Lectures on Jeremiah, Lectures · Lecture 7
THE SEVENTH LECTVRE, WHICH IS THE THIRD VPONUPON THE ſecond Chapter.
Verſ. 20. For I hauehave of old time broken thy yoke, and burſt thy bonds, and thou ſaidſt, I will no more ſerue, or, I will no more tranſgreſſe; for there is a double reading: but like an harlot as thou art, thou runneſt about vponupon all high hils, and vnderunder all greene trees.
FOr as much as the Hebrew text admits a double reading (becauſe of the affinity which is heere betweene two letters, it cauſeth ſome to take it for one verb, & others for another) which is the reaſon that this place may bee expounded two waies. For if we reade, I will not paſſe, or, I will not tranſgreſſe, the ſenſe will be, when I brake thy yoke; that is to ſay, when I deliuered thee from the bondage of Egypt, then thou diddeſt promiſe me loyalty: for then there was a mutuall contract betweene God and the Iſraelites: for as God receiued them vnderunder his protection, to bee (as it were their patron and ſupport: ſo they on the other ſide promiſed ſubiection to him. If we receiue this reading, it ſhall be a complaint; as if God accuſed the people of their ingratitude and diſloyalty. But it ſeemes the Prophet meant ſome other thing: and therefore I find the other reading better, I will not ſerue; and yet I approoue not of the interpretation which the expoſitors bring; neither doubt I but this place hath been corrupted, in regard they vſually allow this interpretation, I will not ſerue idols: and thoſe that hauehave any meane iudgement will eaſily conſider, that this ſenſe agrees not, but is conſtrained; and therefore it may be (and I thinke it very likely) that the text by this meanes hath been miſ-interpreted. For generally all the expoſitors interpret thus, Thou haſt ſaid, I will not ſerue idols: but this is too conſtrained. And for my part, I rather thinke that God heere complaines that the people turned that liberty which hee gaue them, into licentiouſneſſe: which alſo agrees very well, as wee may eaſily iudge by the ſcope of the text. Becauſe of long time (ſaith he) I hauehave broken thy yoke, I hauehave broken thy bands; therefore thou haſt ſaid: (for vau, which is heere in the Hebrew, ſhould be reſolued into a particle illatiue, Therefore thou ſaidſt) I will not ſerue, that is to ſay, in ſtead of giuing thy ſelfe to mee who had redeemed thee; thou thoughteſt thou mightſt take liberty to doe what thou wouldeſt: and the reaſon which hee yeelds of his ſpeech ſutes very well; For thou ranst vponupon eueryevery high mountaine, and vnderunder eueryevery greene tree; harlot that thou art. God ſhewes then, that he hath ill beſtowed the grace and benefit of redemption vponupon ſuch graceleſſe ones, who thus abuſed their liberty. For they tooke occaſion hereby to ouerflow in all laſciuiouſneſſe. But if any had rather follow the other reading, I will not gainſay him: and then the ſenſe will be, It is long agoe ſince I diſburthened thee of thy yoke, and brake thy bands: but thou haſt ſaid, that is, thou didſt promiſe me (for he ſpeaks of this people as of a woman) which is the cauſe that it is put heere in the feminine gender; as alſo in regard that God held the place of an husband towards his people; therefore he no ſooeer accuſeth them of diſloyalty, but he by and by ſpeakes vntounto them as an husband doth to a ſhameleſſe woman, who hath giuen ouer her ſelfe to the committing of adultery. Thou therefore haſt ſaid vntounto me, that is to ſay, thou didſt promiſe me, that thou wouldest not paſſe, that is, that thou wouldeſt aſſuredly keepe thy ſelfe chaſt, and loyall to me alone. And thus in ſtead of the particle ki, which among the Hebrewes is a note of rendring the cauſe, we may put in the place of it an aduerſatiue, to wit, Notwithſtanding, it being ſo taken in other places of the Scriptures. But, or, Notwithſtanding then, thou haſt runne vponupon eueryevery high mountaine, &c. as harlots are wont to doe, in ſeeking their maintenance. But (as I hauehave ſaid) I rather thinke that God complaines heere of his people, in that by the fauour hee ſhewed them touching their deliuerance, and freeing them from the yoke, they thereby tooke occaſion to giuegive ouer themſelues to all diſſolute behauiour. For thus the text runnes very well; and all the parts and members thereof concur very fitly one with another.
Whereas the Lord puts them in mind of breaking their bands; and burſting their yoke: ſome referre this onelyonly to the firſt redemption. But I miſlike not of their opinion, who thinke the Prophet ſpeakes of many deliuerances. For we know the Iſraelites were not for once onelyonly deliuered out of the land of Egypt, but that God euer & anon ſtretched forth his hand, aſſoone as they were afflicted and oppreſſed. He had long ſince then taken the peoples yoke from of their neckes: but it was at ſundry times, as we may perceiue by the hiſtory of the Iudges.See Nehem. 9.28 Seeing the peoples liberty then proceeded meerly from Gods free bounty, who had for the ſames ſake redeemed them; ought they not to hauehave yeelded themſelues obedient to their Redeemer? For the people were therefore ſet at liberty,The end why God redeemes vsus. that they ſhould wholly dedicate themſelues to his ſeruice.
Thus then God heere accuſeth the ingratitude of this people, becauſe they imagined hee thus deliuered them, Doct. that they might afterwards reſemble wild beaſts, as wee ſhall ſee hereafter. That wee may the better vnderſtand the Prophets meaning then, we muſt hauehave an eye to that which Saint Paul ſaith, in Rom. 6. namely, that whileſt we ſerue ſinne, wee are freed from Gods righteouſneſſe. for then we runne after our luſts, and hauehave no bridle left, to keepe vsus in. But after God hath once ſet vsus free from this wofull ſeruitude vnderunder ſinne; then wee begin to be ſeruants vntounto him and his righteouſneſſe. And thus being freed and deliuered from ſinne, wee become ſeruants of righteouſneſſe: this is the end of our redemption. But many abuſe this grace of God, taking occaſion thereby to breake foorth into all intemperancy; Ʋſe. behauing themſelues ſo inordinatly as if there were no law, nor rule to keepe them within the bounds of holineſſe and honeſty. This is the cauſe then why God complaines of the Iſraelites; But thou ſaidſt, I will not ſerue: for it is too groſſe an ingratitude; yea it is too much that thou haſt done already, to dreame that I hauehave not redeemed thee: as alſo not to vnderſtand that my meaning, in vſing thee with ſuch reſpect, was to teach thee that thou wert wholly mine. For he that is redeemed by another, is no more his owne:1. Cor. 6.19.20 What Condition redemption containes in it. God had redeemed this people; and therefore the redemption contained in it an obligation, binding the people ouer, to yeeld voluntary obedience vntounto God, and to be gouerned by him. Thou haſt ſaid then, I will not ſerue. Thus God complaines that he hath ill imployed the benefits and graces which hee beſtowed vponupon the people: in regard they abuſed the liberty hee gaue them, to all exceſſe of riot.
And the reaſon which followes, manifeſts it yet better; For thou runneſt as an harlot (ſaith hee) vponupon eueryevery high mountaine, and vnderunder eueryevery greene tree. For we know that the Iſraelites no ſooner reuolted from Gods true worſhip, but they choſe them places here and there; as if the tops of the mountaines, and ſhadowie places vnderunder greene trees, had had more holines in thē than any other. And euen thus it fares with the Papiſts at this day: for their deuotion, that is to ſay, that diuelliſh fury which tranſports them from place to place, is the very ſame. Oh (ſay they) ſuch a place is holier, and better than that. So did the Iſraelites; for they thought themſelues nearer heauen, when they were mounted aloft vponupon the tops of the hils: likewiſe they thought they they had more familiar acceſſe to God, when they were below vnderunder the thicke ſhade. And we ſee alſo how eueryevery profane man almoſt, is bewitched after the ſame manner. For when they are on the mountaines, they thinke that makes them nearer to God: they alſo imagine that ſome diuinity is ſecretly included, as well by the riuers ſides, as vnderunder greene trees. For as much then as this ſuperſtition had long continued among the Iſraelites, God heere thus reprocheth them, for their running and wandring to and fro.
But the ſimilitude which hee vſeth muſt be obſerued. For he compares them to harlots, who hauing caſt off all ſhamefaſtneſſe, trudge hither and thither, not onelyonly to ſatisfie their baſe and filthy luſts; but alſo their inſatiable couetouſneſſe, whlch ſets them ſo on gog. He ſaith then, Thou ranneſt about vponupon eueryevery mountaine, and vnderunder eueryevery leaued tree, like an harlot; or, harlot that thou art: as if hee ſhould ſay, See the reward thou gaueſt me for my mercy in redeeming thee: thou thinkeſt thou haſt obtained leaue now to ouerflow now in all impiety. Thinke well then what hath occaſioned thee thus to proſtitute thy ſelfe to all villany and wickedneſſe. It followes.
Verſ. 21. And I planted thee as a vine of choyce; noble, or exquiſite: for ſo much, the Hebrew word ſignifies, wholly of faithfull plants, or approoued ſeed; and how art thou then turned vntounto me, into the plants of a ſtrange, or wild vine.
GOd here cōfirmes that he ſaid in the former ſentēce: for there he condemned the Iſraelites, becauſe they ranne riot after their ſuperſtitions, notwithſtanding God had redeemed them to another end; namely, that they ſhould ſuffer themſelues to be gouerned by his hand. I (ſaith he then) hauehave planted thee a choyce vine: that is to ſay, when I redeemed thee from out of thine enemies hands, I licenſed thee not to proſtitute and giuegive ouer thy ſelfe to all abominations. For I planted the as a vine of choyce. This ſimilitude is well enough knowne, and wee often meet with it: for God in many places compares his Church to a vine: generally he tearmes it his heritage, or poſſeſſion: but in regard the vine is more excellent than all other poſſeſſions (for they hauehave been wont to prefer it before medow ground, or that which is tilled) So then becauſe the vine is the moſt noble and choyce inheritance; therefore God, to ſhew how greatly he eſteemed his Church; when he mentions it, he giues it rather the name of a vine, than of a medow or field. So in this place, I hauehave not redeemed thee out of Egypt, euer after to become careleſſe of thee: but my meaning was that thou ſhouldeſt take roote and that thou ſhouldeſt be to me as a precious inheritance; euen as a vine whoſe branches are all naturall. I planted thee then for an excellent vine, to bring me forth fruit: yea (ſaith he) for a whole faithfull ſeed: that is to ſay, for this purpoſe I planted thee, that thou ſhouldeſt bring foorth acceptable and pleaſant fruit. Yet note by the way, that God hath heere reſpect, not to the nature of the people of whom he thus ſpeakes; but to his free grace. For the people naturally were neuer true and faithfull plants,See Rom. 3.10.11.12. &c. as it is wel enough knowne: but God ſhewes, vponupon what condition hee redeemed his people; namely, that they ſhould reſemble a vine of choyce. How then? God ſpeaks heere by way of admiration, or as one amazed, to ſee how corrupt they were; for the indignity of the fact was ſuch, as might hauehave aſtoniſhed the whole world.
How is it then, that thou art turned vntounto me into the plants of a ſtrange or wild vine? Others turne, into vnprofitable branches: but I know not whence they hauehave fetched it; and therefore I reſt in that which is the moſt proper, namely, that the vine which ſhould hauehave been noble and exquiſite, was become ſo degenerate, that it brought forth nothing but wild grapes; as we ſhall alſo ſee in another place. Now he ſaith that it is growne wild, and turned into a ſtrange vine: that is, it was no more noble, or of choyce; but that it brought forth nought elſe but ſowre fruit: ſeeing therfore it was profitable for nothing, it is not without cauſe that God ſtiles it a ſtrange vine. It lollowes.
Verſ. 22. Though thou ſhouldeſt waſh thee with niter, or allom, as ſome tranſlate it, and that thou ſhouldeſt gather together all the graſſe of the fuller, as ſome expound it; others tranſlate it ſope: as touching the ſubſtance, the matter is not great, becauſe God meant to giuegive them to vnderſtand, that no art, nor any other meanes at all, nor that any graſſe or herbs were able to cleanſe out the filthineſſes of the people: thine iniquity is marked, graued, or printed; or as ſome tranſlate, ſealed, before my face, ſaith the Lord God.
WE hauehave ſeene already (and the Prophet will alſo often mention the ſame) how the people were become ſo rebellious, that they would receiue no correction. For the greater part were growne audacious, and become ſo hardened in their ſinnes, that they made no bones at all, ſcornfully to make their replies againſt the Prophets, when they preſſed them home indeed. What? Are not we Gods holy people? Hath he not choſen and adopted vsus? Are not we the ſacred of-ſpring of Abraham? For this cauſe the Prophets were faine to carry themſelues on this nanner towards them: for (as wee hauehave it in our common prouerbe) to a rough horſe belongs a rough rider: the Iſraelites therefore being like to tough and knobby timber, needed to be laid vponupon with maine ſtrokes, to maſter their tough and crabbed nature. According to which Ieremiah now ſaith, Though thou waſh thee with ſope, and though thou getteſt to thee all ſtore of fullers graſſe; yet is thine iniquity ſealed before me: that is to ſay, thou ſhalt get nothing by colouring ouer thy wickedneſſes by goodly pretences: waſh thee as much as thou wilt, yet thine iniquity remaines ſealed vp in my ſight. Now the Prophet ſpeakes in the perſon of God, that the ſentence of condemnation, which hee pronounceth vponupon the Iſraelites, by which alſo he brings all their goodly flatteries and faire pretexts to nothing, might hauehave the more waight and efficacy, as hath been ſaid. They vſed allom, and fullers graſſe, to cleanſe and take out ſpots in clothes: and that is the reaſon why the Hebrew word Borith, heere vſed, is often attributed to fullers. But there is no great neceſſity for vsus to diſpute whether it were an herbe, or powder, or ſome ſuch like thing: for as touching the ſubſtance, it agrees very well. The Prophet vnderunder a ſimilitude meant to ſhew, that hypocrites gaine nothing by alleaging their ſmooth excuſes for their defences, when God reprooues them. He ſaith then, that all their labour will be vtterly loſt. And why ſo? Becauſe their iniquity was ſealed: that is, in regard they could neuer ſo waſh themſelues, that that which was ſealed, or had receiued a ſtampe vponupon it, could be defaced. Spots indeed may be gotten out by ſope, or ſome other herbs; but after the ſpots be once ſoaked in, or that the ſtampe hath entred within the thing ſtamped or ſealed, all the waſhings in the world will profit nothing; becauſe ſuch markes are ſo ingrauen, that a more extraordinary remedy muſt bee vſed, to effect the ſame withall. So the Prophet here ſaith, that the ſpots are ingrauen; and therefore cannot be gotten out, nor aboliſhed, neithey by ſope, nor any other herbe.
And he ſaith that theſe ſpots are ſealed, in Gods preſence, or, before his face; in regard it was a very eaſie matter for the Iſraelites to make their excuſes, and to lay all the blame vponupon ſome other: yea they were growne to ſuch an impudency, that they durſt openly reſiſt the Prophets; as if they had offered them great wrong: alſo they ſtucke not to tearme the Prophets, railers, and ſlanderers. This is the reaſon why he ſaith, thine iniquity is marked before me: that is to ſay, albeit thou deceiueſt thine owne ſoule with flatteries, and hideſt thine iniquities from men; yet that ſhall nothing profit thee. Why ſo? Becauſe the ſame rests ſealed before me. It followes.
Verſ. 23. How wilt thou ſay, that is, How ſaiſt thou: for the Hebrewes often vſe the future tence, to ſignifie a continuall action; How ſaiſt thou then, I am not polluted, I hauehave not walked after Baalims? Behold thy waies in the valley, acknowledge that thou haſt been a ſwift Dromedarie, which runneth by his wayes.
IEremiah here proſecutes his former ſharpe reprehenſion of the Iſraelites, & diſcouers all the cloſe conueyances of hypocrites, vnderunder which they thinke to ſteale away in the darke. For after hypocrites hauehave alleaged their falſe and fained pretexts, they thinke the Lord is ſo hoodwinked, that hee can no more eſpie ought in them, and that none can euer reprooue or iudge them againe. Therfore the Prophet thus ſeuerely reprehends this ſo ſottiſh a ſecurity, ſaying, How dareſt thou boaſt thou art not polluted? How dareſt thou affirme, See verſ. 8.thou haſt not followed Baalims? that is to ſay, after ſtrange gods. For as touching this word Baalims, I told you it ſignifies, petty, or little Gods. The Iewes knew well enough indeed, that there was but one high and ſoueraigne God; and yet notwithſtanding that, they ſought out aduocates: and hence hath ſprung thoſe multitudes of gods which they hauehave been wont to forge. For men (as yet) neuer fell ſo foully into ſuch a folly, but they alwaies confeſſed there was a ſupreame maieſty, or rather a diuine nature: but therewith they mingled petty gods; ſo as the Baalims were (after a ſort) their aduocates, as the Papiſts call their ſaints, in regard they dare not attribute the names of Gods to the idols which they hauehave framed: and ſuch cauils (for all the world) vſed the Iewes. He ſaith therefore, What excuſe canſt thou make, that thou haſt not followed after Baalims?
Behold (ſaith he) thy wayes; conſider what thou haſt done in the valleyes; and at length acknowledge that thou haſt behaued thy ſelfe like a ſwift Dromedarie. For the Prophet ſeemes to want words enough to ſet foorth ſuch violent furies, as at that time raigned among the people, vnleſſe he compared them to Dromedaries. But for as much as he ſpeakes vntounto them in the feminine gender, as vntounto a woman; therefore hee puts the female Dromedary heere. Now I thinke he calles her ſwift, not onelyonly becauſe ſhe ranne ſwiftly; but becauſe ſhee is violently carried with heat of luſt, as we ſhall ſee afterwards. This place then giues vsus to vnderſtand, that the people were ſo hardened in their euill courſes, that they impudently reiected the reprehenſions of the Prophets. Their impiety was apparant enough: yet were they not aſhamed to make their defences, as if the Prophets had wronged them ouermuch, in condemning their follies: neither are we greatly to maruell at ſuch an obſtinacy in the ancient Iewes; ſeeing the Papiſts are no leſſe headſtrong at this day, in contradicting the known and manifeſt truth. For albeit children are now able to diſcerne of their groſſe and ſhameleſſe idolatries; yet they thinke with one word to excuſe all, when they anſwere vsus, that pictures and images are no idols: the Iſraelites indeed (ſay they) were condemned for forging images and puppets; but that was in regard they were inclined to ſuperſtition. And thereupon they cry out againſt vsus with open mouth, that wee wickedly ſlander this way of ſeruing God, which hath been receiued and vſed of them. We ſee, and little babes alſo (after a ſort) may perceiue, that there is no kind of ſuperſtition, which is not receiued, and which hath not full ſway in the papacie; and yet will they needs be held ſincere and innocent, as if in nothing they were blame-worthy. And thus were they wont to doe in times paſt. Now becauſe the Temple then ſtood, where alſo they offered ſacrifices (and therefore had ſome ſhew of religion) as oft as the Prophets reproued their wicked corruptions which were mingled therewith (which alſo marred the worſhip of God, and were (as they ordinarily ſpeake) ſo many whored o…hes and adulteries) they would obiect. What? Doe we not worſhip God? This rebellion then is it which the Prophet here goes about to ſubdue, How dareſt thou affirme, or ſay, I am not polluted? As the papiſts yet ſpeak, Beleeue we not in the true God? Faine we multiplicities of gods? But in the meane while they rob God of his whole power, and rend it into I know not how many pieces: and yet they bluſh not with their more than harlots braſen and ſhameleſſe fore-heads, to affirme, that they worſhip but one God. Euen ſo did the Iewes. But our Prophet heere conuinceth their ſottiſh and vaine brags. Conſider (ſaith he) thy waies in the valley; ſee what thou haſt done, thou ſwift Dromedary. For in regard they were growne ſo obſtinate, that they would not be ouer come with reaſon; therefore he compares them to bruit beaſts. You are (ſaith he) growne like the luſtfull Dromedaries, who are ſo violently carried away therewith, that they looſe the remembrance of all things, after they are once bent to follow their waies.
Verſ. 24. The wild Aſſe which is vſed to the wilderneſſe, who according to the appetite of her ſoule, ſnuffeth vp the wind by occaſion, who can keepe her backe? All they that ſeeke her will not wearie themſelues, they will find her in her monethmonth.
AS Ieremiah likened the people before to a Dromedary; ſo heere he compares them to a wild Aſſe. Thou art (ſaith he) a Dromedarie, and a wild Aſſe. For if the wild Aſſe gathereth in, or ſnuffeth vp the wind, according to the deſire of her ſoule: that is to ſay, if with full breath ſhe deſireth, and gathereth in the wind by her occaſion, or by her meeting at a venture (for hereby he meant to let vsus know, that in ſuch kind of beaſts there is neither diſcretion, nor any moderation at all.) after then they hauehave gotten the wind in their ſnout, on which ſide ſoeuer they meete therewith; none can ſtay them, nor keepe them backe from purſuing their violent courſe. For whoſoeuer would beſtow his labour to that end, ſhould but labor in vain; vntill the time come in which he may find her in her monethmonth. By theſe words then, the Prophet giues vsus to vnderſtand, that the peoples fury was become altogether vntameable, ſo as it was not poſſible to hold them in, by any meanes whatſoeuer; no more than the wild Aſſe can be reſtrained, or forget that naturall reſtleſneſſe which is in her; but eſpecially after ſhe hath once ſented the wind. Indeed if ſhe were ſhut vp, peraduenture the crib might ſomewhat preuaile with her, from flinging thus furiouſly ouer the fields: but if ſhe may freely take her courſe, ouer mountaines, and through thickets, where ſhe may gather and take in the wind, according to her ſoules deſire; that is to ſay, after ſhe may fetch her frisks to and fro, without any hinderance: this is the wind of occaſion. For the Prophet calles that the wind of occaſion, which falles out by chance: as if hee ſhould ſay, ſuch beaſts are ruled by no reaſon, neither keepe they any meaſure. If any one of vsus would vndertake a iourney, hee would firſt enquire how farre hee could trauell on a day; for we not onelyonly flee wearineſſe, but (as much as in vsus lies) we preuent it: moreouer, hauing conſidered in himſelfe what way to take, he aduiſeth with his hoſt; and not content with that, he requires inſtructions touching that way which is moſt direct. But the caſe is otherwiſe with wild beaſts, when they take their courſe: for after they hauehave once ſet vponupon it, they neither direct their race towards Lyons, Cities in France.nor Lawſan, but fling vp and downe according as the toy takes them in the head: and their ſtrength being well ſpent, yet ceaſe they not ſtill to hold on their courſe: for they take their luſt for a law. Now we hauehave the Prophets meaning.
He ſaith, Who can ſtay her? As if he ſhould ſay, the people cannot be reſtrained, nor brought back to any meane. Why ſo? becauſe all their ſenſes are fore-ſtalled with this fury, or rage rather.
It followes, No man will wearie himſelfe; ſhee will at the laſt be found in her monethmonth. All the expoſitors agree in this, that her monethmonth is heere taken for the time in which ſhee is ready to foale; as if he ſhould ſay, After the wild Aſſes be once big, and that their foaling time approacheth, then are they conſtrained to be quiet, by reaſon of their heauie burthen; and then it is no maſterie to take them, becauſe they want that agility of body which they had at the firſt, for they carry their young ones in their belly. And thus the Prophet ſhewes how the people reſembles wild Aſſes, in regard no inſtruction whatſoeuer could either keepe them in, or moderate their intemperancie: onelyonly the time of their bringing forth muſt be obſerued. Application of this ſimilitude to the Iewes. Two parts of this verſe.Now we are to ſee how this ſimilitude is to be applied to this people. This verſe containes two parts: the firſt whereof (as I hauehave ſaid) ſhewes, that the people could not poſſibly be bowed by any wholſome admonitions, neither would they obey good counſell; but were tranſported with inraged luſt, as with the wind of occaſion, or as with the wind which is firſt met withall. Now there being ſuch an obſtinacy in them, God heere threatens the hypocrites to come in ſuch a time wherein they ſhall be tame enough: and that he will ſtill theſe their violent courſes. How? The time of trauell will approach: that is to ſay, when at the length you ſhall hauehave conceiued many iniquities, the burthen thereof will ſtop you. Now he ſignifies the time of his iudgement: as if he ſhould ſay, You muſt not be handled like men that are in their wits, or of ſound iudgement; for you are wild beaſts, that cannot be tamed. What remaines then? Euen as the wild Aſſe is burthened with the waight which ſhe beares in her belly, when the time of her foaling comes: ſo in the end (ſaith he) will I cauſe you to feele the waight of your iniquities, which will prooue too heauie for you to beare; and indeed will ouerwhelme you. And yet if ſo be your obſtinacy be ſuch, that it can no way be reclaimed; my hand notwithſtandihg ſhall bee ſufficient to curbe you. For ſeeing you will not bow, nor ſubmit your ſelues to my doctrine, I will cruſh you to pieces. Now then, we hauehave the ſcope of this ſimilitude, as alſo how it ought to be applied to this people: and laſtly, what profit we may make of it, that liue in theſe times. We will reſerue the reſt for to morrow.
The Prayer.
Almighty God, ſeeing it hath pleaſed thee to deliuer vsus from vnderunder the tyranny and power of Satan, to ſubiect vsus vnderunder thy yoke; gouerne vsus alſo we pray thee, by the ſpirit of teachableneſſe, obedience, and meekneſſe, ſo as wee may willingly ſubmit our ſelues, all our liues long, vntounto thee; and that from vsus thou maiſt reape that fruit which wee hauehave receiued from thee by our redemption; and in ſuch wiſe may renounce our ſinnes, that notwithſtanding the ſame; wee may wholly apply our minds to ſerue and pleaſe thee, as ſeruants of righteouſneſſe; till at the length hauing finiſhed the good fight of faith, wee may bee gathered into that happy rest, which is purchaſed for vsus by the blood of thy only Sonne. Amen.