Lectures on Jeremiah, Lectures · Lecture 4
THE FOVRTH LECTVRE VPONUPON THE FIRST CHAPTER.
Verſ. 18. And I, behold I hauehave ſet thee this day as a City of defence, or defenced; for an iron pillar, or ſtay, and for a wall of braſſe, againſt the whole land; againſt the Kings of Iudah, againſt the Princes, againſt the Prieſts, and againſt the people of the land.
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 hauehave 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 onelyonly 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 onelyonly; 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 (vponupon 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 hauehave 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 vnderunder 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 onelyonly wage 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 hauehave a ſet time prefixed, that afterwards they may hauehave leiſure to repoſe themſelues: as old ſouldiers are wont to doe, who commonly hauehave liberty to tarry at home, after they hauehave 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 hauehave p…ruerſe counſellors, who in eueryevery 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 eueryevery 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 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 giuegive themſelues the raines too much, truſting in their greatneſſe and dignities: but (as I hauehave 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 hauehave 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.
Verſ. 19. They ſhall indeed fight against thee, but they ſhall not preuaile againſt thee; for I am with thee to deliuer thee, ſaith the Lord.
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 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 vntounto 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; but therewithall he alſo exhorts him manfully to ſuſtaine 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.
Verſ. 1. And the word of the Lord came vntounto mee ſaying,
2 Goe, and cry in the eares of Ieruſalem, ſaying, Thus ſaith the Lord, I remember thee according to the compaſſion of thy youth, and for the louelove I bare thee, when thou followedſt me in the deſart, when thou cameſt after me, in a land that was not ſowed.
See Verſ. 18.NOw God giues vntounto 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 louelove 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 vponupon 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 Lak: ſome adde a copulatiue, And I hauehave remembred thee, and thy mercy. But none of theſe (as I thinke) hauehave attained the Prophets meaning: although to ſay the truth, there is no obſcurity in the words, if we heere onelyonly 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 vntounto 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; onelyonly my meaning is, to ſhew my ſelfe a father to them; not for their ſakes, but that the benefits which I hauehave heretofore beſtowed vponupon 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 hauehave 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 hauehave 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 hauehave occaſion to handle them more fully in another place. In as much then as God had married the people of Iſraell, by redeeming of them, and in bringing them out of Egypt; that is the reaſon why he ſaith, hee remembred the people, in reſpect of ſuch a mercy, and of ſuch a louelove.
He puts mercy, or liberality, before louelove. For the Hebrew word ſignifies, that free fauour, courteſie, or liberality which is ſhewed to them which are in miſery. By this word louelove, 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 louelove followes after. I grant hee addes nothing new to the former: but onelyonly 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 hauehave 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 giuegive manifeſt teſtimonies, that his grace depended not vponupon mens inconſtancy: as alſo Saint Paul ſpeakes in another place; namely, that though all men ſhould prooue lyars, and diſloyall, yet will not God therefore become vnfaithfull, but will remaine ſtedfaſt in his couenant, Rom. 3.4. This is it which we gather from the Prophets words, when in the beginning he ſaith, God remembred his people in regard of the mercy of their youth.
Whereas hee ſpeakes of youth, and of the eſpouſals: Doct. 2 hence we gather, that God preuented this people of his free liberality. For what acquaintance or familiarity had they with God, but only in regard it pleaſed him to make choyce of them. Certainly theſe eſpouſals had neuer been begun as on the peoples behalfe, vnleſſe God had preuented them by his grace. What was Abraham? What were all his poſterity? God therefore heere ſignifies, that the fountaine of all theſe benefits proceeded hence, that he vouchſafed to chuſe the people as peculiar to himſelfe.
Which he yet better confirmes in the reſt of the words ſaying, when thou followedſt me in the deſart, in a land that was not ſowne. Wee know the people behaued not themſelues ſo obediently to God as was meete, no not after their redemption. It cannot be affirmed heere then, that God any way magnifies their deſarts, but (as I hauehave 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 louelove ſhe beares to her husband, follow him through thicke and thin. In the next words to theſe, he addes:
Verſ. 3. Iſraell is the*or, as a thing hallowed to the Lord. holineſſe of the Lord, the first of of his fruits: all thoſe that eat them, ſhall find euill: others tranſlate, ſhall ſin; but I had rather underſtand it of the puniſhment which ſhall come thereupon: euill ſhall come vponupon them: this is put by way of expoſition, ſaith the Lord.
GOd doth heere more plainly taxe the peoples ingratitude. And firſt, hee mentions the benefits beſtowed vponupon them, which were ſufficient to hauehave obliged them for euer vntounto him. Secondly, he ſhewes how vnworthily the people behaued themſelues, whileſt they ſhould hauehave 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 vntounto God, from whoſe power it is that they wholly proceed: yet wee know the firſt fruites were ſelected out, that being preſented vponupon 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 vntounto 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 vnderunder 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, vponupon 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 hauehave been obliged and bound vntounto him? Their diſloyalty therefore was ſo much the greater, and the more odious, in that they lightly 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 vntounto 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 vponupon them. And thus the meaning is, that ſuch ſhall not onelyonly 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 vntounto me; they ſhall not eſcape vnpuniſhed. For whoſoeuer durſt bee ſo bold raſhly to ſeaze vponupon thoſe firſt fruites which were once dedicated vntounto 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 vnderunder Gods protection, I will not greatly gainſay it. Yet the phraſe of this tongue leades vsus notwithſtanding to follow the other expoſition; to wit, that ſuch as ſhall offend Iſraell, ſhall not onelyonly be guilty; but (which is more) they cannot eſcape Gods correcting and puniſhing hand. Why ſo? For, euill ſhall fall vponupon them, ſaith the Lord. In the verſes following, hee will touch the vſe of this doctrine more at large.
Verſ. 4. Heare the word of the Lord, O houſe of Iacob, and all the kindreds, or, families, of the houſe of Iſraell.
5 Thus ſaith the Lord, what iniquitie hauehave your fathers found in me, that they hauehave eſtranged themſelues from mee, and hauehave walked, or, hauehave been, after vanity, and are become vaine? or, vaniſh away.
GOd heere giues a reaſon why he had beſtowed thoſe fauours vponupon 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 vponupon vsus; either to giuegive vsus hope for the time to come, or that he might alwaies giuegive vsus aſſurance (whatſoeuer ſhould fall out to the contrary) of our ſaluation; in regard he hath not onelyonly vouchſafed once to elect and chuſe vsus, but to be our protection and defence. Yet in this, and in many other places, God ſhewes how many waies the Iſraelites were indebted vntounto 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; giuegive eare all the families of the houſe of Iſraell. As if Ieremiah ſhould hauehave 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 vponupon 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 hauehave 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 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 hauehave your fathers found in me, &c. Ieremiah heere chargeth the people with two crimes: firſt, for departing away from God, whom they had found their deliuerer: ſecondly, 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 then had vſed them with all louing reſpect, and had eaſed their neckes from their grieuous bondage; ſeeing alſo 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 hauehave followed vanity, and vanity onelyonly is it, that hath cauſed you to forſake me.
I ſhould hauehave proceeded further, but ſome other buſineſſe calles me away; for I was ſent for, before the Lecture began.
The Prayer.
Almighty God, ſeeing thou ceaſeſt not ſtil to cal vsus to thee, and that both early and late; and continually exhorts vsus to repentance: ſeeing thou alſo art pleaſed to promiſe vsus mercy, when we ſhall ſeeke vntounto thee for the ſame: let vsus neuer ſtop our eares againſt ſo gracious a benefit; but let vsus alwayes remember thy free election, the fountaine of all thy graces, proceeding from thy free louelove to vsus; that we may endeauour ſo to giuegive vp our ſelues to thy ſeruice, that thou maiſt hauehave glory by our life and conuerſation. And though it ſo fall out, that we now and then goe aſtray from thee, yet giuegive vsus grace ſpeedily to returne into the right way: and let vsus euermore be ready to receiue thy warnings and corrections, that it may appeare wee hauehave been in ſuch wiſe called and choſen of thee, that wee may deſire to continue in the hope of our ſaluation, to which thou daily inuiteſt vsus, and which thou haſt prepared for vsus in heauen, through Ieſus Chriſt our Lord. Amen.