Lectures on Jeremiah, Lectures · Lecture 5
THE FIFTH LECTVRE, WHICH IS THE FIRST VPONUPON THE ſecond Chapter.
WE heard yeſterday the complaint that God tooke vp againſt his people. The ſumme was, That if he were to make his defence before any Iudge, it would be found that he had iuſt cauſe to condemne their ingratitude: and as for them, they had no colour or ſhew of reaſon that might cauſe them to wander after vanity; but they were become vaine: that is, they had abandoned him without any cauſe at all, and ſuffered themſelues to be tranſported and carried away by their owne dreames and forgeries.
Verſ. 6. And they ſaid not, that is, it came not into their minds to ſay, where is the Lord that hath brought vsus out of the land of Egypt, and cauſed vsus to walke through the deſert, by a ſolitary or, empty land, and vaſte, in a terrible land, by the ſhadow of death, by a land that no man paſſed thorow, and where no man dwelt.
7 And I brought you into a*or, Hacarmel plentifull land, to eate the fruits thereof, and the abundance thereof, word for word it is: To his good: and you entred into it, and hauehave polluted my land, and hauehave made mine heritage an abomination.
THe Prophet proſecutes the ſame poynt of doctrine ſtill: for God heere blames the people for no ſmall fault, ſeeing they had forgotten his benefits: and yet had he redeemed them after ſuch an admirable manner, that it worthily deſerued to be celebrated, not of one nation only, but of all the nations of the world beſides. See then how iuſtly he taxeth the Iewes for their hatefull ingratitude, for forgetting the memory of ſo famous and incomparable a deliuerance. Had they not at all felt Gods bounty and liberality towards them; nay, or rather, had they had but ſome little ſemblance thereof, then their fault peraduenture might hauehave been ſomewhat the more excuſable: but God hauing not after an ordinary manner diſcouered his power from heauen, and hauing openly manifeſted his maieſty and glory, euen in the very eye of the people; what a barbarity was it in them after all theſe things, to forget God who had ſo plainly declared himſelfe to them by ſuch notable experiments? Thus we hauehave the Prophets meaning then, when he ſaith, they ſaid not. See chap. 5.24.For God heere taxeth the ſloth of the Iewes, for not conſidering in themſelues how they were perpetually bound with ſtrict bands to the maieſty of God for thoſe great fauours he had ſhewed them in deliuering them ſo miraculouſly out of the land of Egypt.
When he ſaith, they ſaid not, where is the Lord? Hee giues them to vnderſtand, that hee was alwayes preſent before them, or nigh vntounto them: but they were blind, and therefore had no pretext for their ignorance: for they needed not to hauehave ſought him farre off, nor hauehave fetched many long circuits about. Had they onelyonly then but thought thus with themſelues, Hath not God once redeemed vsus? had they (I ſay) but thought thus in themſelues, they would neuer hauehave followed their vanities. Verſ. 5.Whence proceeded ſuch a fault then, or rather ſuch a frenſie, in purſuing Idols? Euen from this, They would not vouchſafe to apply their minds and hearts to ſeeke after the Lord. Thus then the Prophet here preuents the replies of hypocrites, who would be ready to alleage that they were deceiued, and that they faulted rather of ignorance, than otherwiſe. For it is alwayes the manner of thoſe that are found guilty, to ſeeke euaſions and ſtarting holes, as ſoone as they be called to an account. That the Iewes then might not be able to bring in their excuſes, the Prophet telles them heere in plaine words, that they erred not of ignorance, but of malice, through which they were carried away after their vanities and lies; in regard they had wittingly deſpiſed the Lord, and would not ſo much as aske after him, though he was neare enough vntounto them.
This place is worthy to be noted: for nothing is more vſuall with the wicked, after they be once conuinced, than to ſeeke this refuge; namely, that the giuing of themſelues to all ſuperſtitions, proceeds forſooth, from their good intentions. The Prophet therefore meets with this wile, and ſhewes, that where the knowledge of God hath been once entertained among men, there his name and glory cannot be blotted out, vnleſſe it be of ſet malice, when they wittingly and willingly eſtrange themſelues from him. And thus this one clauſe ſo condemnes all Apoſtataes, that they hauehave nothing to anſwere, when they obiect, We were ouertaken through ignorance. For a man ſhall no ſooner bring them forth to the triall, but their malice and ingratitude ſhall forthwith be diſcouered, in regard they vouchſafed not to aske, Where is the Lord?
He by and by addes that which is the expoſition of this ſentence. For I told you, that the queſtion is not here of ſentencing babes in vnderſtanding, but of the Iewes; who by ſure and certaine proofes knew that God was their Father. Seeing then, God had manifeſted himſelfe vntounto them by ſo many infallible teſtimonies, they had not to alleage for themſelues ſo much as any ſhew of ignorance. That is the cauſe then why the Prophet ſaith, It came not into their thoughts to aske; Where is the Lord, that hath brought vsus out of the land of Egypt? &c. This could not be ſaid generally of all nations; therefore I told you before, that this ſpeech is directed particularly to the Iewes, who had taſted and felt the power of God by euident teſtimonies; ſo as they could not offend, but of ſet purpoſe, that is, in quenching (by their frowardneſſe) the cleare light that ſhined before them. Alſo the Prophet yet further aggrauates their offence, by certaine circumſtances: for hee ſaith not onelyonly that they were brought out of Egypt, but that God was alwaies to them in ſtead of a Captaine and leader, and that for fortie yeeres together: for vnderunder this word deſart, he notes the time. Now becauſe the hiſtory thereof was freſh in memory; that is the cauſe why hee thinkes it enough to touch it onelyonly in a word. And yet euen therein he notably ſets forth Gods glory, in mentioning the deſart. But in the firſt place obſerue, that the Iewes were altogether inexcuſable, in that they remembred not how their fathers had been miraculouſly preſerued for the ſpace of fortie yeeres, by Gods immediate hand, and not after an ordinary manner. For they had no bread to nouriſh them, neither had they water: God cauſed water to flow out of the rocke, and afterwards hee filled them with bread, which fell from heauen: neither did their garments waxe old by length of time. Wee ſee then, that their fault is heere augmented by the circumſtance of time: now follow the things which I ſpake of. For the Prophet calles the deſart, a dry, or vaſt land, a terrible land, an hidious, or horrible land, a land of deadly darknes. As if he ſhould ſay, you were preſerued in the middest of many deathes: for none euer paſſed through this land, neither did any (ſaith the Lord) euer inhabite there. Whence appeared your ſafety then, or from what fountaine? Truly euen from death it ſelfe, ſaith he. For, as for the deſart, what was it but an hideous ſpectacle, in which you might from all parts bee viewed, to bee not onelyonly compaſſed about with one, but with an hundred deaths? Seeing God then (beyond the order of nature) brought you by a ſtretched out arme, from out of Egypt, and ſuſtained you forty yeres long in the deſart: what ſhew or colour of reaſon hauehave you to excuſe ſuch a folly, or rather madneſſe, that are now ſo farre eſtranged from me?
Doct. Now hence we are taught, that the more mercies God hath beſtowed vponupon vsus, the more fiercely ſhall the guiltineſſe of our conſciences wound vsus; eſpecially if after all this, we forſake him: alſo, our malice and vnthankfulfulneſſe ſhall be ſo much the leſſe inexcuſable: but moſt of all, if hee hauehave held on the courſe of theſe his benefits for a long ſpace, and after diuers manners towards vsus.
He goes on in the next words, And I hauehave cauſed you to enter. Ieremiah brings in God himſelfe ſpeaking here; namely, how he ſtretched forth his hand (as it were) to this poore of-ſpring of Abraham; that hee might put them in poſſeſſion of the land of promiſe: for as it is ſaid in the 44.Pſal. 44.3. Pſalme, It was neither by their arme nor ſword that they obtained this poſſeſſion: for albeit they had to fight indeed againſt many enemies; yet in all their battails notwithſtanding, the victory came of the Lord. And thus he might truly and rightly affirme, that they entred no otherwiſe into this land, than by his conduct and leading: to wit, in opening a way and paſſage vntounto them, and in ouercomming and deſtroying their enemies, that they might enter into, and enioy the land which hee had promiſed them. I hauehave brought you then (ſaith hee) into the land of Hacarmel. Some take this to bee the proper name of the place: and certainly mount Carmel is ſo called, in reſpect of the great fruitfulneſſe thereof. For as much then as this mountaine tooke its name in reſpect of the richneſſe of the ſoyle; what maruell is it, if Ieremiah compares the land of Iſrael to mount Carmel? Others expound it, as if the particle, which imports a ſimilitude, ſhould be heere vnderſtood; I hauehave cauſed you to enter into a land which is like to Carmel: but what neede wee offer violence to the Prophets words. I thinke then, that the noune is a noune appellatiue, ſignifying fruitfulneſſe; namely, that the Iſraelites were conducted by the hand of God, into a plentifull and fruitfull land: of the fruitfulneſſe whereof, mention is often made, as well in the Law, as in the Prophets.
To eate his fruit and his abundance: that is to ſay, The end why I brought you in thither, was to enioy the great abundance, and large reuenue thereof. God by theſe words then meant to make it knowne to the Iſraelites, that it was their duties to hauehave been prouoked by ſuch benefits, to ſerue him in vprightneſſe; in regard he had ſought by ſuch ientleneſſe to draw them to himſelfe, and had vſed them after ſo gracious a manner. But ſo much the more as God had ſhewed himſelfe liberall towards them, ſo much the leſſe inſupportable was their vnworthy reuolt in forſaking God; and in contemning ſuch abundance and variety of all good things. For which cauſe he addes afterwards: And you polluted my land, and hauehave made mine heritage an abomination: as if hee ſhould hauehave ſaid, This is the recompence and the reward that I reaped from my bounty I vſed towards you. Indeed I gaue you this land; but vponupon condition, that you ſhould ſerue mee in holineſſe and righteouſneſſe therin: but you (ſaith he) hauehave polluted it.
Now he calles it his land, or heritage:God ſo giues vsus leaue ſo to vſe his benefits, that ſtill he reſerues the right and title of them to himſelfe. as if hee ſhould ſay, I ſo gaue you this land, that in the meane while I neuer meant to ſhut my ſelfe out of that right and intereſt which I hauehave in it; howſoeuer I was content you ſhould reape the whole commodity of it. He ſhewes then, that they had wickedly abuſed his bounty, in polluting this land, notwithſtanding it was dedicated to his name and honour. He calles it his heritage, in the ſame ſence: as if hee ſhould ſay, You hauehave in ſuch wiſe poſſeſſed this land by right of inheritance, that yet the heritage came to you, from me your heauenly father. They were to conſider then, that they therefore entred into this land, becauſe it was giuen for an heritage to Abraham and his children. But by whoſe gift? Was not God the author of it? Their ingratitude therefore was ſo much the more deteſtable, in that they had made ſuch an heritage to become an abomination. It followes.
Verſ. 8. The Prieſts ſaid not, Where is the Lord? and thoſe which kept, or, had kept, the Law, knew me not: and the Paſtors behaued themſelues diſloyally towards me, and the Prophets propheſied in Ball, that is to ſay, by Baal, and hauehave walked after things which did nothing profit them.
NOw God ioynes iſſue, eſpecially with thoſe that had the charge of teaching in the Church, and with thoſe that had authority to rule and gouerne the people. For it may very often fall out, that the common people will bee irregular, whileſt the heads and leaders notwithſtanding ſhal be carefull to walke ſincerely and in vprightneſſe. But God heere ſhewes, that this nation was become ſo degenerate,The faults of the Superiours excuſeth not the ſinne of the Jnferiours. that Prieſts, Prophets, Rulers; yea, the heads of the people and all, had abandoned the true ſeruice of God, and all righteouſneſſe towards men. Now in that Ieremiah thus ſets vponupon the Prieſts, and Teachers, and the reſt: he therein excuſeth not the multitude, neither goes he about thereby to extenuate or leſſen thoſe foule crimes and enormities which were rife in eueryevery place, as we ſhall perceiue hereafter in the proceſſe of the text: although we know diuers there are, who thinke they may fence themſelues againſt Gods accuſations, by alleaging, Wee are not ſo well inſtructed, to diſcerne betweene truth and falſhood; is it not enough to doe as our leaders will hauehave vsus? The Prophet then diſchargeth not the people, ſo as to lay the whole fault vponupon the Gouernours: but he rather aggrauates the greatneſſe of their extreame impiety, in regard all, euen from the higheſt to the loweſt, had renounced both God and his Law. I thinke we hauehave now, the Prophets meaning.
Doct. And from hence wee are to gather, that it is a meere ſenſeleſneſſe, in all thoſe who thinke they hauehave ſaid ſomewhat for their excuſe, when they alleage their good meaning; and that they were drawne to the committing of euill, onelyonly by other mens example. Why ſo? Becauſe it is an apparant proofe that all things are growne paſt cure, when God giues Princes and Prieſts ouer to a reprobate ſenſe.Miſorder in Church and Commonwealth, a ſigne that the people by their ſinnes hauehave prouoked God to anger with them. For when all order both in the Politicall and Eccleſiaſticall ſtate is thus adulterated; it is a ſure ſigne, that the Commons hauehave there prouoked Gods wrath and vengeance against them, It is a iuſt recompence then, which God rendreth into the boſome of ſuch a people as hauehave tranſgreſſed his couenants, when hee blindes the Prieſts, the Prophets, with the reſt of their Superiours and Statesmen. This is it which Ieremiah meant, when hee heere ſaith, that the Pri ſts neuer thought of enquiring after the Lord.
He ſaith afterwards, thoſe which kept the Low. The Hebrew word ſignifies, to hold, and comprehend: it alſo ſignifies ſometimes, to runne. And thus it may admit two expoſitions in this place: either that the Prieſts held; that is to ſay, vnderſtood the Law; or rather, that they had it in their cuſtody: neither will it ſute well to ſay, that they ſuppreſſed, or kept the Law hidden, in regard the Lord ſpeakes heere to them first, by way of conceſſion or yeelding ſo much vntounto them: but afterwards hee alſo ſhewes, euen by this, that they were ſo much the more wicked, in that they became vtterly careleſſe of their duties. He ſaith then, Thoſe which had the cuſtodie of the Law: not that hee meant they kept the Law of God in truth, nor as if they kept it by them of any pure zeale; but onelyonly in regard of an outward profeſſion of it. For they would needs bee held the keepers of the Law, as hauing the heauenly doctrine thereof cloſed vp within their breaſt, like vntounto an hidden treaſure;Hag. 2.12. Mal. 2.7. in regard the people were to ſeeke counſell at their lips, as being the organs and inſtruments of the holy Ghoſt. Thus then, for as much as they bragged of the knowledge of the Law, and that they were the keepers of it: therfore the Prophet bitterly inuayes againſt them, becauſe they knew not God. And it ſeemes that Saint Paul drawes that which hee ſaith in Rom. 2.20.21.22. from this place, Thou which vnderſtandeſt the forme of the Law, Thou that preacheſt another ſhould not commit adultery, cōmitteſt thou adultery? condemneſt thou Idolatry, & yet cōmitteſt thou ſacriledge? For thou obſerueſt the law, thou approueſt it, thou glorieſt in God; thou haſt knowledge and vnderſtanding. In which words St. Paul diſcouers the wickedneſſe of hypocrites; for they are the more worthy to be deteſted, by how much the more they are ſwollen with pride and vaine-glory; and yet in the meane while profane the ſacred name of God, whileſt they thus brag; we are preachers and teachers of it, and are (as it were) his Prophets. We ſee now that this which he puts heere in the ſecond place, belongs chiefly to the Prieſts; who are therefore called the guardians of the Law, becauſe it was committed vntounto them by right of their ordination,Hag. 2.12. as we may gather out of Mal. 2.7.
By way of conſequence he addes, that the Paſtors behaued themſelues perfidiouſty, or diſloyally towards God. This may be referred as well to the Kings Councell, as generally to all the Gouernours of Cities. And for my part, I nothing doubt, but the Prophet meant to comprehend all ſuch as had any charge of gouernment ouer the people of God. For Kings, and their Counſellors, as alſo the Prophets, are vſually ſtiled by this title of Paſtor.
He ſaith moreouer, That the Prophets prophecied in Baal. The name of a Prophet in it ſelfe is a ſacred title: but Ieremiah (according to a common errour) calles them ſo in this place, who were nought elſe indeed, but meere deceiuers and couſeners of the people. For God had depriued them of all light of true knowledge. Notwithſtanding, becauſe they ſtill retained a reputation among the people, as if they had been true Prophets: therefore Ieremiah ſtickes not to grant them this title; as well in regard of their duty, as of their vocation and calling. Euen as we at this day call them Biſhops, Prelats, Primats, and Fathers, who brag much of performing the duty and office of Paſtors in the Papacie; howſoeuer we know ſome of them are wolues, and others of them dumbe dogs; yet we yeeld them theſe titles, wherein they glory, becauſe they deſerue double condemnation for vſurping wickedly (and with an intolerable pride full of ſacriledge) theſe ſacred titles; and for diſpoyling the Lord of that honour which by good right appertaines vntounto him. So Ieremiah now whiles he calles them Prophets, meanes thoſe impoſtors who then wickedly ſeduced the people.
He ſaith, they prophecied in or by Baal, that is to ſay, they reuerenced idols more than the true God. We know this name of Baal went then for currant in eueryevery ones mouth. The Prophets ſometimes call all ſorts of idols Baalims in the plurall number. But becauſe Baal ſignifies a Patron; as oft as the Prophets mention either Baal in the ſingular number, or Baalims in the plurall; they meane thereby all thoſe petty gods whom the Iewes had gathered together: as if God, not content with his ſole and onelyonly power, needed ſome fellow-helpers to bee ioyned with him, as in the Papacy; where, at this day, they ſticke not to confeſſe that there is one ſoueraigne Maieſty; but in the meane while they make none account of him, neither attribute they any more to him, than they doe to their ſtockes and ſtones which they forge at their pleaſure. The ſame vice raigned then among the Iewes, yea among the Pagans. For both confeſſed freely and ſimply that there was but one ſoueraigne power; yet had they an infinite troupe of dunghill gods, who were ſo many Baalims. Therefore when the Prophet ſaith heere that ſuch as had the charge of teaching, miniſtred, or prophecied in Baal: he therein oppoſeth this name, to the true and onelyonly God: as if he ſhould ſay, The doctrine of the word was corrupted by them, becauſe they paſſed their limits, & continued not within thoſe bounds of the true and ſincere doctrine contained in the Law; but mingled many abuſes and corruptions therewith, which they had gotten in together from all parts: to wit, thoſe troupes of gods whom profane people had forged. And yet the Prophet inſiſts not vponupon the word, or name. For haply thoſe great clerkes pretended the name of the eternall God, yet falſly: but God is no ſophiſter. Neither are the Papiſts at this day to imagine that they differ ought from theſe ancient ſeducers, becauſe they pretend the name of one God: for it hath euer been ſo. It is not of yeſterday that Satan hath begun to transforme himſelfe into an Angell of light; but in eueryevery age theſe Doctors hauehave on this manner reached forth their poyſon; that is, all their errours and deceits, in this golden cup. Although the Prophets then at that time boaſted they were ſent of God, and that with open mouth they feared not to ſtile themſelues the ſeruants of the God of Abraham: yet all this was but wind: for they intermingled therewith the corruptions which they had learned from the wicked ſuperſtitions of the Gentiles.
It followes: And they went after thoſe that profited them nothing. He againe amplifies their fault by a cloſe compariſon, namely, that they had deſpiſed him, whom by ſo many experiences they had knowne to bee their father, and author of their ſaluation; whoſe power (as you would ſay) they had felt with their hands: all which notwithſtanding, they ceaſed not ſtill to follow their owne inuentions; albeit they ſaw nothing in any of their idols, which might bee of worth to draw the affections of the Iſraelites to the liking of them. Seeing therefore they followed their vaine and fruitleſſe deceiuings; thereby their crime is made ſo much the more odious and deteſtable.
Verſ. 9. Therefore will I yet contend, or plead with you ſaith the Lord, and will rebuke your childrens children.
THat which is heere added, is not of ſmall conſequence: for the Prophet giues them to vnderſtand, that if God in former times chaſtiſed the peoples trecheries and treaſons; that himſelfe notwithſtanding as on his behalfe remaines iuſt: as if he ſhould ſay, Thinke not you are rid of all your afflictions, albeit I hauehave already ſeuerely ſcourged you and your fathers for your offences and rebellions. For you walking ſtill in the ſame courſe, there being neither end nor meaſure in your ſinnes; you may well thinke I will not depart from my right, but I will on the other ſide purſue you, your fathers, and your whole race, to the vtmoſt. We hauehave now the Prophets meaning. For it is an ordinary cuſtome among hypocrites, ſhameleſly to ſhake of all feare, but then eſpecially when the Lord hath once made them feele the rod. Why ſo? Becauſe they imagine hee will content himſelfe to hauehave puniſhed their wickedneſſes once. But in the meane while they doe not ſo much as dreame that he corrects the ſinnes of men but lightly, thereby to bring them to repentance; yea, and that albeit he be ſeuere, yet he fauours his blowes, to the end he may ſtill leaue place for hope: alſo, that ſinners in looking for pardon for their tranſgreſſions, might ſo much the more cheerfully returne backe againe into the right way. Hypocrites neuer dreame of this:The nature and practice of hypocrites deſcribed. but contrariwiſe they thinke God at the firſt blow diſplayeth his whole indignation and rigour, ſo as by meanes heereof they promiſe to themſelues impunity for euer after. As for example, if God brings vponupon ſome countrey, or city, bee it warre, plague, or famine; whileſt the ſmart laſts you ſhall ſee thē terrified, & grieued: and the greater part whō God handles in this kind, will mourne, ſigh, & lament: but God no ſooner giues them any reſpite, but they ſhake their eares (as they ſay) and with the dog returne vntounto their vomit; neuer calling to mind their faults formerly committed. Hypocrites therefore muſt of neceſſity be brought to vnderſtand (as we ſee Ieremiah heere doth) that God ſo corrects mens ſinnes, that he ceaſeth not for all that to hold on his authority and right euen to future times, when hee ſees men ſo refractary and headſtrong, that they profit nothing by all the chaſtiſements he inflicts vponupon them.
Yet then (ſaith he) I make no queſtion but this threatning did much exaſperate the minds of this nation. For, not fearing ſo preſumptuouſly to murmure againſt God (as in many places we ſee they did) where they ſticke not to tell him to his face that his wayes were thornie,Ezech. 18.25. and 33.20. and (as it were) full of briars: it is not hard to iudge whether they ſpared the Prophets or no, as wee ſhall ſee in due place. For they impoſed very odious names vponupon the Prophets; what? Theſe Prophets hauehave nothing in their mouthes but Burthens, Burthens: as if (belike) God meant without ceaſing to thunder againſt vsus; better it were for vsus to ſhut our eares, than thus ſtill to hauehave them beaten with ſuch menaces, ſeeing they bring nothing with them but feare and terrour. Thus it is moſt certaine that theſe things were very offenſiue to the Iewes, when the Prophets ſaid, God will yet plead with you; but thus it was fit it ſhould be.
Doct. From this place let vsus learne then, that if God now and then rebukes vsus for our ſinnes, and that not onelyonly with words, but with blowes alſo; putting vsus in mind of our faults that are paſt: let vsus not thinke hee will ſo quit vsus of one offence, as if we might be careleſſe for the time to come: but ſo much the more as he hath ſummoned vsus to true repentance, let vsus euermore bethinke vsus of that which is heere ſaid, God will yet contend or plead with vsus.
Now this pleading is to bee vnderſtood of the effect: for Ieremiah ſpeakes not heere ſimply of doctrine; but his meaning is, that the Iewes ſhall come to an account before Gods iudgement ſeat, in regard they ceaſed not to prouoke his wrath againſt them; and the ſame alſo hee threatens against their children, euen to the third generatition. Now it followes.
Verſ. 10. Truly, or, for, goe to the iles of Chittim, of Greece, that is to ſay, to all the regions beyond the ſea, and ſee, and ſend to Kedar, that is to ſay, to the oppoſite region, namely, towards Arabia, and conſider diligently, and behold if it hath bin ſo done, that is, if ſuch a thing hath been done.
11 If any nation hath changed their Gods, which yet are no Gods; and my people hauehave changed their glory for that which profits them nothing.
IN theſe words (by way of compariſon) hee amplifies both the leaudneſſe and vnthankfulneſſe of his countreymen the Iewes, ſhewing how they were become more light and inconſtant, than any of the profane nations. For he affirmes, that eueryevery nation cleaued ſo faſt to that religion they had receiued from their anceſtors, that they neuer changed. How could it fall out then, that the God of Iſraell ſhould be thus contemned and reiected of his people? If ſuch a conſtancy were to be found in thoſe that ſtood in a falſe religion, why was not the truth kept inuiolable of them, who were taught and inſtructed by Gods immediate voyce, as if they had beene rapt vp into the third heauens?
This then is the Prophets meaning when he ſaith,The ſumme. Goe to the iles of Chittim and ſend to Kedar. On the one ſide he heere comprehends Greece; and on the other ſide the Eaſt: but it is by taking a part for the whole. For the Hebrewes (as wee hauehave ſeene in Daniell) call the Greekes Chittim: although others are of opinion, that by this word the Macedonians are vnderſtood. But without all controuerſie, vnderunder this word, he comprehends al Greece; and not onelyonly the iles of the Mediterranium ſea, but all Europe: ſo that this word extends it ſelfe to all theſe parts, to wit, to all France, and Spaine. I grant that this word is ſometime taken apart; but when it is taken generally, the Hebrewes (as I hauehave ſaid) hauehave been wont to ſpeake of the French, Spaniards, Germans, and Grecians. Now in that they call the regions farre remote from the ſea, iles; it is becauſe they had not much traffique with nations farre off: ſo as they eſteeme all to be iles, which lie beyond the ſea. And the Prophets alſo follow that phraſe of ſpeech, which was vſually receiued of the vulgar ſort. He commands them then to goe to the iles, or to the regions, as well Southward, as Northward. Secondly, hee willes them on the contrary to ſend towards the Eaſt, and to conſider the ſtate thereof, as well into Arabia, as to India; to the Perſians, and other regions. For vnderunder this word Kedar, he comprehends all the nations of the Eaſt: but he chiefly mentions Kedar, in regard they were a more barbarous people than any of the Medes or Perſians, or ſuch as were moſt renowned: which hee doth of purpoſe to diſgrace the Iewes. Goe then, or ſend through all the parts of the world, and ſee and conſider diligently: ſee and ſend: as if hee meant to ſay, The Iewes are growne ſo ſenſeleſſe, that it is impoſſible to recouer them with one word, or a bare admonition. This is the reaſon then why he exhorts them ſo carefully to enquire; notwithſtanding the thing were more than apparant already. But (as I hauehave ſaid) this ſo diligent an enquiry, is not to bee referred to the difficulty of the fact; but it is to conuince the Iewes, who were become ſo ſottiſh and peruerſe, that albeit their owne conſciences conuicted them of impiety, yet they ceaſed not for all that, to ſooth themſelues vp ſtill in their vices. He ſaith then, Truly, Goe to the iles, and after, ſee if the like thing be done: that is to ſay, you ſhall not poſſibly meete with the like fearefull and prodigious thing.
The expoſition followes, namely becauſe no nation had changed their Gods, which yet were no Gods: that is, religion is ſo ſetled and eſtabliſhed amongst all other nations, that they will not by and by change their Gods, but they will worſhip thoſe whom they hauehave receiued by tradition from their fathers: and yet (ſaith he) they were no Gods. If he had onelyonly ſaid, There is no nation that hath changed their Gods, it had not gauled the impiety of the Iewes ſo much to the quicke. But the Prophet takes this for granted, that whatſoeuer inuentions and ſuperſtitions raigned amongſt the Gentiles, proceeded from no other fountaine, than meerly from ignorance; and yet notwithſtanding they claue ſtedfaſtly and conſtantly to their inuentions: neither doth the Lord ſay this, as if hee praiſed them for it: his meaning is not that this obſtinacy of the Gentiles deſerued any ſuch things at his hands, becauſe they neuer ſhranke from their ſuperſtitions: but in regard of his own people, this conſtancy might ſeeme (after a ſort) praiſe-worthy. We ſee then how theſe members ſhould be read all with a breath, thus: Although there be no nation vnderunder heauen but you, that worſhippeth the true God; yet their religion (ſuch as it is) they conſtantly hold; but you hauehave diſloyally forſaken me, (me, I ſay) who am not ſome fained thing, but your glory. The words next inſerted heere, are ſet as oppoſite to theſe vaine fallacies of the Heathen Gods, when he ſaith, my people hauehave changed their glory. For they knew right well, and that not onelyonly as they were taught in the Law, but by moſt infallible experiences alſo, that God was their glory: yet could not this with-hold them from forſaking him. It is as much then as if Ieremiah had ſaid, All nations at the laſt day ſhall riſe vp in iudgement againſt Iſraell. Why ſo? Becauſe ſuch an obſtinate perſiſting in ſo foule an errour, will manifeſt, that the Iewes are therefore the onelyonly Apoſtataes, in that they hauehave forſaken the true God: yea, euen that God, who had openly declared his power and magnificence in their ſight. Queſt. But if any ſhall aske, HaueHave none of the nations euer changed their Gods? In the firſt place we know, that this principle Anſw. 1 went for currant eueryevery where among them; namely, that no innouation was to be tolerated in the forme of their religion.See to this purpoſe Valerius maximus, lib. 1. To which purpoſe it is that Zenophon ſo highly magnifies that oracle of Apollo, who anſwered, that thoſe Gods were of right to bee worſhipped, which had been receiued ſucceſſiuely from their elders. The diuell alſo had thus bewitched all nations; namely, with this maxime, God will neuer like of nouelty, therfore ſatisfie your ſelues with the cuſtomes and traditions which hauehave been left you from hand to hand by your anceſtors. This principle then remained ſure, as well among the Grecians, as among them of Aſia and Europe: therefore that which the Prophet here ſaith (for the moſt part) holds alwayes Anſw. 2 true. But we know when compariſons are brought in about the doing of any thing; it ſufficeth to alleage that which was moſt acted: and as Aristotle ſaith, That which is moſt receiued by continuall vſe and cuſtome. Thus we ſee then, that Ieremiah doth not vnaptly reproch the Iewes with their lightneſſe, in ſaying, That no nation had changed the gods which it had forged: but that this people had denied that God, who had been their glory: that is, who had giuen them ſufficient matter to glory in.
The Prayer.
Almighty God, ſeeing thou haſt been pleaſed ſo familiarly to manifest thine owne ſelfe vntounto vsus, not onelyonly by thy Law and Prophets, but alſo by thine onelyonly Sonne; ſo as the knowledge of thy truth ought now to take deepe rooting in vsus: grant wee may continue ſtedfaſt and Immoueable in this thine holy calling, profiting therein daily more and more, and alwayes haſtening to arriue at our deſired hauen: and ſo humble vsus alſo vnderunder thy mighty hand, that we may know thou haſt chaſtiſed vsus with thy fatherly rods: moreouer, that wee may from day to day hauehave ſuch a ſanctified vſe of theſe thy corrections, till being at the length purged from all our vices, we may atttaine that glory wherein being poſſeſſed of life and immortality, which hath been once manifeſted to vsus in thy Sonne Ieſus Chriſt, we may perfectly magnifie thy high and excellent name. Amen.