not only meant to shew that [Page 197] there harboured in this people of Israel some impieties; as the contempt of God, and other enormities: but they were growne obstinate therein; because for a long time they had taken deepe rooting in their sinnes, so as there was not onely need of a plough, but of other instruments and tooles, to stubbe vp these thornes, which had taken so deepe rooting in them. As before then he shewed,See vers. 1. that they lost their labour, vnlesse with a sincere and pure affection of heart they turned vnto God, resting themselues in him a­lone: so he heere commands them to examine and sift their liues in good earnest, and not to sowe their seed at aduenture, like the hypocrites, who make a slight confes­sion of their sinnes. He bids them then, carefully to search into their secret and hidden sinnes, as if they were to root vp thornes and bryars out of a field, which had long lien fallow and vntilled. now it followes.

THe Prophet here more plainly expresseth that which before he deliuered vnder a metaphor or borrowed speech. For he willed them to pluck vp those vices which had taken deepe rooting: as men are wont to purge fields that haue long lien fallow, of thornes & brambles. But now without any figure, hee tels them plainly what they ought to doe: though yet in this latter part of the sentence, there wants not a figuratiue manner of speech also. He calles them back then to circumcision, Circumcision a signe of reno­uation. which was vnto them as a signe of their renouation: as if he should say, you know well enough what you ought to doe, were it not you are growne so vnteachable, that it is vnpossible to make you vnderstand any thing. For (saith he) why was circumcision ordained? meant not God by this signe [Page 198] to teach you, that if a man bend himselfe to be truly reli­gious, he must begin at the meditation hereof; namely, that he abstaine from all the sinfull affections of the flesh: What Circum­cision imports. that he renounce himselfe, and be dead (as it were) both to himselfe and to the world: for thus much circumcision im­ports. The Prophet therefore shewes, that the Israelites were altogether inexcusable, in regard they failed neither through errour, nor ignorance; but carried themselues wickedly and fraudulently towards God; because cir­cumcision which was (as it were) their entrance into Gods seruice, gaue sufficient notice, that they yeelded to God neither his due, nor true seruice, vnlesse they renoun­ced themselues. We see now what the Prophet meant to say, when he wils them to be circumcised to the Lord, &c. Be circumcised (saith he) to the Lord. Why so? Because circumcision was the thing they then most gloried in; to wit, onely before men. For albeit with full mouth they bragged, and prided themselues much in this, that they were Gods peculiar people, yet was this nothing else but meere vanity and ambition in them. The Prophet there­fore wils them to dispatch out of their hearts all these tri­flings, and to be circumcised to the Lord; that is, not to stand musing how to obtaine the fauour and praise of men; but rather wisely to consider how they had to doe with God. What God aimed at in comman­ding Circumci­sion in the fore-skin. For which cause he adds, Take away the fore­skin of your hearts: as if he should say, when God com­manded Abrahams breed to bee circumcised, was it in regard he delighted to haue this little skin to be offered him as a sacrifice? No, hee aimed at a farre other end; namely, the circumcision of the heart. In a word, the Pro­phet teacheth that heere, which Paul hath more cleerly expounded in Rom. 2.29. to wit, that the letter is nothing before God; but he requires the spirit. For by these words Paul meanes, that the outward signe is nothing, vnlesse the inward truth thereof be added thereunto: for the circum­cision of the letter with Saint Paul, signifies as much as the outward ceremony: as amongst vs wee may call it the [Page 199] literall Baptisme,Literall Bap­tisme what. when neither faith nor repentance goes with it. But the spirit, or spirituall circumcision, is, when a man denies himselfe, and is renewed: in a word, that true and vnfained conuersion of the heart vnto God, Spirituall Cir­cumcision what. whereof the Prophet heere speakes. And Moses also toucheth the same, Deut. 10.16. for there he shewes how the Iewes much deceiued themselues, if they thought to satisfie God with the bare circumcision of the flesh: therefore saith he, circumcise the fore-skin of your hearts. Deut. 30.6. I grant in another place he shewes, that this is Gods peculiar worke: but howsoeuer God circumciseth the heart, yet it is not in vaine that men are exhorted to circumcise themselues spiri­tually: which also we may now say of Baptisme. For when Saint Paul exhorts the faithfull to the feare of God,Rom. 6.4. and to holinesse of life, hee brings in Baptisme therewithall: and yet it is certaine that men attribute not that to them­selues, which God signifies vnto vs by the signe of Bap­tisme. But his meaning is,God commands vs that which we are vnable to doe, that we might seeke to him for ability to doe it. we should aske of God the grace of his holy spirit, that the outward signe become not vnprofi­table vnto vs, by wanting the inward truth therof. Thus then, when the Prophet commands the Israelites to take away the fore-skin of their hearts; it is all one as if he had said vnto them, I see you are but too liberall in preferring cere­monies, and the outward seruice; but what auailes all this, vnlesse the integrity of the heart goe before?

Now he speakes to the Iewes, and to the inhabitants of Ie­rusalem, in regard they thought themselues more excel­lent than the Israelites, vpon whom God had inflicted so heauie chastisements. Thus then he shewes that the Tribe of Iudah; yea euen the inhabitants of Ierusalem, were no better than others; and that they were no more priui­ledged than their brethren; but they must be accounta­ble to God, as well as they, vnlesse they returned in time, yea and that without faining too.

After he adds, lest my wrath breake forth like fier, &c. Heere the Prophet freely and plainly denounceth, that the Iewes must not differre their repentance, till God declare [Page 200] himselfe their iudge, Repentance must not be dif­ferred, for feare of after-claps. in executing his vengeance vpon them; for then it will be too late. To be short, hee admonisheth them to preuent Gods iudgements betimes; for if Gods wrath begin once to burne, it will vtterly consume and destroy them, like a fier. It will be no time then, to quench this fier. But on the contrary, if they now repent, he sets before them some hope of pardon, in regard the wrath of God was not as yet kin­dled.

In the nex place he adds, because of the wickednesse of your actions: by which words the Prophet gaules them yet further to the quicke, and shewes they shall gaine nothing by their cauils: for if God be once set vpon his iudgement seat, and shall but begin to execute his iudge­ments; there will then be no more place for any of their vaine replies or excuses: to wit, as if they deserued not to be so seuerely dealt withall; and that the nature of their sinnes were not so hainous. God (saith he) will cause you to feele by wofull experience, how odious your sinnes are before him: when he shall once stretch out his hand a­gainst you, he will not then stand to answere your bab­lings. It followes.

THe Prophet heere handles his nation somewhat se­uerely, because he knew they were rebellious, and growne so obstinate in their sinnes, that it was (in a man­ner) impossible by faire meanes to bring them into the [Page 201] right way. He therefore inueyes thus earnestly against them, as men past cure, and as against them, in whom he knew his doctrine would become wholly vnprofitable. Now albeit he sounds the alarme, as the Prophets were wont to doe, to strike the greater terrour into them; yet he seemes to doe it after a taunting manner, when hee bids them publish it in Iudeah, &c. as if hee should say, when your necessity shall pinch you a little nearer, then shall you learne by experience, that God is offended with you. It may be, now you will set light by my admonitions: neither will God then draw you to him by violence, be­cause you seeke euasions and hiding places: you shall cry then at the sound of the trumpet, Behold the enemies are come, and as many as wil, be at our doores: Therefore let euery one of vs retire into Ierusalem, enter into the City, and saue our selues in Sion; that is to say, though we can­not be safe in the City, yet at the least wee shall bee safe within the fortresse of Sion. And yet notwithstanding (saith he) God will cause this plague to come vnto you out of the North: so as whatsoeuer you imagine will be for your safety and profit, it shall vtterly vanish away to nothing. But it is especially to be noted, that the Prophet proclaims open warre against them as Gods herald: and albeit he in­sults ouer their obstinacy; yet he tels them there shall be such a generall terrour, as they must bee forced to saue themselues by flight.

Sing (saith he) with a loud voyce, in Iudah, and publish it, or make it knowne in Ierusalem. The Hebrew word signi­fies word for word, publish, or, cause to heare. But he speaks not simply here as Ioel doth, when hee calles, to haue the trumpet sounded, Ioel 2, 1.15. for he exhorts the people there to repentance. But Ieremiah (as I haue said) frumps the Iewes, in regard of their contumacy and obstinacy: as if he should say, I see well enough what you will doe, when you shall be pressed with the stroke of Gods ven­geance; truly you meane not then to repent, but you will cause the trumpet to be sounded throughout the land, that all [Page 202] may retire to Sion: as if thence you were able to beate backe your enemies, and saue your liues. God then com­mands them not to sound the trumpet, but rather shewes what they will doe. Some there are who quite and cleane from the purpose translate, Accomplish: but the most receiued opinion is, Assemble. And yet me thinkes the expositors haue not sufficiently weighed the etymologie of this word: for in Hebrew it signifies as much as wee say in French,Amassez vous. Gather you. Gather you then, and assemble you, and we will come into the strong Cities. I see your mea­ning is to seeke some sufficient place of refuge, to secure you in respect of your enemies: be it so saith God.

Vers. 6. Lift vp the standard in Sion, and flee thither for succour: but in the meane while, I will bring a plague vpon you from the North. For the meaning of this word, North, see the 15. verse of this chapter. The word which followes in the Hebrew, may be expounded two wayes, stay not in a place; that is, flee quickly; as they commonly doe that are ouertaken with feare: or rather, you shall not stand; that is to say, al­beit you thinke to secure your selues very safely in this mountaine of Sion, yet shall you not bee able to stand there: but the first exposition seemes to sute best.

THe Prophet in more words heere shewes what this threatning meanes, which wee began to touch yesterday. For in vers. 6. God said he would cause a plague to come from the North. The King of Ba­bell called a Li­on, and why. Now heere hee shewes what kind of plague it should be: and compares the King of Babylon to a Lion: and afterwards, without vsing any fi­gure, he calles him The destroyer of nations. By this simili­tude of a Lion, he giues the Israelites to vnderstand, that they shall be too weake to resist: and in adding, hee shall bee a destroyer of nations, he signifies, they shall perish as well as the rest. For if Nabuchadnezzar had sufficient power to destroy many nations, what should let the Iewes from pas­sing that way, or how could they escape the same calami­ty which others had tasted of before them? Therefore he saith, the destroyer shall come. But in all these words hee v­seth 1 the present tense; to shew the certainty of his prophe­sie: 2 as also that he might so much the more affright and terrifie such as were become secure and carelesse, and wholly rocked asleepe in their hypocrisie, in regard no threatning at all could mooue them. For whilest God spa­red [Page 204] them, they contemned his iudgements, imagining they should neuer be called to an account, or chastised for any of all their offences. That the Prophet then, might the better awaken them out of their drowsinesse, hee sets the thing (as it were) before their eyes, euen as if Nabu­chadnezzar had been now ready with a mighty armie, to sacke and destroy the whole land & countrey of Iudeah. Now he saith, the Lion is gone out of his den: but the word he vseth, properly signifies, a thicke twisting or intang­ling, where there are a multitude of trees interlaced one within another; or where a place is ouergrowne with briars and brambles. Now this similitude agrees very well; for the Iewes neuer dreamed that the King of Ba­bell would come vp from a place so farre remote from them, in regard the passages were very vneuen to leade or conduct an armie through. And yet the Prophet saith, the Lion shall come forth of his thicket or burrow; and that nothing shall be able to hinder his passage, nor entrance into the open field. In the end he concludes, that the Ci­ties shal be rased, so as no inhabitant shal remaine there. Now it followes.

IT is not likely that the Prophet doth heere exhort his countreymen to repentance: for there followes a more euident doctrine touching this poynt hereafter.See vers. 14. For the present, he onely warnes them, that a great lamentation is approaching them; in regard hee saw the hypocrites so farre plunged in their delights, that it was impossible once to terrifie them. Therefore hee tels them they are much deceiued, if they thinke to be in any safety whilest God is their enemie. Clothe you with sackcloth (saith he) lament and howle. The reason followes, because the wrath of the Lord is not yet turned away from vs. For we know how [Page 205] hypocrites are wont to weaken Gods power, as if by their obstinacy they were able either to turne back his iudge­ment, or else to hold his hands (as you would say) from executing his will. Because hypocrites then shew them­selues thus malepert against God, the Prophet expresly saith, that Gods wrath is not turned backe. By which words he giues them to vnderstand, that they shall bee alwayes, and euery way miserable, vntill they bee reconciled vnto God. We now conceiue the Prophets meaning. For hee cōfirmes that which he said before, namely, that the Lion was come forth, and the destroyer was already in armes.Se vers. 7. I say, he now confirmes those words, Such as with whom God is angry, are expo­sed to all the mi­ries that may be. that hee might bereaue them of all hope, vnlesse God shewed them mercy. But he tels them God is angry: therefore it must needs follow, that they lay open to all the miseries that might be.

IN regard the regall dignity as yet remained among the Iewes, albeit their power was much diminished: they trusting in their King, thought themselues in regard thereof, in great safety: and this was the reason why they trembled at no threatning. For this name of a Kingdome, though not altogether in its perfection, yet in such a mean estate as it then was, serued them as an anuill, to beat back all the Prophets blowes. Moreouer, we know how pride alwayes possesseth the harts of courtiers. For as they high­ly magnifie the greatnesse of their Kings, so insult they, in regard of 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 [Page 206] 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 himCordatus. 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 [Page 207] estates, nor to honourable titles. As touching the title of 1 Prophet, certainly it was alwayes much esteemed. More­ouer, 2 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 3 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, 4 that they shall be blinded by the iust iudgement of God, so as they should discerne of nothing. Thus it follow­eth:

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 [Page 208] 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 [Page 209] 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 Gods mouth. For Ieremiah thundred daily, and continu­ally threatened their destruction. He was (as it were) an Herald sent from heauen, to affright and terrifie the whole world; but none gaue him audience: the Iewes in the meane while applauded the false Prophets, who flattered, and entertained them with sweet words, and faire promises. We see then, that God neuer spake of this, but the Iewes on the contrary, not onely willingly suf­fered, but also much reioyced to heare of these goodly promises, which the false Prophets to gratifie them with­all, made vnto them. Ieremiah then attributes that to God, by way of derision, which he knew well enough could a­gree to none but to those deceiuers.

In the next place he adds, and the sword pierceth to the soule, that is, notwithstanding we are now wounded with mor­tall and deadly blowes. Now heere the Prophet sets these dangerous and wicked flatteries before the eyes of the Iewes, which caused them to lift vp their crests: shewing, that in the end they shall assuredly feele how falsly they pre­tended the name of God.

IEremiah prosecutes his prophesie still, when he saith, a turbulent wind shall quickly come, which shall not on­ly [Page 210] fanne and cleanse, but shall also scatter and ouerthrow all. He shewes then how great and horrible the calamity shall be, which he mentioned before: he compares it to a dry and sharpe wind. The Hebrew word hath diuers sig­nifications; but doubtlesse hee speakes heere of such a wind as comes rushing with great violence, and disturbs all the ayre; especially when there is neither clouds, nor any trees to hinder the course thereof: and that is the cause why he speakes of the high places, and deserts. It is as much then as if he had said, God will execute such an horrible iudgement, and it shall come with such violence, as if a whirlewind passed through high places, or through a dry land, or some desert.

He saith, by the way of the daughter of my people: as if he should say, the wind shall haue such a passage as shall directly ceaze vpon Iudeah. Now this is a phrase of speech well enough knowne to them that haue been but meerly read in the Prophets, when he puts the daughter of the people, Daughter of my people, taken for the people themselues. for the people themselus. This wind then, shall passe directly towards Iudeah. Afterwards hee adds, neither to fanne nor to cleanse: for it is the manner of hus­bandmen to fanne their corne in the ayre, so as you shall see the chaffe flie abroad, and be purged out by the wind. But the Prophet affirmes, that this wind shall neither fan nor cleanse. Why so? Because (saith he) it shall be too boy­sterous. In a word, his meaning is, that God shall bee so displeased with the Iewes, that he will not chastise them with such gentlenesse and moderation as in times past. For God had already corrected the Iewes often, but hee hitherto carried himselfe in such wise, as hee alwayes per­formed (as it were) the part of a good physition;God is desirous as a good Physi­tion, to cure the vices of people by sparing them, but when this lenity is abu­sed, he will fall to extremities. in re­gard his meaning was, to procure the saluing and curing of the peoples vices. But in as much as none of his cor­rections had done them any good, therefore the Prophet now affirmes, that God will come in wrath and indignation, which shall not serue as before, to cleanse and purge them, by sending away their of-scourings into the wind; but wholly to [Page 211] consume and destroy whatsoeuer appertained to the people.

And therefore he adds (for these two verses depend one vpon another) a wind more full (saith he) or more per­fect than those, shall come. Others translate, shall come from those places. But it is to be taken rather as we haue turned it; namely, that this wind shall bee more terrible than other winds, which were wont to winnow the corne, in separating it from the chaffe, or to purge the earth. The wind then shall be much more violent: and it (saith he) shall come to me. I doubt not but God himselfe speakes this. Others thinke the Prophet heere represents the whole body of the people; and expound it, that a wind shall come rushing in vpon them: but this exposition is vnapt; and the text it selfe confutes it. For that which followes next in the Prophet would not agree: now will I pronounce iudgements with them. It is God then, who in the person of a iudge, pro­nounceth that a wind shall come vp at his command, to scatter and ouerthrow the whole land; but not to purge or cleanse it. And thus he shewes how the Caldeans shall not come vp by their owne proper mouing, but shall be ready to accomplish & put that in execution, which God himselfe shall enioyne them: as if he should say,See Isa. 45.7. and Amos 3.6. I my selfe am the author of all the euils which shall happen to the Iewes. It shall come to me then, that is, it shall bee ready to obey my commandement.

Lastly, by way of exposition he adds, Then will I speake iudgements with them. To speake iudgements, Chap. 52.9. See chap. 1.16. is as much to say, as to performe the office of a iudge, or to call to iudge­ment, or to summon and cite one to make his answere in the place of iustice: as it is also said, that Kings speake iudgements, when they cause men to yeeld an account. In a word, Gods meaning heere is, that hitherto hee hath forborne the Iewes but too long: but in regard hee sees the patience he hath vsed, is not onely fruitlesse, but that they are become so much the more stubborne and rebel­lious: he testifies he will now play the part of a iudge with them, to punish their vngodly courses. Now it followes.

HEre the Prophet in the shutting vp of his prophesie, expresseth the greatnesse of Gods vengeance. Now hee vseth two similitudes to terrifie and awaken the Iewes.Two similitudes He saith, the chariots of God shall come vp as clouds, and as a whirle-wind; and then, that his horses shall be swif­ter than the Eagles. Touching the clouds, and whirle-wind, and likewise the Eagles (for there is one and the same rea­son in the three similitudes) no doubt but the Prophet meant to signifie, that Gods vengeance should come speedily: and yet there is some difference. Wee see how in lesse than the twinkling of an eye, the clouds are gathered to­gether, 1 and couer (as it were) all the heauens. Now this falles out when some whirle-wind ariseth and troubleth the ayre. Thus then, when hee compares the chariots of God to clouds, and to a whirle-wind, it is as much as if hee had said, that the beginning of the calamity shall come suddenly, in regard God shall arise ere they be aware, whilest it seemes he hath a long time slept.

2 Now in saying the horses of God shall be swifter than Eagles; his meaning is, that God will not make much ado, neither shall it be difficult for him to bring all to nought in a moment; or at the least, in a very short space to de­stroy the whole countrey of Iudeah, after hee hath once begun: for we know how swiftly and nimbly the Egle flies: and yet he saith, Gods horses shall be more swift and nimble than all the Eagles in the world. Now we see the Prophets meaning. For the Iewes did nothing else but scorne the Prophets threatnings; and amongst other things, this was very rife among them, These Prophets are so hot, that they will not giue vs an houres respit. Well, yet at least let vs be merry whilest wee may, and neuer fill our selues with melancholy muses: for we hope many yeeres [Page 213] will passe ouer our heads ere the euill come vpon vs. And are there not such profane ones euen amongst vs at this day, who thinke they may toy with God, as with a little child? For albeit they will not openly scorne the threat­nings of the Lord, yet they sholder off the time, and thinke they haue gained much, if they can get the iudge­ment delayed for a season. This is the reason then, why the Prophet saith, the chariots of God shall now ascend and come vp, euen as the clouds, suddenly meet. Moreo­uer also, euen as a whirle-wind ariseth whilest the aire is 3 calme: so shall the chariots come thundring together. In the last place he adds, they shal be swifter than the Eagles: namely, because they shall march on, without any stop or stay at all.

Now in the end, the Prophet cries out, Woe vnto vs, for weare vndone. He heere cuts off his speech; shewing that the false Prophets, as well as the common people, erred and went astray out of the right way to their owne perdi­tion, whilest they continued snorting thus in their euill wayes, perswading themselues that God would not cor­rect their carelesnesse. He cries out then, that albeit all were besotted and growne past feeling, yet their ruine was certaine. Now it followes.

HEre indeed the Prophet begins in expresse tearmes,See vers. 8. of this chapter. to exhort the people to repentance. And when hee saith, let Ierusalem wash her heart, to take away the wicked­nesse which is therein, that she may be saued: he shewes, the Iewes haue none other remedy left them, but to make their peace with God; which cannot be done, without amend­ment of life. He said before, that they must certainly perish, See vers. 13. [Page 214] seeing God was angry with them: now hee confirmes that speech, Purge thine heart from all thine iniquity, that thou maist bee saued; as if he should haue said, The Iewes are at warres with God: they cannot therefore escape, whilest he is vp in armes to destroy them, nor whilest he shewes himselfe a seuere Iudge, in chastising them for their iniquities: and therewithall also he shewes what course must be taken to come to true repentance: name­ly,The way to come to true repentance. if she wash her heart from her wickednesse. For hypo­crites take great paines to appease God with outward cere­monies, and with bodily exercise: but the Prophet shewes that God regards none of these things, vnlesse they turne vnto him in good earnest, and without faining. He signi­fies then,The beginning of repentance hath its seate in the heart. that the beginning of repentance hath his seat in the affection of the heart. Now we haue the Prophets mea­ning.

And yet it is ill argued of them which hence would in­ferre, that repentance is the cause of our saluation, because God bids Ierusalem to wash her heart from her wickednes, that she may be saued.Repentance no cause of sal­uation. The Papists I grant strengthen themselues with such places, to establish their free-will, and to shew that our sinnes are abolished, and we redee­med from the punishment of them, by our satisfactions. But this is but a brauado, without any substance: for the Prophet disputes not heere about the cause of our salua­tion; but (as I haue said) he onely shewes that men are growne too senselesse and carelesse, when they looke to bee in rest,Let him neuer dreame of rest to himselfe, that is at variance with God. whilest they haue warre with God, hee being armed to take vengeance on their iniquities. The questi­on heere then is not, whether the sinner may redeeme himselfe out of Gods hands by repentance: The Prophet meant onely to say, we can looke for no safety nor tranquility vnlesse God be appeased with vs: and therewithall also te­stifies, that God cannot shew himselfe gracious, vnlesse wee repent; yea and that in good earnest, and from the pure affe­ction of the heart.

Afterwards he adds, how long shall thy wicked thought [Page 215] remaine in the middes of thee? Heere he taxeth the hypo­crisie of the Iewes, in saying, that whatsoeuer excuses they pretend, yet they are conuicted before God, and that all their euasions should stand them in no stead, in regard God diues into the secretest imagination of the heart. Now he speakes very pertinently, for he had to deale with hypocrites, who thought God tooke pleasure in their ceremo­nies. Moreouer, by opposing their cauils, they thought to haue been absolued, in regard they could not be con­demned before earthly Iudges. The Prophet scornes all these gauds, when he saith, How long shall thy vaine cogi­tations remaine in thee? that is to say, albeit the whole world should acquit and iustifie thee, what benefit shouldest thou reape by it? for thy vaine thoughts remaine still in the mid­dest of thee: that is, in the depth of thine heart. Now God sees and discernes them, because nothing is hid from his eyes. Thinke not then, that you shall gaine ought by all your outward shewes, neither by any of your vaine ex­cuses, for God searcheth the hearts: Let not therefore thy wicked thoughts abide in the middest of thee.

Hee calles them vaine cogitations: The Hebrew word sometimes signifies a substance, and sometimes vertue or power: also sometimes it signifies griefe, and sometimes vanity, or trouble. As touching this present place, I doubt not but it signifies, molestation, or vanity. For to expound it concupiscense, as some doe, I see not how the word will beare it. But either of the two expositions which I haue set downe, will agree very well: although the lat­ter agrees yet best of all. How long then shall thy vaine thoughts remaine in the middest of thee; to wit, whereby thou deceiuest thy selfe. For in regard God held his iudge­ments in suspense, the Iewes verily thought they should escape his hands. Moreouer, in regard of their effect; they were thoughts of molestation, and trouble. For what o­ther thing in the end could betide them, but to feele and know, that those who thus abuse and deceiue them­selues, doe nothing else but prouoke Gods wrath to wax [Page 216] so much the more hot against thē. Wheras some expound it, Cogitations of griefe, in the actiue signification, in re­gard the Iewes had done their neighbours many wrongs and outrages, it agrees no more than the former, but it also is vnapt. I nothing doubt than, but the Prophet heere mentions those false hopes which the Iewes concei­ued in their heads, which caused them to grow the more obstinate and rebellious against God, in such sort as they abandoned all feare of punishment.

THe Prophet repeats that which he said be­fore; namely, that the Iewes are destina­ted to perdition by their obstinacy, in re­gard they had too often, and sundry wayes prouoked God to wrath against them: neither would they giue place to his holy admo­nitions which he sent them by his seruants the Prophets, in offering them grace and forgiuenesse, vpon their true repentance. But whatsoeuer we read heere in this verse, represents (as it were) to the life, that calamity which was now at hand, in regard the Prophet sets that before their eyes in figures, which could not bee expressed in bare words. He saith, the voice declareth vnto Dan: See vers. 6. now this was the vtmost City bordering vpon the North. And hee said before, that from this part a plague should come; that is to say, from the North, because God had chosen the Chaldeans to be the executioners of his vengeance. For that cause he now saith, the voice may bee heard from Dan: not that the armie was now ready to giue the on­set vpon the Iewes: but Ieremiah speakes heere by the spi­rit of prophesie, as if he represented the iudgement be­fore the eyes of the Iewes, which yet they thought would neuer haue come to passe. For we told you yesterday, that when God spares the hypocrites for a little space, they be­come the more obstinate, and doe the more boldly insult [Page 218] ouer the Prophets. For this cause Ieremiah seeing he had to deale with blockish persons; it was necessary for him to adorne his doctrine with such figures as might euidently shew, that the iudgement of God was neere; which yet little affected the Iewes. He saith then, let the voice bee heard from Dan, and let trouble, or punishment, or calamity, bee published: for that other reading whereof I aduertised you, is very harsh, in regard the Hebrew word properly signifies Iniquity: but it is also fitly taken for punishment. Notwithstanding when the Prophets vse this word, they thereby meane, that God sends not affliction and cala­mities vpon men, without iust cause: and therewithall they also shew, that the matter and cause thereof, is in the iniquities and sinnes of men. Calamity then, comes from mount Ephraim, which quarter was nearest to the Tribe of Iudah, and to the City of Ierusalem. But this is all one as if Ieremiah had said, God now thunders from heauen: you shall therefore gaine nothing by stopping your eares: for albeit you are now deafe, yet shall Gods vengeance forthwith come to light, and that with the greater noyse and astonishment. It followes.

THe interpreters expound the beginning of this sen­tence diuersly. Some translate, Let the Gentiles come into your mind; thinking the Prophet saith this, because there were many among the Gentiles, which published Gods vengeance. They take this place then, as if Ieremiah sent the Iewes to the Gentiles, saying, Ye are vnworthy that God should send you ordinary teachers, in regard you haue esteemed whatsoeuer they haue told you, but as meere tales and fables. But because the verbe is in the coniugation of Hiphil, it ought rather to bee [Page 219] read, Remember yee. And yet there are others, which ex­pound thus, Make mention of the Gentiles: that is to say, publish it; that the Chaldeans are approching with all diligence to lay the land wast; to ruinate the Cities of Iudah, and to bring the people to nothing. But there is a third exposition, which (as I take it) agrees better: word for word it is, make ye mention of the Gentiles: Behold, pub­lish it vpon Ierusalem. Why so? Truly the Prophet saw well enough that he lost but his time, in speaking to so dull, and senselesse a people, and that the same their sense­lesnesse had brought them to such an obstinacy, that they would neither heare, nor vnderstand ought. Hee turnes his speech towards the Gentiles then, and saith, Aduertise ye the Gentiles. As if he should say, it is a long while agoe since I admonished this people: besides, God hath schoo­led them by other Teachers: but what hath all this profi­ted, vnlesse that they are become so much the more vn­teachable? Seeing the case stands thus then, Cause (saith he) the Gentiles now to know that which concernes Ierusa­lem: that is to say, let the Iewes hence-forward heare no more of the calamity and ruine which must befall them; but let the Gentiles and profane nations take knowledge of those iudge­ments of God which are to light vpon their heads. This expo­sition is not any way against the scope of the text, but is easie enough, and agrees very well with the Prophets manner of speaking. Hee vouchsafes not then to direct his speech to those ouer whom God had placed him; for it had bin to haue cast holy things to dogs: but he rather directs his speech to the Gentiles: as if he should say, The blind and poore ignorant heathen haue more sense and vnder­standing, than the people whom God himselfe hath chosen. Neither doth this hinder, but the Prophet notwithstan­ding still continued to exercise his office and function a­mong the Iewes, and that for a long season. For it is a thing vsuall and ordinary with the Prophets, being once inflamed with the zeale of Gods glory, to threaten the people with imminent destruction; and yet they cease [Page 220] not for all that, to goe on constantly in the discharge of their duties, proouing if by any meanes they might bring them home into the right way, who seemed in a manner, to haue been vtterly past recouery.

Those that besiege thee (saith he) shall come from a farre countrey: they ordinarily turne it, the Keepers. Others thinking that Ieremiah alludes to Nabuchadnezzars name; as if the guards of Nabuchadnezzar came forth to ruinate and destroy Ierusalem, and y^e Cities of Iudah. But as I thinke, it is better referred to besiegers: which will be yet better cleared by the verse following. Neither see I any reason why some should translate Guards: albeit the most (in a manner) are of this opinion. But I take it for those that besiege. The besiegers then, shall come (saith he) and that from farre. This word farre, is expresly added, to assure the people that they should not escape, though God had patiently expected their repentance so long a time, as before we noted. For, because God deferred his iudgements, they now thought themselues past all feare of danger: and therefore now he saith, that howsoeuer they saw not the enemy approch with their eyes, nor heard not the noyse of the armie in their eares; yet shall not Gods threatnings be in vaine: for out of a farre Coun­trey can he cause such to come, as shall be the executioners of his vengeance.

And therefore he adds, They shall send forth their cry vp­on the Cities of Iudah. This also was added for good cause, that the Iewes might thereby know, that no impe­diment comming betweene, could stay the passage of the Chaldeans from surprising the Cities suddenly, by the voice of their cry. His meaning is indeed, of the cry which the souldiers make, the better to encourage one another to the battell: but in regard this often falles out, after they haue gotten the victory, to testifie their ioy and reioycing: he pronounceth definitiue sentence vpon the Iewes, euen as if the souldiers were now making their cries of triumph. It followes.

HE heere shewes, that the Iewes shall not be able to retire themselues into any corner at all, after God shall cause the Caldeans to come forth; in regard all the wayes and passages shall be so shut vp, that they shall not bee able to saue themselues elsewhere. It is as much then, as if he had said, Such a iudgement will shortly befall you, which you can no way auoid, vse all the meanes you can. Doubtlesse it is a wofull thing, when men are driuen to flee all naked (as it were) to shift for their liues any where, and that they be forced to seek their abode among stran­gers, to liue there in much pouerty and distresse. But the Prophet heere testifies, that the iudgement which should ouertake the Iewes, shall be so horrible, that they should nei­ther auoid it, nor flee from it, no not by suffering and sustain­ing banishment from their countrey, nor by flight: because God will compasse them in on euery side; as if he had set watchmen to shut vp all passages.

In the next place he adds the reason; Because they haue prouoked me to wrath. The Prophet againe shewes, that the Lord deales not too seuerely with the Iewes, neither is it by chance that they are afflicted with so many and grieuous euils: but that they receiued the punishment which they iustly deserued, in regard they had prouoked God to bee displeased with them. For it had not been a matter of so great moment, if the Iewes had apprehended the calami­ty which suddenly should haue surprized them, vnlesse therewithall they had also knowne that God meant to call them to an account, and to chastise them for their ob­stinacy. This is the reason then, why he adds, because shee hath prouoked me to anger: namely, to the end the Iewes might know and vnderstand, that these chastisements and afflictions came meerly from the immediate hand of [Page 222] God. According to which hee now saith:

THe Prophet (as I haue already said) confirmes his doctrine: to wit, that the euils which befell the Iewes, came not to passe by ill fortune, as they say; but that it is God himselfe who calles them to an account; that being touched with his true feare, they might at length returne vnto him: or, if they must needs perish in regard of the outward man, yet at the least they might obtaine fauour after their humiliation, and so be saued in respect of their soules and inward man.See 1. Cor. 5.5. Hee saith then, their actions haue procured them these things: as if hee should say, you are not to lay the fault vpon God, nor yet vp­on your bad fortune, as you vsually haue done, and as all pro­fane persons commonly doe. Against such as cry out of their bad fortune. For they are your workes that haue procured you these things. Thus God will performe the office of a iust Iudge: therefore whatsoeuer befalles you, impute it to your owne iniquities. To which purpose in the next place he adds, such is thy malice. In a word, he shewes that the Iewes doe in vaine impute their euils ei­ther to this or that; for the blame lies wholly in themselues, as hauing purchased & obtained this ruine to themselues by their owne impiety and wickednesse.

In the second part of the verse where it is said, this pierceth to the heart, the Prophet thereby signifies, that al­beit this be very bitter, and toucheth to the quicke, and to the depth of the heart, yet as all this proceeds from them­selues, so ought they wholly to ascribe it to to them­selues, and to none other. For hypocrites are wont to waile and lament, that they might bring some imputation vpon God, or at the least to blame Fortune. But the Pro­phet reiects all these cauils; and shewes that howsoeuer [Page 223] the affliction which the Iewes suffered, was as a bitter morsell vnto them: yea, although God pierceth, and en­treth (as it were) into the very heart and bowels, yet haue they notwithstanding been the authors of all these euils. Now hee adds,

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 1 must then necessarily forget all humane passions: and yet 2 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 [Page 224] 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 [Page 225] 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.

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 the Prophet now saith that their calami­ties shall still be encreased,The reason why God adds af­fliction to af­fliction. and that for a long time toge­ther, so as they are not to looke for any end of them till the Iewes be vtterly wasted.

But in saying the calamities are called, he giues them to vnderstand, and that in few words, that God is set vpon his tribunall seate, who after he hath inflicted some light 1 chastisements vpon men for their sinnes, soone after adds 2 more waighty punishments: & lastly, seeing them to grow 3 desperate in their rebellion, he also continues his strokes so long, till at length he vtterly destroyes those that will not amend. Affliction vpon affliction is called. But how? Truly because the whole land is destroyed. And then, my tents are suddenly destroyed: Lastly, my courtaines in a mo­ment are cast downe. The most receiued opinion is, that the Prophet heere compares the strong and defenced Cities, [Page 227] to tents & courtaines, y^t he might take from the Iewes that fond confidence which made thē to burst as it were with pride; thinking such Cities should serue them as bulwarks & fortresses to repulse their enemies. And thus they think the Prophet meant to depriue them of this vaine hope, in calling their strong cities by y^e name of tents or taberna­cles. There are others also who imagine, that he alludes to the city of Anathoth, the place of the prophets byrth, or to the maner of life which mē led there. And to say the truth, Ieremiah vseth often such phrases of speech as agrees to shepheards, and keepers of cattell: that is to say, such a stile as is somewhat rude and dis-ioynted: it shall not bee greatly amisse then, if wee say hee speakes heere as in the person of a shepheard, when hee mentions these tents. Notwithstanding both may stand very well; namely, that he speakes like vnto shepheards, and kee­pers of beasts; and yet in the meane while hee meant to shew, that the Iewes did but dally, if they thought to escape vnder colour of those strong Cities which stood vpon their borders, as if thereby their enemies could bee beaten backe. But wee may also expound it very well thus: to wit, that not the least corner should escape, in regard the enemie would enter into the deserts; yea, that he would wast and breake downe euen the poore cota­ges, which in all likelihood might well haue been spared, seeing they were remote from neighbours. Now he saith, suddenly and in a moment; that the Iewes might promise to themselues no truce: as if it might be delayed from day to day; or as if they had any respite giuen them to make their peace with God. It followes.

HEre he shuts vp y^e speech which we said,See Vers. 19. he adorned and enriched with figures, that he might the better touch those to the quicke who were slow & dull of hea­ring. [Page 228] And yet he also confirmes that which he said in the beginning of the former verse: Affliction vpon affliction is called. By another phrase of speech then, he repeats that which he said before, when he now adds, how long shall I see the standard, &c. as if he should say, you greatly deceiue your selues, if you thinke the enemie shall retire himselfe home into his countrey, after he hath remained a while in the land, and spoyled some part thereof. For the warre shall be of long durance, and God shall still prolong the afflictions, so as the sound of the trumpet shall continually ring in your eares, and your eyes shall daily see the banners displayed, yea euery moment. Now we haue attained the Prophets meaning. 1 First hee shewed, that albeit their enemies were farre off from them, yet they should post towards them in a moment, as we heard yesterday, in vers. 13. Gods horses shall be swifter than all the Eagles in the world. In the se­cond 2 place, he mentions the continuance of the warres. For it was very expedient,Ʋers. 20.21. that this also should be mani­fested to the Iewes: namely, that as they had walked on in their rebellion and contempt of God, in a continued course: so his vengeance should not last for a day or two onely, but it should presse them in such wise, that it should euer pursue them. And by the way let vs note, that the world at this day is no lesse dull of hearing, than were the Iewes in their time: it is not enough then, that we cite and summon the wicked and contemners of God, before his iudgement seat: but we ought also to vse the like fi­gures, and phrases of speech which the Prophet heere v­seth, to terrifie; yea to force and constraine them to come to some remorse, albeit they for their parts doe the vtmost and that by all the meanes they can, to benumme their owne consciences, and to make themselues insensible, that they might the more easily contemne God, and all godli­nesse. Gods seruants must presse the hypocrites thus con­tinually, that both they, and the open wicked ones, may be awakened. It followes.

THe Prophet againe shewes,See vers. 18. that the cause of all their euils, proceeds from themselues; that they might not foolishly impute the same vnto any other. He saith then, my people is foolish. He speakes heere in the person of God: for by and by it followes, they haue not knowne me; which can no way agree vnto Ieremiah. God then complaines heere, of the folly of his people; whom he calles his, not by way of honour, but rather to redouble their reproch. For what was more vnseemly, than for Gods people, whom he hath chosen as his owne peculiar inheritance, to be void of knowledge and vnderstanding? What else was Gods pur­pose in chusing and adopting the children of Abraham, but that they should be as burning lights, to manifest the doctrine of saluation to all the world? What nation is there (saith Moses) so noble in all the world, to whom the gods come so neere, and so familiarly, as the Lord thy God doth? Herein consists thy knowledge and wisedome, as it followes in Deut. 4.6.7. Thus God here shewes, that it is a thing most prodigious, which all the world also ought to abhorre, when he giues his people heere the title of a foolish people. As if he should say, Is it possible that this people whom I haue chosen to be a guardian of my coue­nant touching euerlasting saluation, to whom I haue vouchsafed the honour to instruct them by my word; is it possible I say, that this people should be so insensible, as wilfully to cast themselues into perdition? It is a foolish people then, in regard they haue not knowne me.

Now heere he shewes what is the cause of this folly, to wit, they knew not God. For our whole wisedome con­sists in the knowledge of God. But thus God lets them know that their folly is no way excusable. Why so? He [Page 230] made himselfe so familiarly knowne vnto the Israelites, that as Moses saith, they needed not to aske, Who shall ascend for vs into heauen? or who shall descend for vs in­to the depth? For they had the word fast by them, euen in their mouth, and in their heart, Deut. 30.12.13.14. In re­gard then, that God had in so gracious a manner, mani­fested himselfe vnto the Iewes, he iustly complaines, that they knew him not. Wee haue two poynts to note heere 1 then; first, God specifies what this folly is, namely, that his people knew him not. Whence we haue to gather, that wee are then said to be truly wise, when wee render to God his due honour; and are then iustly esteemed fooles and vn­wise, whilest we cease to stay our selues in him. That is 2 one poynt. Moreouer, we ought to know that all pretense of ignorance heere falles to the ground, whilest God thus manifested himselfe to this people. And may not the same be said vnto vs? Yes verily, God at the last day may iustly reproch vs, that we haue been fooles, and vnwise, if we haue not knowne him: for this is our wisedome also, as I said erewhile. Moreouer, here is no place to bring in any pretext of ignorance; for God hath not spoken to vs in secret. To be short, God conuinceth the Iewes of in­gratitude, and of wilfull malice in telling them they knew not. And we at this day deserue (as I haue said) a much greater condemnation, so as the punishment ought to be doubled, if we know him not, to whom God hath so fami­liarly reuealed himselfe, and to whom in so gracious a manner he represents himselfe.

Lastly he adds, that they are witlesse, and without any sense or vnderstanding. The oppositions which are heere in the Hebrew text, haue greater waight than in the Greeke or Latine. In Greeke or Latine, this manner of speech would haue little grace, if one should say, This is a foole,The Hebrewes haue their man­ner of speech proper to them­selues. and not wise. For it seemes the latter member doth somewhat diminish that which was said in the first. But the Hebrewes haue their manners of speaking proper to themselues: for thus they signifie, that this people is so [Page 231] farre destitute of vnderstanding, that there is not so much as a dramme of sound knowledge in them. Those who are fooles and witlesse, will yet haue some sparkes of vnder­standing, though neuer so small: and thence came that prouerbe, That fooles often tell the truth. But Ieremiah on the contrary, meanes that the Iewes were not onely fooles and senselesse, but so depriued of all iudgement and discretion, that they resembled euen the insensible stones, or bruit beasts: so as there remained neither wit, nor humane reason in them. We will now deferre the rest till some other time.

THe Prophet heere by sundry sorts of fi­gures, amplifies the terrour of Gods ven­geance, that he might awaken the Iewes; who were become vtterly senselesse and carelesse. For he makes no idle repetitions, when foure times together he saith, he beheld. Hee might as well at once haue mentioned, the earth, the heauens, men, mountaines, and fruitfull places: but hee saith, that which way soeuer he turned his eyes, as if hee had viewed the foure quarters of the world; on euery side there appeared hor­rible and fearful signes of Gods wrath and displeasure, which threatned the Iewes with an vtter wast. Neither is it any maruell that the Prophet vseth such vehemency. For wee know with what contempt men are wont to entertaine all Gods threatnings, vnlesse they bee indeed soundly awakened. Which manner of teaching ought not to bee strange vnto vs. For hee that is but meanly read in the Prophets, may easily obserue, that they insist much vpon this poynt; to wit, in rouzing the hypocrites and con­temners [Page 233] of God: who as they haue a stiffe necke that will not bow; so according to the hardnesse of their hearts, they will not be mooued with any punishment where­with they be threatened. But yet this place, among many other, is very notable: and therefore ought wee so much the more diligently to ponder that heere, which the Pro­phets words import.

First hee saith, hee beheld the earth. Hee vseth the very same words which Moses vseth in the history of the worlds creation. For before the earth was formed, hee saith, it was a thing that lay wast, and as a confused chaos,Jeremiah al­ludes to the Chaos of the world, before God made a di­stinction of things therein. without any forme or shape at all; as hauing no beauty in the face thereof, to allure the eyes of the beholders to gaze vpon it. It is as much then, as if hee had said, Gods wrath and vengeance hath caused that distinct and come­ly order so to vanish away; that nothing but an vtter confusion remaineth. And thus he amplifies the outrage and enormitie of their sinnes: as if hee should say, They had so farre run riot, that thereby they had peruerted all the whole frame of the world, and (as it were) mingled heauen and earth together; so as nothing but an vtter vastation of all things appeared now euery where.

Whereas he saith, there was no light: he signifies, that the light of the Sunne and Moone was (in a manner) dar­kened and put out; in regard men were vnworthy to en­ioy such a fauour as that is from God: as if the Sunne and Moone had been ashamed, to be the witnesses of so many foule iniquities. Wee haue now the summe of the Pro­phets meaning as touching the first verse. I looked (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. [Page 234] 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?

Ʋers. 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 [Page 235] 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 shallbe 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 [Page 236] 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 and [Page 237] 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.

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 [Page 238] 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 [Page 239] 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 ons not this second poynt at all, but speakes onely of the punishment. Now he adds:

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 Prophets words. He rather at­tributes terrour and sorrow heere, to the dumbe and insensi­ble elements; which is much more passionate, than if hee had plainly said, The inhabitants of the earth should mourne and lament. The same may bee said also of the heauens. And indeed this latter member euidently shewes that he speakes not of the inhabitants of the earth, but of the earth it selfe; which albeit it is vtterly without sense or feeling, yet it seemes it hath a kind of feare and horror, in re­spect of Gods vengeance. And thus the Prophet casts mens hard-heartednesse and senselesnesse in their teeth, in that they were no whit moued nor smitten with any dread, al­though they saw signes of Gods wrath manifested against them from heauen. The earth then, shall mourne, and the heauens shall be darkened and troubled: that is, howsoeuer men remaine insensible, yet shall heauen and earth feele the horriblenesse of Gods vengeance.

In the next place he adds, For I haue said it. Some tran­slate this, as if a relatiue were to be supplied, betweene the two verbes: as if he had said, For I haue said, that which I thought, and I wil not repent. But this same abrupt manner of speech sutes well enough. For in the first place God pronounceth sentence, which shall abide immutable and vnchangeable. As if he should say, I haue once for all [Page 241] signified by my faithfull seruants the Prophets, what I meant to doe. For the Prophets (as we know) were Gods heralds, to declare and publish his iudgements. And for as much as men for the most part, set light by their do­ctrine; for as the world at this day is growne to that passe, that it proudly contemnes and scornes al the threat­nings that are denounced against it, so fell it out then. Ieremiah therefore brings in God himselfe speaking heere, as if he had said, You haue despised my messengers, and yet haue they told you nothing, but what my felfe haue en­ioyned them. From me then, hath proceeded that sentence which you for your parts ought to haue trembled at. See now in what sense it is that God saith, I haue spoken. For he attributes that to himselfe, which the Iewes thought came from the Prophets: and therefore they saw no rea­son why they might not freely set light by whatsoeuer the Prophets pronounced against them. It is I then, saith God, that hath spoken. And thus there should be an anti­thesis betweene God, and the Prophets: as if hee should say, The Iewes gaine nothing at all by snorting thus in their euils, whilest they thinke they haue to doe with mortall men: whereas God himselfe hath commanded and enioyned, his seruants to denounce the iudgement which they scorne so much. And yet lest they should I­magine, God spake onely to affright them with words full of wind (for hypocrites are wont to flatter themselues vnder this pretext, that God speakes not in good earnest; but onely frayes men, as if he had to deale with little chil­dren) he saith also, I haue thought it. He said before, hee spake, that is, as hauing respect to the Prophets; but now in saying he thought it; hee meanes, that the prophesies shall manifest their power, wherein God had threatned the Iewes with ruine, out of his owne secret counsell. This (saith hee) is decreed with me.

Afterward he adds, I repent not. In a word he shewes, that the Iewes are destinated to destruction, lest they should perswade themselues that God could bee appea­sed, [Page 242] whilest they went on in their sinnes: because hee was determined to proceed in iudgement against them, and not onely signified the same by his Prophets; but had also concluded thereof in his owne breast. The word repentance is taken heere, for mutation or change. For God is not subiect to repenting, in regard all things are well enough knowne to him: but he speakes after the manner of men, as I said erewhile.Repentance im­properly attri­buted to God. And that which followes, remooues away all ambiguity or doubt: for he saith, I will not turne away from it: that is, I will not call backe my sentence. It followes.

WHen he speakes of the voice, or noyse of the hors­men and archers, which shall cause all to flee; he signifies that the enemie shal come with such boldnes and fury, that the Iewes shall not dare to meet them, be­cause they shall all be scattered heere and there before one stroke be strucken: for questionlesse hee heere opposeth the voice, to blowes. Wee know with what pride the Iewes were possessed: therefore the Prophet scornes this their cursed confidence, wherewith they were so be­witched, that they could no way apprehend Gods iudge­ments. The onely noyse (saith he) of the enemy shall so terrifie you, that all the Cities shall be forsaken of their inhabitants, who shall voluntarily yeeld themselues captiue to the e­nemy: neither shall their walles defend them; nay, the gates themselues shall be set wide open. All the Cities then shall flee.

That which followes, they shall ascend into the clouds, or into the thickets, may bee expounded of the enemies: namely, they shall be so quicke and nimble, that they shall seeme to scale the clouds, and to get vp among the rocks: but I had rather reade it all with a breath thus, The Iewes shall be so affrighted and terrified in their flight, that no clouds shall be so high, to which they will not attaine, be­cause the tops of the highest mountaines are often so co­uered ouer with groues and thickets, that they are al­wayes ouershadowed. This place then may well be thus expounded; to wit, that they shall flee into groues and thickets where much wood is. How euer it bee, the Pro­phet no doubt speakes heere of places of great heighth: and thus this exposition will be the more firme, if we re­taine the word clouds. As touching the summe, we see wel enough what his meaning is; namely, that the enemie shal be of such agility, that they shall outstrip the Eagles by their nimblenesse, in comming to subdue and ouerthrow the state of the Iewes: or, according to that which others thinke, which also is most receiued, The Iewes shall be put to their shifts in such wise, that they shall not onely flee out of their Cities, but shall enter the tops of the highest mountaines, to hide themselues there among the trees and bushes, as a­mongst the clouds. Also, they shall ascend vp vnto the rocks. Why so? Because they shall not thinke themselues otherwise in safety, in regard of the incursions and assaults of the ene­mie.

Finally he adds, That all the Cities shall bee so forsaken, that not so much as one inhabitant shall remaine therein. Thus we see how the Prophet still aimes at the astonish­ing of the Iewes, who had no eares to heare withall; whose hearts were now hearts of stone: so that they were not onely senselesse of their euils, but fell to scorning both God and his messengers, euen as they had made a coue­nant with death, and hell, as it is said in another place.Isa. 28.15.

THe Prophet heere insults ouer the Iewes, onely to tame their proud and high conceits. For his whole drift is nothing else, but to take downe that ouer-ween­ing of theirs, which made them exalt themselues against God: which hee could not possibly effect, vnlesse hee should aduance his stile somewhat more than ordinary, by decking and adorning his speech with diuersities of figures. This is then (as it were) a witty and pleasant shut­ting vp of his discourse, when he cries, And thou wretched, what wilt thou doe? For the Iewes were yet puffed vp with the contempt of God, neither were their hearts as yet humbled. In regard they yet persisted then, in their so vn­daunted a pride; that makes the Prophet cry, Thou wretched, what doest thou? As if he should say, Thou flat­terest thy selfe in vaine, thou promisest thy selfe succours from other parts: because thine owne estate is desperate. And then hee adds, Although: for I interpret this verse with one context, or knitting together of the words; and me thinkes those which separate not the Prophets speech in this verse, are in the right. For to expound it as some doe, Thou deckest thee, thou trimmest thee now, thou deckest thee with ornaments of gold, thou paintest thine eyes with colours, and it is in vaine: this exposition I say, is without any grace: besides, the Prophets scope and drift is by this meanes corrupted. All these words then, haue a dependance one vpon another: there being one principal verbe, to wit, thou paintest thee to no purpose, And therefore the Hebrew particle [...] ought to be resolued into an aduerbe, Although.

Now as touching those who referre all this to the ce­remonies wherewith the hypocrites thinke to defend themselues, as with bulwarkes, against Gods iudgments, it is both vnapt, and altogether from the purpose. I grant that ceremonies alwayes serue hypocrites as dens, for such theeues to lurke in, as we shall see hereafter: but as touch­ing this place,Chap. 7.11. the Prophet respects the ornaments of har­lots; because the people (as we haue often noted before) resembled an adulterous woman,Chapters 2. and 3. who hauing forsaken her husband, gads vp and downe, and prostitutes her selfe to all commers. For God had couenanted and con­tracted with thē an holy mariage, which they had falsified. And thus such a disloyalty well resembled a wanton wife, that hath broken the faith of wedlock. And because such kind of light huswiues are wont to trim and paint them­selues after an whorish manner; the better to allure and draw louers by such baits, vnto them: therefore the Pro­phet now againe tels them, Thou shalt get nothing by dec­king thy selfe, albeit thou shouldest clothe thee with scarlet; although thou shouldest glister all ouer with gold, euen from the crowne of the head, to the soles of thy feet; all this shall be­nefit thee nothing at all. No, though thou shouldest paint thy selfe to the vttermost: this also shall serue thy turne no more than the former. As touching her louers, wee know who they were: namely, the Egyptians, and Assyrians. For the Iewes, feeling themselues pressed by the Egyptians, were wont to runne for helpe to the Assyrians: and contrari­wise, if the Assyrians molested them, they went to require aide from the Egyptians. Which action of theirs the Pro­phet compares to the cunning deuices and shifts of har­lots: for in gadding thus to and fro, from one to another; what did they else but violate that sacred band of mar­riage, which was contracted betweene God and them; falsifying their faith which they had plighted vnto him. Thus then the Prophet saith, Although the Egyptians promise thee mountaines, as it falles out with some lust­full louer, that is entised by the beauty and painting of an [Page 246] harlot; yet notwithstanding they shall deceiue thine ex­pectation. For howsoeuer the Assyrians seeme in outward shew to be ready to succour thee, yet these shall beguile thee also: so as thou shalt bee as an old forsaken harlot, when thou art fallen into extreame necessity. The rest I will deferre till to morrow.

IEremiah by these words yet further confirmes that which we saw before: for he incists not thus long vp­on the matter onely for teaching sake; but because hee saw those of his nation grew obstinate, and had hearts as hard as the Adamant. This is the cause why with so many words he inculcates, and with such diuersities of speech re­peats, one and the same thing: which he could not haue deliuered so well in plaine tearmes, nor in a word or two. For oft times the doctrine will little auaile, vnlesse exhor­tations and threatnings bee added thereunto. You see now to what end, and for what cause hee so often, and in so many words repeates one and the same thing: also why he hath expounded that at large, which we saw be­fore. I haue (saith he) heard a voice, as of her that trauel­leth. Doubtlesse this must bee taken otherwise than the words sound: for it is certaine that Ieremiah was no quic­ker of hearing than the rest: vnlesse wee would say, that being mounted vpon an high turret, he saw Gods iudge­ment approching a farre off (whereof the people at that time made but slight reckoning) that he might represent the same out vnto others. He saith then, that he heard, and that no lesse plainly, than if the thing had been present before him.

He further amplifies the matter, by a word which sig­nifies anguish: and then in stead of a woman that hath had a child, he puts a woman that trauels of her first borne; where the sorrow is greater. Ieremiah shewes then, that this people which could not bee reclaimed from their sinnes, [Page 248] should shortly fall into an horrible and extreame misery. But withall he secretly intimates (as also the holy Ghost speakes in other places) that the ruine which was to come, should suddenly come: for when they should say, Peace and safety, then should sudden destruction fall vp­on their heads, 1. Thes. 5.3. So likewise the Prophet in this place shewes, that the Iewes shall get nought by standing in their obstinate courses against God; as if therefore the iudgement were the further off from them: for sorrow should suddenly ouertake them: as the labour comes vpon a woman that is iocund, who eates and drinkes merrily; but yet the sorrowes of her trauell will not cease for all that, to take her suddenly in the necke. Euen so our Prophet aduertiseth the Iewes, that they should not thinke to put backe Gods vengeance by their fond confidence and ouer-weening: because the plague should surprize them, and they should feele their ruine ere they were aware.

And yet (as I haue said) hee expresseth their calamity vnder similitudes, and borrowed speeches. The voyce (saith he) of the daughter of Sion shall lament, or bewaile her case. Some translate in the second person, Thou shalt lament, and shalt spread, or wring in pieces thine hands: but this cannot well agree, because it by and by followes, her hands, in the third person. He saith then, that the voice of the daughter of Sion shall witnesse her great dolour and affliction, because shee shall lament. And forthwith adds, the smiting of the hands: for the expositors translate the words diuersly. But in regard the Hebrew word sig­nifies properly to rend and teare in pieces, or diuide; I thinke the Prophet meant to expresse the gestures of a wo­man that is in labour. For they are wont thus to smite their hands one against another, and to diuide and intermin­gle their fingers one within another. Others translate, They spread, in regard the hands are (as it were) cut or diuided, when they are thus lifted or holden vp in the ayre. As touching the matter it selfe, the Prophets mean­ning [Page 249] is not obscure: for he foreseeth that God will send an horrible iudgement, so as the Iewes shall lament after an extraordinary manner, as women are wont to doe that are brought into some desperate extremity,

Lastly, he concludes his speech, saying, Woe is me now my soule fainteth, &c. The Prophet meant heere to aduer­tise them, that howbeit they were all as blind as bats at noone day, yet he apparantly perceiued Gods iudgements, whereat they fleered and laughed; or at least the wicked made but a sport of them. He saith, his soule fainteth, in re­gard of those which were slaine; and yet none were killed. But by this phrase of speech he testifies, that he already saw those things which were secret and vnknowne (as it were) before his eyes, which made them to be so little moued at them.

IN this verse, as also in the rest following, God shewes he is not ouer seuere nor ri­gorous, albeit hee denounceth such ex­treame calamities against his people. Be­cause their wickednesse was become vt­terly incurable, and therefore hee had no other meanes but this left.Isa. 65.2. Psalm. 81.13. For we know what hee often testifies in the Scripture, namely, that he is patient, that he waites to see if sinners will come to repentance. Seeing God then euery where extols his clemency, promising that he will shew mercy to y^e most wicked, if they repent: for as much also as hee freely preuents sinners, it should seeme strange, that with so great seuerity hee riseth vp in anger against his Church. But wee see what obstinacy and peruersenesse there is in the minds of the wicked: and therefore they feare not to make their complaints against God, and to call him to an account (as it were) before them: as if hee dealt too rigorously with them. For this cause then, God now shewes, that it was not his fault that the people were not pardoned: for as if [Page 251] he should haue said, though I would, yet they would not. I grant he speakes heere after the manner of men:Mat. 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 [Page 252] 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 1 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 [Page 253] naughty-packes bragged that God was on their side. Se­condly, Ieremiah (as we shall see afterwards) had many 2 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.

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 [Page 254] 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, Al­though they say, Iehouah liues, yet (saith hee) they sweare 1 falsly. Now we see the Prophets meaning. For in the first place, hee pluckes the vizard of this vaine confidence from off the faces of the hypocrites, in regard they thought God would easily be entreated, if so be they on­ly pretended his name. And yet they considered not how pretious the name of God was: and thus they cared not lightly to take vp the sacred name of God in vaine. Now the Prophet not onely condemnes the hypocrisie of the 2 Iewes, but (as I haue said) he aggrauates their fault, in regard they made no conscience in prostituting the holy name of the Lord to all purposes, and to be at vtter defi­ance with it. For this is done, when wee abuse the name of God, by vaine swearing.

When he saith, Although they sweare, &c. he vseth here the same word which the faithfull vse in their oathes: for when they call the liuing God to witnesse, it is as much as if they presented themselues before his iudgement seat, as being well assured, that howsoeuer God may deferre his vengeance for a time, yet must they come to an account, in re­gard he alwayes liues. Thus the faithfull acknowledge, that if they forsweare themselues, they can gaine nothing by it, though God should suspend his iudgement. But (as I [Page 255] haue already said) the Prophet referres this to the hypo­crites, who seemed to honour God much: for nothing hath a goodlier shew than their words. But gall is in their hearts, whilest they haue these sugred words in their lips. The Prophet then derides this fained holinesse, when he saith; that in outward shew they sware very demurely, as though they affected nothing more than piety and reli­gion; yet for this they will sweare. Others translate, truly, or certainly: but the sense will be plainer, if we translate, for this, that is to say, for this thing, or for this cause, they will sweare falsly, or lyingly. It followes.

SOme expound, or rather draw in (as it were) against the haire, an vnapt sense from the beginning of this verse, as if the Prophet should say, God therefore turnes not his eyes vpon the right, because he doth so seuerely reuenge himselfe vpon the sinnes and offences of his peo­ple. But Ieremiah prosecutes his former argument still. For the distinction of the verses is of no moment, in this behalfe. Whosoeuer hath thus distinguished them, hath often peruerted and corrupted the sentences: wee must winke at this fault then: onely for the helpe of memory we are to retaine the number. But as touching the scope of the text, the obseruation thereof often hinders the readers: for things separated one from another, are for the most part confused; yea, and that which was very well knit together, shall we find dis-ioyned. I often think hereupon, and it is also a profitable aduertisement: as in this place, after the Prophet hath shewed how the Iewes were disloyall, and of a double heart, void of all vprightnesse, he adds, yet doe thine eyes O Lord, behold the [Page 256] right, or truth. As if he should say, it is in vaine for them to pretend the name of God, or to shelter themselues vnder heapes of ceremonies, or outward appearances of godlinesse, for God soundeth the heart and reynes; he stands not vpon vizards of holinesse, wherewith mens eyes are blinded and bleared. Furthermore, the Prophet thus sud­denly directs his speech to God, the better thereby to shew how irksome his trauels were vnto him, when he saw his preaching did so little good, among so headstrong a peo­ple. For had the Iewes in any measure been tractable or teachable, no doubt he would rather now (vpon his re­proofe) haue exhorted them to integrity and vprightnes. He might very well haue said thus, Those were much de­ceiued, who in swearing by the name of God, perswade themselues that he will therefore be their father:Vers. 2. for his eyes behold the truth, and the vprightnesse of the heart. This had been (you see) to good purpose, and it had also been an apt manner of teaching: but Ieremiah breakes off his speech, as it were abruptly, and leauing the people, turnes him to God: Lord (saith hee) are not thine eyes vpon the truth? As if he should haue said, What doe I any further trouble my selfe about this desperate people? I speake, but it is as if it were to a rocke; or to a stone wall. Fare you well therefore, I haue done with you: I will now another while make my mone to God. Now we see that thisA turning of ones speech from those that are present, to some absent. apostrophe, hath much more vehemency in it, than if the Prophet had still spoken to the Iewes without intermission; performing the office of a teacher vnto them. For thus he shewes, that his head and heart was broken with this tedious course, see­ing his words so little to preuaile, and all of them gene­rally to whom hee preached, to bee stubborne and obsti­nate. Neither yet did he cast foorth this speech rashly in­to the ayre, as if it had been to no purpose: but by this meanes he rather meant with the greater eagernesse, to pricke forward these dull scholers of his, whom hee saw thus to lagge behind; for otherwise hee was (as it were) hopelesse, that he should euer procure their good. Wee [Page 257] are to call to minde then,See for this mat­ter, Master Cal­uins preface be­fore the prophe­sie of Isaiah, the latter end. that which elsewhere I haue touched, namely, that the Prophets preached not word for word as they haue written: but after they haue stood long vpon a poynt before the people, they then gathered the summe afterwards. And thence came the bookes of the Prophets. Ieremiah therefore no question, had at large handled the doctrine of repentance; had earnestly inueyed against the hypocrites; had discouered the frau­dulent courses of his nation; and had also sharply repro­ued their obstinacie. But after all this, it was needfull hee should make a stop as it were, in the midway, in regard hee well foresaw that little fruit would redound to him by his painfull labours. And the Iewes also being priuie to this, it stood him in hand to touch them so much the more, to the quicke. For doe we not see how wee at this day pro­uoke the spirit of God by our rebellion, in regard it is so horrible a monster? Nothing therefore ought more to wound vs to the heart, than the same. What a thing is it? God calles vs familiarly to him euery day: but when hee sees our hearts so hard, and that we hold vp our heads so high; there he leaues vs, because we grieue his holy spi­rit, as he saith in Isa. 63.10. An ordinary or common course of teaching heere then, would not 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 [Page 258] 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 [Page 259] 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 [Page 260] 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. 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 [Page 261] saluation, and witttngly had forsaken the Lord, so as they would suffer neither his word nor workes to take any place in them.

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 [Page 263] 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 [Page 264] 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 they among the gouernours also. I told you erewhile, that the Prophet consults not in himselfe as of a thing doubtfull; but as one meaning to shame euen the greatest. Which he also doth, the better to confirme his former speech; namely, That there was not an vpright man to be found in all the City of Ierusalem.Ʋers. 1.

For they haue knowne, &c. He repeats the same words affirmatiuely: yet wee must alwayes remember, that the [Page 265] Prophet was otherwise perswaded in his mind: but hee speakes as of a thing likely. For who would almost haue imagined, that at that time, there had been such brutish­nesse in the heads and gouernours. For I tell you they were wonderfully admired amongst the people. This conceit then going for currant, to wit, that all such as then had the command ouer the people, were men well exercised in the Law of God: Ieremiah speakes now accor­ding to this receiued opinion, doubtlesse they haue knowne the way of the Lord.

He adds, But they haue broken the yoke, and burst the bands; that is, if any supposeth the heads and gouernours are any whit better than the commons, hee failes excee­dingly: for I know well enough how the world goes with them. They also, haue as well broken Gods yoke, as the most ignorant among the rude multitude. By this re­petion, he yet better confirmes the certainty of their re­uolt; and withall shewes how vnworthy a thing it was that the Prophets, Priests, and Iudges, who had the com­mand of all, were so dissolute and vnbridled in their lusts. It followes.

IEremiah now at length shewes, that God keepes such measure in his iudgements, that the cast-awayes shall in vaine accuse him of ouermuch seuerity, though it bee vsuall with them so to doe. Some translate these words as if that which is heere said, had been already effected; [Page 266] and thinke the sense to be this, namely, that the Prophet reprocheth the Iewes; shewing it was not without cause they had been chastised with so many calamities, in re­gard they had iustly deserued as many more. But the o­ther sense sutes also very well. For we know how the He­brewes are wont to change the tenses of verbes: and for mine owne part, I willingly referre it to the time to come, because it seemes the Prophet makes not a narration of that which they had formerly suffered; but how sharpe the afflictions were, which immediatly should befall them.

The Lion of the forrest then, shall smite them. As touch­ing the words, we told you that the Wolfe of the deserts, is as much as the wolfe comming out of the desert. Where­as others expound it the wolfe of the night or euening, it may also stand. For in other places we know that hunger-starued wolfes, are called wolfes of the night; in regard they hauing sought their prey all the day long, and not meeting therewith, are almost mad in the euening: thus hunger makes them range here and there. This exposition then may passe: but hauing said before, that the Lion came out of the forrest, it is more likely he also describes the wolfe comming out of the desert. And as touching the summe, the difference is not great.

He names three beasts heere, A Lion, a Wolfe, and a Leo­pard. No doubt but by these beasts, vnder a metaphor, he meanes the enemies which should shortly inuade the land with great cruelty. True it is, that before Ieremiah made this Sermon, the Iewes had already suffered many calamities: for God reuenged not himselfe vpon them, all on one day; but he often aduertised them: and had there been any hope of amendment left, hee would yet haue saued them, because their condition had been to be pitied. But it seemes Ieremiah prophesieth heere, of iudgements to come: and therefore hee not onely vnderstands by these beasts, the Assyrians, and the Egyptians; but all other ene­mies also. For we know that this nation was hated mor­tally [Page 267] of all their neighbours, and cruelly vexed with iniu­ries, euen by those of theirOf the Edo­mites, Moa­bites, &c. owne blood. In regard then, so many nations hated the poore Iewes, it is no maruell if the Prophet numbers vp three sorts of beasts heere. As if he should say, Enemies will inuade you on euery side, who like Lions, Wolfes, and Leopards, will exercise their 1 cruelty vpon you, because you haue so often, so many waies, 2 and so long a time together, prouoked the Lord to dis­pleasure. 3 In the meane while, God heere reiects the false and peruerse complaints which the wicked were ready e­uer & anon to make against him: shewing, that he is their iust iudge; and that the punishments and chastisements which he inflicted vpon the Iewes, were not to bee taken in ill part. And hitherto appertaines that particle, there­fore, or, because.

He adds, that the Leopard watcheth to rend all those in pieces that come out of the Cities. Doubtlesse hee signifies by this similitude, that after the enemie hath inuaded the land, the Iewes shall be so inclosed and shut vp within their Cities, that they shall not dare to peepe out, because dangers from euery part, shall appeare vnto them.

In the end of the verse hee repeats againe, and more largely prosecutes that which he vnderstood by the par­ticle, And therefore; or because. For hee saith, because their iniquities are multiplied, and their reuolts encreased. By these words he shewes yet better, that which he touched before; to wit, that God is a iust iudge, euen then when he seemes to be most seuere: for it was impossible that this so desperate a people should escape without some strange iudgement inflicted vpon them from God. Nei­ther names he them simply wicked ones, or Apostataes, but he saith, their iniquities, or wickednesses were multiplied, and their reuolts augmented. And by this latter word, hee aggrauateth their condemnation. For albeit the first word signifies not onely to faile, but to doe wickedly: yet to re­volt from God, is a crime much more odious and hatefull. Whence wee gather, that the Iewes are heere charged [Page 268] with so great a peruersity, that it was not to bee chastised with ordinary or light remedies. It followes.

THe manner of speech heere vsed, is by the Rhetori­tians calledA consultation or talking. communicatio. For God meant, after a sort, that his aduerse party, against whom hee pleads, should be iudge of the cause; & yet as of a matter already out of question. Now this is a signe that one is very con­fident of his cause: and therefore when the Rhetoritians meane to shew, that the cause is cleere and manifest which they propound: they consult with their aduerse party thus: What? Doe I not propound the matter plain­ly vnto thee, as it is? Canst thou any way gainsay it? Put the case thou mightest haue liberty and power to bee iudge thy selfe; would not reason it selfe constraine thee to speake after this manner? Euen thus God also shewes that he is forced (as it were) of necessity to punish and chastise the Iewes thus rigorously; testifying that he can doe no lesse.See to this pur­pose, vers. 9. If I (saith he) bee the Iudge of all the world shall those that prouoke me thus to my face, goe vnpunished? should I not expose my glory to open contempt? should I not also dispoyle my selfe of my power? I should cease to be that I am, and should in a manner renounce my selfe; if I should not punish so desperate and rebellious a people. Now wee haue the Prophets meaning. Others supply a letter heere, and take one for another: and thus they translate, Not vpon this. But nothing constraining vs to change ought; and that many also subscribe to this exposition; I had rather follow that which is most receiued. The Word which the [Page 269] Prophet vseth in the Hebrew, signifies where: but often­times it is taken for how? For it must not bee vnderstood heere as hauing respect to a place, but to the matter. How then (saith he) should I pardon thee for this? Wee see how God consults with his aduerse party, making themselues (as it were) the iudges. As if he should say, Answere mee: say that I should giue you authority and leaue, to name and appoynt the chastisement which you haue deserued; can I, who am the Iudge of the world, pardon so hatefull impieties.

For thy children haue forsaken me: this is the first sinne. Now when God complaines he was forsaken, his meaning is, that the people had wittingly and willingly reiected the yoke: for the like could not haue been affirmed of the profane nations. I grant if we haue respect to the be­ginning, soone after the creation, all may bee condemned of forsaking of God, and of reuolting from him; in re­gard he manifested himselfe to Adam, and to the sonnes of Noah: and when they fell afterwards into superstiti­ons, they were therein guilty of Apostasie. But the reuolt of the Iewes was much more later, and therefore lesse to­lerable: and especially, seeing they gloried much of the title of Gods people; what pretext or colour of ignorance could they alleage? We see now then, what the Prophet meanes, when hee saith, God was forsaken of this peo­ple.

Then he adds, and haue sworne by that which is not God. See vers. 2. Vnder one part he notes, that Gods seruice was peruer­ted and corrupted: in regard an oth (as wee said yester­day) is a part, or one kind of Gods seruice. For as oft as 1 we sweare by the name of God, we thereby make prote­station of our subiection vnder his authority; and that wee cannot escape vnpunished if we lie. Secondly, wee attribute 2 vnto him this honour, that he is true. Thirdly, we thereby 3 also professe, that nothing is done without his priuity; but that all things are manifest before him. When hee saith heere then, that the Israelites sware by that which was not God, he meanes, they spoyled God of his right. No doubt [Page 270] but they were culpable of other sinnes: but (as wee haue said) vnder one kind, the Prophet comprehends all those superstitions, which at that time had full swinge amongst the people. It is as much then, as if he had said, they wor­shipped idols, and the gods which their owne hands had for­ged.

He adds a circumstance which aggrauates their crime: Now I haue filled them (saith he) to the full, and they haue committed adultery. There is a certaine kind of correspon­dency in the Prophets words, which hath great grace; but we cannot expresse it well in our language. Hee said before, [...]. Sabeu, that is to say, they sware: now he saith, Se­bea; [...] I haue filled them. There is no difference betweene the words,God filled this people to the ful, and they sweare. one poynt onely excepted: for if you place the pricke on the left hand, it signifies to fill; if on the right, it signifies to sweare: therefore the Prophet saith, they sware, notwithstanding they were filled. And heere God notes out the detestable ingratitude of the Iewes, in that being repleat with the abundance of all good things, euen till their skins cracked (as it were) yet they acknowledged not him who was so liberall and louing a father vnto them. I haue filled them (saith he) and they haue committed adultery. Now this place shewes, that such are least wor­thy to obtaine pardon, as sinne with an high hand, after God hath drawne them to himselfe, by his fatherly good­nesse and clemency. When men then, play the wild colts after this manner, despiting God, whilest he so gra­ciously forbeares them: no doubt, but such treasure vp wrath against the day of wrath;Rom. 2.5. as Saint Paul saith in the second to the Romans: and therefore wee ought to take diligent heed when God dandles vs in his lap (as you would say) that we flatter not our selues, nor suffer our prosperous estate to pricke vs forward to such intempe­rancy,A profitable lesson. as to cast the doores off the hookes, as they say. But when God vouchsafes so graciously to allure and draw vs to him: let vs learne willingly to subiect our selues vnto him: and whilest he shewes himselfe so ami­able: [Page 271] let vs learn to carry our selues amiably towards him.

He saith, they committed adultery. This may bee taken metaphorically: but because in the next verse he inueyes vehemently against loosenesse, and adulteries, we may ex­pound this according to the letter, as they say. And yet I thinke it to be a similitude, when he saith, they committed whoredome: in regard there was no spirituall chastity in them; howsoeuer the Lord for his part laboured to keepe them within compasse.

He saith, and in the house of the harlot, they assembled. This may be taken as if the Iewes were tearmed the har­lots house: as if he should say, The whole City of Ierusalem, and the land of Iudeah is no better than a stewes. Others not­withstanding expound it, that they assembled as into the harlots house: and thus he should allude to their Temple. Now it is a signe of impudencie, when many adulterers and whormasters assemble together in an house. For you shal haue many that are ashamed to haue their whoredomes knowne: they are carefull therefore to couer their villa­nies, as much as they can. But when they flocke in by heaps, as it were with banners displayed, it is a signe all shame­fastnesse is banished: and that such as ouerflow thus in intemperancy, may well bee resembled to brute beasts. This sense then sutes very well in this place; namely, that such as glory in their superstitions, and sacrilegious acti­ons, are assembled together into a brothell-house. It fol­lowes.

HEre, as I take it, Ieremiah passeth from the first ta­ble of the Law, to the second, and toucheth one kind [Page 272] onely. But his meaning in a word is, that there was neither faith nor honesty in this people: he cōpares thē then, to wan­ton, & pampered horses: & thus he discouers their filthines (as it were) vpon the stage. For had he said euery one had watched his opportunity, to defile the bed of his brother; this had been odious enough in it selfe: but when hee tearmes their inordinate lust, a neying: when hee calles them that did so, horses; yea, fed horses, rising in the mor­ning, after they are filled: doubtlesse hee thereby notes, that their intemperancy and dissolution was growne so great, that they ought not onely to be esteemed whore­mongers, or adulterers; but that there was in them a much greater and detestable villany, in regard they differed in nothing, from pampered horses, neying after mares.

They are fed horses, saith he: those which translate, ar­med, deriue the word from a verbe which signifies, to arme: but others had rather deriue it from a verbe which signifies, to eate. How euer, questionlesse he meanes here, fat, and fed horses. For otherwise, why should he say, they were well pampered? Whereas some others also affirme, that they rose early, after they had defiled themselues, to discouer their filthinesse, and gloried in their vices: this is much more vnapt. For he notes out strong horses, that are nimble about their businesse; and therefore they rise the morning after they haue well farsed themselues. Now wee see the Prophets meaning. The summe is, that no chastity remained in the Iewes, in regard they gaue ouer themselues to inordinate lusts, not onely as adulterers are wont to doe: but therein they rather resembled horses, well pampered. And yet (as we haue said) vnder this incontinency, he notes and comprehends thefts, and other deceits, violent robberies, with the like. For it is certaine, that he taxeth the trans­gression of the Iewes, in those things which respect the breach of the second Table of the Law. It followes.

AGaine, God talkes with them,See vers. 7. as by way of consulta­tion: which hee doth to preuent their complaints, and to stop their mouthes, lest they should alleage that he censured them ouer sharply. To take away all their re­plies then, God once againe repeats, that hee can not passe by such enormous and crying sinnes as these. Now hee layes downe this as a principle, that it is vnpossible for him to spare such a people as repent not. For if God be the Iudge of the world; he can no more renounce his iudgement, than his owne essence. In as much then, as these things are inse­parable; to wit, God Maiesty, and his office of being Iudge ouer the whole world; the Prophet heere con­cludes, it was impossible for the conceit of the Iewes to stand; namely, that they should escape vnpunished, albeit they wilfully and obstinately persisted in prouoking him by their horrible impieties, as if they meant to make open war vpon him. Should I not visit vpon this, saith the Lord? He vseth the name of God heere. Why? An earthly Iudge may well pardon and shew mercy to the most wicked offender in the world: but this can no way stand with Gods Iustice. For as oft as hee pardons, He which truly repents, becomes his owne iudge, and so preuents Gods iudging of him. hee therewithall brings sinners to repentance; thus he neuer suffers sinnes to goe vnpunished. Truly, hee which repents and amends his life, becomes his owne Iudge. And thus hee preuents the iudgement of God. Where true conuersion is then, there God beares with sinners: but when men are growne so obstinate in committing euill, that being admonished, they despise all admonitions; there it is certaine God can­not pardon: if he should, he should therein also renounce his owne glory, which (you know) is vnpossible. Sould I not visit then? saith the Lord.

And should not my soule bee auenged, &c. Heere God speakes after the manner of men: for hee is not carried a­way with desire of reuenge. And when hee speakes of his soule, this also is improper: but the sense is not obscure. For the meaning is, that God hates all impiety with a deadly [Page 274] hatred. As in Psal. 5.5. Thou hatest all them that worke iniquity. Seeing it is so, it hence followes, that either hee must be pulled from his celestiall throne; or that the wic­ked must be punished: who like wild colts, take the bri­dle in their teeth, and cease not to adde sinne vnto sinne. As oft therfore as vaine flatteries shall come in our heads, and that Satan by his allurements, endeauours to make vs forget Gods iudgement; let it be remembred, that God should not be God, God should not be God, if he should not pu­nish trans­sors. vnlesse he punish the iniquities of the sons of men. It necessarily followes then, either that hee must punish, or be our enemy. Moreouer (as hath been said) he should not otherwise be constant; nay, hee should (as it were) change his nature; whose nature (as we know) is vn­changeable. Where his hand therefore is already lifted vp to punish vs, there it is needfull that we preuent the iudg­ment. But what shall be the meanes? We must learne to pronounce sentence against our selues, and to be displea­sed with our sinnes: when there is such a conuersion, then God will shew vs mercy. And thus hee will pardon our sinnes; not as if he approoued of them, or as if he still exer­cised not the office of a Iudge: but (as I haue already said) the doctrine of this verse is properly directed a­gainst those that are vtterly rebellious; or to such as the diuell hath so bewitched and dulled, as they passe not what become of them. In a word, this doctrine either makes the wicked cleane without excuse, if they persist in their obstinacy: or rather, it ought to awaken such as are not yet past cure; that in iudging themselues now, they put it not off, till God reueales his wrath from hea­uen, and to execute his last sentence against them.

HEre God, by the mouth of his Prophet, speakes to the enemies, whose seruice hee meant to vse, for the execution of his ven­geance vpon the Iewes. Now this is vsu­all with the Prophets, when they meane to gaule men to the quicke: for wee are not ignorant that there rests in men a world of carelesnesse, when God summons them before his iudgement seat. Ieremiah then seeing he profited little, by a plaine manner of teaching, takes this course as ye see. In the person of God, he speakes to the Chaldeans, and commands them to speed themselues to the siege of Ierusalem. Thus the Prophets are wont to speake: God will hisse for the flie that is in Egypt: or he will sound a trumpet, and call the Caldeans, Isa. 7.18. [Page 276] and 5.26. But this kind of figure hath much more effica­cie to wound mens hearts, when the Prophet, by Gods expresse charge, as an herald sent from heauen, calles the enemie, and appoynts them out their taske; namely, to de­stroy the whole City. In the first place hee saith, Climbe vp vpon the walles, whereby he signifies, that it is but in vaine for the Iewes, to trust in the heighth of their walles; because God will so aduance and lift vp their enemies, that the en­trance shall not be difficult vnto thē. The Iewes thought themselues safe, in regard the City was well defenced. But they shall be deceiued, saith he: thus then hee reprooues their folly, because their walles should bee insufficient to saue them.

He further adds, make not an end. This clause is expoun­ded two waies: for some take it in the good part, as if God should mitigate the sharpnesse of this so great a pu­nishment,Chap. 4.27. as in the former chapter wee haue seene that some take it so. For albeit there, God affrights his peo­ple; yet (as they thinke) by way of correction hee adds, yet will I not make a consumption: that is to say, there shall a remnant escape. The Prophets also are wont to speake thus, when they meane to shew that some seed shall al­wayes remaine, to the end the Church be not wholly ex­tinguished. Thus now the expositors interpret it: as if God should say, Ierusalems ruine shall not bee so great, but the Church shall still remain safe, in regard all should not be consumed. Others take the word heere vsed, for end: and this sense agrees much better. For in this verse God threatens to cut of the Iewes. Neither doth this con­tradict that which is said elsewhere;Isa. 10.22. to wit, that there should not be an vtter wast or consumption; in regard it is well enough knowne that the Prophets keepe not all one tenour in their speeches. For when they denounce Gods iudgements against the reprobates, they leaue them without any hope at all. Which manner of speech is of­ten met withall: I will make a consumption. But in direct­ing their speech to the faithfull, they moderate this rigor [Page 277] by way of correction; to wit, God will not make an vtter consumption: I willingly therefore receiue their exposi­tion, who take the word consumption in this place, for end; for the verbe whence this word is deriued, signifies to fi­nish. The sense then will be, Destroy the City, and let there be none end; that is, raze it wholly. For forthwith it fol­lowes in the same sense, take away her spreadings, or her branches: or as other translate, The teeth of her walles; which are in the foundation. For wee know that walles are so built, that the foundation is alwayes the largest: and the word which the Prophet vseth, signifies spread­ings, which are extended euery way abroad. Those who turne it iaggs, notches, wings, or battlements of the wals, seeme not to haue attained the Prophets meaning: in re­gard he speakes not heere of the toppe of the walles, but of the foundations: as if hee should say, ouerthrow her foundations, or raze the walles of the City. Why so? He adds,

They are not the Lords: for the Iewes were puffed vp with a vaine confidence, thinking they should be hid vn­der Gods protection: as if God (forsooth) would keepe their City, because the Sanctuarie and the altar were sea­ted within the same. The Prophet therefore flatly denies, that the walles were the Lords, or that the foundations thereof were his. Neither may that which is said else­where be alleaged to the contrary; namely,Psal. 87.1. that God laid the foundations of this City. God indeed had chosen it for his dwelling place; howbeit on this condition, that his people should there serue him in sincerity. Ierusalem being afterwards become a den of theeues, God left her,Ezech. 14.16. as it is in Ezechiel. The prophet then refels this fottish confidence, wherewith the Iewes deceiued themselues: for they thought that God (after a sort) was so bound and tied vnto them, as hee could neuer cease to bee the guardian of the City. Hee saith then, that their founda­tions were none of Gods: for the Iewes had so profaned this place by their wickednesses, that God could not [Page 278] endure to dwell in such a dunghill. It followes.

THe word which the Prophet vseth, signifies to deale disloyally. God heere then condemnes the Iewes of disloyally, because they had reuolted from him. For hee not onely complaines that they failed in some one kind, and had thus offended him; but hee condemnes them in regard of a generall re [...]olt. He affirmes, that both the hou­ses of Israel, and Iudah, were become Apostataes. Wee know the people were then diuided into two kingdoms. Now albeit Ieremiah was properly ordained a Teacher of the Tribe of Iudah; yet was he therewithall to bestow his labours on the Israelites also. The kingdome of Isra­el was in part subdued; for foure tribes were already led captiue: this kingdome then, was (as it were) rent in pee­ces, and growne feeble: notwithstanding, as much as in him lay, he sought the good of that remnant which was left. You see why he saith, that both the one and the other, are wicked 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 ouer­seuerely: 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.

HE expresseth that which hee said before more cleer­ly, and also in more words. This was a kind of dis­loyalty, [Page 279] 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 [Page 280] 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 y^e 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.

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 [Page 281] 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 y^e 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 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 [Page 282] 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;Ʋers, 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.

GOd heere shewes how insupportable this pride of theirs is vnto him, when they contemned his Pro­phets, [Page 283] 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 [Page 284] 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 [Page 285] 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.

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 [Page 286] 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 [Page 287] 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 Prophet began in the former verse, to threaten the Iewes with Gods iudgments, and told them that the Chaldeans should be the executioners thereof. He still prose­cutes the same argument, and saith, their quiuer shall be like open sepulchers. We know the Easterne people, for the most part, vsed arrowes and darts: for they fought not standing still, but seemed to flee; and then suddenly turning backe, they discharged their arrowes, or darts against their enemies. The Prophet then alludes to this custome of theirs, when he saith, their quiuer shall [Page 289] be as open sepulchers. This similitude might seeme harsh and strange at the first: but it is all one as if hee had said, they shall be so expert in the art of shooting, that they shall make hauocke of all they meet withall.

And he adds, All shall bee strong; to let them know, that this should be no light skirmish: in a word, it is as if hee had said, this warre will bring such ruine vpon the Iewes, that they shall all perish.

HE toucheth the cruelty of the enemie heere,Reade the 18. verse with this, for the further explanation thereof, and so forwards. in the same sense with the former: as if he should say, they haue the conquest already. Why so? Because they are Gods executioners. He omits to speake to the Iewes then, of the difficulties and tediousnesse of warre: but speakes heere, as to those that are vanquished: onely he shewes, that the Caldeans in this conquest, shall be very cruell. He 1 takes it as granted then, that the Caldeans shall haue the day; because they shall vndertake this warre by Gods ap­pointment. But he adds a second point, namely, that they 2 shall carry themselues cruelly heerein: and hauing vanqui­shed the Iewes, they shall insult ouer them with an extraordi­nary pride. Therefore he saith, they shall eate; and shall eat: for hee changeth the number in the verbe, and yet the sense is all one. He shall eate (saith he) thy haruest, Haruest. Bread. and thy bread: that is to say, whatsoeuer thou reapest, shall bee a prey for the enemie. By the haruest, and bread, he meanes all their commings in.

Next he adds, they shall eate, or deuoure thy sonnes Sonnes. and thy daughters. This cruelty yet farre exceeds the other. I grant it is an hard case to bee depriued of sustenance; Daughters. but when they come to cutting of throats, and that of poore in­fants, [Page 290] in the sight of their fathers and mothers, this is terrible indeed. And yet the Prophet saith, the enemie shall be so sauagely minded, that they shall not spare, no not little babes.

Flockes of cattel. Ʋine. Figge cree.He adds the same of the flockes, and cattell: and then he comes to the vine, and figge tree: as if hee should say, the Iewes shall be stripped of all; because the enemie shall rake all to himselfe, and shall not content himselfe with victuals, and the rest of the booty, but shall also slay the little children.

Cities defenced.Now in regard the Iewes had Cities well defenced, they malepertly insulted ouer the Prophets: the Prophet now insults ouer them, to wit, ouer their pride and vani­ty: your Cities so well defenced (saith he) shall notwithstan­ding be impouerished. Then hee adds, wherein thou didst trust: all these (saith he) shall be put to the edge of the sword. For this latter clause, by the sword, refers it selfe to the whole verse, and to euery particular branch of it. As if he should say, the enemie obtaining the victory by law 1 of armes, shall first spoyle the whole countrey; then seaze vp­on 2 all their goods; and lastly, shall cut the throats of their 3 sonnes and daughters.

THe expositors concurre not about the sense of this verse: for the most of them thinke, that some hope is heere left for the faithful; yea all, almost leane this way: neither haue I seene any that expound it otherwise. They thinke then, that God heere moderates his former threat­nings, and giues his seruants good hope, lest seeing the the Church so ruinated, they might imagine that no seed thereof should remaine.See vers. 10. The word which the Prophet vseth I grant, is oft taken in this sense, as was said yester­day. But taking a narrower view of the whole context, I [Page 291] am forced to encline to the contrary opinion: to wit, that God rather aggrauates and amplifies the greatnesse of his vengeance. And this word, Also; hath reference ther­unto: as if he should say, Thinke not I haue done with you, See vers. 17. after the enemie hath preyed vpon all your goods, depriued you of your children, and brought you to extreame pouerty: thinke not I say, that you shall so be freed from all calamities. For my vengeance shall further prosecute you. Namely, from chap. 29. to 33. Hereafter in­deed, there followes promises to allay the tartnesse of the former threatnings, lest the faithfull should be put cleane out of heart. But doubtlesse, in this place the Prophet brings in God as a Iudge, who takes vengeance in such wise of his people, as if no place were now left for compassion or mercy. Then also, saith hee. For this word Also, augments the threatning; and hath great emphasis heere.

Then also, in those dayes: that is to say, after the enemie hath bereaued the land of her fruits, of all her cattell, and of all her inhabitants; yet then will I not cease (saith God) to prosecute you still. I will not make an end with you then; in regard I haue other plagues in store for you,Jt is a fearfull thing to fall into the hands of the liuing God: for after hee hath punished a peo­ple one way, yet hath he still va­riety of plagues in store. See Deut. 32.22.23.24.25. when you shal thinke all is husht, and that an end is now come of all your miseries. Thus God is wont to deale with hypo­crites: for such is their malepertnesse and obstinacy, that being smitten, they grow the more hardened in their bad courses, and fall to biting or gnawing of the bit, as the prouerbe saith. Now this stubbornnesse ariseth from this conceit; they thinke God hath left himselfe vnfurnished of iudgements, after he hath once or twise punished their offences. He denounceth then, that he hath sundry sorts of chastisements ready, wherewith to punish their sinnes. To which purpose is that which followes in the next place.

THat which I said before, appeares now plainly; to wit, that the Prophet yet mitigates not that tartnesse and sharpnesse which he vsed in the former threatnings: but handles the Iewes according to their obstinacy and re­bellion, in regard he saw they were incorrigible. And the holy Ghost also gaue him to vnderstand, that there should be such great obstinacy in them, that till they were vtterly dashed to pieces (as it were) they would not bow their necke to receiue the yoke. He also heere alleageth the cause; lest they should fall to pleading with God; which hypocrites are wont to doe, as oft as God begins to correct them a little seuerely; for then they murmure against him; then they complaine of him, and must needs know the causes (forsooth) wherefore he handles them so roughly, as if they deserued no such matter. Because the hypocrites then, had these things in their mouthes; the Prophet here preuents them, It shall come to passe (saith he) when you haue said; He speakes to the Iewes, in the person of God: and by and by returnes Gods speech to himselfe: When you then, shall haue said, wherefore hath the Lord our God done all these things? Hee heere attributes that to these hypocrites, which al­wayes went currant amongst them, as oft as they were summoned before Gods iudgement seat. For they are as forward in pleading their cause, as if they onely were wronged: and, as if God being summoned before them, to yeeld them an account: they were able to conuince him either of cruelty, or of ouer great seuerity. We see then how the Prophet deciphers out this desperate people to the life, who could neither be brought into any good or­der, nor yet to acknowledge their fault: but stood out a­gainst God with brasen foreheads, as in the rest of the Prophets we haue seene,See Isa. 48 4. Mal. 1.6.7. but especially in the first chap­ter of Malachy. For there the Prophet often repeats this [Page 293] cry of the people, wherein? wherein? what meanes this? So our Prophet heere in like manner, when they shall haue said (saith he) wherefore hath the Lord done all these things vnto vs? As if they, forsooth, were guiltlesse.Prou. 30.20. For men of reprobate minds, as they haue skill to wipe their mouthes, with the harlot,See vers. 12. after they haue committed their abomi­nations: so can they also set a bold face on the matter, and aske reasons of God, why he chastiseth them. So heere in the same sense these make no bones at all to call God, their God; albeit they had euen at this instant forsaken him; as was said yesterday. For this so grosse and grace­lesse 1 an impiety raigned amongst them, that they estee­med 2 all things to bee gouerned by blind fortune, and and chance; and that God neuer punished them iustly. Albeit then, by their disloyalty they had forsaken God, yet the Prophet, the better to discouer their pride and rebel­lion, brings themselues in, speaking heere; as if God had been much obliged vnto them.

Thou shalt say vnto them (saith he) One while God speaks to the people, and another while to the Prophet. When they then shall begin to murmure after this manner; thou shalt answere, because you haue forsaken me. Now that the Prophets words might haue the greater waight, God bids him speake vnto them, as in his owne person: be­cause then you haue forsaken me; as if Ieremiah spake not, but God by bis mouth.

And haue serued strange gods: that is to say, strangers, in your land. God heere shewes in few words, what the Iewes had deserued, and contents himselfe with naming one kind onely. Wee shall see hereafter, and haue often seene heretofore, that they were culpable of many iniqui­ties before God. But that the Prophet might (as it were) touch all in a word, he mentions no more heere but this particular only: You shal serue tyrants (saith he) in a strange land, who will oppresse you with cruelty; in regard you haue serued their gods in your land. God heere puts them in mind of those benefits hee had bestowed vpon them; [Page 294] namely, that hauing driuen out from among them, the profane nations, hee gaue them the land of Canaan for their owne possession; which was so fruitfull and desira­ble, that it ought to haue been their perpetuall rest. God called this land his rest: why so? Because he there main­tained the Iewes, and meant they onely should bee the lawfull inheritors thereof, to the worlds end. Hee now saith then, this land was yours. No doubt but in that hee thus calles his benefits bestowed vpon them to their re­membrance, it was to aggrauate their vnthankfulnesse, in regard they were the iust and lawfull possessors of this land,Psal. 44.3. which yet was none of their conquest. Hee saith, they serued strange gods in their land: and not onely that, but strangers also. The Prophets speake often thus: they call them the gods of the stranger, or of a strange nation: but the phrase of speech hath great waight in it; because it is an vnworthy thing, and much lesse excusable, that the Iewes who had God dwelling in the middest of them, should by way of borrowing, seeke after the gods (heere and there) of profane nations: as if they should say, Giue yee vs your gods. The Prophet then, poynts out this so detestable a crime, as with the finger, when he saith, you haue serued the gods of strangers.

In the next place he adds, you shall serue strangers. As I thinke, he meanes not their gods: for (as I haue said) those that referre it to those gods, corrupt the true sense: but he speakes of tyrants. I haue giuen you (saith hee in Ezechiel) good lawes,Ezech. 20.21.25. which whosoeuer obserueth, shall liue in them: but you would not obey them. And therfore will I now giue you lawes which shall not be good: that is to say, I will impose a tyrannous yoke vpon you; and those that shall vanquish you, shall pill and spoyle you: yea, those barbarous nations, whose language you vnderstand not, shall take from you, your goods and riches, because you haue been disobedient and rebellious. It followes.

THe Prophet heere confirmes his former doctrine, lest the Iewes should imagine he threatned and astoni­shed them with words onely; and in the meane while should be fearlesse in regard of the effect. Hee saith then, Declare, Doubtlesse the Prophet alludes to the custome of those times: for they were wont to make wars knowne by sound of trumpet, and by heralds of armes. The ene­mie put not himselfe forthwith in battell aray to sacke all, but they first manifested the warre: that the cause might be knowne to be iust. God then affirmes heere, that hee hath spoken aloud vnto them by his Prophet Ieremiah, as if open war had been solemnly proclaimed, and as if the enemie had been at the gates, ready armed for the fight. Declare this then. And what is this declaration? Giue eare O foolish nation. In the first place the Prophet heere re­procheth the Iewes and Israelites for their carelesnesse, in that they were void of common sense. For by the word heart, the Hebrewes signifie spirit, or vnderstanding, as we haue seene elsewhere. He saith then, this people is void of all vnderstanding. First, he calles them fooles, or sots. But in regard many are dull and blockish, who yet are not wholly destitute of reason; therefore he adds, they were without hart. I grant he seemes to adde this by way of cor­rection, that they had eares, and eyes; but yet by way of de­rision he aggrauates that which I haue said; namely, that they were no lesse senselesse, than if they had been so many trunkes of wood, or stone. And why?

You haue eyes, and eares, but you neither see, nor heare. No question but he alludes to the Idols, Vers. 21. whereunto they were addicted. For in Psalm. 115.8. it is said, That all [Page 296] they who make, and trust in them, are like vnto them. This the Prophet alleageth, after hee had said before, They haue eares to heare, and heare not, eyes to see, and see not. Ieremiah then taxeth the Iewes closely heere, for becomming so besotted in their superstitions, that they had made themselues like to dead idols. For there is some similitude of a man in an idoll, and the parts of a man are there distinguished: yet without any sense. So in like manner, saith he, The Iewes haue some resemblance of men, as touching their eyes, and eares, and the externall shapes which they haue of men: but in the meane while they are no lesse senselesse than if they were stockes or stones.

See vers. 20.HEre God shewes the reason why he called this peo­ple foolish, and without heart. For it was a strange senselesnesse in them, that they feared not Gods presence, seeing the very dumbe and insensible elements, subiect them­selues vnder his command. And aboue all, hee proposeth the example of the sea: for no creature is so hidious and terrible as the sea, when it is tossed with tempests and waues. Why so? The whole world seemes to be turned topsie turuey, when her waues arise with so great vio­lence: who is it that heares or sees the same, that trembles not euery ioynt of him:Though the sea be neuer so ter­rible, yet it obeyes God quietly. and yet the sea it selfe, which ter­rifies the most resolute man on earth; obeyes God quietly. For let her flouds be neuer so furious, yet doe they grow calme and still, and keepe within compasse. But if you would know the manner how; truly it is a miracle; and therefore who can giue a reason of it? For the sea wee [Page 297] know (as other elements are) is round: as the earth is round, so is the element of water; and so is the fier and aire in like manner. Sith the forme of this element then is round, let vs see whether it be lower than the earth, or a­boue it: but her lightnesse shewes, that she is aboue the earth. Whence is it then,The cause why the sea ouer­whelmes not the whole world. See Iob 38.11. that the sea doth not forthwith ouerwhelme the whole earth? For she is liquid, and can­not stay in a place, vnlesse she be restrained by some secret power & mouing of God. It followes then, that the sea is shut vp within her place, because it hath so pleased God: as Moses also shewes in Genes. 1.9. Let the dry earth ap­peare, saith God. For he there shewes that the earth was couered with waters, so as not a fingers bredth thereof appeared, till God had gathered them into their place. Now this voice of God, albeit we heare it not with our eares, and that it sounds not in the aire; yet doth the sea vnder­stand it well enough; because she is contained within her bounds. Put the case the sea should alwayes be calme, yet should this worke of God at all times be admirable, in re­gard men haue some part of the earth dry, wherein they may inhabite. But when the tempest riseth, as I haue said, and that it seemes heauen and earth would goe together: which of vs trembles not at the viewing of such a specta­cle. Then Gods power and out-stretched arme appeares more manifestly, which thus composeth and quiets the boysterous sea. Wee now see the scope of the Prophets words. He shewes that the Iewes are become monsters, and vnworthy to bee reckoned among men; no, not a­mong the brute beasts. For there is more vnderstanding in the sea, tossed with furious tempests; than in men, who see­med to be endowed with sense and reason. This is the drift and scope of this comparison.

But because this complaint was very bitter, the Prophet hath vsed an interrogation: Will ye not feare me? As if God should say, What meanes this? Is it possible that I should not be feared, nor reuerenced of you? The sea obeyes me, and by my secret command her fury is staid; because I [Page 298] haue once ordained shee should keepe within her limits: and albeit she be violently tossed vp and downe with her waues and tempests; yet doth she not passe beyond the bounds which I haue set her. And O yee sonnes of men that are reasonable creatures! will not yee feare me? will not yee tremble, or feare before my face?

He adds, that hee hath placed the sand for a bound to the sea. Now this expresseth much more, than if he had said, I haue ordained limits for the sea. For hee speakes of the sand which is moueable, and with a little blast is caried this way and that way. The sand also is easie to be pierced in­to? Were there hard rockes placed vpon all the sea bankes, the miracle would not be halfe so admirable. If God then should beate backe the swellings of the sea with such things as were of a solide substance; this worke might per­aduenture be ascribed to nature. But what solidnesse is in the sand? Let me powre but a little water vpon it, incon­tinently it pierceth into it. Whence comes it then, that the boysterous sea, with her roaring waues, plowes not vp the sand, which of its owne nature is so flexible? Wee see then, that this word sand is not superfluous. There is al­most the like place to this, in the booke of Iob, chap. 38.11. where God speaking of his inuinsible power, among other things, saith, And let the sea come hitherto: let her proud waues passe no further. For it is most certaine, that the least tempest ariseth not, but by Gods will. Why so? Because he can alwayes hold the sea at one rate. But hee doth it not: nay rather, as if he laid the raines in her neck, he saith, Goe: but yet stay heere. Now when it seemes these great waues mounted aloft as high as the mountaines, threaten both men & beasts, as if the whole earth should therewithall bee ouerwhelmed: then doe these violent waues suddenly cease, and are calme.

Obiect. He adds, by a perpetuall ordinance. I grant the sea some­times ouerflowes. For wee see many Cities sunke by de­luges and inundations: Answ. but this notwithstanding is true, that it is a perpetuall ordinance, or decree: namely, that [Page 299] God keepes the sea within her limits. For as oft as the sea inuades any part of the habitable world; then may we assuredly collect thence, that she wanted her bridle; whereof Ieremiah here, and Iob in chap. 38. speakes. We gather then, that no let or impediment hinders the sea from ouerflowing the whole earth, but onely her obedience to Gods decree: yea and this perpetuity also,The sea would ouerflow all, were it not kept in by Gods per­petuall com­mand. wherof the Pro­phet speakes, remaines stedfast, in regard of the generall. For albeit tempests arise euery yeere, this fury notwith­standing ceaseth; end yet no otherwise than by Gods speciall command. This is true then, that bounds are set for the sea, ouer which her waues cannot glide.

And therefore he saith, her waues shall mooue, and shall not preuaile: and then, they shall sound, or make a noyse, and shall not passe ouer. We haue now the summe of this verse: namely, God complaines that the Iewes were growne so furious, and so sottish, that their obedience came farre short euen of the Seas obedience; albeit she be tossed with waues and tempests. He therefore brings forth the Iewes heere vpon the stage, as monsters in nature, in regard nothing is more contrary thereunto, than to see more vnderstanding in the senselesse sea, and that when it is most vnquiet, than in man, who is created according to Gods image, who also is endowed with some sense and reason. He afterwards adds:

HEre the sentence is compleat, in regard it yet de­pends vpon the former interrogation. But now God shewes more cleerly why hee mentioned this mat­ter touching the sea. And this people, saith he, or, but this people, hath a peruerse heart: for the word signifies, per­uerse. Others translate, declining, which doth not fully expresse the sense. We may also see in many places, that the word which the Prophet vseth, imports somewhat [Page 300] more than declining. Yea and this translation agrees better; to wit, that this people hath a peruerse heart: and then, rebellious: or which could not be tamed. No doubt but he compares, or opposeth the fiercenesse and rebellion of the people, to the obedience of the sea: and thus in plaine tearmes he teacheth, that there is greater furie and stupidity in this nation of the Iewes, than in the tempestuous sea.

By the effect also he prooues, that the peoples heart is peruerse. Why so? Because they were declined, and gone. Had he said in a word, they had declined; it had not been a full proofe: but by the word gone, he vnderstands their obstinacy. As if he had said, As desperate diseases cannot be cured by any remedies; no more can you, because you persist in your rebellion. They are departed then, and gone: that is, I could not reclaime them. For God had often tryed, by the labours of his seruants, to see if hee could bring them backe into the right way: but so much the more they discouered their incorrigible obstinacy, and thereby also shewed, that there was no place left for repentance. It followes.

HEre the Prophet in other words shewes, that the Iewes are conuinced of obstinate rebellion. Hee saith, it came not in their minds once to say in themselues, let vs now feare God. We see then, that all these things tend to one and the same end, namely, that the Iewes were no lesse senselesse, than the insensible elements. Nay, that there was more insensiblenesse & rebellion in their harts, than in all the creatures of the whole world besides. To say in the heart, See chap. 2.6. is as much with the Hebrews, as to think, [Page 301] or consider in ones selfe. The Latines say, it came not in their mind, that is to say, they were so far void of common reason and vnderstanding, y^t at least this would not fall in­to their mind, nor once conceiue this thought, Let vs now feare God. Heere then he takes from them all pretext of ignorance, lest they should alleage, It is true, wee haue not serued God; but it was our errour, or vnaduisednesse that brought vs to it. Nay, saith he, you had your eyes, and your eares too, and the rest of your senses? God gaue you showers; not so much as one yeere passed ouer your heads, in which the earth brought not forth her encrease: and as oft as you put one bit of bread into your mouthes, doth not Gods liberality therein manifest it selfe vnto you? yet haue you not once thought in your selues, this God, surely ought to be worshipped and serued. We see then, how he heere takes from them all excuses, in respect of their ingratitude, when he saith, they obserued not Gods benefits, though they gazed vpon them daily with their eyes, though they touched them with their hands, and had a sensible feeling thereof in all the parts of their bodies. But of this matter we purpose to say more to morrow.

BEcause hypocrites (as was formerly said) are wont to make their replies euer and anon against God, and to obiect this, or that. The Prophet heere preuents all their allegations, in saying that Gods liberality was hin­dred, and withdrawne from them, onely by their owne proper fault. For they might haue replied, Obiect. Thou talkest heere to vs in very high tearmes, of Gods fatherly boun­ty and liberality, in that he giues vs the fruits of the earth; but we feele how by the excessiue heat of the Sunne, our fruits are one while parched and burned vp; another while vnsea­sonable [Page 304] raines, rot the graine in the earth: in a word, we see no certainty at all, Answ. but things goe confusedly forward a­mongst vs. To this obiection hee answereth, and saith, I grant it;Our sinnes are the cause why Gods bounty is restrained from vs. But know, it comes to passe by reason of your wic­kednesse and peruersity, that God tempers not euery part of the yeere in such wise, as with your eyes you may behold his continuall liberality. Your iniquities (saith he) haue depri­ued you of these things, and your wickednesses haue hindred good things from you. This sentence then is very remark­able: for Gods fatherly goodnesse shines not alwaies a­like, in respect of these outward things, but many mists comes euer and anon ouerthwart our eyes. Thence it comes, that profane persons thinke the barrennesse of this yeere, and the fruitfulnesse of that; falles out by chance. For in this life we see nothing so constantly to goe on in a stright line, as if the goodnesse of God so manifested it selfe in all things, that there should not now and then happen many obstacles and hinderances in the way. But which of vs considers, whence this trouble and confusion proceeds? Doubtlesse it is, because our selues haue shut vp the way against God, that his bounty should not con­tinually reach vnto vs:Note. we trouble heauen and earth then by our sins. For if wee kept our selues within the bounds of obedience to our God, certainly all the elements would bee continually for vs: and thus wee should per­ceiue an Angelicall harmony in all the parts of the world. But in regard we by our iniquities raise vp tumults euery day against God; yea euery day proclaime open warre against him, and by our pride, contumacy, and obstinacy prouoke him: all things, as well in the heauens, as in the earth, must needs be out of square. Hence it comes, that the skie is darkened ouer vs, and that continuall raines marre the fruits of the earth, and that wee see no right order in any part of the world. This so confused a distemperature then, which we discerne in all the elements, must be im­puted to our sinnes; for that is the Prophets meaning.

Now this reprehension, no doubt, was then directed [Page 305] to the Iewes; but wee may gather a generall doctrine from it. These two poynts then stand firme: first,Two points. that God leaues not himselfe without witnesse; in regard 1 he giues raine, and faire weather: hee makes the earth fruitfull, to the end it may minister food for our vse. Se­condly, 2 that the aire, the firmament, and the earth, are of­ten distempered, many things falling out vnseasonably; as if God were carelesse of vs. Because when wee by our sins rise vp against him; we confound and ouerturne the whole order of nature. These two thing then, must be ioy­ned together. For in the ordinary course of nature, See vers. 24. Vers. 26. we may behold an inestimabe goodnesse of God towards mankind: but in the mutations which fall out, we must forthwith consider of the cause; namely, We will not suf­fer the Lord to keepe one cer­taine rate, con­cerning the seasons of the yeere. that we will not permit God to gouerne the world after a certaine and equall rate; but wee disturbe his prouidence, as much as lies in vs. Now we see then, that the Prophet hath very aptly added this sentence to the for­mer, your iniquities haue hindred Gods blessings and bene­fits from you. Then it followes.

HE now confirmes his last speech, namely, that the Iewes by their owne fault, depriued themselues of Gods fatherly fauour. Otherwise, they would alwayes haue had their replies ready: for as hypocrites are facti­ous and lofty, so will they not endure to be easily brought vnder. The Prophet then confirmes that which bee said, to wit, that there were wicked persons found among the peo­ple of God: as if he should say, we need not now seeke out wicked ones among the profane heathen: for iniquity so raignes euen amongst vs the elect people of God, that there is nothing sound nor sincere amongst vs.

When he saith, they were found I expound it, that they were taken with the manner, and conuicted. For his [Page 306] meaning is, that their wickednesses were not commit­ted so closely and obscurely, that they could shift off the matter by their euasions:See chap. 2.26. for they were found, saith he, as theeues that are taken breaking into mens houses. The Prophet affirmes then, that there was no need here, of any long dispute, or trauersing the matter; as if the Iewes had been some way excusable: for they were taken with the deed doing. This then was much more odious, then if the poore blind Heathen had been found guilty of these things. For God had adopted the Iewes vpon condition, that all holinesse and integrity of life should raigne a­mongst them. Seeing then on the contrary, they were not onely sinners, but wholly wrapt in sinne, and full fraught with impieties: this (as I haue said) was much more de­testable. And thus he hath stripped them of all occasion of cauelling.

In the next place he presseth them yet neerer; namely, that euery one looked. For the word in the Prophets lan­guage signifies so much. He shall looke. I grant hee chan­geth the number, but the sense is not therefore obscure. Now the word, to looke, heere, signifies as much as to lay ambushes. He shall looke then, that is to say, euery one of them watched and espied how, and which way they might lay traps, as fowlers doe.

Afterwards he saith, they were furnished with nets, to draw men into ruine, after they had snared them. Heere one kind is put for the generall. For the Prophet meant to to shew, that at that time, there was neither faith nor vp­rightnesse to be found among this people, in regard eue­one oppressed the simple, by wicked subtilties, and cun­ning practices. Being growne thus perfidious then, and in that they dealt so trecherously one with another; he iust­ly compares them to fowlers, who catch the poore birds in their nets, or gins. Which hee expoundeth yet more cleerly in the words following.

IEremiah prosecutes the same doctrine, which formerly he began to handle. For hee vsed a similitude taken from fowlers, as we said erewhile. Now in this verse, hee applies this similitude to the Iewes: to wit, that their hou­ses were as full of fraud, as a cage (others translate, a panyer, or basket) is of birds. For when fowlers go to their game, they carry with them either bags, cages, or baskets. Thus Ieremiah saith then, that they got in their booty in such wise on all sides, that their houses were full of fraud. Now by the word deceit, in this place, hee meanes the spoyles which they obtained by cunning practises. Indeed, at the first blush the speech seemes somewhat obscure: but if we take the word fraud, in the passiue signification, there will be no ambiguity at all. The Prophet then (to speake properly) saith not that their houses were full of craft, or fraud, but of spoyles which they had gotten to themselues by fraud and deceit. What meanes hee then by this word fraud? He meanes the spoyles wherewith they enriched themselues; as we shall see by his owne exposition anon. Wee haue now attained the Prophets meaning then, namely, that proofes need not be sought out a farre off, to ma­nifest whether the Iewes deceiued the poore and simple, by their crafty conueyances: for their houses were full of such booties, that thence their peruersity might easily bee espied; in regard they had gotten riches on all sides, and by this meanes had spoyled poore men of their substance. For which cause he adds,

Heereupon they are encreased, and enriched. For it is likely they bragged much of their riches; as theeues and robbers, that care not whom they spoyle. For being en­creased and growne great, they thought themselues farre excluded out of the common sort of men: as these Cour­tiers, [Page 308] who hauing snatched their riches from this and that man by fraud, and by a tyrannous vsurpation, so as one will be able to dispend sixty thousand by the yeere;Courtiers taxed, who suddenly rise to wealth by oppression. ano­ther an hundred thousand: then grow they to be so much the more proud and disdainfull, in regard they thinke no man ought to call them to an account: for their eyes are dazled with the great splendor and glory of their riches. But the Prophet deriding this vaine and fond glorying, saith, Behold they are become great in the world, and there­fore they will be magnified: but saith he; they are encreased and enriched: That is to say, If any now doe but search their houses, I grant he shall finde goodly and swelling titles there, by meanes whereof they beguiled poore sim­ple people: but in the meane while all are but the spoyles, booties, and robberies of theeues. In a word, they are meere thefts. He adds,

HEre the Prophet taxeth those who were the highest in dignity aboue the rest, who also carried a great sway among them, in regard of their wealth: moreouer, they meant to be so priuiledged, that no man should dare to controll them, because they (forsooth) were the go­uernours of the people. Before, hee spake in generall tearmes: but now he directs his speech to such as were most eminent aboue the people; to wit, to the Kings councell, to the Priests, Iudges, and to all such as were in authority. He saith then, they were swollen with fatnesse, [Page 309] and shined, albeit they ouerpassed, &c. We see how he con­firmes that which hee touched briefly before: for they shrouded themselues in such wise vnder pretext of their riches, that none might compell them to render an ac­count of their life; and therefore by way of yeelding them so much, he saith, I grant indeed you are shining, and glister as if you were all of gold. But whence comes this glistering? Whence comes this goodly shew where­with you dazle the eyes of the simple? You shine and are fat, you haue ouer-passed the words of the wicked: that is, the wayes, enterprises, and counsels of the wicked. In a word; he signifies, that this nothing auailed wicked men, that with a looke, they were able to terrifie the whole world, that they were in credit and estimation, and were reuerenced in respect of their wealth: to bee short, that they were feared of all. The Prophet yeelds them their ho­nours, their riches, their goodly shewes, their fame, their re­putation, greatnesse, dignities, and whatsoeuer else: in the meane while, you (saith he) haue ouerpassed the wayes and acts of the wicked. For in the next place hee reprooues them, because they iudged not iudgement. Whence wee see that the Prophet speakes not of the Commons, or of pri­uate persons; but of set purpose taxeth the Kings Coun­sell, and the Iudges of the land. They iudge not iudgement, saith he, that it to say, They are vtterly carelesse of equity and vprightnes: but thefts, and wrongs, went vnpunished, and had their full swinge.

He also aggrauates their crime, and saith, they iudge not iudgement; or the cause of the fatherlesse: What pity should bee shew­ed to poore Orphans. for many who are otherwise cruell, will yet haue compassion vpon poore orphans. And it is certaine that this young age, and those also that are left altogether succourlesse, doe much more mooue and affect our minds. When orphans then, are left to the wide world, and none left to reuenge their cause; when they finde no reliefe, no not from the Iudges them­selues: there, this place of theeuerie is yet more appa­rant.

They prosper. He repeats that againe which hee said; to wit, that it is a vaine & foolish pretext, that they had got­ten the applause of al, in regard of their riches, honours, & power. They prospered, saith he; what meanes he by this? But in the meane while they iudged not the iudgement of the poore: that is, they succoured not the poore, but left them open to all the outrages that might be. Now then wee see how the wickednesses of the people are so brought forth into the light, that the heads themselues are not exemp­ted; for God shewes they had vtterly forgotten their du­ties, and were altogether void of common humanity. It followes.

See vers. 9.HE yet repeats that which we saw before: and so this verse shall need no long exposition. But this repe­tition is no way superfluous. For the Iewes were so har­dened, that they scorned all reprehensions and threat­nings. This is the cause why God heere riseth vp with greater vehemency of speech, and saith, shall I not visit vpon these things? He takes this for a resolued truth, whereof we also ought to be well perswaded; namely, that God is the Iudge of all the world.The office of a Iudge. Now it is the proper office of a Iudge, to punish malefactors; also to succour the poore 1 that are vnworthily oppressed, and to represse the pride 2 of such as giue themselues leaue to doe euill. God then v­seth an argument heere, taken from his nature and office: as if he should say, Can I that am God, suffer this so hate­full an impiety, this pride and presumption of my people, to haue the swing on this manner, without executing my ven­geance on them.

And shall not my soule be auenged on such a nation as this? Heere (as wee haue said elsewhere) God attributes that to his person, which properly appertaines not vnto him. But it is all one as if hee had said, Among earthly Iudges, [Page 311] none are found so remisse, that can put vp such indignities, and outrages. For when a Iudge shall perceiue the people scorne him, will he (thinke you) take it well at their hands? Shall not my soule then be auenged? As if hee should say, I am not so slothfull nor carelesse, but in the end, be sure I will pay you home, for this contempt, so full of pride and ouerweening. It followes.

THe Prophet not contenting himselfe with his former reprehension, passeth yet further, in reprouing the faults and iniquities of his nation. He saith then, the estate of the Iewes was so corrupt, that the whole world might be astonished at it. A fearfull thing (saith he) is fallen out: that is, a thing past the reach of mans wit or reason, to imagine or comprehend. By these two words he signifies, that the impiety of the people cannot be expressed with words, or conceiued in the mind of man, because it is an horrible monster. This is the summe. Let vs now see what that detestable thing is, which the Prophet heere notes out, and so detests: The Prophets (saith he) prophesied lies. It is certain that this might well astonish any that should heare of it, that in Ierusalem (the City which God had [Page 312] chosen for his dwelling place end sanctuarie) these decei­uers should dare to pretend the name of Prophets. What an horrible profanation of Gods name was this? These impostors (forsooth) must haue it bruted euery where, that they were the Prophets of God. In many places there were Oracles; that is to say, illusions of Satan: but to see and behold in the Sanctuarie of God (there being then but one in all the world) the ministers of Satan, to sowe lies, which should bring the people to perdition, and in the meane while to colour all vnder Gods name; who (as I haue said) had his dwelling and his seat royall in this City: was it not an horrible monster that might astonish all the world. And albeit euen at this day it be a thing de­testable for the Monkes, and those sinkes, to get vp into pulpits to preach, and wickedly to glory, as if they were Gods true Prophets, and faithfull teachers: yet if amongst vs it should fal out,They are double monsters, who dare teach lies, where the Gos­pell is purely preached. that some one should corrupt the pure doctrine with their errours, and infect, our people with their superstitions, he were a double monster. It is not with­out cause then, that Ieremiah saith, it was a thing both fearfull, and incomprehensible, that the Prophets prophe­sied lies.

Now he adds, the Priests take in their hands; some tran­slate it thus: but the sense may bee double. It is said in Iudges, 14.9. that Sampson tooke honey with his hands, out of the Lion; where the same word is is vsed. And yet because ordinarily & for the most part, it is taken to rule; me thinks the other expositiō agrees better; to wit, that the Priests ruled by the hands of the false prophets. Now albeit we translate thus, they tooke vpon their hands, that is, they got in, and heaped together gifts on all sides: this also will not be much vnapt. How euer it be, the Prophet shewes there was a mutual collusion practised betweene the Priessts, and the false prophets, so as they held both together. For the false prophets (saith he) deceiued the people by their flatteries. But what did the Priests? For they ought to haue opposed against them: but O, they receiued [Page 313] (saith he) in their hands: that is to say, they winked at it; because they saw these iuglings made for their aduantage: and thus the agreement was easily made vp betweene them, and the false Prophets. We see the very same at this day in the Papacie: for whilest rhe Monkes, and that rabble, seeke to creepe into the peoples fauour, they thereby vphold and maintaine the whole Popedome. For which cause these curres, haue also dared to tearme themselues,The Popes Cha­riots vpon which he is carried: to wit, the foure orders of beg­ing Friars. the Popes chariots. For the Pope, say they, is carried vp­on foure wheeles: these foure wheeles are the foure orders of beging Friars: and this they boast of, when they meane to shew what power they haue to lie. The Pope then is car­ried vpon these foure wheeles of beggars. We see also he hath adorned, and euery day adornes these beggars. Why so? Because they beare vp his tyranny. Such, at that time, was the condition of this people: for the Priests tooke the prey, and the false Prophets also raked to them ano­ther part, as these hungry dogs doe at this day: and yet these dogs set not vpon the people with such violence as the Pope doth: but like dogs, they licke vp his stoole. He with his horned Bishops, deuoure the best and the fattest part. This sense then, ye see agrees not ill; to wit, that they took in their hands. But as touching the summe, it will also agree very well, if we say, that the Priests ru­led by their hands, in regard their state would not haue stood vpright, neither could they haue retained their cre­dit and reputation among the people, without these false prophets: for they were reiected of all. Seeing then, they raigned (as it were) by their hands, there was a mutuall compact betweene them.

He adds, and my people will haue it so; because the com­mon people might easily (as they thought) exempt them­selues from all blame: for euen so it is their custome at this day, to shroud themselues vnder this defence: Alas, we are poore silly men, we were neuer at the schooles, we are none of these great Clerkes: and what would ye haue vs to doe, but follow our Prelates? Those of the meaner, [Page 314] and baser sort of people then, amongst vs, would willing­ly auoid all blame, vnder this pretext. But the Prophet saith heere, the people will haue it so. It is certaine we shall alwayes find that which is written in Deut. 13.3. to bee most true:The rising vp of false [...]rs, a triall of the peoples con­stancie. as oft as false Prophets arise, it is a true tryall of the peoples constancy, whether they will loue the Lord or no, with all their hearts. As oft then as God meanes to make triall of the peoples piety; he layes the raines (as it were) in the neckes of false Prophets and de­ceiuers,He that loues the Lord in truth, will not be drawne away by false teachers. to deceiue. For whosoeuer loues God with a sin­cere affection, will be held backe by his holy spirit, from following lyes and errours. When the ignorant then are mis­led and reduced, it is certaine, they are iustly punished for their contempt, in regard they were not attentiue enough vnto his word: and withall, because voluntarily they loue to bee seduced by deceiuers. For the Monkes and clergie men can say,A monk sh prouerbe. and they haue it oft in their mouthes, Seeing the world will be deceiued, let them in the diuels name be deceiued. Ye see these wicked deceiuers are growne so shamelesse, that they glory in the diuels seruice, as being his slaues and in­struments, whereby he deceiues the world. And yet is this notwithstanding a true prouerbe: for the world is ne­uer deceiued, A true Prouerbe but wittingly, and willingly. Why so? Be­cause they that are most ignorant, shut their eyes against the cleere light, and flee from God as much as in them is, delighting to hide themselues in darknesse, as our Lord Iesus Christ also saith,Joh. 3.20. Whosoeuer euill doth, hates she light, Ioh. 3.20.

Lastly, the Prophet adds, And what will ye do in her last? or, in her end. Some leaue out the relatiue heere, and o­thers refer it to the Priests and false prophets. But I assure my selfe, the Prophet notes out the City of Ierusalem heere, when he saith, what will ye doe in her end? For Ieru­salem being founded (as we know) by God owne hand, and hauing him for her guardian and protector, shee grew altogether secure: but it was a false security: for in despising and contemning the Lord, shee grew [Page 315] proud and headstrong in her iniquities. What will yee doe then (saith he) in her last? As if he should say, you much deceiue your selues, in thinking this City shall stand euer: for her ruine and destruction is euen at the doores. What will ye then doe, when the City it selfe shall goe to wracke? must not euery one of you perish together with her?