Lectures on Jeremiah, Lectures · Lecture 1
LECTVRE I.
The Prayer which Maſter Caluin was alwaies wont to make at the beginning of his Lectures. THe Lord enable vsus ſo to handle the ſecrets of his heauenly wiſedome, that we may truly profit in the feare of his holy name, to his glory and our edification. So be it.
HAuing expounded the twelue leſſer Prophets, and at length finiſhed the expoſitition of Daniels reuelations: I hauehave now begun, and purpoſe (the Lord granting me life and leiſure) to vnfold vntounto you the booke of Ieremiahs Prophecie alſo: which if I attaine vntounto, there will then remaine no more of all the Prophets, but onelyonly Ezechiel: for the expoſition wherof I wiſh there may be ſome other (and I hope my wiſh ſhall preuaile) better fitted for that purpoſe than my ſelfe.
What time Ieremiah began to propheſie.As touching Ieremiah; note in the firſt place, that hee began to execute his propheticall office whileſt Ioſias the King raigned; namely, in the thirteenth yeere of his raigne. For albeit that King was a ſincere worſhipper of God, yet were things euen then much out of frame, and confuſed: for the booke of the Law was loſt; by means whereof it was eaſie for eueryevery one, at his pleaſure, to broach many wicked errours, quite contrary to true religion. Neither are we to doubt, but in ſo great a liberty, many (who deſired nothing more than to bring in confuſions) ſtroue eagerly to peruert and ouerthrow the worſhip of God, and the purity of doctrine: eueryevery one forging to himſelfe many dotages and impieties. For let it be granted that the Prieſts meant faithfully to teach the people of God; yet did not their knowledge depend wholly vponupon the Law. Now howſoeuer it be very likely, that the memory therof was not vtterly aboliſhed; yet queſtionleſſe there only remained but ſome few reliques of it, ſo as they could not cleerly gather thence what kind of gouernment it was which God had ordained to be in his Church.2. Chro. 34.15. For it is recorded in the holy Hiſtory, that the booke of the Law was found in the eighteenth yeere of Ioſias his raigne. Thus Ieremiah had begun euen now to propheſie, foure, nay fiue yeeres fully compleat. This example then ſufficiently manifeſts what ſlothfulneſſe and careleſneſſe there is in men, in endeauouring to aduance the true worſhip of God. For hee had giuen an expreſſe charge by Moſes, that a copy of the Law ſhould not onelyonly be holily and carefully kept in the Temple; but that the King himſelfe alſo ſhould hauehave a copy of it by him, Deut. 17.18. Beſides, a commandement was added, that in all their ſolemne feaſts, the whole Law ſhould be repeated in the eares of all the people, Deut. 32.11. But after the Kings began once to reuolt from Gods true worſhip: the copy of the Law was no more entertained among them: and at length, euen the Law alſo it ſelfe was vtterly loſt. No doubt but this happened through the tyranny of King Manaſſes, who exerciſed his cruelties no leſſe vponupon the Prieſts, than vponupon the reſt of Gods ſeruants. For no ſooner brake any ſmall ſparkle of light forth, but he made ſuch a ſlaughter, that he cauſed blood to runne through all the ſtreets of Ieruſalem, as the ſacred hiſtory teſtifies, 2. King. 21.16. What maruell is it then, if he tooke and conueyed euen out of the Temple it ſelfe, all the written copies of the Law which were extant, that ſo he might vtterly extinguiſh all light of heauenly doctrine? Notwithſtanding the booke which had bin hidden, was found againe by Hilkiah the Prieſt,2. Chro. 34.15. as it is alſo recited in the chapter formerly alleaged. This is it wee hauehave to note then in the firſt place, from the circumſtance of time, wherein Ieremiah began to propheſie. For religion being thus corrupted, and eueryevery one taking vponupon him to forge what errours ſoeuer him liſted: the charge impoſed vponupon the Prophet, muſt of neceſſity be very irkſome to him, or burthenſome for him to beare.
In the next place, we are alſo to note the end. He ſaith,How long Ieremiah propheſied. that from this time he continued in executing his propheticall office vntill the captiuity of Babylon: hee held on his courſe then for the ſpace of 40. yeeres. Now in the progreſſe of his booke we ſhall better perceiue, what and how ſharpe the conflicts were, which he was faine to vndergoe. But put the caſe the people had been much more teachable than they were, yet could not hee execute his charge enioyned him by God, without extreame griefe, and alſo like tediouſneſſe. For we ſhall ſee anon, what the ſumme of his meſſage was with which he was ſent. Seeing then he continued theſe his painfull labours,Ieremiahs conſtancy and courage, noted. fortie yeeres together: thence it is eaſie to iudge with what an heroicall ſpirit hee was endowed. Moreouer, if wee ſeriouſly conſider, what, and how many tempeſts were daily raiſed vp againſt him, vtterly to diſ-hearten him, yea wholly to turne him out of the right way: hereby alſo will his inuincible conſtancy, and ardent zeale, ſhine yet more cleerely vntounto vsus, in that he yet ceaſed not ſtill to goe on in thoſe duties which he was to performe. Therewithall alſo we are to note, that from the deſtruction of the City, after which the inhabitants of Ieruſalem were carried away captiue into Babylon; that euen then Ieremiah deſiſted not.Ieremiah carried away into Egypt of the Iewes by force. For he was led into Egypt, as it may eaſily be gathered out of the end of this booke; and eſpecially from the 44. chapter: yea he was violently led thither, albeit he had (from the mouth of the Lord) curſed all the Iewes who ſought lurking holes in Egypt. Now when himſelfe was thus conſtrained to goe downe thither, this might much diminiſh his authority: for the wicked (as we know) watch at eueryevery turne to eſpie occaſions how they may diſgrace and ſlander the ſeruants of God. Neither might they ſeeme to want ſome goodly pretext in this behalfe: Ho, this fellow hath curſed all ſuch as goe downe into Egypt. But (I pray you) where dwelles hee himſelfe now? Euen in Egypt, with the reſt that are fled thither. Neither is it to be doubted, but the faith of this holy man was much aſſailed, by the breaking of theſe, and the like ieſts vponupon him; for as much as impiety hath euermore gone hand in hand with pride and arrogancy: yet there, Ieremiah conſtantly perſiſted in his courſe, yea euen till the city was raſed. And it is like enough he continued his labours in teaching, more than fiftie yeeres.Ieremiah ſtoned to death, as it is thought. It is ſaid by ſome, that he was ſtoned to death: and this is very likely; for hee ceaſed not ſtill to enuay as vehemently againſt the Iewes, which were fled into Egypt, as he did during the time that the City was in ſafety. Now they were at that time enraged with an extreame deſperateneſſe. Thence it came to paſſe then that they ſlew the holy Prophet, which (in their conceit) they thought they might lawfully doe, in regard he inſulted ouer them (as it were) in their miſeries: but he endeauored rather thereby to tame their pride and rebellion, which was indeed now become incorrigible: but as for them they tooke it not ſo.
I come now to the ſumme of the propheſie:The ſumme of Ieremiahs propheſie. For Iſaiah and the reſt of the Prophets that liued in thoſe times, had (for the moſt part) loſt their labour, and ſpent their ſtrength in vaine, what remained vntounto Ieremiah then, but in few words to pronounce this ſentence: Hereafter expect no more grace nor pardon, for the time of the laſt vengeance is at hand, in regard you hauehave too long abuſed Gods patience, who hitherto hath forborne you, and with all mildneſſe and long-ſuffering hath exhorted you to repentance, and hath teſtified, that he would deale fauourably and graciouſly with you, if ſo be you would conuert & turn into the right way
Thus then Gods mercy hauing by them been deſpiſed, it was requiſite Ieremiah ſhould thus thunder againſt ſuch kind of perſons, who by their obſtinacy (in ſuch a deſperate rebellion) were growne incurable. Now yee ſee whereunto the ſumme of this doctrine principally tends; namely to ſhew, that the kingdome and prieſthood were at an end, becauſe the Iewes had ſo long a time together, and after ſo many waies kindled Gods wrath againſt them, and had alſo reiected the holy admonitions of his ſeruants. Iſaiah had in like manner threatned them in his time: but to mitigate theſe feares and terrours, wee ſee there are alwaies left in his propheſies ſome hope of pardon: ſo that as oft as he enuayes in the bittereſt manner againſt them, yet he forthwith addes ſome word of conſolation. Now after the ten tribes were led into captiuity, and that their kingdome was waſted, and yet the Iewes (notwithſtanding all this) repented not; nay, they became worſe and worſe in hardening their hearts againſt Gods rods and ſcourges. Was it not needfull (as I hauehave ſaid before) that he ſhould take them ſhort, and handle them more ſeuerely? God had contended and pleaded with the Iewes by Iſaiah, and by other of his Prophets; by Ieremiah, and Ezechiel, he wholly conuinced them as guilty, and alſo pronounced ſentence of condemnation vponupon them. This is the difference which is to bee noted, betweene the forme of doctrine which Iſaiah held, and that which Ieremiah kept in his Sermons.
And yet to the end nothing might be wanting to his doctrine, it pleaſed God that Ieremiah alſo ſhould be an Herald and a publiſher of his grace, and of that ſaluation promiſed by Ieſus Chriſt. But this exception muſt neuertheleſſe bee retained; to wit, that hee giues no hope of*That is, in reſpect of being freed from their 70. yeeres captiuity. pardon or mercy, till after they ſhould be chaſtiſed and corrected for their offences. Now then we ſee what Ieremiah principaly taught. But the whole, will be better vnderſtood by the readers, and more diſtinctly perceiued by the continuall progreſſe of the Text. Neither is it my purpoſe now to ſhew in generall what is to be ſought in the Prophet (for this argument (as I take it) is handled elſewhere) I onelyonly affirme then,See his preface before Iſaiah. that Ieremiah was ſent of God to preach and publiſh to the people their laſt ruine: and then, to declare the redemption to come: yet ſo, as that ſtill he placeth the captiuity of 70. yeeres betweene. I come now to the words.
Verſ. 1. The words of Ieremiah ſonne of Hilkiah, one of the Prieſts which were at Anathoth in the land of Beniamin.
2 To wit the word of the Lord came vntounto him in the daies of Ioſias, the ſonne of Amon, King of Iudah, in the thirteenth yeere of his raigne.
3 And was, that is to ſay, he continued in his vocation, in the dayes of Iehoiakim ſonne of Ioſias King of Iuda, vntill the end of the captiuity of Ieruſalem, in the fifth monethmonth.
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 onelyonly 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 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 vponupon 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 vnderunder 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 hauehave concealed ſo great and excellent a miracle, but would hauehave 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 hauehave 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. 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, onelyonly 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 onelyonly aſſigned that which was ſufficient to feed their cattell with, Numb. 35.2.3.4. Let vsus 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 thus diſcouered and brought their ſhame to light. For it was their parts to hauehave been the meſſengers of the Lord of hoſts: the cuſtodie of the Law ought to hauehave 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 vntounto others. But Ieremiah (as I hauehave 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 hauehave been too bare and naked, if onelyonly 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 hauehave faithfully deliuered that (as it were from hand to hand) which God hath enioyned me. For wee know that God onelyonly 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 vnderunder them. Seeing then that God is the onelyonly maſter and teacher in his Church:God the onelyonly 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 onelyonly.Ieremiah a Diſciple, before he was a teacher. Hee affirmes then that he onelyonly executes that which God had enioyned him. Why ſo? Becauſe he was firſt Gods Diſciple, before hee tooke vponupon 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 onelyonly 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 eueryevery where, that ſuch are called the children, or ſonnes of Kings, which hauehave ſucceeded them; and who were ſo legally, and not naturally, as I hauehave ſaid. Now it followes.
Verſ. 4. And the word of the Lord was giuen mee, ſaying:
5 Before I formed thee in the wombe I knew thee; and before thou cameſt out of the wombe I ſanctified thee, and ordained thee to be a Prophet to the nations.
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 onelyonly 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 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 hauehave the greater emphaſis; that is, that it might hauehave 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 hauehave 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 hauehave ſaid; becauſe God reſerues this as peculiar to himſelfe alone. But I hauehave elſe where entreated at large of the calling of the Prophets; and therefore it ſufficeth for the preſent that I hauehave 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 eueryevery poynt to the ful in eueryevery chapter,The cauſe of Maſter Caluins breuity in his Commentaries and lectures. we ſhould neuer make an end. I hauehave 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 vponupon 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, 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 onelyonly 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 vponupon Gods free gift, what maruell is it if God affirmes, that hee ſanctified Ieremiah. As if he ſhould ſay, I not onelyonly 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 onelyonly. 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: onelyonly 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, vponupon 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 hauehave ordained thee to bee a Prophet vntounto the nations. This then (as I hauehave ſaid) is no reall ſanctification, but onelyonly in regard that Ieremiah was ordained a 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 onelyonly 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 vponupon 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.
Verſ. 6. Then ſaid I, Oh Lord God, behold I cannot ſpeake, for I am a child.
7 And the Lord ſaid vntounto me: ſay not, I am a child, for thou ſhalt goe to all that I ſhall ſend thee; and whatſoeuer I command thee, ſhalt thou ſpeake.
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 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 vsus is it that would not willingly bee heard? Becauſe the moſt part then are too ſwift in taking vponupon them this office of teaching: (yea would to God many did not violently ſnatch it vntounto 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 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, onelyonly by way of a modeſt excuſe. And thence it was that God pardoned this feare of his; becauſe (as wee hauehave 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.
The Prayer.
Almighty God and heauenly Father, ſeeing thou haſt not onelyonly prouided for the ancient Church of the Iewes in times paſt, when thou madeſt choyce of thy ſeruant Ieremiah to exerciſe his propheticall office therein; but haſt alſo been pleaſed that the fruits of his holy labours ſhould reach euen vntounto vsus: grant we ſhew not our ſelues vnthankefull vntounto thee for the ſame; but (enioying ſo great a benefit) let the fruit thereof appeare in vsus, to the glory of thine holy name; ſo as wee may learne to giuegive ouer our ſelues wholly to thine obedience: and that eueryevery one of vsus may ſo labour in his vocation to ſerue and honour thee, that our mindes being all vnited together, wee may endeauour to ſpread abroad the greatneſſe of thy name, as alſo the kingdome of thine onelyonly Sonne in eueryevery place: till hauing finiſhed our conflicting dayes heere on earth, wee may at laſt attaine to that heauenly reſt purchaſed for vsus by the blood of the ſame thy Sonne our Lord Ieſus Chriſt. Amen.