Lectures on Jeremiah, Lectures · Lecture 2
THE SECOND LECTVRE VPONUPON THE FIRST CHAPTER.
WE ſhewed you yeſterday the cauſe why Ieremiah at the firſt refuſed the office of a teacher; to wit, in regard hee found himſelfe inſufficient for ſo high a calling: for which cauſe hee tearmed himſelfe a child; not in yeeres, but in regard of his ignorance in matters thereunto appertaining.
This word child then, is taken here by way of ſimilitude: for the Prophet confeſſeth hee is neither expert enough, nor acquainted with ſuch a charge. For (as I hauehave ſaid) ſome too fondly reſtraine this to his age: albeit then her was already of ſufficient yeeres for ſuch a buſineſſe: yet becauſe he was neither qualified with knowledge, nor other gifts neceſſary for ſo excellent a function; he therefore ſaith, I am a child.
Now followes the anſwere. Say not, I am a child, for thou ſhalt goe, &c. Here the Lord not onelyonly foretels what the Prophet ſhould doe; but tels him his errand, and what is required of him: as if he ſhould hauehave ſaid, Thou muſt obey my voyce; for I hauehave authority to command thee: goe therefore thou muſt, whitherſoeuer I ſhall ſend thee: and publiſh thou muſt, all that I command thee. In which words God aduertizeth his ſeruant that the conceit of his owne inability muſt not aſtoniſh him: for it ſufficeth him ſimply to yeeld his obedience to this commandement. And as this doctrine is moſt profitable, ſo is it worthy to be well known and vnderſtood: for as it is vnlawfull for any to enterprize ought, before he hath conſidered well of his owne ability: ſo on the other ſide, when God enioynes vsus any ſeruice; with cloſed eyes let vsus forthwith obey his voyce. Prudence is a vertue worthily commendable in all ſuch as take vponupon them to write any thing: which alſo may bee extended generally to all others, namely, what fitneſſe eueryevery one hath, or what his ſholders are able to beare, as they ſay. For whence comes ſo great audacity and foolehardineſſe in many, but from being puffed vp with a fond ouerweening, which in the end proues their owne ruine? wherefore in all actions,Note. the right and orderly beginning is, that eueryevery one take a ſuruey of his owne abilities; and that he thenceforth carry himſele with a low ſaile, according to the meaſure of his gifts and capacity. Thus ſhould we hauehave none that would raſhly intrude himſelfe into callings, nor yet arrogate to himſelfe more than is meet. But when God calleth vsus, what though we be vtterly deſtitute of gifts? we muſt (for all that) yeeld our obedience. Which doctrine is plainly gathered from theſe words, where God ſaith, Say not, I am a child: that is to ſay, albeit thou feeleſt thy ſelfe farre ſhort in gifts; albeit thou art well acquainted with thine owne inſufficiencies: yet ſhalt thou goe notwithſtanding all this: that is, of neceſſity thou muſt diſpatch the errand whereon I ſend thee. For this is that honour which God ſimply requires of vsus; namely, that howſoeuer we finde our ſelues deſtitute of gifts to execute the thing giuen in charge: yet that we may readily yeeld our obedience to his Commandements.
Verſ. 8. Feare not for their faces: for I am with thee to deliuer thee.
FRom this verſe we may gather, that Ieremiah was much perplexed, whileſt he ſaw himſelfe called to ſo tedious and painfull conflicts, in regard hee had not yet attained ſuch power and magnanimity of minde, that without quailing he durſt conſtantly ſet vponupon ſo many and violent aduerſaries. For he ſaw well enough that hee had to deale with a degenerate people: and to ſay the truth, all of them (in a manner) had ſwarued and declined from Gods Law: ſo as now hauing a long time reiected that yoke, they began to inſult with ſuch fury and rebellion, that they could very hardly bee brought backe to true obedience and moderation. It appeares then that the Prophet was thus with-held, by reaſon of theſe difficulties; and therefore durſt not vndertake his propheticall office For (no doubt) God heere applies vntounto him a fit remedy againſt his faint-heartedneſſe.
Now what ſaith he? Feare not their faces. For when Ieremiah ſaid he was a child, hee looked (as I noted erewhile) to this difficulty; namely, That hee was no way able to ſuſtaine thoſe ſharpe conflicts which preſented themſelues before him, if hee once began to encounter with this rebellious people, who were now growne altogether hardened in their bad and euill courſes. See then how hee would faine hauehave wound himſelfe out, and diſcharged himſelfe of this burthen impoſed vponupon him; in regard hee durſt not frankly and freely (before all men) in plaine tearmes profeſſe how all matters ſtood: but God who ſearcheth into mens hearts, and findes out all the ſecret intentions thereof, remedies his feare, when hee ſaith vntounto him, feare not their faces.
Beſides, this place ſhewes vntounto vsus, that euen then, corruptions ſo raigned among this elect people, that none of Gods ſeruants might quietly execute their office. For if the Prophets and teachers had had to deale with a teachable people, there had needed no feare of quarrels, nor combats: but where the feare and reuerence of God is wanting; yea, when men are ouer-carried by the violence of their paſſions and luſts, there can no faithfull teacher duly diſcharge his duty, vnleſſe he bee armed aforehand to the fight. This is it then which God ſignifies, when hee willes his Prophet to bee bold and fearleſſe: to wit, in regard he well foreſaw there were as many enemies, as there were men, who bragged they were the children of Abraham.
But the reaſon of this confident boldneſſe is to be noted; which is added in the next words, Becauſe I am with thee (ſaith he) to deliuer thee. For by theſe words the Lord aduertiſeth him, that hee hath ſufficient defence in his owne hand and power; leſt the Prophet ſhould feare the furie and rage of thoſe of his nation. I grant that from the very firſt entrance, Ieremiah had cauſe enough to feare, in ſeeing that he had to ſtriue, not with two or three, but with the generall ſtate of the kingdome: but God oppoſeth him ſelfe alone, to all theſe mortall men, and ſaith, I am with thee, and therefore feare not. By this then it is plaine, that we then render to God that honour which to him appertaines,How to yeeld God his due honour. when (contenting our ſelues with his onelyonly protection, and ſafegard) we boldly deſpiſe all the men of this world; not fearing to fight againſt the whole rabble of the wicked, albeit they band themſelues againſt vsus by great troups: yea, be their power and ſorces neuer ſo terrible, let vsus notwithſtanding aſſure our ſelues, that the onelyonly protection of God is ſufficient to maintaine vsus againſt the ſame. This is the ſumme and ſubſtance of this text. Now it follwes.
Verſ. 9. And the Lord ſtretched out his hand, and touched my mouth; and the Lord ſaid vntounto mee, Behold I hauehave put my words into thy mouth.
10 Behold, this day I hauehave ſet thee ouer the nations, and ouer the kingdomes, to plucke vp, and to root out, and to deſtroy, and throw downe, to build, and to plant.
IEremiah here comes againe to ſpeake of his vocation,Ieremiah mentions his vocation the third time. that his doctrine might not be contemned, as if it came from a priuate or particular perſon. Hee proteſts once againe then, that he came not of his owne proper mouing; but that he was ſent to teach, with authority from God. To which purpoſe it is he ſaith, that the words of God were put into his mouth. This place ought diligently to bee noted; becauſe the Prophet in few words declares whence the certainty of a lawfull vocation is to be fetched, when any mindes to take vponupon him the office of teaching in the Church; namely, that he bring nothing of his owne: as Saint Peter alſo teacheth in his Canonicall Epiſtle. 4.11. Let him that ſpeakes (ſaith he) ſpeake as the words of God; that is to ſay, let him not ſpeake doubtfully, as if hee broached his owne deuices; but that which he may boldly, and without wauering, deliuer in the name of God. Thus doth Ieremiah in this place; for before he deſires to be heard, he affirmes that the words of God were put into his mouth.
Let vsus aſſure our ſelues then,God onelyonly is to be heard in his Church. that whatſoeuer proceeds from mans braine, may lawfully be reiected. Why ſo? Becauſe God hath reſerued this honour as peculiar to himſelfe, to bee heard in his Church, as wee ſaid yeſterday. Whence it followes, that none are to bee held for Gods ſeruants, nor to bee reputed faithfull Prophets and teachers in the Church, but thoſe by whoſe mouth God ſpeakes; that nothing be forged out of the ſhop of their owne braines, nor ought to be taught there according to their carnall appetites; but that they faithfully bring and publiſh that which God hath deliuered vntounto them.
The viſible ſigne was added, the better to confirme the thing it ſelfe. True it is, that this muſt not bee drawne to a generall rule; as if it were neceſſary that God ſhould ſtill touch the lips and tongues of all Miniſters with his hand: but two things are heere expreſſed; to wit, the action it ſelfe, and the outward ſigne. As touching the action, it is a law impoſed vponupon all Gods ſeruants, that they bring not in their owne inuentions, but onelyonly deliuer that from hand to hand, which they hauehave receiued of God.
But this was particular in Ieremiah, that God hauing ſtretched foorth his hand, touched his mouth: thereby plainly ſhewing, that the Prophets mouth was conſecrated to his owne vſe. It ſufficeth the Miniſters of the word then, that their tongues be dedicated vntounto God; that they intermingle not their dreames nor fancies with his pure truth. But in the perſon of Ieremiah, God meant alſo to adde the viſible ſigne thereof; when hee ſtretched out his hand to touch his mouth. Now God hauing teſtified that the tongue of Ieremiah was conſecrated and ſeparated from common and prophane vſes, in the next words hee giues him power and authority: Behold (ſaith hee) this day I hauehave ſet thee ouer nations, and ouer kingdomes. In which words, God ſhewes with what reuerence hee would hauehave his word to be receiued; yea euen then, when it is preached vntounto vsus by mortall men. For where is the man that will not brag of his obedience towards God? But in the meane while, ſcarce an hundred for one, imbraceth his word. For he no ſooner ſpeakes, but all generally (in a manner) murmure: or rather, if they dare not furiouſly oppoſe againſt him as open enemies; yet wee ſee notwithſtanding, how ſome ſhift off the matter by wranglings: others, howſoeuer they be ſilent peraduenture in words, yet reſiſt him, and his word, in their practice. This authority then which God attributes to his word, is to be marked, Behold (ſaith he) I hauehave ſet thee ouer nations and kingdomes.
Moreouer, when he ſaith, Behold I hauehave ſet thee, hee therein exhorts the Prophet to be of good courage, that hee bethinke himſelfe well of his vocation, that neither daſtardly nor ſeruilely he ſeeme to flatter men; nor yet to beare with them in their luſts. See (ſaith he): By this word, note, that Miniſters cannot execute their office as they ought, vnleſſe they ſet the Maieſty of God before their eyes; ſo as in reſpect of that, they ſcorne whatſoeuer glory, power or pompe it be in men, that may ſeeme to dazle their ſight. For experience it ſelfe teacheth,Note. that we no ſooner begin to hauehave mens perſons in eſtimation, but we are forthwith ſurpriſed with a fearfulneſſe to diſpleaſe them. To what purpoſe are Prophets and teachers ſent then? Euen to reduce the whole world into a right order; that they ſpare not their auditors, but that they frankly and freely reprooue them as oft as need requires; yea, menace and threaten them, as oft as they ſee them grow headſtrong and obſtinate. Let there bee but ſome outward ſhew of excellency in men, and you ſhal ſee, that the teacher will not dare to offend ſuch; becauſe hee ſees them to bee endowed with power, riches, and eſtimation for their wiſedome; but eſpecially if they bee aduanced to high honours. What other remedie is left then, but that the teachers propoſe Gods authority before their eyes; being alſo fully reſolued that they ſpeake in his name? And thus (with an inuincible magnanimity of mind) they ſhall deſpiſe whatſoeuer loftineſſe or excellency appeares in any mortall man. Now ye ſee the ſcope and drift of this word See, or behold; which God vſeth, See (ſaith he) Behold, I hauehave ſet thee ouer nations, and ouer kingdomes. Heere God further teſtifies, that there ſhines ſuch authority in his word, that it brings all loftineſſe and greatneſſe downe to the ground: yea, that Kings themſelues are not exempt out of the reach of it: what God hath ioyned together then, let not man ſeparate, Matth. 19.6. Mark. 10.9. True it is that God heere extolles his prophets, and exalts them aboue the whole world; yea, aboue the Kings of the eatth: but hee ſaid but erewhile,See verſ. 9. Behold I hauehave put my words in thy mouth. It is neceſſary then, that if any will chalenge to himſelfe power and greatneſſe of authority aboue others, that hee hauehave Gods word for his warrant, and that hee manifeſt himſelfe a Prophet by ſome good effects; broaching none of his owne deuices nor imaginations. Heere then (I pray you) take a view of the Popes inſolency,The Popes inſolency noted. and of the impudency of his Clergie; when ſo malipertly they dare ſnatch to themſelues that which is here ſaid: We are (ſay they) ſet ouer Kings and nations. By what law? God hath ſo told vsus by his Prophet Ieremiah. But yet of friendſhip take all with you: I hauehave put my words in thy mouth, and hauehave ſet thee ouer nations and kingdomes. Now let the Pope ſhew his warrant from Gods word, vſurping nothing to himſelfe in particular. In a word, let him bring in none of his dreames, and we will willingly yeeld him this ſupremacy aboue all the world: for God and his word muſt neuer be ſundred. As Gods Maieſty is eminent aboue the whole world, yea, aboue the Angels of heauen; ſo is there the like ſoueraignty which alwayes goes with the word. But ſeeing theſe ſwine, and maſtiffe curres, are void both of all found doctrine, and piety: what ſhameleſneſſe, or rather fooliſhneſſe is it in them, to brag of their ſoueraignty ouer Kings and nations? To bee ſhort; this text teacheth, that men are not aduanced heere, albeit they be the Ministers of the word of life; but rather the word and doctrine it ſelfe. God then (you ſee) attributes the ſoueraigne authority to his word; howſoeuer the Miniſters thereof bee poore, baſe, and contemptible; and albeit there appeares neither pompe nor glory in them. But I hauehave told you before, why this clauſe is added; namely, that the true Prophets and teachers may come furniſhed with valour and courage: and thus may not feare boldly to ſet themſelues both againſt Kings, and nations; being armed and fortified with the power of the heauenly doctrine.
In the next place he addes, To plucke vp, to deſtroy, to breake downe, &c. It ſeemes heere as if God of ſet purpoſe meant to make both his word, and the miniſtery of his ſeruant, odious at the very firſt entrance. For how could the word of the Lord bee amiable in the mouth of Ieremiah, vnleſſe the Iewes perceiued that it was publiſhed for their ſaluation? But what ſpeakes God of heere? Of plucking vp, of rooting out, of deſtruction, of death, of perdition.
Yet afterwards he addes, To build, and to plant. The ward hath a double vſe.God then attributes a double vſe vntounto his word. On the one ſide, it deſtroyes, roots vp, &c. on the other ſide, it plants, and builds. And yet the queſtion may here be fitly asked, Queſt. why God in the firſt place ſpeakes of ruine and deſtruction? for the other order might hauehave ſeemed the better; I hauehave ordained thee to build and to plant. For ſo Paul ſpeakes: We; that is, my ſelfe, and my fellow labourers, hauehave vengeance ready againſt all diſobedience, and againſt all contemners and deſpiſers: after (ſaith he) that your obedience is fulfilled. Saint Paul ſignifies then in this place, that the doctrine of the Goſpell is chiefly and properly dedicated to this vſe; namely, to bring men to Gods obedience. But Ieremiah puts, ruine and perdition, before the words, to build, and to plant. It ſeemes then (as I hauehave ſaid) that he deales prepoſterouſly: But we muſt alwaies remember, what the ſtate and condition of this people was then. For impiety, rebellion, and deſperate obſtinacy had already (for a long time) gotten ſuch head, that it was needfull he ſhould begin with ruine, deſtruction, and ſuch like things. Ieremiah then could not plant, Anſw. nor build the temple of God, before he ouerthrew, plucked vp, and rooted out. Why ſo? Becauſe the diuell had erected his throne, or palace there. For religion hauing been deſpiſed there, many yeeres together: then the diuell (as if he had been enthronized into his tribunall ſeat) raigned in Ieruſalem, and in the whole land of Iudeah, without reſiſtance. How could Gods temple then be erected, in which he might be purely ſerued, vnleſſe theſe ruines preceded? Thus the diuell had corrupted the whole land. For (as we know) all ſinnes and iniquities raigned therein ſo generally, as if the land had been repleniſhed with thornes and bryars. Ieremiah therefore could not plant, nor ſowe the doctrine of life, vntill the land was purged of the varieties of ſo foule enormities. Thus you ſee the very cauſe and reaſon why he begins with deſtruction, and rooting out: and afterward mentions planting, and building.
Note.This heaping vp of ſo many words alſo ſhewes, what deepe rooting impiety and the contempt of God had taken among them. God might as well in a word hauehave ſaid, I hauehave ordained thee to plucke vp, and deſtroy; and ſo might hauehave contented himſelfe with two words in this double ſimilitude; as well as hee doth afterwards with thoſe of planting, and building. But in regard the Iewes were rooted in their rebellion, and that their pride and headſtrongneſſe was growne to ſuch an height, that they could neither by and by, nor at the firſt day, nor yet eaſily be corrected: therefore the Lord is conſtrained (as it were) to heape vp ſo many words one in the necke of another: by meanes whereof he encourageth his Prophet, that without ceaſing he might labour to purge out theſe filthineſſes which had infected the whole land. Now we ſee the ſumme of this place, and alſo the meaning of the words.
Again, he ſpeaks of Kings, & nations; becauſe howſoeuer Ieremiah was giuen and dedicated properly to his owne countrey; yet by accident (as they ſay) hee was alſo ordained a Prophet to profane nations, as afterwards wee ſhall perceiue. It alſo ſeemes that God expreſſely mentions Kings, and nations here, to beat downe the fond ouerweening of this fooliſh people; who (forſooth) would needs be exempt from all reprehenſions. Hee ſaith then, that he not onelyonly gaue his ſeruant commiſſion to deale with them of Iudeah, but ſet him (as it were) ouer the whole world. As if hee ſhould ſay; Alas, you are but a poore handfull; will you offer to lift vp your creſts againſt my ſeruant? and if you doe, what ſhall you get by it? For, he ſhall rule, not onelyonly in the land of Iudeah, but alſo ouer all nations: yea, euen ouer Kings themſelues: that is to ſay, The doctrine which I hauehave committed (as it were) to his cuſtodie, hath ſuch power and efficacy in it, that it hath ſoueraigne authority ouer all mortall men, and not ouer one nation onelyonly.
And yet we ſee, that albeit the malice and wickedneſſe of men conſtraine God to vſe ſeuerity and rigour; yet he neuer ſo forgets his nature, but he ſweetly allures ſuch as are not become altogether deſperate, to repentance; ſetting the hope of remiſſion of finnes, and ſaluation before them: and this courſe the doctrine of life alwayes holds. For howſoeuer it be the ſauour of death vntounto death, to all ſuch as periſh: yet is it the ſauour of life vntounto life, to the elect of God, 2. Cor. 2.15.16. I grant it will often fall out, that the greater part will conuert the doctrine of life and ſaluation to their owne ruine and perdition. But God notwithſtanding will neuer ſuffer all to periſh. Hee then, will cauſe his doctrine to be an incorruptible ſeed of life to his choſen: and afterwards he will build them vp into an holy Temple to himſelfe. This truth wee muſt hold. And thus the doctrine of God ought not to bee odious vntounto vsus, though it turne to the ruine of many. Why ſo? Becauſe it brings ſaluation alwaies to the elect: for it ſo plants them, that they take roote in the hope of euerlaſting bleſſedneſſe; and after, it makes them holy Temples, conſecrated vntounto God. Now it followes.
Verſ. 11. And, that is to ſay, afterwards, the word of the Lord came vntounto me, ſaying; Ieremiah, what ſeeſt thou And I ſaid, The ſtaffe of a watchman; or, of an Almond tree.
12 And the Lord ſaid vntounto me, Thou haſt ſeene aright; becauſe I will watch, or haſten: word for word, I am watching vponupon my word: that is, to fulfill it.
GOd in this place confirmes that which hee ſaid before, as touching the power of his word. Theſe two verſes then muſt be taken heere, as an expoſition of the former: for he teacheth no new thing heere, but onelyonly confirmes the former ſentence; namely, that the Prophets neither ſpeake in vaine, nor fruitleſly, in regard they are furniſhed with a celeſtiall power: as on the one ſide to build and plant; ſo on the other ſide, to deſtroy and plucke vp, as we hauehave alleaged the text out of Saint Paul, 2. Cor. 2.15.16. where the true Teachers are armed with the ſame power. As alſo in the other place: We hauehave (ſaith he) vengeance ready againſt all vnbeleeuers,2. Cor. 10.5.6. though they burſt with pride; though by their loftineſſe they fray and ſcare all the world, yet hauehave wee the ſword of the ſpirit ready drawne in our hands, to put them to flight, in regard the word of God hath in it ſelfe ſufficient efficacy, to ouerthrow and bring to nought all rebels. God then continues on this ſentence, when he ſaith, Ieremiah what ſeeſt thou? God had preſented before him a ſtaffe, or a rod of an Almond tree (as ſome tranſlate it) and the word indeed ſignifies ſo much; but in regard it comes of a verbe which ſignifies To watch, or To haſten, wee cannot properly tranſlate it heere an Almond tree. And yet I denie not but the Hebrew word ſignifies ſo much: though (as I hauehave ſaid) the word which ſignifies an Almond tree, comes of the verbe which ſignifies To watch; and they thinke that this tree is ſo called, in regard it brings forth fruit ſooner than all other trees. For the Almond trees flouriſh (as it is well enough knowne) euen in winter, and in the middeſt of the greateſt froſts. If we ſay then, I ſaw a rod, or a ſtaffe of an Almond tree, and that God anſweres, Thou haſt ſeene aright, becauſe I watch; then there will be no likeneſſe in the words, neither will there be that grace of ſpeech: beſides, the ſence alſo will be vnapt. Of neceſſity therefore wee muſt tranſlate thus: Vnleſſe we will corrupt the text, and wrap vp the Prophets meaning in ambiguities. I ſee a rod, or a ſtaffe, of a watchman. Put the caſe that an Almond tree were heere noted; yet muſt the tree properly bee called watching, if we reſpect the etymologie of the word: and the thing it ſelfe alſo requires it, as all may now well diſcerne. God then ſets this kind before his ſeruant, namely, that he ſaw a ſtaffe watching. But wherefore? Thou hast (ſaith he) ſeene the ſtaffe of watching aright, becauſe I watch vponupon my word, that I may execute, or accompliſh it.
It ſeemes the expoſitors reſtraine theſe words amiſſe, to puniſhments, as wee ſhall ſee anon. For thus they expound, that the threatnings which the prophet will vſe afterwards, ſhould not bee without their effect, becauſe God is alwaies preſt to ſend whatſoeuer he hath denounced. But (as I thinke) this is to ſhut vp the ſence of this text, into too narrow a roome. For I make no doubt but God doth here in generall, magnifie his word, and ſets forth the ſame in regard of the efficacy thereof. As if hee ſhould ſay, I ſpeake not to my ſeruants, as if all their doctrine ſhould vaniſh into ſmoke, or that it ſhould fall to the ground; but that the efficacy thereof may forthwith be annexed: as it is ſaid in Iſaiah, Iſa. 55.11.My word ſhall not returne vntounto me void, but it ſhall proſper in eueryevery thing whereto I ſend it: that is to ſay, I will cauſe the execution to goe hand in hand with the propheticall doctrine, that all the world may know I ſpeake not in vaine: alſo, that in my word there is not an empty ſound, which incontinently paſſeth away into the ayre; but a ſolide and certaine efficacy, which ſhall appeare in time conuenient. This is the cauſe why I ſaid that theſe two verſes muſt bee ioyned to the former ſentence, where the Lord ſaid, that hee ſent his Prophet to plucke vp, to plant, to deſtroy, and to build. Hee prooues it then by other words; to wit, becauſe he watched vponupon his word, to execute whatſoeuer he hath pronounced by the mouth of his ſeruants: as if he ſhould ſay, It is true that I giuegive this commandement to my Prophets, that they ſpeake; but in regard they ſpeake from my mouth, I am (ſaith hee) ready to effect and accompliſh whatſoeuer I hauehave enioyned them. In a word, God heere ſignifies, that the might and power of his hand, goes with his word, whereof the Prophets are the Miniſters in reſpect of men. Thus it is a generall doctrine, belonging not onelyonly to the puniſhments, but alſo to the promiſes. Thou haſt then (ſaith hee) ſeene aright, becauſe I watch. You ſee then, that God reſignes not his office vp to Ieremiah heere, although hee vſeth his labours in teaching: but he ſhewes that the power to effect and accompliſh whatſoeuer the Prophet ſhould ſpeake, remained entirely in himſelfe.
We are alſo to obſerue that which he addes, Ʋpon my word to accompliſh it. For God attributes nothing to Ieremiah, that was proper or peculiar to himſelfe; but he only magnifies the efficacie of his word: as if he ſhould ſay, If thou remaine a faithfull ſeruant to me, I will neither diſappoynt thee of thy hope, nor thoſe which ſhall obey thy doctrine: for I will accompliſh whatſoeuer either they or thou haſt expected. Moreouer, whoſoeuer hath reſiſted thee, ſhall not eſcape vnpuniſhed. Why ſo? Becauſe I will bring their waies vponupon their owne heads in due ſeaſon. To which purpoſe it is he vſeth the word To watch, or haſten; therby ſhewing,Dan. 9.14. that he is ready to put his word in execution in due time. I grant this appeares not ſo to vsus alwaies; and therefore it is ſaid by the Prophet Habakkuk, If the prophecie tary, wait,, becauſe it will come, and will not tary, Habak. 2.3. God commands then, that we patiently waite for the accompliſhment of his word: but in the next place he addes (as it were) by way of correction, that it will come: that is to ſay, I will performe, and indeed accompliſh whatſoeuer my Prophets hauehave ſpoken by my commandement. And thus there ſhall be no foreſlowing of it; becauſe the fit ſeaſon for the execution, depends vponupon the will of God, and not vponupon mans iudgement. The reſt ſhould be handled now; but becauſe I ſee the time is paſt, I can paſſe no further at this time.
The Prayer.
Almighty God and heauenly Father, ſeeing it hath pleaſed thee ſo graciouſly to becken vsus vntounto thee, and that thou haſt conſecrated thy word for our ſaluation; giuegive vsus grace that willingly and heartily wee may yeeld our ſelues ſubiect vntounto thee: that theſe things which thou haſt ordained for our good and ſaluation, may not turne to our ruine and deſtruction: but that this incorruptible ſeed (by which thou begetteſt vsus againe to a liuely and heauenly hope) may take ſuch deepe rooting in vsus, and may bring forth ſuch fruit, that thy holy name may be glorified. Grant alſo, wee may in ſuch wiſe be planted in the courts of thine houſe, that we may flouriſh, and the fruit thereof may appeare in the whole courſe of our liues, till at the laſt we come to the enioying of that bleſſed life, which is prepared for vsus in heauen, by Ieſus Christ our Lord. Amen.