Lectures on Jeremiah, Lectures · Lecture 13
THE THIRTEENTH LECTVRE, WHICH IS THE THIRD VPONUPON THE third Chapter.
The expoſition of the two former verſes is ſtill contsnued.YEſterſtay we began to ſhew in what ſenſe the Prophet ſaith, that the Arke of the Lords couenant ſhould be no more mentioned, after the Iſraelites returne into their owne countrey; and that they ſhall be there multiplied and encreaſed; namely, becauſe that diſſenſion which was once betweene them before their captiuity, ſhould now vtterly ceaſe. For we know that the Iſraelites had their manner of ſeruing God apart by themſelues, in regard they had forſaken the pure and ſound doctrine of the Law. The Prophet meant then to ſhew, that all of them ſhould become the true ſeruants of God, and that there ſhould be ſuch vnity of faith amongst them, that the Iewes and Iſraelites ſhould no more ſerue God after diuers faſhions. And that is the cauſe why hee adds, it ſhall no more come into their heart: that is to ſay, It ſhall no more be thought on. Neither ſhall it bee remembred: that is, there ſhall remaine no more ſignes of differences and diſcord, as in times paſt. Neither ſhall they viſit it: that is, thoſe who heretofore deſired to offer ſacrifice to God, ſhall no more come to Ieruſalem by ſtealth. In a word, the caſe ſhall be quite and cleane altered from that it was before: for in that time Ieruſalem ſhall bee called the throne of the Lord. But it ſeemes the Prophet contradicts himſelfe, where he ſaith, Obiect. Ieruſalem ſhall be the throne of the Lord; and yet no mention ſhall be made of the Arke of the Couenant: Anſw. but theſe two things agree very well together. For his meaning is, that Ieruſalem ſhall be the eternall throne and dwelling place of the Lord, without any controuerſie or contradiction. Before the Iſraelites were led captiues, they bragged as hauing the true and ſincere worſhip of God amongſt them, and that in great p…pe and outward oſtentation; ſo as Ieruſalem (in compariſon thereof) was in a manner nothing, as touching the outward appearance. Now the Prophet ſaith, there ſhall be no more this kind of difference, neither ſhall the contention betweene the Iewes and the Iſraelites continue any longer. Why ſo? Becauſe both of them ſhould (without contradiction) hold Ieruſalem to be the Sanctuary of the Lord: as if hee ſhould ſay, All without exception ſhall ſerue God purely; which in times paſt was farre otherwiſe. Which hee yet better confirmes by the words following.
All nations ſhall be gathered vntounto it, to the name of the Lord: or, becauſe of the name of the Lord. Thus then all nations ſhall be gathered together vntounto Ieruſalem, for the louelove they beare to the name of the Lord. We ſee there is no ambiguity in theſe words; for the Prophet plainly teſtifies, that the ſeruice which God had ordained in his Law, ſhould be in ſuch eſtimation, that all nations ſhould be ready to imbrace whatſoeuer ſhould be taught them by the Iewes. And yet by all nations, it may be hee meant the ten Tribes, who alſo in many other places are called many nations. If any will extend the words further, I gainſay him not: and (as yeſterday I noted) the Iewes are of opinion, that the time of the Meſſias is heere deſcribed; in regard that which Ieremiah heere promiſeth, was neuer fulfilled. For it is certaine, that ſuch a concourſe of all nations vntounto Ieruſalem, after the Iewes were returned home, was neuer ſeene, but the Iewes onelyonly returned. Wherefore hence they conclude, that mention is heere made of Chriſt his kingdome: which I alſo conſent vntounto. But in regard this returne and reſtitutiō of the people was (as it were) a pledge and entrance vntounto the kingdome of Christ: Note.therefore wt muſt alwayes begin to count from thence, as oft as the Prophets ſpeake of the new Church. I grant indeed wee are not to ſeeke the vniuerſall reſtauration of the whole world, any where elſe than in Chriſts comming: but the reſtauration of the Church began, when God firſt reached forth his hand to the Iewes, in the reedifying of the Temple, vntill the comming of Chriſt. As touching this preſent text; whether by all nations, we vnderſtand all the ten tribes; or both the kingdomes; or generally, all the nations of the earth; the matter is not great. The Prophets meaning is plaine enough; namely, that the Church ſhall grow greater than it was before, after God ſhall hauehave brought backe his people from their captiuity: as alſo, that he will cauſe true religion to flouriſh, and that without any brawles or contentions at all.
And yet that which followes confirmes their opinion, who expound this place of both kingdomes: they (ſaith he) ſhall walke no more after the ſtubbornneſſe of their wicked heart: for this is not wont to bee affirmed of ſuch as are meerly profane, who hauehave alwayes been ſtrangers from the doctrine of the Law. In regard this then, appertaines by a ſpeciall right, to the Iewes, and Iſraelites; therefore it ſeemes this expoſition will ſute beſt, to take all nations heere, for the ten tribes, or for the whole nation.
Verſ. 18.It followes in the next words, and according to the ſame ſenſe: In thoſe dayes, the houſe of Iudah ſhall come, with the houſe of Iſrael. Hereby it is eaſie to iudge, that the Prophet hath rather ſpoken of Abrahams poſterity, than of ſtrange nations: for this verſe is added by way of expoſition. Say that one ſhould hauehave asked, what is meant by theſe words,Verſ. 17. All nations ſhall come? In this verſe he anſweres, All nations ſhall come, becauſe the houſe of Iſrael ſhall be reunited with the houſe of Iudah: that is to ſay, there ſhall be no more any ſeed of diſſenſions ſowne betweene theſe two houſes; in regard they ſhall imbrace each other with a brotherly affection, and ſhall acknowledge, that they hauehave in ſuch wiſe iſſued from one and the ſame fountaine, that henceforth they ought to dwell together as one people. In a word, this 18. verſe is the expoſition of that, which the Prophet ſpake in the former.
We are alſo to note that which is further added, They ſhall come together from the land of the North, into the land which I gaue their fathers to inherit. The Iewes at this time were not led captiue. For the Prophet himſelfe ſpake vntounto thē, being preſent in Ieruſalem, and whiles they were quietly ſetled in their countrey, as in their owne neſt: neither was it almoſt poſſible to perſwade them of that which afterwards, to their great coſt, they ſhould hauehave wofull experience of; namely, that ſoone after, they ſhould ſuffer the ſame exile which they then ſaw their brethren the Iſraelites felt, and taſted of. But the Prophet ſpeakes to them, euen as if they had been already baniſhed their countrey, and as if they had euen now taken vp their abode in the land of the North, as well as the Iſraelites.
They (ſaith he) ſhall come together from the land of the North. They might hauehave replied, from the land of the North, why? we are yet in poſſeſſion of our owne land; neither is it poſſible any ſhould diſpoſſeſſe vsus thereof; for God cannot for his promiſe ſake caſt vsus out from his Temple;Pſal. 132.14. he hath choſen that to be his perpetuall reſt in the middeſt of vsus. Neither need we doubt, but ſuch and the like murmurings were heard among them. But the Prophet beats backe their replies, and vaine confidence; and affirmes, that the onelyonly hope of their ſaluation depends now vponupon the expectation which they ought to hauehave of their reſtitution from the Lord, after they had been for a time baniſhed their owne countrey. Wherein the Prophet commends vntounto them the fruit which ſhould redound vntounto them by their captiuity,No affliction ſo ſharpe, in which God giues not ſome hope of an happy iſſue. to the afflicted, in time c…nu…nient, that with the greater patience they might bee able to beare the chaſtiſements which ſhould be inflicted vponupon them. For an hundred deſperate thoughts might hauehave inuaded them, had not this hope been ſet before them; namely, that this priſon ſhould containe them but for a time limited and prefixed; in regard God meant yet once againe to gather them home, together with their brethren the Iſraelites. Now it followes.
And I ſaid, Hew ſhall I giuegive thee children, and how ſhall I giuegive the a deſirable land, the heritage luſted after the armies of the Heathen? And I ſaid, Thou ſhalt cry vntounto me, my father, and ſhalt not estrange thy ſelfe from me.
IT is not my meaning to recite the opinions of eueryevery 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 hauehave 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 hauehave 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 vponupon them. Then to call him Father; not with mouth onelyonly, but with a true and hearty affection. Wee ſee now what the Prophet meant to ſay: for in bringing in God admiring (as it were) it is to humble the Iſraelites, as if the thing had been hard to bring about. In the meane while he encourageth them notwithſtanding, in that he ſhewes their ſaluation is ready at hand, if ſo be they ſhall call vponupon 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 vponupon condition (as we hauehave ſaid) that they call vponupon 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 hauehave not called me Father, in vaine. It followes.
Verſ. 20. Truly as a woman dealeth ill, and diſloyally with her*or husband. companion: that is to ſay, when ſhee carries her ſelfe perfidiouſly towards her husband, in departing away from him, ſo hauehave ye behaued your ſelues diſloyally towards me, O houſe of Iſrael, ſaith the Lord.
HE confirmes that which he ſaid in the beginning of the former verſe. For there he ſhewed, that it ſhould be a very hard matter for the Iewes to recouer that which they had loſt, and to be created againe, as if they had been a new people: he adds the reaſon, to wit, becauſe they reſembled an adulterous woman, as he ſpake before, in verſ. 13. And yet would he not leaue them vtterly hopeſſe: he onelyonly inſiſts vponupon theſe two poynts: firſt, that they acknowledge and confeſſe their faults from their hearts; and that they be inwardly touched in themſelues with true remorſe for them: ſecondly, that they haſten to Gods free mercies for 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 yet were ſo hardened in their vices, that they imagined their brethrens example, belonged not at all vntounto 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.
Verſ. 21. A voyce is heard vponupon the high places, the teares of the prayers of the children of Iſrael; becauſe they hauehave peruerted their way, and hauehave forgotten the Lord their God.
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 onelyonly 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 onelyonly miſerable people in the world. But whence come theſe lamentations?
They had (ſaith he) peruerted their way: which is as 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 vponupon 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 hauehave (ſaith he) reiected my Sabbaths; Leuit. 26.34.35therefore 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 vponupon the high places: as if the Iſraelites had cried and wept vponupon 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 onelyonly vnderſtands thoſe lamentations which teſtified their ſorrow vnderunder 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.
Verſ. 22: Returne ye rebellious children, I will heale your tranſgreſſions: behold,*or, we will come. we come vntounto thee, for thou art the Lord our God.
23. Truly the ſides of the little hils, the multitude of mountaines deceiue: certainly the ſaluation of Iſrael is in Iehouah our God.
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 hauehave grieuouſly offended: and afterwards, he brings in the Iſraelites themſelues with their anſwere; Behold wee come vntounto 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 God performes on his part. Firſt, he ſummons the Iſraelites 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 vntounto 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; onelyonly ſome few of them were thus affected; who preferred Gods honour, 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 vntounto 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 vntounto him, but they without let ſhall ioyfully returne and be conuerted vntounto 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 hauehave ſaid, The hils hauehave deceiued vsus, and the multitude of mountaines hauehave beguiled vsus; that is, we hauehave rather waited for greater defence from a multitude of gods, than by giuing our ſelues to reſt wholly vponupon one God. This deceit is it that hath ouerthrowne vsus: away therefore with all ſuch lying vanities. Henceforth we will content our ſelues to hauehave the Lord onelyonly for our God. In a word, by theſe words the Iſraelites giues vsus 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 vponupon the onelyonly 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 onelyonly, 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.
Verſ. 24. And ſhame, or reproach, hath deuoured our fathers labours from our youth; their ſheepe, their cattell, their ſonnes, and their daughters.
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 vntounto 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 hauehave 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 to their owns iniquities. Our ſhame then, that is to ſay, our inſupportable ſinnes, hauehave conſumed our fathers labours.
Verſ. 25. We hauehave been deiected in our ſhame, and our ignominie hath ouerwhelmed vsus, becauſe we hauehave carried our ſelues wickedly againſt the Lord our God, we and our fathers from our youth, euen to this day; and we hauehave not harkened to the voyce of the Lord our God.
BEcauſe the Iſraelites repeat no new thing heere, but onelyonly 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 vponupon themſelues, the euils which might hauehave been imputed to their fathers; becauſe they knew well enough they were the heires of their fathers iniquities. We hauehave 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 hauehave dealt wickedly, we and our father … euen from our youth. By which words they ſignifie, that they hauehave prouoked God to wrath, not onelyonly 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 vntounto ſinne. They ſaid before,Verſ. 24. that their fathers labours were conſumed from their youth; by which words they ſignified, that the miſery had continued long. For God had not chaſtiſed them for one day onelyonly, but had redoubled the ſame corrections, and yet without any fruit.
Now they adde further, Euen as we hauehave wickedly behaued our ſelues against the Lord our God, from our youth; ſo alſo hath he euen from our youth admoniſhed vsus to returne vntounto him; neither did hee endeauour any thing more, than to effect the ſame: for hee called vsus. Seeing then we hauehave been thus obſtinate againſt him, God hath accordingly proſecuted vsus 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 vntounto them; their fault might hauehave been either ſome way excuſed, or leſſened. But ſeeing God ſent his Prophets vntounto 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 onelyonly to this day to puniſh theſe their impieties, but alſo their ingratitude, and that which is worſt, their malicious obſtinacy.
The Ppayer.
Almighty God, ſeeing we carry about vsus ſuch a corrupt nature, that all thy graces and benefits cannot cauſe vsus to ceaſe from prouoking thee by our wicked behauiour, as if of ſet purpoſe we meant to proclaime open warre againſt thee; giuegive vsus grace to make ſuch good vſe of the examples thou ſetteſt before vsus, to call vsus to repentance; that thereby thou maiſt cure in vsus this peruerſity of our nature, and that we may in due ſeaſon turne vntounto thee: that by meanes hereof we may in ſuch ſort giuegive ouer our ſelues vntounto thy ſeruice, that thy name may receiue glory by vsus. Grant alſo that wee may endeauour to bring thoſe likewiſe home with vsus into the way of ſaluation, which may ſeeme to be vtterly loſt; that ſo thy mercy may be extended vntounto all, and that the ſaluation purchaſed by thine onelyonly Sonne Ieſus Chriſt, may by this meanes hauehave its effect and power ouer all the kingdomes and nations of the earth. Amen.