Lectures on Jeremiah, Lectures · Lecture 16
THE SIXTEENTH LECTVRE, WHICH IS THE THIRD VPONUPON THE fourth Chapter.
Verſ. 15. For a voyce declareth vntounto Dan, and publiſheth calamity, or puniſhment: others tranſlate, iniquity from mount Ephraim.
THe Prophet repeats that which he ſaid before; namely, that the Iewes are deſtinated to perdition by their obſtinacy, in regard they had too often, and ſundry wayes prouoked God to wrath againſt them: neither would they giuegive place to his holy admonitions which he ſent them by his ſeruants the Prophets, in offering them grace and forgiueneſſe, vponupon their true repentance. But whatſoeuer we read heere in this verſe, repreſents (as it were) to the life, that calamity which was now at hand, in regard the Prophet ſets that before their eyes in figures, which could not bee expreſſed in bare words. He ſaith, the voice declareth vntounto Dan: See verſ. 6.now this was the vtmoſt City bordering vponupon the North. And hee ſaid before, that from this part a plague ſhould come; that is to ſay, from the North, becauſe God had choſen the Chaldeans to be the executioners of his vengeance. For that cauſe he now ſaith, the voice may bee heard from Dan: not that the armie was now ready to giuegive the onſet vponupon the Iewes: but Ieremiah ſpeakes heere by the ſpirit of propheſie, as if he repreſented the iudgement before the eyes of the Iewes, which yet they thought would neuer hauehave come to paſſe. For we told you yeſterday, that when God ſpares the hypocrites for a little ſpace, they become the more obſtinate, and doe the more boldly inſult ouer the Prophets. For this cauſe Ieremiah ſeeing he had to deale with blockiſh perſons; it was neceſſary for him to adorne his doctrine with ſuch figures as might euidently ſhew, that the iudgement of God was neere; which yet little affected the Iewes. He ſaith then, let the voice bee heard from Dan, and let trouble, or puniſhment, or calamity, bee publiſhed: for that other reading whereof I aduertiſed you, is very harſh, in regard the Hebrew word properly ſignifies Iniquity: but it is alſo fitly taken for puniſhment. Notwithſtanding when the Prophets vſe this word, they thereby meane, that God ſends not affliction and calamities vponupon men, without iuſt cauſe: and therewithall they alſo ſhew, that the matter and cauſe thereof, is in the iniquities and ſinnes of men. Calamity then, comes from mount Ephraim, which quarter was neareſt to the Tribe of Iudah, and to the City of Ieruſalem. But this is all one as if Ieremiah had ſaid, God now thunders from heauen: you ſhall therefore gaine nothing by ſtopping your eares: for albeit you are now deafe, yet ſhall Gods vengeance forthwith come to light, and that with the greater noyſe and aſtoniſhment. It followes.
Verſ. 16. Make ye mention thereof among the Gentiles, and publiſh it in Ieruſalem. Behold the*or, thoſe that beſiege her. ſcouts come from a farre countrey, and ſend their cry vponupon the Cities of Iudah.
THe interpreters expound the beginning of this ſentence diuerſly. Some tranſlate, Let the Gentiles come into your mind; thinking the Prophet ſaith this, becauſe there were many among the Gentiles, which publiſhed Gods vengeance. They take this place then, as if Ieremiah ſent the Iewes to the Gentiles, ſaying, Ye are vnworthy that God ſhould ſend you ordinary teachers, in regard you hauehave eſteemed whatſoeuer they hauehave told you, but as meere tales and fables. But becauſe the verbe is in the coniugation of Hiphil, it ought rather to bee read, Remember yee. And yet there are others, which expound thus, Make mention of the Gentiles: that is to ſay, publiſh it; that the Chaldeans are approching with all diligence to lay the land waſt; to ruinate the Cities of Iudah, and to bring the people to nothing. But there is a third expoſition, which (as I take it) agrees better: word for word it is, make ye mention of the Gentiles: Behold, publiſh it vponupon Ieruſalem. Why ſo? Truly the Prophet ſaw well enough that he loſt but his time, in ſpeaking to ſo dull, and ſenſeleſſe a people, and that the ſame their ſenſeleſneſſe had brought them to ſuch an obſtinacy, that they would neither heare, nor vnderſtand ought. Hee turnes his ſpeech towards the Gentiles then, and ſaith, Aduertiſe ye the Gentiles. As if he ſhould ſay, it is a long while agoe ſince I admoniſhed this people: beſides, God hath ſchooled them by other Teachers: but what hath all this profited, vnleſſe that they are become ſo much the more vnteachable? Seeing the caſe ſtands thus then, Cauſe (ſaith he) the Gentiles now to know that which concernes Ieruſalem: that is to ſay, let the Iewes hence-forward heare no more of the calamity and ruine which must befall them; but let the Gentiles and profane nations take knowledge of thoſe iudgements of God which are to light vponupon their heads. This expoſition is not any way againſt the ſcope of the text, but is eaſie enough, and agrees very well with the Prophets manner of ſpeaking. Hee vouchſafes not then to direct his ſpeech to thoſe ouer whom God had placed him; for it had bin to hauehave caſt holy things to dogs: but he rather directs his ſpeech to the Gentiles: as if he ſhould ſay, The blind and poore ignorant heathen hauehave more ſenſe and vnderſtanding, than the people whom God himſelfe hath choſen. Neither doth this hinder, but the Prophet notwithſtanding ſtill continued to exerciſe his office and function among the Iewes, and that for a long ſeaſon. For it is a thing vſuall and ordinary with the Prophets, being once inflamed with the zeale of Gods glory, to threaten the people with imminent deſtruction; and yet they ceaſe not for all that, to goe on conſtantly in the diſcharge of their duties, proouing if by any meanes they might bring them home into the right way, who ſeemed in a manner, to hauehave been vtterly paſt recouery.
Thoſe that beſiege thee (ſaith he) ſhall come from a farre countrey: they ordinarily turne it, the Keepers. Others thinking that Ieremiah alludes to Nabuchadnezzars name; as if the guards of Nabuchadnezzar came forth to ruinate and deſtroy Ieruſalem, and ye Cities of Iudah. But as I thinke, it is better referred to beſiegers: which will be yet better cleared by the verſe following. Neither ſee I any reaſon why ſome ſhould tranſlate Guards: albeit the moſt (in a manner) are of this opinion. But I take it for thoſe that beſiege. The beſiegers then, ſhall come (ſaith he) and that from farre. This word farre, is expreſly added, to aſſure the people that they ſhould not eſcape, though God had patiently expected their repentance ſo long a time, as before we noted. For, becauſe God deferred his iudgements, they now thought themſelues paſt all feare of danger: and therefore now he ſaith, that howſoeuer they ſaw not the enemy approch with their eyes, nor heard not the noyſe of the armie in their eares; yet ſhall not Gods threatnings be in vaine: for out of a farre Countrey can he cauſe ſuch to come, as ſhall be the executioners of his vengeance.
And therefore he adds, They ſhall ſend forth their cry vponupon the Cities of Iudah. This alſo was added for good cauſe, that the Iewes might thereby know, that no impediment comming betweene, could ſtay the paſſage of the Chaldeans from ſurpriſing the Cities ſuddenly, by the voice of their cry. His meaning is indeed, of the cry which the ſouldiers make, the better to encourage one another to the battell: but in regard this often falles out, after they hauehave gotten the victory, to teſtifie their ioy and reioycing: he pronounceth definitiue ſentence vponupon the Iewes, euen as if the ſouldiers were now making their cries of triumph. It followes.
Verſ. 17. They ſhall be about her as the keepers of the field, becauſe ſhee hath prouoked mee to wrath, ſaith the Lord.
HE heere ſhewes, that the Iewes ſhall not be able to retire themſelues into any corner at all, after God ſhall cauſe the Caldeans to come forth; in regard all the wayes and paſſages ſhall be ſo ſhut vp, that they ſhall not bee able to ſaue themſelues elſewhere. It is as much then, as if he had ſaid, Such a iudgement will ſhortly befall you, which you can no way auoid, vſe all the meanes you can. Doubtleſſe it is a wofull thing, when men are driuen to flee all naked (as it were) to ſhift for their liues any where, and that they be forced to ſeek their abode among ſtrangers, to liue there in much pouerty and diſtreſſe. But the Prophet heere teſtifies, that the iudgement which ſhould ouertake the Iewes, ſhall be ſo horrible, that they ſhould neither auoid it, nor flee from it, no not by ſuffering and ſuſtaining baniſhment from their countrey, nor by flight: becauſe God will compaſſe them in on eueryevery ſide; as if he had ſet watchmen to ſhut vp all paſſages.
In the next place he adds the reaſon; Becauſe they hauehave prouoked me to wrath. The Prophet againe ſhewes, that the Lord deales not too ſeuerely with the Iewes, neither is it by chance that they are afflicted with ſo many and grieuous euils: but that they receiued the puniſhment which they iuſtly deſerued, in regard they had prouoked God to bee diſpleaſed with them. For it had not been a matter of ſo great moment, if the Iewes had apprehended the calamity which ſuddenly ſhould hauehave ſurprized them, vnleſſe therewithall they had alſo knowne that God meant to call them to an account, and to chaſtiſe them for their obſtinacy. This is the reaſon then, why he adds, becauſe ſhee hath prouoked me to anger: namely, to the end the Iewes might know and vnderſtand, that theſe chaſtiſements and afflictions came meerly from the immediate hand of God. According to which hee now ſaith:
Verſ. 18. Thy way, and thy workes hauehave brought this vponupon thee; ſuch is thy malice; therefore it is bitter, therefore it pierceth to the heart: or, although it be bitter, and although it hath pierced thee to the heart.
THe Prophet (as I hauehave already ſaid) confirmes his doctrine: to wit, that the euils which befell the Iewes, came not to paſſe by ill fortune, as they ſay; but that it is God himſelfe who calles them to an account; that being touched with his true feare, they might at length returne vntounto him: or, if they muſt needs periſh in regard of the outward man, yet at the leaſt they might obtaine fauour after their humiliation, and ſo be ſaued in reſpect of their ſoules and inward man.See 1. Cor. 5.5. Hee ſaith then, their actions hauehave procured them theſe things: as if hee ſhould ſay, you are not to lay the fault vponupon God, nor yet vponupon your bad fortune, as you vſually hauehave done, and as all profane perſons commonly doe. Againſt ſuch as cry out of their bad fortune.For they are your workes that hauehave procured you theſe things. Thus God will performe the office of a iuſt Iudge: therefore whatſoeuer befalles you, impute it to your owne iniquities. To which purpoſe in the next place he adds, ſuch is thy malice. In a word, he ſhewes that the Iewes doe in vaine impute their euils either to this or that; for the blame lies wholly in themſelues, as hauing purchaſed & obtained this ruine to themſelues by their owne impiety and wickedneſſe.
In the ſecond part of the verſe where it is ſaid, this pierceth to the heart, the Prophet thereby ſignifies, that albeit this be very bitter, and toucheth to the quicke, and to the depth of the heart, yet as all this proceeds from themſelues, ſo ought they wholly to aſcribe it to to themſelues, and to none other. For hypocrites are wont to waile and lament, that they might bring ſome imputation vponupon God, or at the leaſt to blame Fortune. But the Prophet reiects all theſe cauils; and ſhewes that howſoeuer the affliction which the Iewes ſuffered, was as a bitter morſell vntounto them: yea, although God pierceth, and entreth (as it were) into the very heart and bowels, yet hauehave they notwithſtanding been the authors of all theſe euils. Now hee adds,
Verſ. 19. My bowels, my bowels, paine me, round about mine heart: mine heart is troubled; that is, within me: I cannot hold my peace, becauſe my ſoule hath heard the ſound of the trumpet, or, my ſoule thou haſt heard, and the clamor of the warre is heard, or, my ſoule hath heard the clamor of the warre.
I Dare not ſay, that that which ſome interpreters ſuppoſe is certaine or not; namely, that the Prophet is heere touched with humane paſſions, in regard hee ſaw ruine approch towards thoſe of his nation. It is very true indeed, that as oft as the Prophets denounce the heauie iudgements of God, and hauehave ſhewed themſelues to be ſeuere therein, that they hauehave not then caſt off all humane affections or compaſſion. For often they bewaile euen thoſe calamities which themſelues threaten: which wee ſhall alſo perceiue more clearly in fit place. Thus then the Prophets hauehave had a twofold paſſion: for when they are to be Gods heralds to proclaime his vengeance; they muſt then neceſſarily forget all humane paſſions: and yet ſuch a magnanimity notwithſtanding hinders them not from retaining an inclination to ſhew compaſſion, as they are men: for it could not be auoided but their bowels must needs yearne within them, in ſeeing their brethren who were of their owne fleſh, to fall into ſuch ineuitable deſolations. But in this place it ſeemes the Prophet laments, not ſo much in reſpect of the peoples calamity, as that he meant to vſe certaine figures, whereby he might rouze vp and awaken the peoples dulneſſe, becauſe he ſaw they were growne altogether ſo ſenſeleſſe, as they were deſtitute of Gods true feare, neither could they be touched with any ſhame or bluſhing. The people then being become thus peruerſe, Ieremiah, and the reſt of Gods ſeruants, were conſtrained to vſe certaine ornaments and deckings of ſpeech, and not to teach after an ordinary mannner, but with violence and vehemency, that they might awaken the peoples drowzie conſciences.
For this cauſe it is that he cries now, My belly, my belly paines me. For we ſhall ſee in other places where the Prophet laments on this manner, when he hath to deale with Babylon, Edom, and others that were the Iewes enemies. And why? Sure it is the Prophet was not affected with any particular ſorrow, when he foreſaw their deſtruction; neither when God himſelfe had alſo ſhewed and aſſured him that the like ſhould befall the profane nations, who had with a deadly hatred perſecuted the elect and holy people. But as I hauehave ſaid, in regard men make ſmall account of any of thoſe threats which he thunders from heauen; it is more than needfull to vſe ſuch forcible ſpeeches to rouze them withall. Thus I vnderſtand this place then, to wit, that the Prophet mournes not heere for the particular reſpect he had of the peoples calamitie; but being moued, yea and pricked forward by the ſpirit of propheſie; he now amplifies that by way of figure, which hee vttered before in plaine tearmes; becauſe he ſaw they regarded that but a little, or at leaſt it was inſufficient to touch them to the quicke. My bowels (ſaith hee). I grant that ſorrow might very well hauehave pierced euen into his bowels, in regard he was a member of the ſame body: but we are heere to examine to what end this ſpeech is thus vttered. It ſerues not then, to manifeſt a particular affection, but rather to diſcouer the greatneſſe of the puniſhment: that ſo the doctrine (as we hauehave ſaid) might touch their hearts, who ſcorned the iudgements of God.
He adds, troubled, or ſounds. For the word he heere vſeth, ſignifies to ſound: for which cauſe alſo, by way of ſimilitude, it is taken to make a tumult. He ſpeakes then of the trembling or beating of his heart, which is wont to happen by reaſon of ſome ſudden feare. But he calles it a ſound or tumult: as if he ſhould ſay, I am not maſter of my ſelfe, neither can I hold my ſelfe within compaſſe; for God hath affrighted me, with an horrible aſtoniſhment.
Further he adds, I cannot be ſilent, becauſe my ſoule hath heard the ſound of the trumpet: or, becauſe thou my ſoule haſt heard the ſound of the trumpet, or, the alarme of the battell. For the Hebrew word heere vſed, ſignifies rather a battell. He ſaith then, hee cannot be ſilent, becauſe the cry ſounds and rings in his heart. Whence alſo we gather, that he is not touched with the ſenſe of humane affection; but rather doth that which God had enioyned him. For he was choſen as an herald of armes, to proclaime open warres as on Gods part, againſt the Iewes; whereof notwithſtanding they made light account, though they heard the ſound of the alarme. Some thinke this word ſoule, is heere taken for the ſpirit of propheſie, in regard the trumpet now ſounded not, neither was the alarme of the battell as yet heard. Their opinion then is, that there is heere an antitheſis, in that Ieremiah heard not the ſound of the trumpet with his eares, but onelyonly conceiued the ſame in his heart, as being aduertized of Gods ſecret iudgement. But whether this ſubtilty will agree with the Prophets words or no, I know not. Mine opinion therefore is, that Ieremiah meant, without all peraduenture, to let them vnderſtand, that he ſpake ſeriouſly; in regard he perceiued Gods iudgement and vengeance as certainly to ſeaze vponupon them, as if he had ſeene it before his eyes. Neither was this of ſmall importance, to giuegive ſo much the greater authority to his doctrine: that ſo the Iewes might know he was not like thoſe ſtage-players, who are skilfull enough in repreſenting and playing their part whileſt they are vponupon the ſcaffold, or ſtage, as if he meant onelyonly to act that which God had cauſed him to ſee and know; but that he was his ambaſſadour in ſuch wiſe, that himſelfe was ſeized with feare, hearing in his ſpirit and heart the noyſe of the battell, and the ſound of the trumpet. It followes.
Verſ. 20. There is affliction called vponupon affliction; for the whole land is waſted: my tabernacles are ſuddenly deſtroyed, and my curtaines in a moment.
HE proſecutes the ſame argument ſtill; but hee amplifies this terrour by a new circumſtance; namely, God ſo heapes euill vponupon euill, that the Iewes ſhall wonderfully deceiue themſelues, if they hope that their calamities will ſone be at an end. When he ſaith, affliction vponupon affliction, he ſignifies that the end of one miſerie, ſhall be the beginning of another. Which alſo is a thing very tedious and irkſome to ſuch poore wretches as are in diſtreſſe: for they euer thinke, Our calamities will not alwayes endure. Why ſo? They imagine that God will ſatisfie himſelfe with inflicting ſome light puniſhment, like a ſtorme or tempeſt, that ſuddenly paſſeth ouer, and vaniſheth away: and they no ſooner feele a little releaſe, but they thinke all is huſht; and ſo by and by returne to their old byas againe, playing mock-holy-day with God; as if now they were quite and cleane eſcaped his hands. This is the cauſe why the Prophet now ſaith that their calamities ſhall ſtill be encreaſed,The reaſon why God adds affliction to affliction. and that for a long time together, ſo as they are not to looke for any end of them till the Iewes be vtterly waſted.
But in ſaying the calamities are called, he giues them to vnderſtand, and that in few words, that God is ſet vponupon his tribunall ſeate, who after he hath inflicted ſome light chaſtiſements vponupon men for their ſinnes, ſoone after adds more waighty puniſhments: & laſtly, ſeeing them to grow deſperate in their rebellion, he alſo continues his ſtrokes ſo long, till at length he vtterly deſtroyes thoſe that will not amend. Affliction vponupon affliction is called. But how? Truly becauſe the whole land is deſtroyed. And then, my tents are ſuddenly deſtroyed: Laſtly, my courtaines in a moment are caſt downe. The moſt receiued opinion is, that the Prophet heere compares the ſtrong and defenced Cities, to tents & courtaines, yt he might take from the Iewes that fond confidence which made thē to burſt as it were with pride; thinking ſuch Cities ſhould ſerue them as bulwarks & fortreſſes to repulſe their enemies. And thus they think the Prophet meant to depriue them of this vaine hope, in calling their ſtrong cities by ye name of tents or tabernacles. There are others alſo who imagine, that he alludes to the city of Anathoth, the place of the prophets byrth, or to the maner of life which mē led there. And to ſay the truth, Ieremiah vſeth often ſuch phraſes of ſpeech as agrees to ſhepheards, and keepers of cattell: that is to ſay, ſuch a ſtile as is ſomewhat rude and diſ-ioynted: it ſhall not bee greatly amiſſe then, if wee ſay hee ſpeakes heere as in the perſon of a ſhepheard, when hee mentions theſe tents. Notwithſtanding both may ſtand very well; namely, that he ſpeakes like vntounto ſhepheards, and keepers of beaſts; and yet in the meane while hee meant to ſhew, that the Iewes did but dally, if they thought to eſcape vnderunder colour of thoſe ſtrong Cities which ſtood vponupon their borders, as if thereby their enemies could bee beaten backe. But wee may alſo expound it very well thus: to wit, that not the leaſt corner ſhould eſcape, in regard the enemie would enter into the deſerts; yea, that he would waſt and breake downe euen the poore cotages, which in all likelihood might well hauehave been ſpared, ſeeing they were remote from neighbours. Now he ſaith, ſuddenly and in a moment; that the Iewes might promiſe to themſelues no truce: as if it might be delayed from day to day; or as if they had any reſpite giuen them to make their peace with God. It followes.
Verſ. 21. How long ſhall I ſee the ſtandard? How long ſhall I heare the voyce, or the ſound of the trumpet?
HEre he ſhuts vp ye ſpeech which we ſaid,See Verſ. 19. he adorned and enriched with figures, that he might the better touch thoſe to the quicke who were ſlow & dull of hearing. And yet he alſo confirmes that which he ſaid in the beginning of the former verſe: Affliction vponupon affliction is called. By another phraſe of ſpeech then, he repeats that which he ſaid before, when he now adds, how long ſhall I ſee the ſtandard, &c. as if he ſhould ſay, you greatly deceiue your ſelues, if you thinke the enemie ſhall retire himſelfe home into his countrey, after he hath remained a while in the land, and ſpoyled ſome part thereof. For the warre ſhall be of long durance, and God ſhall ſtill prolong the afflictions, ſo as the ſound of the trumpet ſhall continually ring in your eares, and your eyes ſhall daily ſee the banners diſplayed, yea eueryevery moment. Now we hauehave attained the Prophets meaning. Firſt hee ſhewed, that albeit their enemies were farre off from them, yet they ſhould poſt towards them in a moment, as we heard yeſterday, in verſ. 13. Gods horſes ſhall be ſwifter than all the Eagles in the world. In the ſecond place, he mentions the continuance of the warres. For it was very expedient,Ʋerſ. 20.21. that this alſo ſhould be manifeſted to the Iewes: namely, that as they had walked on in their rebellion and contempt of God, in a continued courſe: ſo his vengeance ſhould not laſt for a day or two onelyonly, but it ſhould preſſe them in ſuch wiſe, that it ſhould euer purſue them. And by the way let vsus note, that the world at this day is no leſſe dull of hearing, than were the Iewes in their time: it is not enough then, that we cite and ſummon the wicked and contemners of God, before his iudgement ſeat: but we ought alſo to vſe the like figures, and phraſes of ſpeech which the Prophet heere vſeth, to terrifie; yea to force and conſtraine them to come to ſome remorſe, albeit they for their parts doe the vtmoſt and that by all the meanes they can, to benumme their owne conſciences, and to make themſelues inſenſible, that they might the more eaſily contemne God, and all godlineſſe. Gods ſeruants muſt preſſe the hypocrites thus continually, that both they, and the open wicked ones, may be awakened. It followes.
Verſ. 22. For my fooliſh people hauehave not knowne me, they are children without vnderſtanding, and hauehave no knowledge. They are wiſe to doe euill: but to doe well they hauehave no knowledge.
THe Prophet againe ſhewes,See verſ. 18. that the cauſe of all their euils, proceeds from themſelues; that they might not fooliſhly impute the ſame vntounto any other. He ſaith then, my people is fooliſh. He ſpeakes heere in the perſon of God: for by and by it followes, they hauehave not knowne me; which can no way agree vntounto Ieremiah. God then complaines heere, of the folly of his people; whom he calles his, not by way of honour, but rather to redouble their reproch. For what was more vnſeemly, than for Gods people, whom he hath choſen as his owne peculiar inheritance, to be void of knowledge and vnderſtanding? What elſe was Gods purpoſe in chuſing and adopting the children of Abraham, but that they ſhould be as burning lights, to manifeſt the doctrine of ſaluation to all the world? What nation is there (ſaith Moſes) ſo noble in all the world, to whom the gods come ſo neere, and ſo familiarly, as the Lord thy God doth? Herein conſiſts thy knowledge and wiſedome, as it followes in Deut. 4.6.7. Thus God here ſhewes, that it is a thing moſt prodigious, which all the world alſo ought to abhorre, when he giues his people heere the title of a fooliſh people. As if he ſhould ſay, Is it poſſible that this people whom I hauehave choſen to be a guardian of my couenant touching euerlaſting ſaluation, to whom I hauehave vouchſafed the honour to inſtruct them by my word; is it poſſible I ſay, that this people ſhould be ſo inſenſible, as wilfully to caſt themſelues into perdition? It is a fooliſh people then, in regard they hauehave not knowne me.
Now heere he ſhewes what is the cauſe of this folly, to wit, they knew not God. For our whole wiſedome conſiſts in the knowledge of God. But thus God lets them know that their folly is no way excuſable. Why ſo? He made himſelfe ſo familiarly knowne vntounto the Iſraelites, that as Moſes ſaith, they needed not to aske, Who ſhall aſcend for vsus into heauen? or who ſhall deſcend for vsus into the depth? For they had the word faſt by them, euen in their mouth, and in their heart, Deut. 30.12.13.14. In regard then, that God had in ſo gracious a manner, manifeſted himſelfe vntounto the Iewes, he iuſtly complaines, that they knew him not. Wee hauehave two poynts to note heere then; firſt, God ſpecifies what this folly is, namely, that his people knew him not. Whence we hauehave to gather, that wee are then ſaid to be truly wiſe, when wee render to God his due honour; and are then iuſtly eſteemed fooles and vnwiſe, whileſt we ceaſe to ſtay our ſelues in him. That is one poynt. Moreouer, we ought to know that all pretenſe of ignorance heere falles to the ground, whileſt God thus manifeſted himſelfe to this people. And may not the ſame be ſaid vntounto vsus? Yes verily, God at the laſt day may iuſtly reproch vsus, that we hauehave been fooles, and vnwiſe, if we hauehave not knowne him: for this is our wiſedome alſo, as I ſaid erewhile. Moreouer, here is no place to bring in any pretext of ignorance; for God hath not ſpoken to vsus in ſecret. To be ſhort, God conuinceth the Iewes of ingratitude, and of wilfull malice in telling them they knew not. And we at this day deſerue (as I hauehave ſaid) a much greater condemnation, ſo as the puniſhment ought to be doubled, if we know him not, to whom God hath ſo familiarly reuealed himſelfe, and to whom in ſo gracious a manner he repreſents himſelfe.
Laſtly he adds, that they are witleſſe, and without any ſenſe or vnderſtanding. The oppoſitions which are heere in the Hebrew text, hauehave greater waight than in the Greeke or Latine. In Greeke or Latine, this manner of ſpeech would hauehave little grace, if one ſhould ſay, This is a foole,The Hebrewes hauehave their manner of ſpeech proper to themſelues. and not wiſe. For it ſeemes the latter member doth ſomewhat diminiſh that which was ſaid in the firſt. But the Hebrewes hauehave their manners of ſpeaking proper to themſelues: for thus they ſignifie, that this people is ſo farre deſtitute of vnderſtanding, that there is not ſo much as a dramme of ſound knowledge in them. Thoſe who are fooles and witleſſe, will yet hauehave ſome ſparkes of vnderſtanding, though neuer ſo ſmall: and thence came that prouerbe, That fooles often tell the truth. But Ieremiah on the contrary, meanes that the Iewes were not onelyonly fooles and ſenſeleſſe, but ſo depriued of all iudgement and diſcretion, that they reſembled euen the inſenſible ſtones, or bruit beaſts: ſo as there remained neither wit, nor humane reaſon in them. We will now deferre the reſt till ſome other time.
The Prayer.
Almighty God, for as much as thou haſt not for once only lighted vp vntounto vsus the lampe and light of thy heauenly doctrine, but daily callest vsus to to that ſaluation which thou hast ſet before vsus: giuegive vsus grace we neither ſhut our eyes, nor ſtop our eares, nor yet lie ſnorting in our vices. But as it pleaſeth thee on thy part carefully to allure vsus to come vntounto thee; ſo grant we alſo may haſten to thee with all our might, that from ſtrength to ſtrength wee may continue on our Chriſtian race, approching eueryevery day nearer and nearer to the marke at which we aime, till at length wee attaine the poſſeſſion of that heauenly kingdome, which thou haſt purchaſed for vsus by the blood of thine onelyonly begotten Sonne Ieſus Christ. Amen.