Lectures on Jeremiah, Lectures · Lecture 3
THE THIRD LECTVRE VPONUPON THE FIRST CHAPTER.
Verſ. 13. And the word of the Lord came againe vntounto me the ſecond time, ſaying: What ſeeſt thou? And I ſaid, I ſee a ſeething pot, looking out of the North.
14 Then ſaid the Lord vntounto me: Out of the North ſhall a plague be ſpread vponupon all the inhabitants of the land.
NOw Ieremiah begins to direct his ſpeech to the Iewes,Jn the former verſes, Ieremiah handled the doctrine of his vocation: now he applies the ſame to the Jewes. to whom hee was ordained a Prophet. For hitherto he hath diſputed as touching his vocation, that he might eſtabliſh the authority of his doctrine; ſo that hitherto he hath ſpoken generally: but now hee applies his doctrine to the people in particular. He ſaith then that a viſion was preſented vntounto him, of a boyling pot, the face whereof looked towards the North. Whereas God askes the queſtion, and the Prophet anſweres; heereby he confirmes his prophecie: for if he had made a bare narration touching the ſight of a boyling pot, and had plainly ſhewed why this figure was repreſented vntounto him; the words had not carried ſuch waight with them. But when God himſelfe comes forth, and tels what this ſeething pot ſignifies; the prophecie is ſo much the better confirmed. Neither are we to doubt, but of ſet purpoſe the Prophet vſeth this manner of ſpeech, as if God himſelfe being there preſent, ſhewed, that himſelfe was the author of this prophecie.
The ſumme.Now the ſumme is, that the Caldeans were comming to deſtroy the City of Ieruſalem; to take away and aboliſh the dignity both of the kingdome, and of the Prieſthood. This was foretold and threatned before, as well by Iſaiah, as others of the Prophets: but all the prophecies were contemned: for whileſt Iſaiah liued, the King of Babell endeauoured to curry-fauour with King Hezekias: and the Iewes imagined, that ſuch a ſuccour came in good ſeaſon, to aide them againſt the Aſſyrians: but they conſidered not that the hearts of Kings are gouerned by the hand of God, and turned which way it pleaſeth him: neither did they once dreame, that long agoe, and for many yeeres together, they had (by their ſinnes) prouoked Gods wrath againſt them, and that hee was become their enemie. For as much then, as all his threatnings had been deſpiſed, and (in a manner) derided; Ieremiah now comes (as it were) betweene, and ſaith, that the Northren people ſhall come; to wit, as well the Aſſyrians, as the Caldeans. For we know, that one of the Monarchies deuoured the other, in regard the Caldeans domineered ouer the Aſſyrians: and thus it came to paſſe, that almoſt all the Empire of the Eaſt, the Medes and Perſians excepted; were ſubiected vnderunder their dominion. Now they were Northward, in reſpect of Iudeah. Therefore the Prophet ſaith, he ſaw a ſeething pot.
Many by this pot, vnderſtand the King of Babylon: but it ſeemes they miſtake the Prophets meaning: and I could eaſily refell their expoſition, but that I content my ſelfe with the naked and bare truth, which we ſhall better perceiue in the progreſſe. This boyling pot then, is euen the nation of the Iewes; as will plainly appeare in the owne place. For my purpoſe is not now to heape vp all that may be ſaid, on either part. But the people are compared to a ſeething pot, in regard the Lord had boyled them, till they were (in a manner) conſumed to nothing. Now it is ſaid, that part of the pot looked towards the ſide of the North; becauſe thence the fier was kindled; as Ieremiah by and by expounds it: and the ſimilitude agrees very aptly. For when a pot is ſet on the fier, it boyles on that ſide which is neareſt the flame, and all the bublings paſſe ouer to the other ſide. It is ſaid then that the pot ſeethed, or boyled; but ſo, that the mouth was towards the North. Why ſo? Becauſe there was the fier; and there was the bellowes alſo. To be ſhort, God meant to ſhew to his Prophet, that the people were like to fleſh, which being put into the pot, ſeetheth, and after burnes, or (in proceſſe of time) conſumes away to nothing. The Prophet ſaw that the mouth of a ſeething pot, or, the face thereof, [that is, from the ſide on which it boyled] looked towards the North: and therefore it is that the Lord anſweres (who is the beſt expoſitor of this viſion) that he had preſented to his ſeruant, the plague comming from the ſide of the North, vponupon all the inhabitants of the land: namely, vponupon Iudeah.
In which words God proteſts, that hee had already kindled the fier amongſt the Caldeans, and Aſſyrians; by which hee will ſeeth his people as fleſh, and in the end will bring them to nothing: as it ordinarily falles out, when the fleſh continues long in the pot: for if the fier be kindled, and maintained, and be ſtill blowed; of neceſſity the fleſh muſt vtterly waſt away, after it hath been thus ſod, or boyled. So in like manner God teſtifies, that the fier is euen now kindled in Caldea, and in Aſſyria: which ſhall not onelyonly ſeeth the Iewes, but alſo vtterly conſume them.
But hee expreſſeth the ſame thing in other words, namely, that the plague ſhall come from the North, Verſ. 14.vponupon all the Iewes. We ſhall alſo perceiue by the progreſſe of the text, that the ſumme of doctrine which was giuen to Ieremiah, is heere propoſed in few words. I grant this is but a part of it, as we hauehave ſaid: For indeed, God minded to prouide for his elect; and thus aſtoniſhed them, onelyonly to tame, and not to deſtroy them. And yet this is but the one halfe of the propheſie; to wit, that they were no longer to expect any grace or fauour, in regard the Iewes had too much prouoked the Lord by their obſtinacie; and had ſo abuſed his patience, that their impiety was no way ſupportable. Ieremiah then confirmes his prophecie againe more plainly, and poynts at that, as with the finger, which the other Prophets had foretold. It followes.
Verſ. 15. For lo, I will*or, crie to. call all the families of the kingdomes of the North, ſaith the Lord; and they ſhall come, and eueryevery one ſhall ſet his throne in the entring in of the*or, doores of. gates of Ieruſalem, and on the walles thereof round about, and in all the Cities of Iudah.
THis verſe containes in it the expoſition of the former: for God expreſſeth that more plainly and particularly, which he had but touched before: namely, that the plague ſhould come from towards the North. Hee tels how himſelfe will be the author of it; but he ſpeakes of the calamity which he was to ſend: Behold (ſaith hee) I will call all the families of the kingdomes of the North. Neither ſhould this prophecy hauehave had ſuch efficacie, vnleſſe this aduertiſement had been in expreſſe words added; to wit, that the Caldeans ſhould come vnderunder the enſigne and leading of God. For men are wont to attribute whatſoeuer happens, to fortune: and we ſhall afterwards ſee in the Lamentations, how the Iewes were ſo beſotted, that in their miſeries they attributed the deſtruction of the City, Kingdome, yea euen of the Temple it ſelfe, to chance, or fortune, Lam. 3.37.38. For which cauſe the Lord rebukes them ſharpely, for being ſo blind, in a thing ſo ſo euident and apparant; and becauſe they diſcerned not aright of his iudgements. The Prophet then hauing teſtified that the plague ſhould come from the North, addes now in the ſecond place, that it ſhall not come by chance; but that God himſelfe ſhall be the Generall and chiefe leader of the armie gathered by the Caldeans, who ſhould muſter their ſouldiers from all parts, and prepare an hoſt of men to deſtroy and root out the Iewes.
The Prophet vſeth the word To cry; Behold (ſaith he) I will cry to all the families of the North.
You ſee that God vſed ſundry and diuers manners of ſpeaking, when he meant to ſhew, that all nations are ſo vnderunder his power and command,Iſa. 5.26. and 7.18. that hee raiſeth vp armies of ſouldiers as oft as it pleaſeth him. In Iſaiah hee ſaith, Behold, I will hiſſe to the Egyptians: and compares them ſometimes to Bees. But all theſe formes of ſpeakings tend to ſhew, that whileſt men bee tumultuous, and trouble all the world; that God on the other ſide orders and directs all things according to his ſoueraigne power; ſo as nothing falles out, but by his gouernment and leading. Wee ſee then, that our Prophet ſpeakes not like an hiſtoriographer, neither foretels hee ſimply what ſhould come to paſſe; but hee forthwith addes doctrine thereunto. This prophecie then, A plague ſhall come out of the North, had been bare and naked: but (as I hauehave already ſaid) hee now exerciſeth the office of a Teacher, that his prophecie might become profitable; in that he affirmes, God ſhall be the Generall, and chiefe Commander in this warre.
Behold then, I will cry to all the families of the kingdomes of the North. I grant this was not at that time the onelyonly Monarchie; but in regard the Iewes reſted ſo ſecurely vponupon it, coupled with ſo great a careleſneſſe: they feared no calamity. To awaken and to correct this benumbedneſſe, God ſaith, that he will cauſe all the families of the kingdomes to be gathered together. It is certaine there were then many kingdomes; which God cauſed violently and ſuddenly to come and ruſh vponupon Iudeah: and it ſeemes alſo he hath reſpect to that vaine confidence, with which the Iewes deluded themſelues, thinking the Egyptians ſhould alwaies be ready to yeeld them ſuccour. Becauſe then, they were wont to oppoſe the Egyptians as a target or buckler; yea, as a mountaine or wall of braſſe. God derides their folly, in regard that whileſt they relied vponupon the Egyptians, they thought thēſelues ſufficiently armed againſt all the forces of the Caldean Monarchy. This is the reaſon then, why in the firſt place he puts the families, and afterwards, the kingdome of the North.
It followes; And they ſhall come, and ſet eueryevery one his throne in the doores of the gates. Heere the Prophet ſignifies, that the Caldeans ſhall hauehave ſo great a power, that they ſhall dare to campe and pitch their tents euen before their gates: and not onelyonly that, but they ſhall cloſe vp the wickets alſo. For he ſaith, the doores of the gates. And when he ſaith eueryevery one, it is the rather to gaule the Iewes to the quicke: For they reſting vponupon the ſuccours of Egypt, thought themſelues ſufficient enough to reſiſt; albeit the Caldeans were in a manner inuincible, after the Aſſyrians were vanquiſhed and ouercome. He ſaith then, that the armie ſhall not onelyonly campe before the gates, but that eueryevery one ſhall ſet his throne there; and ſhall erect it, as in a place of quietneſſe. In a word, God ſignifies that the Caldeans and Aſſyrians ſhall conquer, to rule; and to ſet their thrones euen in the fields, and before the gates of the City of Ieruſalem, as if it were in their owne houſes. Theſe things ſhall afterward be more fully explained, and many circumſtances alſo added to the ſame. But in the very entrance, God meant to pronounce this ſentence againſt the Iewes, that in good earneſt they might feele how their eſtate was gone.
He ſaith, And vponupon the walles thereof round about; and vponupon all the Cities of Iudeah. Briefly, the Prophet heere threatens the ruine of the whole countrey: as if he ſhould ſay, it is in vaine, for the Iewes truſt in their owne forces, and in the helpe of ſtrangers; for God will fight againſt them, becauſe the Chaldeans and Aſſyrians ſhall bee armed by him: ſo as they ſhall ouercome, whatſoeuer the Iewes ſhall plot to the contrary.
Verſ. 16. And I will ſpeake, or pronounce my iudgements with them, touching all the wickedneſſe of them that hauehave forſaken me, and hauehave burnt incenſe vntounto other gods, and worſhipped the workes of their owne hands.
GOd heere notes out the cauſe, why hee determined to puniſh the Iewes ſo ſeuerely. For it was needfull that as well the one as the other, ſhould bee manifeſted: as firſt, that the Chaldeans ſhould not breake in vponupon them by their owne inſtinct, but in regard they ſhould come vnderunder Gods pay, who will both muſter, and arme them. Marke that for one poynt. The ſecond was no leſſe needfull to bee mentioned; namely, that God was not cruell, neither had he forgotten his couenant, whileſt hee purpoſed to reuenge himſelfe ſo ſharply; but that he dealt thus rigorouſly with them, in regard hee found the Iewes ſo rooted in their obſtinacy, that neceſſity vrged him thus to afflict and vtterly to conſume them. Why ſo? becauſe light puniſhments had profited them nothing at all. After the Lord had teſtified then, that he would be the chiefe Commander in this warre: hee therewithall ſhewes, what iuſt cauſes he hath, thus to chaſtize the Iewes. It cannot therefore be imputed vntounto his cruelty, in regard they had formerly prouoked him by their ſuperſtitions, full of impietie. He ſaith then, I will ſpeake my iudgements with them.
Many of the expoſitors referre this to the Chaldeans, and Aſſyrians; as if God commanded them, as chiefe Iudges are wont, to giuegive that in charge to their bailiffes and officers, which they hauehave once decreed to bee done and performed: but this expoſition ſutes not well: and beſides, the prophet himſelfe refutes it ſufficiently. For he conioynes this together, I will ſpeake my iudgements with them, vponupon their malice. But what is it to ſpeake, or pronounce iudgements? It is, when God cites the wicked before his iudgement ſeate, and exerciſeth the office of a Iudge. And this language is vſuall throughought the Scriptures, as we ſhall ſee in the end of this booke; where it is ſaid,Chap. 52.9. that the King of Babylon ſpake iudgements with King Zedekias: that is to ſay, he carried himſelfe towards him as a Iudge; as wee hauehave it in our ordinary ſpeech. Thus then, God now teſtifies, that he will bee the Iudge of his people: as if he ſhould ſay, Hitherto I hauehave been ſilent; not that the wicked among you are vnknowne vntounto me, but it is becauſe I hauehave borne with thoſe poore wretches, to try if I might ſee any hope of repentance in them. But now (ſaith he) I will be a Iudge vntounto them, in regard length of time hath manifeſted, that they were become vtterly incurable. here is an oppoſition then, betweene Gods patience, which hee had long vſed towards them (when though he might, yet notwithſtanding hee handled them not roughly, but deferred his vengeance) and this time of his vengeance which was now at hand.
I will ſpeake my iudgements then, with the Iewes: that is, I will ſpeedily goe vp to my iudgement ſeat: hitherto I hauehave forborne to doe it, and hauehave waited to ſee whether they would returne to me or no: but ſeeing they repent not, and that I perceiue well enough they are become graceleſſe, and ſo peruerſe of nature, that they alwayes heape ſinne vponupon ſinne, I will now begin to execute mine office; to wit, that of a Iudge. But (as I hauehave ſaid) wee muſt keepe in mind Gods intention in this place: for his meaning is, to diſcharge himſelfe of all blame and reproches which men endeauour to lay vponupon him; becauſe the worſer ſort of them are wont to repine at his iudgements, when he chaſtiſeth them. He ſets his iudgements then before their eyes; as if hee ſhould ſay, You cannot charge me, neither can any obiect againſt me, that I hauehave behaued my ſelfe ſeuerely, or cruelly; for my iudgements will be found iuſt, though I iudge you in rigour: and therefore hee addes, vponupon all their malice, or wickedneſſe.
In the next place he notes out one kind; Becauſe (ſaith he) they hauehave burnt incenſe vntounto ſtrange gods. No doubt the Iewes had many waies prouoked Gods vengeance againſt them; but this one kinde is heere added, becauſe the firſt ſpring of all euill was, that they had forſaken the Law, together with Gods pure worſhip and ſeruice: yet he names the generall, in all their wickedneſſe. Neither is this clauſe vponupon all their wickedneſſe, added without cauſe: For his meaning is, that they were not wicked in ſome one reſpect alone; but that they piled vp diuers ſinnes together, as vponupon an heape: now immediatly after hee addes, becauſe they hauehave forſaken me: heere God toucheth their reuolt. For it may haply fall out (whereof wee hauehave daily experience) that a man may faile in ſome one thing, and another may bee tainted with this or that naturall vice and corruption; and thus (for diuers reſpects) eueryevery one of vsus may bee lyable to the iuſt iudgement of God: but the Lord heere ſhewes how the Iewes were ſo corrupted, that nothing remained ſound amongſt them: therefore it is, that he puts all their malice; and afterward addes, their reuolt..
They hauehave forſaken me: as if he ſhould ſay, they hauehave vtterly denied me: I ſay not that one of them hath played the theefe, that another hath committed adultery, or, that the third hath ſinned in drunkenneſſe: but they are all become apoſtataes, all hauehave denied me, and hauehave broken their faith and loyalty: I hauehave been forſaken of them then, and they hauehave wholly eſtranged themſelues from me. We ſee now then, how the Prophet ſharpely aggrauates the wickednes of his nation: but in the end this is added as the paterne thereof; to wit, that they had burnt incenſe to ſtrange gods: that is, they had reuolted from the true God, to giuegive themſelues ouer to idolatry: to which he by and by adds, they bowed downe before the works of their hands. For as oft as the Scripture vſeth theſe words, it ſignifies, that there is too too great a rage and madneſſe in men;The reaſon why ſtockes and ſtones are worſhipped as God. who not onelyonly in ſtead of God, worſhip the Sunne, the Moone, and other creatures; but the very Idols which their owne fingers hauehave made. For whence comes it that the ſuperſtitious and Infidels, worſhip ſtocks and ſtones; but becauſe themſelues hauehave framed vntounto them, noſes, hands, and eares. No man is ſo mad to adore a formeleſſe logge, or trunke of wood. Who is it that ſets not light by a confuſed lumpe of braſſe, and ſiluer? Neither wil any bee ſo ſenſeleſſe, as to imagine a ſtone to bee God: but let there bee but a little engrauing, or ſome artificiall ſhape of a man added thereto; and by and by, poore, blind, and miſerable Idolaters bow downe before pillars, pictures, and images. Aske the reaſon: truly becauſe they hauehave made them eyes, eares, &c. they then hauehave made gods. Therefore you now ſee the Prophets drift, when hee ſaith, that the Iewes worſhipped the workes of their owne hands. But I doe the rather paſſe ouer theſe things lightly now, becauſe it is a doctrine which ye ought to bee well exerciſed in. It followes.
Verſ. 17. And thou, truſſe vp thy loynes, and ariſe, and ſpeake vntounto them all that I command thee: bee not afraid of their faces,*or, leſt I make thee to feare before their face. leſt I deſtroy thee before them; or in their preſence.
IN the firſt place God commands his Prophet to proclaime this heauie and wofull iudgement, whereof wee hauehave formerly heard. For his meaning was not to ſpeake to Ieremiah in a corner, or in hugger-mugger to himſelfe alone; but he puts him in truſt with that which he meant ſhould bee publiſhed to the whole body of the people: that is the cauſe why hee addes, And thou. Wee ſee then that the Prophet was inſtructed and taught of God, that he might bee able boldly and feareleſly to publiſh that meſſage which hereafter hee will deliuer. Theſe things therefore muſt bee read altogether; namely, that God will aſcend into his iudgement ſeat, to execute that vengeance which hitherto hee hath deferred. Secondly, hee will hauehave Ieremiah to be the preacher thereof, which hee is now about forthwith to execute. Thou then. This is added by way of a concluſion: for the word And, muſt bee thus reſolued: Thou therefore, that is, ſeeing thou haſt heard, that I will ſhortly bring my wrath and vengeance vponupon this people for their wickedneſſe, and that the period of the time appointed is at hand: ſeeing alſo thou knoweſt that this hath been manifeſted vntounto thee, that thou admoniſhing of them, they may bee ſo much the more left without excuſe: Thou then, truſſe vp thy loynes. Thus then wee ſee to what purpoſe God ſpeakes to his ſeruant Ieremiah, in this particular manner; namely, that in the preſence of the people, he might execute the office of a publike Teacher.
And hence we gather, Doct. that whoſoeuer is called to gouerne in the Church of God, hee cannot poſſibly bee exempt from blame, vnleſſe hee freely and bouldly publiſh whatſoeuer the Lord hath giuen him in charge: and therefore it is, the Apoſtle Paul ſaith, that hee was pure and cleane from the blood of all men; becauſe hee had taught from houſe to houſe, and publiſhed that whole councell of God which he had receiued, Act. 20.26.27. And in another place he ſaith, Woe be vntounto mee if I preach not the Goſpell, for this office is committed vntounto me, 1. Cor. 9.16.
Whereas the Lord bids the Prophet to truſſe vp his loynes, it muſt be referred vntounto the garments which were then in vſe among them of the Eaſt; as they are alſo yet vntounto this day, for they weare long garments: therefore as oft as they purpoſed to vndertake any buſineſſe, or iourney, they were wont to truſſe them vp about them. He ſaith then, truſſe vp your loynes; that is, enterpriſe and diſpatch this buſineſſe which I hauehave giuen thee in charge. In the meane while he willes him to take courage and heart to him, that he may (without ſtop or ſtay) goe cheerfully and diligently about his calling.
Ariſe (ſaith he) and ſpeake vntounto them all that I command thee. To be ſhort, in theſe words God ſignifies, that he is not purpoſed to doe his vtmoſt againſt them, till hee hath once more tried whether any hope of repentance be yet left or no. I grant he knew well enough that they were vtterly incurable: but his meaning was by this, the better to diſcouer or lay open their peruerſity and rebellion, whileſt (in the laſt place) he commands the Prophet Ieremiah to pronounce againſt them this laſt ſentence of condemnation.
He againe repeates that which he ſaid before, Be not afraid of their faces. And this exhortation was of great vſe: for Ieremiah tooke vponupon him a very thankleſſe office, in regard of men. Why ſo? Becauſe it was all one as if he had been an herald of armes, proclaiming open war againſt them, in the name of the Lord of hoſts. In as much then as Ieremiah brought an expreſſe meſſage touching the ruine of this people, becauſe their rebellion had been ſo great, that God teſtified hee would no more hereafter ſhew them any fauour: Chap. 16.13.this muſt needs bee an hard ſaying for them to heare: but eſpecially, if wee conſider the pride wherewith the Iewes were poſſeſſed. For they gloried in the holineſſe of their race and ſtocke: alſo, (as we ſhall ſee afterwards) the Temple (in their conceit) was an impugnable fortreſſe (as it were) euen againſt God himſelfe:Chap. 7. Being then growne thus obſtinate and rebellious, it was very requiſite he ſhould bee confirmed in his calling more than once, that he might (with the greater courage) ſet vponupon his charge. This is the cauſe then why this exhortation is redoubled, Feare not their faces.
In the next place he addes, Leſt I make thee feare; or, leſt I tread thee vnderunder foot. The word ſignifies ſometime to feare, it ſignifies alſo, tread vponupon. Saint Ierome hath corrupted the Prophets meaning, when hee interprets, I will neuer make thee afraid. I deny not but this is a good and holy doctrine; namely, that God will furniſh his Prophet with ſuch force and power, that he ſhall remaine inuincible againſt the rage of his enemies: yea, it is moſt certaine that God ſhould in vaine exhort vsus to quit our ſelues like men in this race, were it not that himſelfe did therewithall inwardly endow vsus both with ſtrength and conſtancy, by his holy ſpirit: this (I ſay) is moſt true; but the word here vſed will not ſuffer vsus ſo to expound this place. What meant the Lord to ſay then? (Be it that wee tranſlate, to tread vponupon, or, I will cauſe thee to feare) the ſence will ſute very well. For as ſoone as God hath exhorted his Prophet to bee valiant, and of an inuincible courage: he now addes, Take heed; for if thou quaileſt, I will make thee feare with a witneſſe; or, I will indeed trample thee to peeces vnderunder my feet, before their faces. His meaning then in theſe words is, that the Prophet ſhal be ſufficiently furniſhed, if hee acknowledge himſelfe to bee ſent of God: and if in conſideration thereof, hee carry himſelfe according to that ſoueraigne authority which is put into his hands, not fearing the faces of mortall men.
Moreouer, heere is a ſecret threat included, thus, looke to it; if thou behaueſt thy ſelfe valiantly, I will bee with thee: and albeit at the firſt encounter, thoſe that oppoſe againſt thee, hauehave the faces of Beares, and Lions; yet ſhall they gaine nothing by it in the end. But if thou prooue a milkeſop, or a white-liuered ſouldier, I will put thee to ſhame; that is to ſay, thou ſhalt not onelyonly bee timorous and fearfull, but I will alſo cauſe thee to bee deſpiſed of all: or, eueryevery one ſhall be ready to offer thee foule indignities, in regard thou haſt made thy ſelfe vnworthy that I ſhould ſtand for thee, or giuegive thee ſtrength and power to put thine enemies to flight. We ſee then whereunto theſe words tend, Feare not, leſt I make thee feare; that is to ſay, be of good courage, leſt worthily thou be put to ſhame, and leſt thou feare them, according as thou well deſerueſt: yea, not onelyonly that, but, leſt they bruiſe and breake thee; yea, leſt peraduenture they preſume to tread thee vnderunder their feet; becauſe thou (to whom I hauehave giuen the power of my ſpirit) ſhalt thereby vtterly diſable thy ſelfe.
Doct. This text then you ſee, containes a very profitable doctrine: whence we learne, that Gods ſeruants are neuer diſ-furniſhed of power, when they conceiue in themſelues an heroicall ſpirit: in regard they know, and are aſſured they hauehave God for the author of their vocation and calling. Where this magnanimity and valour is then, God will adde vntounto rhem an inuincible power of his Spirit; ſo as they ſhall be feared of all the world. But if they proue baſe and fearfull, and turne with the wethercocke, being afraid of mens faces, God will ſhame and diſgrace them; ſo as they ſhall quake at the leaſt puffe of wind, and ſhall be wholly daſhed to pieces. Why ſo? Becauſe they are vnworthy God ſhould aduance them, to whom he reacheth out his hand; whom alſo he armes with his armour; and (as hath been ſaid already) to whom he giues fortitude and conſtancy, by which they might terrifie, not onelyonly the whole world, but the diuell himſelfe alſo.
The Prayer.
Almighty God, and heauenly Father, ſince thou diddest once in ſuch wiſe vouchſafe to arme thy ſeruant. Ieremiah with the inuincible power of thy holy ſpirit, that at this day his doctrine humbles vsus: grant wee may learne willingly to ſubiect our neckes to thy yoke, and ſo to receiue, yea and to imbrace whatſoeuer thou haſt taught vsus by this thine holy ſeruant, that thou raiſing vsus vp by thine hand, and being vnderpropped by thy power and defence, we may fight hand to hand againſt the world, and the prince thereof, Satan himſelfe: that in the meane while each of vsus in our places and callings may ſo confidently relie vponupon thy power, that wee may not doubt to expoſe our liues to all dangers, as oft as need ſhall require: and that we may valiantly fight, and alſo perſeuere, till the laſt encounter be finiſhed, when hauing runne out our race, we may in the end attaine to that bleſſed reſt which is reſerued for vsus in heauen, by Ieſus Christ our Lord. Amen.