Lectures on Jeremiah, Lectures · Lecture 20
THE TWENTIETH LECTVRE, WHICH IS THE THIRD VPONUPON THE fifth Chapter.
Verſ. 10. Climbe vp vponupon her walles, and deſtroy them, or ſcatter them, and yet make not the conſumption, or rather, an end, take away her ſpreading, or branches, or the teeth of the wall, as others tranſlate: or the battlements; for they are not the Lords.
HEre God, by the mouth of his Prophet, ſpeakes to the enemies, whoſe ſeruice hee meant to vſe, for the execution of his vengeance vponupon the Iewes. Now this is vſuall with the Prophets, when they meane to gaule men to the quicke: for wee are not ignorant that there reſts in men a world of careleſneſſe, when God ſummons them before his iudgement ſeat. Ieremiah then ſeeing he profited little, by a plaine manner of teaching, takes this courſe as ye ſee. In the perſon of God, he ſpeakes to the Chaldeans, and commands them to ſpeed themſelues to the ſiege of Ieruſalem. Thus the Prophets are wont to ſpeake: God will hiſſe for the flie that is in Egypt: or he will ſound a trumpet, and call the Caldeans, Iſa. 7.18. and 5.26. But this kind of figure hath much more efficacie to wound mens hearts, when the Prophet, by Gods expreſſe charge, as an herald ſent from heauen, calles the enemie, and appoynts them out their taske; namely, to deſtroy the whole City. In the firſt place hee ſaith, Climbe vp vponupon the walles, whereby he ſignifies, that it is but in vaine for the Iewes, to truſt in the heighth of their walles; becauſe God will ſo aduance and lift vp their enemies, that the entrance ſhall not be difficult vntounto thē. The Iewes thought themſelues ſafe, in regard the City was well defenced. But they ſhall be deceiued, ſaith he: thus then hee reprooues their folly, becauſe their walles ſhould bee inſufficient to ſaue them.
He further adds, make not an end. This clauſe is expounded two waies: for ſome take it in the good part, as if God ſhould mitigate the ſharpneſſe of this ſo great a puniſhment,Chap. 4.27. as in the former chapter wee hauehave ſeene that ſome take it ſo. For albeit there, God affrights his people; yet (as they thinke) by way of correction hee adds, yet will I not make a conſumption: that is to ſay, there ſhall a remnant eſcape. The Prophets alſo are wont to ſpeake thus, when they meane to ſhew that ſome ſeed ſhall alwayes remaine, to the end the Church be not wholly extinguiſhed. Thus now the expoſitors interpret it: as if God ſhould ſay, Ieruſalems ruine ſhall not bee ſo great, but the Church ſhall ſtill remain ſafe, in regard all ſhould not be conſumed. Others take the word heere vſed, for end: and this ſenſe agrees much better. For in this verſe God threatens to cut of the Iewes. Neither doth this contradict that which is ſaid elſewhere;Iſa. 10.22. to wit, that there ſhould not be an vtter waſt or conſumption; in regard it is well enough knowne that the Prophets keepe not all one tenour in their ſpeeches. For when they denounce Gods iudgements againſt the reprobates, they leaue them without any hope at all. Which manner of ſpeech is often met withall: I will make a conſumption. But in directing their ſpeech to the faithfull, they moderate this rigor by way of correction; to wit, God will not make an vtter conſumption: I willingly therefore receiue their expoſition, who take the word conſumption in this place, for end; for the verbe whence this word is deriued, ſignifies to finiſh. The ſenſe then will be, Deſtroy the City, and let there be none end; that is, raze it wholly. For forthwith it followes in the ſame ſenſe, take away her ſpreadings, or her branches: or as other tranſlate, The teeth of her walles; which are in the foundation. For wee know that walles are ſo built, that the foundation is alwayes the largeſt: and the word which the Prophet vſeth, ſignifies ſpreadings, which are extended eueryevery way abroad. Thoſe who turne it iaggs, notches, wings, or battlements of the wals, ſeeme not to hauehave attained the Prophets meaning: in regard he ſpeakes not heere of the toppe of the walles, but of the foundations: as if hee ſhould ſay, ouerthrow her foundations, or raze the walles of the City. Why ſo? He adds,
They are not the Lords: for the Iewes were puffed vp with a vaine confidence, thinking they ſhould be hid vnderunder Gods protection: as if God (forſooth) would keepe their City, becauſe the Sanctuarie and the altar were ſeated within the ſame. The Prophet therefore flatly denies, that the walles were the Lords, or that the foundations thereof were his. Neither may that which is ſaid elſewhere be alleaged to the contrary; namely,Pſal. 87.1. that God laid the foundations of this City. God indeed had choſen it for his dwelling place; howbeit on this condition, that his people ſhould there ſerue him in ſincerity. Ieruſalem being afterwards become a den of theeues, God left her,Ezech. 14.16. as it is in Ezechiel. The prophet then refels this fottiſh confidence, wherewith the Iewes deceiued themſelues: for they thought that God (after a ſort) was ſo bound and tied vntounto them, as hee could neuer ceaſe to bee the guardian of the City. Hee ſaith then, that their foundations were none of Gods: for the Iewes had ſo profaned this place by their wickedneſſes, that God could not endure to dwell in ſuch a dunghill. It followes.
Verſ. 11. For the houſe of Iſrael, and the houſe of Iudah, hauehave dealt wickedly against me, ſaith the Lord.
THe word which the Prophet vſeth, ſignifies to deale diſloyally. God heere then condemnes the Iewes of diſloyally, becauſe they had reuolted from him. For hee not onelyonly complaines that they failed in ſome one kind, and had thus offended him; but hee condemnes them in regard of a generall re…olt. He affirmes, that both the houſes of Iſrael, and Iudah, were become Apoſtataes. Wee know the people were then diuided into two kingdoms. Now albeit Ieremiah was properly ordained a Teacher of the Tribe of Iudah; yet was he therewithall to beſtow his labours on the Iſraelites alſo. The kingdome of Iſrael was in part ſubdued; for foure tribes were already led captiue: this kingdome then, was (as it were) rent in peeces, and growne feeble: notwithſtanding, as much as in him lay, he ſought the good of that remnant which was left. You ſee why he ſaith, that both the one and the other, are wicked Apoſtataes, in regard they had carried themſelues diſloyally againſt God. Now becauſe this was a moſt bitter complaint, and therefore would gaule them to the quicke, he referres it to God; knowing well enough that the Iewes would neuer take this reproch well at his hands. It is the Lord that ſpeakes, ſaith hee: as if hee ſhould ſay, plead not with mee, as if I handled you ouerſeuerely: but if you will pleade; argue the caſe with God: for it is he that affirmes, that as well the Iſraelites, as the Iewes, are become perfidious and diſloyall. It followes.
Verſ. 12. They hauehave denied the Lord, others tranſlate, they hauehave lied to the Lord, and ſaid, It is not hee, neither ſhall euill befal vsus,*For the application of this latter member, ſee the ſecond ſection following in verſ. 13. neither ſhal we ſee the ſword nor famine.
HE expreſſeth that which hee ſaid before more cleerly, and alſo in more words. This was a kind of diſloyalty, in that they had denied the Lord. For I doe not vtterly reiect the other tranſlation; to wit, that they lyed to God. But becauſe there is one letter in the word heere vſed, I will not ſay whether it ſignifies, to lie, in this place, or no: I make no queſtion but hee ſimply affirmes, that they had denied God; and the context it ſelfe requires it ſhould bee ſo. For by and by after, they expound themſelues, when they ſaid, that God was not. Certaine it is, that this was not ſimply to lye to God; but ſo to reiect him, as if he had not been at all. In regard this ſenſe then, that they lyed to God, would bee too fauourable: I rather encline to the other ſide, namely, that they denied God; that is, they regarded him not; or they laboured to aboliſh the memory of him: and yet the reaſon is added, which alſo ought to be well obſerued, They ſaid, God is not. The more fully to expreſſe this, he ſaith, that they gloried, as is they ſhould hauehave eſcaped puniſhment. Indeed it ſeemes an exceſſiue ſpeech, when the Prophet affirmes, they renounced God. But to preuent all cauils, hee confirmes his ſpeech, namely, they ſaid, God was not. In the meane while, let vsus ſee wherefore he chargeth them with ſo hatefull a crime. They made their vaunts, they ſhould be freed from thoſe plagues, wherewith the Prophets threatened them. Now wee ſee what it is with which the Prophet taxeth them: euen an obſtinate contempt. For they had hardened their hearts againſt all the menaces of the Prophets. Which Ieremiah tearmes no leſſe,See verſ. 3. than a plaine deniall of God himſelfe. If we our ſelues might be iudges, we would thinke this definitiue ſentence too ſharpe and ſeuere: but we muſt hold it our wiſedome to reſt in the iudgement of the holy Ghoſt. This is an excellent place then, and well worthy our obſeruation: for hence wee may gather,If we take from God his power to execute iudgment vponupon offenders, we denie him to be God. how much the Lord abhorres the careleſnes of ſuch as harden their hearts againſt his threatnings, and ſet light by his iudgements. For if wee know him to bee God, we muſt not plucke from him the power to iudge. For what imports this Name God? Such as imagine hee ſits idle in heauen, and cares not how things go in the world, but followes his delights: albeit they denie not God in word; yet doe they nothing but toy with him. But in the meane while there is not ſo much as one dram of religion in ſuch, nor any feeling of the diuine power. This place then, is diligently to be obſerued, wherein God teſtifies that we renounce him, See verſ. 13.if we be not touched nor mooued with his threatnings. Why ſo? Becauſe our careleſneſſe, in which we rocke our ſelues aſleepe whileſt God thunders againſt vsus; is nothing elſe but an vtter renouncing of him. Neither ought they heere, who deſpiſe Gods iudgments, to leſſen this their fault. For this ye holy Ghoſt hath pronounced as a reſolued truth; namely, all they that ſcorne the Prophets, doe as much in effect as conclude in their hearts, there is no God. For they bereaue him of his power and office, & only leaue to him a bare naked eſſence, that is to ſay, I know not what dreame, or fancy. Wee now then hauehave attained the Prophets meaning.See verſ. 11. For with many words he amplifies the diſloyalty of the Iewes, which before hee condemned in them, becauſe they had denied God, and had ſaid, it is not he; that is, becauſe they had concluded in themſelues, ſurely, the euils which the Prophets threaten, are not ſo neere vsus, as they would make vsus beleeue they are. It followes.
Verſ. 13. The Prophets ſhall goe away with the wind, and the word is not in them: thus ſhall it be done vntounto them.
THe Prophet proſecutes the ſame doctrine: wherfore this place is diligently to be noted, in regard the externall miniſtery of the word, is therin ſingularly recommended vntounto vsus. For what thing more deteſtable can be imagined,The word is not in them. than the deniall of God. But if the word retaine not its authority; it is all one as if the contemners ſhould plucke God out of heauen, and denie him to be God. We ſee then, how the maieſty of God is with an inſeparable band, ioyned with the outward preaching of the word. And this verſe tends to the very ſame end: wherein Ieremiah diſcouers the ſcornes and deridings of the Iewes. For hee brings them in ſpeaking theſe words, The Prophets ſhal be as the wind, the word is not in them: that is, the euils wherwith they threaten vsus, ſhall fall vponupon their owne heads. It may be the Iewes vttered not ſuch blaſphemies in plaine tearmes: but there was among them ſuch a groſſe and ſhamefull cōtempt of the Prophets, that this impiety was manifeſted well enough to all ye world, by their practice: it is not without cauſe then, that he condemnes ſo odious an impiety whē they ſaid, the Prophets ſhould go away with the wind. As the moſt part of men at this day, who when God thunders from heauen, and by his ſeruants manifeſts ſure ſignes of his diſpleaſure; they are not a whit moued therewith, but ſtand ſcorning of vsus, and boldly repulſe all feare farre, enough off from them. Oh! Theſe are but words. Theſe Preachers thunder terribly,Againſt ſuch as thinke the preachers words are but wind. when they are in their pulpits, but all ſhall vaniſh in the aire; and that which they denounce againſt vsus, ſhall light vponupon their owne heads. Many ſuch ſcorners and profane perſons we may heare of, almoſt in eueryevery corner, who ſticke not to diſgorge ſuch blaſphemies. Although (as I hauehave ſaid) the Iewes peraduenture durſt not ſpit thus openly (as it were) in Gods face. But the holy Ghoſt, who exerciſeth his iuriſdiction vponupon mens hearts, ſpirits, ſecret intentions, and affections; no doubt iuſtly condemnes the Iewes, of this ſo ſhamefull and execrable an impiety. Albeit out of other places it is not hard to collect, how they were growne to ſuch a pride, that they made no bones, in plaine tearmes, to ſcorne all the threats which the Prophets denounced. How euer it be, the Prophet, as in a glaſſe, ſets before vsus, to what a height the obſtinate rebellion of the Iewes againſt God, was now come vntounto: for he heere makes it plaine, into what a wretched condition the Iewes were fallen, when they durſt ſet vponupon the Prophets with ſuch a deſperate boldneſſe, as to charge them with words of vanitie, and lies. The Prophets (ſay they) ſhall vaniſh with the wind: and then, the word is not in them. Thus the Iewes denied that any credit was to be giuen to the Prophets, albeit they pretended the name of God: for in their ſeeming, they did but fooliſhly brag, that this and that was commanded them of God. We ſee heere then, that all reuerence of found doctrine was troden vnderunder foot: whereof we hauehave but too much experience at this day. For what reuerence doe men for the moſt part ſhew towards the word of God? This place then, ought diligently to be obſerued, becauſe we ſee heere, as in a mirrour, into what a malepertneſſe and furie men plunge themſelues, after they hauehave once begun to call the truth of God into queſtion.
Thus ſhall it be done vntounto them; or, thus be it to them: for ſome thinke it to be an imprecation;Ʋerſ, 12. as if the godleſſe ſhould ſay, Let the Prophets, to their owne ruine, feele what force the ſword, famine, and peſtilence hath; ſeeing they ceaſe not day by day to dull our eares with ſuch terrours: let them then know, what theſe ſcourges meane. But we may retaine the tenſe of the verbe heere vſed, ſo ſhall it be done vntounto them: as if they oppoſed againſt the ſeruants of God; and as if themſelues ſeemed to be his Prophets, forſooth: Well; we hauehave a propheſie cleane contrary to his: hee feares and terrifies vsus, in threatening the ſword, famine, and the peſtilence: hee ſhall hauehave as good as he brings; we will another while, threaten that the ſword, famine, &c. are now to fall vponupon them. For by whoſe authority doe they thus inſult ouer vsus? Is it not lawfull for vsus to retort the ſame backe againe vponupon them? Now then we ſee the drift of this lattter member. It followes.
Verſ. 14. Wherefore thus ſaith the Lord of hosts, ſeeing you hauehave pronounced this word; behold I will giuegive, or, will put, my words in thy mouth as a fire, or, for a fire, and this people ſhall be the wood, and it ſhall deuoure them.
GOd heere ſhewes how inſupportable this pride of theirs is vntounto him, when they contemned his Prophets, by whoſe miniſtery he onelyonly will be heard. For albeit Ieſus Chriſt had not at all pronounced this ſentence, He that heares you, heares me, and he that deſpiſeth you, deſpiſeth me, Luk. 10.16. yet had this been a perpetuall law, in regard God from the beginning, meant that his ſeruants ſhould be no leſſe obeyed, than if he himſelfe had in his owne perſon deſcended downe from heauen. And therefore the Iewes offered as much violence to God, as oft as they contemned his Prophets, as if they had preſumed to hauehave ſpit in his owne face. God now ſhewes then in what deteſtation hee hath this their folly and madneſſe; in that they profited nothing by the labours of his meſſengers.
Wherefore thus ſaith the Lord of hoſts. Ieremiah vſeth this preface the better to awaken the Iewes. For if in omitting theſe words, Thus ſaith the Lord: he had begun thus, Becauſe you hauehave pronounced this word, behold, God will make his words in my mouth as fier: his doctrine would hauehave been receiued, but by way of contempt. But now putting the name of God in the firſt place, neither yet that ſimply; but adornes him with this title, and calles him, the Lord of hoſts, therein magnifying his power, to terrifie them the more: doubtleſſe this muſt needs touch the Iewes to the quicke. he ſaith then, thus ſaith the Lord of hoſts; namely, becauſe you hauehave ponounced this word. Hee often changeth the perſons heere, but it is that the doctrine which he brings, might hauehave the more efficacy. He might as well hauehave ſaid in the third perſon, Becauſe they hauehave ſpoken thus, behold, I will put my words in thy mouth. But he ſpeakes one while to the people, and then againe directs his ſpeech to his ſeruant Ieremiah. Hee ſaith then, you cannot deny but you hauehave ſpoken thus: that is, you hauehave thus ſcorned me with your diſdainfull ſpeeches, as if my Prophets whom I ſent, had buzed but an empty ſound of words in your eares, or had fed you with fables. Behold (ſaith he) I will put my words in thy mouth as fier, See verſ. 13.(heere hee ſpeakes to the Prophet) and this people ſhall bee the wood; and the fire ſhall deuoure them. God compares his word to fire: Why Gods word is compared here to fier.not as in other places, nor for the ſame end: but there is a ſpeciall cauſe of this ſimilitude heere, to wit, that the words of the Prophets ſhould conſume the people, as the fier conſumes dry wood, or ſtubble. The word of God is elſewhere tearmed burning, or flaming, in regard it inflames the hearts of men; and becauſe it purgeth out, and conſumes away their droſſineſſe. But the queſtion heere, is neither of the vtility which the word brings with it, nor of the fruit which the faithfull reape from it. For God ſimply denounceth, that the Prophets doctrine ſhall be the ruine of the people: and therefore he expreſly ſaith, I will put my words in thy mouth, as a fier. Had he onelyonly ſaid, Behold, my words ſhall bee as the fier, and this people as the ſtubble; this had not been cleere enough. But in regard the Iewes had now accuſtomed themſelues to diſdainfull ſcoffings: And (I pray you) what are theſe Prophets? and what are their big and high words? words that onelyonly beate the aire. Becauſe the Iewes (I ſay) accuſtomed themſelues to theſe contemptuous ſpeeches: therefore the Lord on the contrary anſweres, Behold, I will put my words in thy mouth: that is to ſay, Thy tongue ſhall bee more than ſufficient to aboliſh and root out this people. Ieremiah then teacheth the ſame here, which Paul doth in other words, 2. Cor. 10.4.5 We hauehave vengeance ready againſt eueryevery high thing that exalts it ſelfe againſt the Goſpel of God. For this vice hath raigned in all ages: namely, men hauehave either little reſpected, or rather vtterly contemned Gods ſeruants. Now Saint Paul ſeeing the Goſpell deſpiſed of many, ſaith, that he, and his fellow-miniſters had vengeance ready: as if he ſhould hauehave ſaid, all the words we vtter, ſhall bee as ſo many ſwords to ouerthrow and deſtroy the wicked; though now through their malepertneſſe they dare repulſe Gods iudgement: ſuch a rebellion ſhall ſtand them in no ſtead. They then, ſhall feele no leſſe efficacie in my words, then if God from heauen had openly diſcouered his arme vntounto them, and had thence thundred downe vponupon their heads. And this is Ieremiahs meaning in this place: Behold ſaith the Lord, I will put my words in thy mouth as a fier: that is, there ſhall bee ſuch force in thy words, that the wicked ſhall well perceiue to their coſt, that thou art the executioner of my vengeance.
We ought aduiſedly to bethinke vsus of the doctrine of this place, leſt by our ingratitude wee prouoke Gods wrath ſo to be kindled againſt vsus,The word of God by our vnthankefulneſſe, may become a fier to conſume vsus, which in it ſelfe is food to feede vsus. that we cauſe his word to be conuerted into fier, which otherwiſe is ordained for our food. For to what purpoſe doth God ſend vsus the miniſters of his Goſpell, but to allure vsus to life eternall, and heereby ſweetly to feed and refreſh our ſoules? The word of God therefore is vntounto vsus as the water, wherewith our ſoules are beſprinkled and waſhed. It is indeed as a fier vntounto vsus; but for our good. It is a fier, but it is to purge out our droſſe; not to conſume vsus. If wee then ſhall dare proudly to contemne this fier, what will follow, but that it be turned to the cleane contrary vſe; namely, to deuoure and vtterly conſume vsus?
Now he ſaith, the people ſhall be as wood, in regard the wicked, all the while they obſtinately bend their iron brow againſt God, thinke thereby to make his vengeance to recoyle a farre off from them. But our Prophet derides this folly, and ſaith, they ſhall be conſumed as wood, or ſtubble. It followes.
Verſ. 15. Behold, I will bring vponupon you, O houſe of Iſrael, a nation of a farre countrey, ſaith the Lord: an hard nation, that is to ſay, which ſhall be hardy, an*or, of an age. ancient people, a people whoſe language thou vnderſtandeſt not, or ſhalt not know, neither ſhalt thou vnderſtand what they ſhall ſay.See Deut. 28.49.
THe Prophet heere ſhewes how the people ſhall bee like to ſtubble, or ſeare-wood, namely, becauſe God ſhall ſend ſuch a calamity, as they little feared: and the context is heere to be noted. The Prophet told them in the former verſe, that his tongue ſhould be as the fier: now he applies this to the Aſſyrians, Gods word, and the efficacie thereof, goeth alwaies together. See Iſa. 55.10 11. 2. Cor. 2.14.15.16.and Caldeans. It ſhould ſeeme there is ſome repugnancy in theſe ſpeeches. But we hauehave formerly aduertiſed you, that all Gods rods depend vponupon the efficacie of the word. When the City then, was deſtroyed by the Aſſyrians, and Caldeans, then the fier, according to the word which Ieremiah had foretold, deſtroyed both the City and people. In a word, Ieremiah ſignifies, that when the enemie ſhall approch, reſpect muſt be had neither to their men, nor munition, nor yet to all the warlike powers they ſhall bring with them; but that it ſhall be the execution of the doctrine which proceeded out of the Prophets mouth. In another place we ſhall ſee how God ſends Ieremiah to lay ſiege to the City: but with what power? None but himſelfe alone, without any munition at all. True: but this was a myſtery to the reprobate: and yet had it, its effect. For as the Prophet ſpake, ſo did God execute that which proceeded out of his mouth. We ſee heere then, that the Caldeans came as it were out of Ieremiahs mouth, euen as if the enemy minding to batter the walles of a City, ſhould ſhoot againſt it, and play vponupon the walles with Canon ſhot: for which purpoſe we at this day hauehave new engins, and inuentions for ſtratagems of warre, to batter and raze Cities: what are then all the engins of warre? They are the fier, which God caſts out by the mouthes of his ſeruants, and the doctrine by them taught,The word of God hath greater force in it, than is in all the engines of war. brings forthwith with it, all the preparations of warre that can be inuented; not onelyonly to deſtroy a City and people, but the whole world alſo, as oft as neede ſhall require.
I then, will bring vponupon you, O houſe of Iſrael, a nation from farre. We hauehave told you elſewhere, why the Prophet notes out this diſtance of place; namely, becauſe the Iewes imagined they were ſafe enough, in regard of theſe nations, ſo farre remote from them: as at this day, if one ſhould tell vsus of the inuaſion of the Turkes: wee would reply, Oh, they hauehave enough to doe with many of other countreys: let them that dwell neare them, feare their incurſions; we hope it will be three or foure ages ere they come at vsus. We ſee (I ſay) amongſt vsus ſuch a careleſneſſe, to raigne in many. The Prophet then, that he might keep the Iewes from feeding their humours with this vaine confidence, ſaith, that this people ſhall bee in a readineſſe at an inſtant, though they come from farre.
He ſaith, It is an hard, or ſtrong people, The word Siecle, is commonly vnderderſtood of an 100. yeeres.and a people which is wholly of an age: by this word age, he meanes not onelyonly ſtrong, but hard, or cruell. For hee will ſay by and by, they are all ſtrong. He calles this nation hard then, in regard they were cruell: afterwards he will alſo expreſſe their barbarity. But firſt of all he ſaith, it is of a whole age: becauſe when a nation hath ruled time out of mind, it eaſily begets cruelty and pride in them. This length of time often puffes vp mens hearts with pride and preſumption, and makes them the more cruell.
Now he ſpeaks of their barbarity, Thou (ſaith he) ſhalt not vnderſtand their ſpeech, &c. The tongue the image of the mind, and a band that knits men together in humane ſociety.Wee know that in the tongue, there is not onelyonly a communication of words, but alſo of affections. The tongue is the liuely image of the mind, as they vſually ſay; and therefore it is a band that knits men together in humane ſociety. For were there no vſe of the tongue, wherein ſhould men almoſt differ from beaſts? one would offer cruelty to another: In a word, there would be no humanity amongſt them. In as much then, as ſpeech vnites men together; therefore the Prophet to terrifie the Iewes, ſaith, that this ſhall be a barbarous nation, in regard there ſhall bee no community neither of ſpeech nor of affections, betweene them. Whence it alſo followes, that they ſhould ſhew no pity, in ſparing the vanquiſhed, though they ſhould vſe neuer ſo many entreaties: yea the poorer ſort, who peraduenture might find ſome fauour if their ſpeech could be vnderſtood; euen thoſe ſhould obtaine no audience.
The Prayer.
Almighty God and heauenly father, ſeeing thou maist iuſtly condemne in vsus at this day, that groſſe and curſed impiety which in times paſt thou condemnedſt by the mouth of thine holy Prophet, in the ancient people the Iewes: grant wee pray thee, that we may not perſiſt in our rebellion, but may learne in all meekneſſe of ſp rit, ſo to ſubiect our ſelues to thy word, that it be not a fier to conſume vsus; but by good experience let vsus find it ordained of thee vntounto vsus for our good and ſaluation, that being inflamed thereby with a burning deſire after piety; and alſo being purged from all our wicked luſts and fleſhly deſires, we may fully giuegive ouer our ſelues to thy ſeruice, till being rid of this fleſh, and the filthineſſe thereof, wee may at length come to that ſolid and perfect purity, which is ſet before vsus in thy holy Goſpell, and ſo may partake with thee in thine eternall glory, through Ieſus Chriſt our Lord. Amen.