Lectures on Jeremiah, Lectures · Lecture 8
THE EIGHTH LECTVRE, WHICH IS THE FOVRTH VPONUPON THE ſecond Chapter.
Verſ. 25. Keepe thy foot from being vnſhod, that is, put not off thy ſhooes, and thy throat from thirſt; but thou ſaidſt deſperately, no: I hauehave loued ſtrangers, and them will I follow.
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 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 vnderunder 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 hauehave 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 hauehave fled towards the Eaſt, or Weſt: their replies would hauehave been ready, The way is too long and tedious for vsus: but God onelyonly 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 hauehave been ſuſtained by Gods immediate hand, without fetching ſuch vagaries. We now hauehave the Prophets meaning. For in the firſt place he ſhewes, that the people were timely admoniſhed; but they were ſo farre fore-ſtalled with their peruerſe counſels, that they would giuegive 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 eueryevery man naturally deſires; which alſo is ingrauen (as it were) in eueryevery mans breaſt. But the Prophet not onelyonly thus teacheth the people, but hee (after a ſort) puts them alſo in mind of that which was ſpoken before, by Iſaiah, Micah, and the reſt of the Prophets. 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 vsus 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 hauehave beene performed, they might hauehave 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 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 hauehave 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 giuegive vsus 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 hauehave 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 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 vsus. 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 onelyonly ſtubbornly rebellious, but with haughty and proud ſpirits reiected this fauour, which God vouchſafed to tender vntounto them.
Now it followes: For I hauehave 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 vntounto 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 giuegive 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 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 onelyonly true God. It followes.
Verſ. 26. As the thiefe is aſhamed when he is found, ſo is the houſe of Ifrael made aſhamed: their Kings, their Princes, their Prieſts, and their Prophets.
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 vponupon 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 hauehave now the Prophets meaning then. Before we hauehave ſeene how the people by many friuolous euaſions hauehave 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, 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 hauehave wickedly and with a high hand reſiſted God, that now their deſperate malice and obſtinacy is diſcouered to the full. Now it followes.
Verſ. 27. Saying to a tree, thou art my father, and to a ſtone thou hast begotten me, or, as it is diuerſly written, Thou haſt begotten vsus: for they hauehave turned away the neck: or as others turne it, the backe, or the backe parts, and not the face; yet in the time of affliction, they will ſay, that is, they ſay, Ariſe, and helpe vsus.
28 And where are thy gods whom thou haſt made: let them ariſe, and ſee whether they can ſaue thee in the day of thy diſtreſſe: for according to the number of thy Cities, ſo are thy gods.
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 giuegive them to vnderſtand, that idolatry was ſo rooted in their hearts, that they ſtucke not to giuegive 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 onelyonly touching that which appeares in outward ſhew, to wit, in kneeling or bowing before them, but when they call vponupon 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 hauehave gotten a diſtinction,The Papiſts diſtinction of Latria and Doulia. namely, that they worſhip not their images with the honour of Latria, but onelyonly with that of Doulia; which ſignifies ſeruitude, or ſeruice. And thus they thinke they hauehave 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 vntounto 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 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 vntounto 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 onelyonly, 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 onelyonly 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 vntounto God; but thus doted vponupon their images. It followes.
They turned their *or, backe.necke vntounto me, and not the face. God 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 vsus. 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 hauehave 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 vsus. But your idols are your fathers, and from them you expect your ſafety: therefore now I hauehave nought to doe with you: euen ſatisfie your ſelues with your idols ſtill, and trouble me no more, ſeeing you hauehave 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 vsus ſee what helpe they will affoord thee, in the time of thy affliction. Wee hauehave 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 hauehave 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 hauehave their patrons and aduocates: but when they ſee all their fond ſuperſtitions to profit them nothing, then they would hauehave God at their becke: then he muſt helpe at a pinch. But in the meane while, what reſerue they vntounto him? For after they hauehave depriued him of all the parts of his honour and glory, to diuide it as a prey among the Saints; yet then would they hauehave 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 hauehave 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 vntounto God for his helpe firſt. but rather let vsus know, that it is our duties to come directly vntounto God, at the very firſt encounter, that ſo in our greateſt needs and neceſſities wee may indeed find him ready to helpe and aſſiſt vsus. 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; eueryevery City choſe vntounto it ſelfe a ſeuerall god. Seeing the caſe ſo ſtands then, that infinite gods are called vponupon 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 hauehave ſufficed,One God is ſufficient to ſaue all that truſt in him. and would hauehave manifeſted his help in ſauing them, as oft as they needed. But this one God they deſpiſed; and eueryevery City framed vntounto 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 alone. Wee ſee then what the Prophet meant further to ſay. Now it followes.
Verſ. 29. Wherefore plead you with me? you hauehave all rebelled againſt me ſaith the Lord.
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 vsus naturally are enclined vntounto hypocriſie; and that God no ſooner calles vsus 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 vsus, and that it is ſo deeply rooted in our hearts: ſeeing alſo this hypocriſie begets impudency and rebellion againſt God; let vsus 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.
Verſ. 30. I hauehave ſmitten your children in vaine, they receiued no correction; your ſword hath deuoured your Prophets, like a deſtroying Lyon.
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 hauehave the like ſentence in the firſt chapter of Iſaiah, verſ. 6. I hauehave 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 onelyonly laboured by words, to ſee whether the Iewes would receiue any admonition: but alſo by chaſtiſements and corrections: and yet in both theſe, that hee ſpent his labour in vaine. Before, he ſpake concerning inſtruction, when hee ſaid, keepe thy foot from being vnſhod, Se verſ. 25. Jſa. 30.7. to. 15.and thy throat from thirſt. Thus then the Prophet by Gods commandement had aduertiſed them, that they ſhould be ſtill: but all theſe admonitions were fruitleſſe and vnprofitable. Now hee addes,A deſperate caſe is that people come vntounto, 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 hauehave chaſtiſed you then in vaine (ſaith he) becauſe you hauehave receiued no correction. But he ſpeakes of children, to ſhew that the whole body of the people was corrupt. For albeit luſts are more hot and boyling in youth, than in aged perſons, yet is there not ſuch a rebellion and ſtif-neckedneſſe in them, as in thoſe that are ſtricken in yeeres. Hardly is that diſeaſe cured that is rooted in the bones. When one hath been accuſtomed all his life to deſpiſe God, it is a thing almoſt impoſſible euer to cure ſuch an one of that ſickneſſe, eſpecially if he be once hardened in it: for then a man hath made himſelfe vnfit to receiue either admonition, or correction. For age of it ſelfe is very wayward and teſtie; yea, they thinke great wrong is offered them, if they bee reproued. But where there is ſuch audaciouſneſſe and ſtubbornneſſe in youth, that they will no more be corrected, nor receiue any reprehenſion; that is more prodigious and ſtrange. The Prophet then ſhewes that there was no ſincerity nor vprightneſſe at all in this people, ſeeing their children reiected all diſcipline. Now we hauehave the Prophets meaning; to wit, that God had ſent his Prophets in vaine; and therefore hee now ſhewes that the people not onelyonly wanted eares to heare, thoſe holy doctrines which were deliuered vntounto 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 vsus pray.
Almighty God, ſeeing it pleaſeth thee by thy fatherly bounty to call vsus daily vntounto thee, giuegive vsus grace we may not harden our hearts againſt thy holy and wholſome admonitions: moreouer, when it pleaſeth thee alſo to chaſtiſe vsus with thy rods, let vsus not ſhew our ſelues ſtif-necked againſt thee: but let vsus learne quietly to ſubmit our ſelues to thy good word: alſo as oft as thou ſmiteſt vsus, grant we may receiue thy corrections, that thus we may profit our ſelues by both theſe meanes: lest otherwiſe we bring downe vponupon our owne heads the extremity of thy iudgements, which thou threatenest all hard-hearted perſons withall: but rather giuegive vsus paſſage into thy ſweet and fatherly kindneſſe: yea deale (O Lord) thus fauourably and graciouſly with vsus, vntill thou haſt gathered vsus into that bleſſed reſt which is prepared for vsus in heauen, and that through Ieſus Christ our Lord. Amen.