Lectures on Jeremiah, Lectures · Lecture 22
THE TWO AND TWENTIETH LECTVRE, WHICH IS THE FIFTH vponupon the fifth Chapter.
YEſterday wee ſet before you the brutiſh careleſneſſe of ſuch as are ſo little affected with Gods benefits, that they are not ſtirred vp thereby to honour and ſerue him. I grant the Prophet ſpake of ſuch benefits as God beſtowes equally, as well vponupon the bad, as vponupon the good: to wit, he giues them ſhowers, the ſpring time, and harueſt; and ſo diſpoſeth of all the parts and ſeaſons of the yeere, that at the length the fruits of the earth ripen. For by the weekes ordained, or eſtabliſhed, hee ſimply meanes, that God in ſuch wiſe orders eueryevery part of the yeere, that whatſoeuer men ſowe, ripens at laſt. And the word, reſerues; tends alſo to the ſame purpoſe: for it is all one as if he had ſaid, The ſeaſons ſo change eueryevery yeere, that yet one continuall courſe and order is ſtill obſerued, and they follow (as you ſee) one in the necke of another. Now wee hauehave the Prophets meaning: for hee ſhewes, that the Iewes had too long been beſotted, and brutiſhly minded; in that they conſidered not, no not in their ordinaty and daily food, of Gods bounty and liberality towards them, which yet ought to hauehave been as ſo many goads in their ſides, to hauehave pricked them forward to his feare and ſeruice. Saint Paul alſo (in his time) preaching to profane perſons, Act. 14.17. ſets this conſideration before their eyes, God (ſaith he) neuer left himſelfe without witneſſe, in that he gaue you raine and fruitfull ſeaſons: that is, hee ſo diſpoſed of the ſeaſons, that one might eaſily behold therein, as in a glaſſe, his fatherly louelove towards mankind. But the Prophet meant heere to taxe the Iewes of ingratitude, in regard they conſidered not how liberally God had alwayes dealt with them, and that not after an ordinary manner. For he had not onelyonly drawne them to him, by beſtowing common benefits vponupon them; but had alſo obliged them to him, by rare and vnaccuſtomed mercies. Seeing then he had beſtowed extraordinary fauours vponupon them, ſo much the more odious was their vnthankfulnes, in regard they conſidered not in themſelues, that all the benefits they had receiued at his hands, were as ſo many ſpurs in their ſides, or allurements to bind them vntounto him. This is the Prophets meaning then, when he ſaith, They ſaid not, Let vsus now feare the Lord, which giues vsus raine: that is, the raine of the ſpring, and the raine before harueſt; and that in due time time and ſeaſon. For therein we ſee how the prouidence of God ſhineth: namely, whileſt the husband-man ſowes, the raine flowes; which miniſtreth moiſture and iuyce vntounto the earth: moreouer, before the fruits be ripened, how God again breathes fatneſſe into them, by this raine of the euening. And that which followes, tends to the ſame end; who giues raines in the weekes ordained: or, word for word, of ordinances. But he adds, that at length the harueſt may approch.
Verſ. 25. Your iniquities hauehave turned away theſe things from you, and your wickedneſſes hauehave hindred the good from you.
BEcauſe hypocrites (as was formerly ſaid) are wont to make their replies euer and anon againſt God, and to obiect this, or that. The Prophet heere preuents all their allegations, in ſaying that Gods liberality was hindred, and withdrawne from them, onelyonly by their owne proper fault. For they might hauehave replied, Obiect. Thou talkeſt heere to vsus in very high tearmes, of Gods fatherly bounty and liberality, in that he giues vsus the fruits of the earth; but we feele how by the exceſſiue heat of the Sunne, our fruits are one while parched and burned vp; another while vnſeaſonable raines, rot the graine in the earth: in a word, we ſee no certainty at all, Anſw. but things goe confuſedly forward amongſt vsus. To this obiection hee anſwereth, and ſaith, I grant it;Our ſinnes are the cauſe why Gods bounty is reſtrained from vsus. But know, it comes to paſſe by reaſon of your wickedneſſe and peruerſity, that God tempers not eueryevery part of the yeere in ſuch wiſe, as with your eyes you may behold his continuall liberality. Your iniquities (ſaith he) hauehave depriued you of theſe things, and your wickedneſſes hauehave hindred good things from you. This ſentence then is very remarkable: for Gods fatherly goodneſſe ſhines not alwaies alike, in reſpect of theſe outward things, but many miſts comes euer and anon ouerthwart our eyes. Thence it comes, that profane perſons thinke the barrenneſſe of this yeere, and the fruitfulneſſe of that; falles out by chance. For in this life we ſee nothing ſo conſtantly to goe on in a ſtright line, as if the goodneſſe of God ſo manifeſted it ſelfe in all things, that there ſhould not now and then happen many obſtacles and hinderances in the way. But which of vsus conſiders, whence this trouble and confuſion proceeds? Doubtleſſe it is, becauſe our ſelues hauehave ſhut vp the way againſt God, that his bounty ſhould not continually reach vntounto vsus:Note. we trouble heauen and earth then by our ſins. For if wee kept our ſelues within the bounds of obedience to our God, certainly all the elements would bee continually for vsus: and thus wee ſhould perceiue an Angelicall harmony in all the parts of the world. But in regard we by our iniquities raiſe vp tumults eueryevery day againſt God; yea eueryevery day proclaime open warre againſt him, and by our pride, contumacy, and obſtinacy prouoke him: all things, as well in the heauens, as in the earth, muſt needs be out of ſquare. Hence it comes, that the skie is darkened ouer vsus, and that continuall raines marre the fruits of the earth, and that wee ſee no right order in any part of the world. This ſo confuſed a diſtemperature then, which we diſcerne in all the elements, muſt be imputed to our ſinnes; for that is the Prophets meaning.
Now this reprehenſion, no doubt, was then directed to the Iewes; but wee may gather a generall doctrine from it. Theſe two poynts then ſtand firme: firſt,Two points. that God leaues not himſelfe without witneſſe; in regard he giues raine, and faire weather: hee makes the earth fruitfull, to the end it may miniſter food for our vſe. Secondly, that the aire, the firmament, and the earth, are often diſtempered, many things falling out vnſeaſonably; as if God were careleſſe of vsus. Becauſe when wee by our ſins riſe vp againſt him; we confound and ouerturne the whole order of nature. Theſe two thing then, muſt be ioyned together. For in the ordinary courſe of nature, See verſ. 24. Verſ. 26.we may behold an ineſtimabe goodneſſe of God towards mankind: but in the mutations which fall out, we muſt forthwith conſider of the cauſe; namely, We will not ſuffer the Lord to keepe one certaine rate, concerning the ſeaſons of the yeere.that we will not permit God to gouerne the world after a certaine and equall rate; but wee diſturbe his prouidence, as much as lies in vsus. Now we ſee then, that the Prophet hath very aptly added this ſentence to the former, your iniquities hauehave hindred Gods bleſſings and benefits from you. Then it followes.
Verſ. 26. For wicked perſons are found among my people, they looke, that is to ſay, they craftily eſpy, where they may ſpread their nets, and prepare a pit to take men therein.
HE now confirmes his laſt ſpeech, namely, that the Iewes by their owne fault, depriued themſelues of Gods fatherly fauour. Otherwiſe, they would alwayes hauehave had their replies ready: for as hypocrites are factious and lofty, ſo will they not endure to be eaſily brought vnderunder. The Prophet then confirmes that which bee ſaid, to wit, that there were wicked perſons found among the people of God: as if he ſhould ſay, we need not now ſeeke out wicked ones among the profane heathen: for iniquity ſo raignes euen amongſt vsus the elect people of God, that there is nothing ſound nor ſincere amongſt vsus.
When he ſaith, they were found I expound it, that they were taken with the manner, and conuicted. For his meaning is, that their wickedneſſes were not committed ſo cloſely and obſcurely, that they could ſhift off the matter by their euaſions:See chap. 2.26. for they were found, ſaith he, as theeues that are taken breaking into mens houſes. The Prophet affirmes then, that there was no need here, of any long diſpute, or trauerſing the matter; as if the Iewes had been ſome way excuſable: for they were taken with the deed doing. This then was much more odious, then if the poore blind Heathen had been found guilty of theſe things. For God had adopted the Iewes vponupon condition, that all holineſſe and integrity of life ſhould raigne amongſt them. Seeing then on the contrary, they were not onelyonly ſinners, but wholly wrapt in ſinne, and full fraught with impieties: this (as I hauehave ſaid) was much more deteſtable. And thus he hath ſtripped them of all occaſion of cauelling.
In the next place he preſſeth them yet neerer; namely, that eueryevery one looked. For the word in the Prophets language ſignifies ſo much. He ſhall looke. I grant hee changeth the number, but the ſenſe is not therefore obſcure. Now the word, to looke, heere, ſignifies as much as to lay ambuſhes. He ſhall looke then, that is to ſay, eueryevery one of them watched and eſpied how, and which way they might lay traps, as fowlers doe.
Afterwards he ſaith, they were furniſhed with nets, to draw men into ruine, after they had ſnared them. Heere one kind is put for the generall. For the Prophet meant to to ſhew, that at that time, there was neither faith nor vprightneſſe to be found among this people, in regard eueone oppreſſed the ſimple, by wicked ſubtilties, and cunning practices. Being growne thus perfidious then, and in that they dealt ſo trecherouſly one with another; he iuſtly compares them to fowlers, who catch the poore birds in their nets, or gins. Which hee expoundeth yet more cleerly in the words following.
Verſ. 27. As a cage is full of birds; ſo are their houſes full of deceit: and thereby they are encreaſed and growne rich.
IEremiah proſecutes the ſame doctrine, which formerly he began to handle. For hee vſed a ſimilitude taken from fowlers, as we ſaid erewhile. Now in this verſe, hee applies this ſimilitude to the Iewes: to wit, that their houſes were as full of fraud, as a cage (others tranſlate, a panyer, or basket) is of birds. For when fowlers go to their game, they carry with them either bags, cages, or baskets. Thus Ieremiah ſaith then, that they got in their booty in ſuch wiſe on all ſides, that their houſes were full of fraud. Now by the word deceit, in this place, hee meanes the ſpoyles which they obtained by cunning practiſes. Indeed, at the firſt bluſh the ſpeech ſeemes ſomewhat obſcure: but if we take the word fraud, in the paſſiue ſignification, there will be no ambiguity at all. The Prophet then (to ſpeake properly) ſaith not that their houſes were full of craft, or fraud, but of ſpoyles which they had gotten to themſelues by fraud and deceit. What meanes hee then by this word fraud? He meanes the ſpoyles wherewith they enriched themſelues; as we ſhall ſee by his owne expoſition anon. Wee hauehave now attained the Prophets meaning then, namely, that proofes need not be ſought out a farre off, to manifeſt whether the Iewes deceiued the poore and ſimple, by their crafty conueyances: for their houſes were full of ſuch booties, that thence their peruerſity might eaſily bee eſpied; in regard they had gotten riches on all ſides, and by this meanes had ſpoyled poore men of their ſubſtance. For which cauſe he adds,
Heereupon they are encreaſed, and enriched. For it is likely they bragged much of their riches; as theeues and robbers, that care not whom they ſpoyle. For being encreaſed and growne great, they thought themſelues farre excluded out of the common ſort of men: as theſe Courtiers, who hauing ſnatched their riches from this and that man by fraud, and by a tyrannous vſurpation, ſo as one will be able to diſpend ſixty thouſand by the yeere;Courtiers taxed, who ſuddenly riſe to wealth by oppreſſion. another an hundred thouſand: then grow they to be ſo much the more proud and diſdainfull, in regard they thinke no man ought to call them to an account: for their eyes are dazled with the great ſplendor and glory of their riches. But the Prophet deriding this vaine and fond glorying, ſaith, Behold they are become great in the world, and therefore they will be magnified: but ſaith he; they are encreaſed and enriched: That is to ſay, If any now doe but ſearch their houſes, I grant he ſhall finde goodly and ſwelling titles there, by meanes whereof they beguiled poore ſimple people: but in the meane while all are but the ſpoyles, booties, and robberies of theeues. In a word, they are meere thefts. He adds,
Verſ. 28. They are waxen fat, for the word heere vſed comes of one that ſignifies oyle, they are annoynted with fat (ſaith he): If we will render it properly after the Latines, they ſhine, or are white: he alludes to fat men that are well fed, whoſe skin is faire, and ſhining, yea they ouerpaſſe, or, albeit they ouer-paſſe, the words of the wicked, that is to ſay, the iniquities of the wicked, they iudge not the cauſe of the fatherleſſe, and proſper; and iudge not the iudgement of the poore.
HEre the Prophet taxeth thoſe who were the higheſt in dignity aboue the reſt, who alſo carried a great ſway among them, in regard of their wealth: moreouer, they meant to be ſo priuiledged, that no man ſhould dare to controll them, becauſe they (forſooth) were the gouernours of the people. Before, hee ſpake in generall tearmes: but now he directs his ſpeech to ſuch as were moſt eminent aboue the people; to wit, to the Kings councell, to the Prieſts, Iudges, and to all ſuch as were in authority. He ſaith then, they were ſwollen with fatneſſe, and ſhined, albeit they ouerpaſſed, &c. We ſee how he confirmes that which hee touched briefly before: for they ſhrouded themſelues in ſuch wiſe vnderunder pretext of their riches, that none might compell them to render an account of their life; and therefore by way of yeelding them ſo much, he ſaith, I grant indeed you are ſhining, and gliſter as if you were all of gold. But whence comes this gliſtering? Whence comes this goodly ſhew wherewith you dazle the eyes of the ſimple? You ſhine and are fat, you hauehave ouer-paſſed the words of the wicked: that is, the wayes, enterpriſes, and counſels of the wicked. In a word; he ſignifies, that this nothing auailed wicked men, that with a looke, they were able to terrifie the whole world, that they were in credit and eſtimation, and were reuerenced in reſpect of their wealth: to bee ſhort, that they were feared of all. The Prophet yeelds them their honours, their riches, their goodly ſhewes, their fame, their reputation, greatneſſe, dignities, and whatſoeuer elſe: in the meane while, you (ſaith he) hauehave ouerpaſſed the wayes and acts of the wicked. For in the next place hee reprooues them, becauſe they iudged not iudgement. Whence wee ſee that the Prophet ſpeakes not of the Commons, or of priuate perſons; but of ſet purpoſe taxeth the Kings Counſell, and the Iudges of the land. They iudge not iudgement, ſaith he, that it to ſay, They are vtterly careleſſe of equity and vprightnes: but thefts, and wrongs, went vnpuniſhed, and had their full ſwinge.
He alſo aggrauates their crime, and ſaith, they iudge not iudgement; or the cauſe of the fatherleſſe: What pity ſhould bee ſhewed to poore Orphans.for many who are otherwiſe cruell, will yet hauehave compaſſion vponupon poore orphans. And it is certaine that this young age, and thoſe alſo that are left altogether ſuccourleſſe, doe much more mooue and affect our minds. When orphans then, are left to the wide world, and none left to reuenge their cauſe; when they finde no reliefe, no not from the Iudges themſelues: there, this place of theeuerie is yet more apparant.
They proſper. He repeats that againe which hee ſaid; to wit, that it is a vaine & fooliſh pretext, that they had gotten the applauſe of al, in regard of their riches, honours, & power. They proſpered, ſaith he; what meanes he by this? But in the meane while they iudged not the iudgement of the poore: that is, they ſuccoured not the poore, but left them open to all the outrages that might be. Now then wee ſee how the wickedneſſes of the people are ſo brought forth into the light, that the heads themſelues are not exempted; for God ſhewes they had vtterly forgotten their duties, and were altogether void of common humanity. It followes.
Verſ. 29. Shall I not viſit vponupon this, ſaith the Lord? And ſhall not my ſoule be auenged vponupon ſuch a nation as this?
See verſ. 9.HE yet repeats that which we ſaw before: and ſo this verſe ſhall need no long expoſition. But this repetition is no way ſuperfluous. For the Iewes were ſo hardened, that they ſcorned all reprehenſions and threatnings. This is the cauſe why God heere riſeth vp with greater vehemency of ſpeech, and ſaith, ſhall I not viſit vponupon theſe things? He takes this for a reſolued truth, whereof we alſo ought to be well perſwaded; namely, that God is the Iudge of all the world.The office of a Iudge. Now it is the proper office of a Iudge, to puniſh malefactors; alſo to ſuccour the poore that are vnworthily oppreſſed, and to repreſſe the pride of ſuch as giuegive themſelues leaue to doe euill. God then vſeth an argument heere, taken from his nature and office: as if he ſhould ſay, Can I that am God, ſuffer this ſo hatefull an impiety, this pride and preſumption of my people, to hauehave the ſwing on this manner, without executing my vengeance on them.
And ſhall not my ſoule be auenged on ſuch a nation as this? Heere (as wee hauehave ſaid elſewhere) God attributes that to his perſon, which properly appertaines not vntounto him. But it is all one as if hee had ſaid, Among earthly Iudges, none are found ſo remiſſe, that can put vp ſuch indignities, and outrages. For when a Iudge ſhall perceiue the people ſcorne him, will he (thinke you) take it well at their hands? Shall not my ſoule then be auenged? As if hee ſhould ſay, I am not ſo ſlothfull nor careleſſe, but in the end, be ſure I will pay you home, for this contempt, ſo full of pride and ouerweening. It followes.
Verſ. 30. A thing to astoniſh, or to terrifie, and wicked, or ſhamefull, is in the land. The verbe whence this word is deriued, ſignifies properly to thinke, or to conſider: but it ſeemes God in this place, as in ſome others, meant to note out ſome monſtrous thing, which cannot be comprehended within the compaſſe of common ſenſe; as if hee ſhould ſay, you cannot imagine it. nor comprehend it in your minds: I know this will indeed ſeeme ſtrange; but as I thinke, there is good reaſon for it. Conſequently hee adds,
31. The Prophets propheſie lies, and the Prieſts beare rule by their hands, or receiue by their hands, and my people will hauehave it ſo, that is, they deſire it ſhould bee ſo; and what will ye doe in the end thereof?
THe Prophet not contenting himſelfe with his former reprehenſion, paſſeth yet further, in reprouing the faults and iniquities of his nation. He ſaith then, the eſtate of the Iewes was ſo corrupt, that the whole world might be aſtoniſhed at it. A fearfull thing (ſaith he) is fallen out: that is, a thing paſt the reach of mans wit or reaſon, to imagine or comprehend. By theſe two words he ſignifies, that the impiety of the people cannot be expreſſed with words, or conceiued in the mind of man, becauſe it is an horrible monſter. This is the ſumme. Let vsus now ſee what that deteſtable thing is, which the Prophet heere notes out, and ſo deteſts: The Prophets (ſaith he) propheſied lies. It is certain that this might well aſtoniſh any that ſhould heare of it, that in Ieruſalem (the City which God had choſen for his dwelling place end ſanctuarie) theſe deceiuers ſhould dare to pretend the name of Prophets. What an horrible profanation of Gods name was this? Theſe impoſtors (forſooth) muſt hauehave it bruted eueryevery where, that they were the Prophets of God. In many places there were Oracles; that is to ſay, illuſions of Satan: but to ſee and behold in the Sanctuarie of God (there being then but one in all the world) the miniſters of Satan, to ſowe lies, which ſhould bring the people to perdition, and in the meane while to colour all vnderunder Gods name; who (as I hauehave ſaid) had his dwelling and his ſeat royall in this City: was it not an horrible monſter that might aſtoniſh all the world. And albeit euen at this day it be a thing deteſtable for the Monkes, and thoſe ſinkes, to get vp into pulpits to preach, and wickedly to glory, as if they were Gods true Prophets, and faithfull teachers: yet if amongſt vsus it ſhould fal out,They are double monſters, who dare teach lies, where the Goſpell is purely preached. that ſome one ſhould corrupt the pure doctrine with their errours, and infect, our people with their ſuperſtitions, he were a double monſter. It is not without cauſe then, that Ieremiah ſaith, it was a thing both fearfull, and incomprehenſible, that the Prophets propheſied lies.
Now he adds, the Prieſts take in their hands; ſome tranſlate it thus: but the ſenſe may bee double. It is ſaid in Iudges, 14.9. that Sampſon tooke honey with his hands, out of the Lion; where the ſame word is is vſed. And yet becauſe ordinarily & for the moſt part, it is taken to rule; me thinks the other expoſitiō agrees better; to wit, that the Prieſts ruled by the hands of the falſe prophets. Now albeit we tranſlate thus, they tooke vponupon their hands, that is, they got in, and heaped together gifts on all ſides: this alſo will not be much vnapt. How euer it be, the Prophet ſhewes there was a mutual colluſion practiſed betweene the Priesſts, and the falſe prophets, ſo as they held both together. For the falſe prophets (ſaith he) deceiued the people by their flatteries. But what did the Prieſts? For they ought to hauehave oppoſed againſt them: but O, they receiued (ſaith he) in their hands: that is to ſay, they winked at it; becauſe they ſaw theſe iuglings made for their aduantage: and thus the agreement was eaſily made vp betweene them, and the falſe Prophets. We ſee the very ſame at this day in the Papacie: for whileſt rhe Monkes, and that rabble, ſeeke to creepe into the peoples fauour, they thereby vphold and maintaine the whole Popedome. For which cauſe theſe curres, hauehave alſo dared to tearme themſelues,The Popes Chariots vponupon which he is carried: to wit, the foure orders of beging Friars. the Popes chariots. For the Pope, ſay they, is carried vponupon foure wheeles: theſe foure wheeles are the foure orders of beging Friars: and this they boaſt of, when they meane to ſhew what power they hauehave to lie. The Pope then is carried vponupon theſe foure wheeles of beggars. We ſee alſo he hath adorned, and eueryevery day adornes theſe beggars. Why ſo? Becauſe they beare vp his tyranny. Such, at that time, was the condition of this people: for the Prieſts tooke the prey, and the falſe Prophets alſo raked to them another part, as theſe hungry dogs doe at this day: and yet theſe dogs ſet not vponupon the people with ſuch violence as the Pope doth: but like dogs, they licke vp his ſtoole. He with his horned Biſhops, deuoure the beſt and the fatteſt part. This ſenſe then, ye ſee agrees not ill; to wit, that they took in their hands. But as touching the ſumme, it will alſo agree very well, if we ſay, that the Prieſts ruled by their hands, in regard their ſtate would not hauehave ſtood vpright, neither could they hauehave retained their credit and reputation among the people, without theſe falſe prophets: for they were reiected of all. Seeing then, they raigned (as it were) by their hands, there was a mutuall compact betweene them.
He adds, and my people will hauehave it ſo; becauſe the common people might eaſily (as they thought) exempt themſelues from all blame: for euen ſo it is their cuſtome at this day, to ſhroud themſelues vnderunder this defence: Alas, we are poore ſilly men, we were neuer at the ſchooles, we are none of theſe great Clerkes: and what would ye hauehave vsus to doe, but follow our Prelates? Thoſe of the meaner, and baſer ſort of people then, amongſt vsus, would willingly auoid all blame, vnderunder this pretext. But the Prophet ſaith heere, the people will hauehave it ſo. It is certaine we ſhall alwayes find that which is written in Deut. 13.3. to bee moſt true:The riſing vp of falſe …rs, a triall of the peoples conſtancie. as oft as falſe Prophets ariſe, it is a true tryall of the peoples conſtancy, whether they will louelove the Lord or no, with all their hearts. As oft then as God meanes to make triall of the peoples piety; he layes the raines (as it were) in the neckes of falſe Prophets and deceiuers,He that loues the Lord in truth, will not be drawne away by falſe teachers. to deceiue. For whoſoeuer loues God with a ſincere affection, will be held backe by his holy ſpirit, from following lyes and errours. When the ignorant then are miſled and reduced, it is certaine, they are iuſtly puniſhed for their contempt, in regard they were not attentiue enough vntounto his word: and withall, becauſe voluntarily they louelove to bee ſeduced by deceiuers. For the Monkes and clergie men can ſay,A monk ſh prouerbe. and they hauehave it oft in their mouthes, Seeing the world will be deceiued, let them in the diuels name be deceiued. Ye ſee theſe wicked deceiuers are growne ſo ſhameleſſe, that they glory in the diuels ſeruice, as being his ſlaues and inſtruments, whereby he deceiues the world. And yet is this notwithſtanding a true prouerbe: for the world is neuer deceiued, A true Prouerbebut wittingly, and willingly. Why ſo? Becauſe they that are moſt ignorant, ſhut their eyes againſt the cleere light, and flee from God as much as in them is, delighting to hide themſelues in darkneſſe, as our Lord Ieſus Chriſt alſo ſaith,Joh. 3.20. Whoſoeuer euill doth, hates she light, Ioh. 3.20.
Laſtly, the Prophet adds, And what will ye do in her last? or, in her end. Some leaue out the relatiue heere, and others refer it to the Prieſts and falſe prophets. But I aſſure my ſelfe, the Prophet notes out the City of Ieruſalem heere, when he ſaith, what will ye doe in her end? For Ieruſalem being founded (as we know) by God owne hand, and hauing him for her guardian and protector, ſhee grew altogether ſecure: but it was a falſe ſecurity: for in deſpiſing and contemning the Lord, ſhee grew proud and headſtrong in her iniquities. What will yee doe then (ſaith he) in her last? As if he ſhould ſay, you much deceiue your ſelues, in thinking this City ſhall ſtand euer: for her ruine and deſtruction is euen at the doores. What will ye then doe, when the City it ſelfe ſhall goe to wracke? muſt not eueryevery one of you periſh together with her?
The Prayer.
Almighty God and heauenly Father, ſeeing hitherto wee hauehave been too deafe, in hearkening to ſo many exhortations, as alſo to thoſe threatnings whereby thou hast more ſharply pricked vsus forwards to repentance; grant that this our obſtinacy may not alwayes remaine in vsus, but that in the end wee may ſubiect our ſelues vntounto thee; and that not by fits, or for a moment, but with a conſtant reſolution, that wee may for euer giuegive our ſelues wholly to thy ſeruice, and that we may alſo ſo glorifie thy name, that in the end we may attaine that glory, which thou haſt purchaſed for vsus, by the blood of thine onelyonly Sonne, Ieſus Christ. Amen.
The end of Maſter Caluins Lectures vponupon the fiue firſt chapters of the Propheſie of Ieremiah.