Tvvo and tvventie lectures vpon the fiue first chapters of Ieremiah With prayers annexed, at the end of euery lecture: by Master Iohn Caluin. Which being faithfully collected form him as hee vttered them in Latine, in the schooles of Geneua, were afterwards translated into French: and now newly turned out of French, into English, with a table at the end, containing the summe and scope of euery lecture.

THE FOVRTEENTH LECTVRE, WHICH IS THE FIRST VPON THE fourth Chapter.

Vers. 1. Israel, if thou returne, saith the Lord, returne vnto me, or, repose thy selfe in me: and if thou take away thine abominations from before my face, and that thou wan∣der no more: others, and thou shalt not depart from thy place.

NO doubt but the Prophet heere requires of the people a sound and sincere conuersion, in regard they seemed often to acknow∣ledge their sinnes, and to shew great testi∣monies of their repentance; and yet for all that, dealt deceitfully with God. Thus then, because they had often counterfeited both with God and his Pro∣phets: Ieremiah would now haue them to returne vnto God in good earnest, & without faining. This is the summe

and scope of the Prophets doctrine: but there is some dif∣ficulty in the words. For some reade this place thus, Isra∣el if thou returne to me, saith the Lord: so they ioyne these words, to me, with the former member, and then reade, thou shalt haue rest, apart; and so they will haue one and the same sentence twise repeated: for by and by it followes, If thou take away thine abominations from before my face, thou shalt not depart from thy place: that is to say, I will not cast thee out, as I haue threatened thee. Others take the verbe which is heere twise repeated in the He∣brew, in one and the same signification; Israel if thou conuert, conuert to me. It is certaine, that the Prophet ex∣horts the Israelites to returne vnto God in sincerity, and not in hypocrisie, as they were wont to doe. Now I haue told you what others thinke, but as I take it, the reading will agree better thus, Israel, if thou conuert, repose thy selfe in me, And then after, and if thou take away thine abo∣minations. I take this And, to signifie as much as, To wit. That is to wit then, if thou take away thine abominations from before my face, and if thou trottest no more hither and thither. For where others expound it (as I told you be∣fore) Israel, if thou returne, thou shalt haue rest: it seemes to me vnapt; yea, I vtterly mislike this exposition: but if any will reade, Israel, if thou returne, stay thy selfe in me, I leaue it to his choyce. Or thus; Israel, if thou conuert, conuert vnto me. For there is no great difference; in re∣gard the Prophet reprooues the Israelites for their hypo∣crisie and dissimulation which they had formerly vsed, shewing signes euer and anon as if they had been ready to haue obeyed God, and to frame themselues to his ser∣uice; and yet by and by after, manifested to all by the ef∣fects, that they meant no such matter. In regard then they had so oft prooued themselues lyars, and full of deceit; therefore it is that the Prophet in the person of God re∣quires them to returne vnto God without faining. If wee reade, Israel, returne to me, the reason of it will bee, be∣cause they alwayes laboured to make long circuits, lest they

should come directly vnto God. For it is ordinary with hy∣pocrites, to make goodly shewes of conuersion: but in the meane while to get themselues as farre off from God as they can. This is the Prophets meaning then, if we follow this reading: Israel, I wish thee to be wiser, than to thinke thou shalt gaine ought by this deceitfull course, when hereafter thou shalt faine a conuersion. Returne to me then, that is to say, know that thou hast to doe with God, who will not be mocked nor deceiued, no more than he mockes or deceiues others. Returne to me then, with thine whole heart, let there now be no faining in thy con∣version. But if we thinke it better to expound the He∣brew word in the second place, in a diuers signification from the former, there will be no great difference neither in that reading, as touching the sense: Israel if thou re∣turne, rest thy selfe in me: that is to say, for the time to come, renounce all thine idols, and all thy wicked and per∣uerse lusts. And thus the Prophet in briefe shewes, that there is no other meanes of true conuersion, but for Israel to repose himselfe quietly in God onely; and not to suffer him∣selfe to be transported hither and thither, as a vagabond after his vaine lusts, as often as he had done before.

And thus that which followes agrees very well, name∣ly, if thou take away thine abominations out of my sight: for (as I haue said) this particle And, may be taken by way of exposition thus, To wit, if thou take away, &c. For this is the vice which Ieremiah meant principally to con∣demne; namely, that the Israelites made outward shewes of piety and religion, but were notwithstanding euer wa∣uering, and could not from the heart giue ouer them∣selues vnto God, but alwayes hung in suspense which way to take: neither is it without cause that Ieremiah re∣prooues this vice in them; and therefore also doe I wil∣lingly receiue this exposition, Israel, if thou returne, stay thy selfe in me: that is, abide firmely and constantly in me. But how may this be done? namely, if thou take thine abominations out of my sight, and ceasest to trace vp and

downe like a vagabond, according to thy former lightnesse and inconstancy, which is but too well knowne already. How e∣uer it be, the place is very remarkable against all hypo∣crites, who though they dare not openly reiect all admo∣nitions of the Prophets and holy men of God, yet vnder pretext of some faire shewes of repentance, they seeke out all the starting holes they can inuent, to estrange them∣selues from God. No doubt but with their lips they will pretend to seeke God; but in the meane while they finde euasions, that they may not come neare him: which is the reason why I said, that this is a very excellent place, teaching vs, that God contents not himselfe with nifles, which consist in the inuentions of hypocrites, but re∣quires the vprightnesse and sincerity of the heart, and vt∣terly detests all dissimulation. For which cause he expresly adds, If thou take away thine abominations from before mine eyes: for hypocrites alwayes loue to be seene of men, and seeke to be approoued of them; resting in that opinion which they conceiue of them. But God in the meane while calles them to himselfe: and we are also to note, that he can neither be mocked nor deceiued; because it is he who searcheth the heart and raynes.

Vers. 2. And thou shalt sweare the Lord liueth, in truth, in iudgement, and in righteousnesse, and all nations shall bee blessed in him, and shall glory in him.

HEre the Prophet prosecutes the same matter: for he refels all these goodly shewes by which they thought God would bee pacified. For whilest they had the name of God in their mouthes, they thought that suf∣ficient [ 1] to iustifie their cause. As how? Call we not vpon the [ 2] name of the Lord? yeeld we not vnto him his due honour, when we sweare by his name? For the Prophet takes one particular for the generall; namely, swearing by Gods name, for his whole worship. Because the Iewes then pre∣tended the name of God, thinking they had so throughly

purged themselues, that none could charge them with any fault; therefore the Prophet saith, thou shalt sweare the Lord liueth in truth: that is, you hold your selues safe and secure; in regard you imagine that a bare shew, and an outward appearance of godlinesse will serue the turne, to procure your absolution from all your sinnes: and that God will be well enough appeased, as oft as you boast your selues to be the seed of Abraham, and (in a word) as oft as you sweare the Lord liueth. But in the meane while perceiue you not how sacrilegious you are in abusing the sacred name of God, in this false manner. Sweare then (saith he) in truth. Now we see how the Prophets words depend one vpon another. In the former verse hee affir∣med that the people lyed vnto God, in regard they neuer kept touch with him, but brake their promise. For they alwayes wandred from him. Now he adds, that the Israe∣lites shall gaine nothing by calling vpon God thus in this outward appearance, shewing by their outward gestures, that they were his people, and did him very good seruice: all this (saith hee) is nothing, vnlesse you serue God, in truth, in iudgement, and in righteousnesse.

No doubt but truth, is heere taken for the vprightnesse and integrity of the heart: as wee shall see afterwards in the fifth chapter. In regard he commands them then, to sweare by the name of God in truth: it is as much as if hee had said, that God is not duly serued, according as of right he ought to be, vnlesse the heart bee emptied and purged from all fraud and dissembling. In a word, hee shewes, that where the sincerity and integrity of the heart is wanting, there can no acceptable seruice bee performed vnto God. But this truth whereof the Prophet speakes, is prin∣cipally knowne by iudgement and iustice: namely, when men conuerse one with another in vprightnesse, and when euery one renders to his neighbour that which to him appertaines; also where none seekes his owne ad∣uantage, with the disaduantage of another. When this equity (I say) and vprightnesse heere mentioned is thus

preserued and kept amongst men, then is that accompli∣shed which the Prophet in this place requires: because men honour not God with shewes, nor with vaine and lying words, but where they shew indeed that they serue God without any vizard of holinesse, and they yeeld him that reuerence which he deserueth.

That which followes, and all nations shall be blessed, is also expounded sundry wayes by the expositors: yet I make no question, but the Prophet heere closely taxeth the Israelites, in regard Gods name was exposed to many reproches, whilest they gaue profane nations cause to say, that there was no power nor strength in the God of Israel: yea and the Israelites themselues often expostulated the matter with God, as if he had giuen them iust cause so to doe. As how? God promised vs that we should be made mirrours of his blessing: and yet in the meane while wee lie open heere to all the iniuries profane people can lade vs withall. How hangs these things together? Because the Israelites then murmured thus in respect of their con∣dition, and thus wronged the Lord; the Prophet answeres them, The nations shall be blessed in God, and shall glory in him. Some referre this to the people of Israel, but very vnaptly. I grant he promised Abraham that all nations should be blessed, or should blesse themselues in his seed: but this blessing had not his beginning in them, accor∣ding as the Prophet heere noteth. For respect must be had to the cause of this blessing. How could the nations blesse themselues in the seed or of-spring of Abraham, vnlesse God, who is the authour of this blessing, had manifested his grace towards the children of Abraham? The Pro∣phet then speakes very aptly heere, when he saith, Then shall all nations blesse themselues in God, and shall glory in him: that is to say, your selues are the cause why Gods curse presseth you thus, and that you are a reproach in the sight of all the heathen: as also, why the name of God is blasphemed a∣mong the nations. For your owne impiety constraines God to handle you more seuerely than otherwise hee would:

for according to his nature hee is enclined to shew him∣selfe fauourable and gracious vnto you. What is the cause then, why all nations blesse not the Lord, and that they glory not in him? that is to say, that pure religion spreads not it selfe throughout the whole world, and that the Gentiles ioyne not with you in approouing the worship of the onely true God? Euen your impiety and malicious obstinacy is it, which hinders Gods glory, and that the whole world rings not of your happinesse and felicity. We now then haue the Pro∣phets meaning: namely, that the Iewes did expostulate the matter with God without cause, in respect of the mi∣series and calamities which they endured; because them∣selues had sought out, and also heaped vpon their owne heads all these euils, and had therewithall giuen the pro∣fane nations matter and occasion thus wickedly to pol∣lute and blaspheme the sacred name of God. Now it fol∣lowes.

Vers. 3. For the Lord saith thus to to the man of Iudah, that is, to the Iewes, and to Ierusalem, plow vp your fallow ground, and sowe not among thornes.

THe Prophet still prosecutes the same doctrine: for he reprehends the hypocrisie of the Israelites, be∣cause they would needs satisfie God withoutward cere∣monies onely, albeit their hearts were full fraught with fraud, malice, and all other impieties. Therefore hee saith, God willes the Iewes to plow vp their fallow ground, and no more to sowe among thornes: which is a very apt si∣militude. For the Scripture is wont to compare vs to a field, when it cals vs the Lords heritage. And therefore are we indeed chosen to be Gods peculiar people, that he might reape some fruit of vs; euen as the husband man lookes to reape commodity of his fields and possessions. True it is that God reapes no benefit by vs: that which he requires of vs is this, that our whole life may be refer∣red to his glory. How euer it be, yet God would not haue

vs idle, nor vnfruitfull, but that we should yeeld him some commodity. In the meane while what do the hypocrites? They sowe indeed: that is, they seeme to haue some desire; nay more than that, they loue to haue it knowne, that they are replenished with a wonderfull deale of zeale, when God calles or exhorts them to repentance. They keepe a great blustering then, but they marre and corrupt all by their mixtures: euen as if one should sowe his seed among thornes. Now it is certaine, that seed thus sowne a∣mong thornes neuer comes to good, vnlesse the ground be first well husbanded and tilled. God then derides such a fond diligence whereabouts hypocrites busie themselues so much, when he tels them they doe but labour in vaine: because it is all one as if an husband man should goe cast his feed against the wind. For when the ground is once pestered with briars and thornes, albeit the seed sowne there should come vp; yet would it neuer beare any fruit. This is the reason why God would haue the Israe∣lites to plow vp their fallow ground: as if he should say, you resemble a field full of thornes and briars, and therefore you haue need to be plowed vp, not after an ordinary manner. For where a field is ouer-growne with these brambles, what would it auaile a man, if hee should sowe neuer so much graine there? neither indeed would the plough be sufficient to till such a piece of ground to any purpose; but of necessity some cost must first bee besto∣wed vpon the same by some other meanes; namely, the thornes must be stubbed vp. The Prophet signifies then, that the people were growne hardened in their iniquities, so as they were not onely full of many vices, as if a piece of ground had lien some two or three yeeres fallow; but there were inward and more priuie sinnes which lurked in them, which the plough could not well get out, vnlesse paines were taken before in stubbing them vp by the roots; euen as when thornes, briars, and brambles, haue (for many yeeres together) taken root in a field. We see now then, how the Prophet not only meant to shew that

there harboured in this people of Israel some impieties; as the contempt of God, and other enormities: but they were growne obstinate therein; because for a long time they had taken deepe rooting in their sinnes, so as there was not onely need of a plough, but of other instruments and tooles, to stubbe vp these thornes, which had taken so deepe rooting in them. As before then he shewed, that they lost their labour, vnlesse with a sincere and pure affection of heart they turned vnto God, resting themselues in him a∣lone: so he heere commands them to examine and sift their liues in good earnest, and not to sowe their seed at aduenture, like the hypocrites, who make a slight confes∣sion of their sinnes. He bids them then, carefully to search into their secret and hidden sinnes, as if they were to root vp thornes and bryars out of a field, which had long lien fallow and vntilled. now it followes.

Vers. 4. Be circumcised to the Lord, and take away the foreskin of your hearts, ye men of Iudah, and ye inhabitants of Ierusalem, lest my wrath come forth like fier, and it burne and none be able to quench it, because of the wickednesse of your workes.

THe Prophet here more plainly expresseth that which before he deliuered vnder a metaphor or borrowed speech. For he willed them to pluck vp those vices which had taken deepe rooting: as men are wont to purge fields that haue long lien fallow, of thornes & brambles. But now without any figure, hee tels them plainly what they ought to doe: though yet in this latter part of the sentence, there wants not a figuratiue manner of speech also. He calles them back then to circumcision, which was vnto them as a signe of their renouation: as if he should say, you know well enough what you ought to doe, were it not you are growne so vnteachable, that it is vnpossible to make you vnderstand any thing. For (saith he) why was circumcision ordained? meant not God by this signe

to teach you, that if a man bend himselfe to be truly reli∣gious, he must begin at the meditation hereof; namely, that he abstaine from all the sinfull affections of the flesh: that he renounce himselfe, and be dead (as it were) both to himselfe and to the world: for thus much circumcision im∣ports. The Prophet therefore shewes, that the Israelites were altogether inexcusable, in regard they failed neither through errour, nor ignorance; but carried themselues wickedly and fraudulently towards God; because cir∣cumcision which was (as it were) their entrance into Gods seruice, gaue sufficient notice, that they yeelded to God neither his due, nor true seruice, vnlesse they renoun∣ced themselues. We see now what the Prophet meant to say, when he wils them to be circumcised to the Lord, &c. Be circumcised (saith he) to the Lord. Why so? Because circumcision was the thing they then most gloried in; to wit, onely before men. For albeit with full mouth they bragged, and prided themselues much in this, that they were Gods peculiar people, yet was this nothing else but meere vanity and ambition in them. The Prophet there∣fore wils them to dispatch out of their hearts all these tri∣flings, and to be circumcised to the Lord; that is, not to stand musing how to obtaine the fauour and praise of men; but rather wisely to consider how they had to doe with God. For which cause he adds, Take away the fore∣skin of your hearts: as if he should say, when God com∣manded Abrahams breed to bee circumcised, was it in regard he delighted to haue this little skin to be offered him as a sacrifice? No, hee aimed at a farre other end; namely, the circumcision of the heart. In a word, the Pro∣phet teacheth that heere, which Paul hath more cleerly expounded in Rom. 2.29. to wit, that the letter is nothing before God; but he requires the spirit. For by these words Paul meanes, that the outward signe is nothing, vnlesse the inward truth thereof be added thereunto: for the circum∣cision of the letter with Saint Paul, signifies as much as the outward ceremony: as amongst vs wee may call it the

literall Baptisme, when neither faith nor repentance goes with it. But the spirit, or spirituall circumcision, is, when a man denies himselfe, and is renewed: in a word, that true and vnfained conuersion of the heart vnto God, whereof the Prophet heere speakes. And Moses also toucheth the same, Deut. 10.16. for there he shewes how the Iewes much deceiued themselues, if they thought to satisfie God with the bare circumcision of the flesh: therefore saith he, circumcise the fore-skin of your hearts. I grant in another place he shewes, that this is Gods peculiar worke: but howsoeuer God circumciseth the heart, yet it is not in vaine that men are exhorted to circumcise themselues spiri∣tually: which also we may now say of Baptisme. For when Saint Paul exhorts the faithfull to the feare of God, and to holinesse of life, hee brings in Baptisme therewithall: and yet it is certaine that men attribute not that to them∣selues, which God signifies vnto vs by the signe of Bap∣tisme. But his meaning is, we should aske of God the grace of his holy spirit, that the outward signe become not vnprofi∣table vnto vs, by wanting the inward truth therof. Thus then, when the Prophet commands the Israelites to take away the fore-skin of their hearts; it is all one as if he had said vnto them, I see you are but too liberall in preferring cere∣monies, and the outward seruice; but what auailes all this, vnlesse the integrity of the heart goe before?

Now he speakes to the Iewes, and to the inhabitants of Ie∣rusalem, in regard they thought themselues more excel∣lent than the Israelites, vpon whom God had inflicted so heauie chastisements. Thus then he shewes that the Tribe of Iudah; yea euen the inhabitants of Ierusalem, were no better than others; and that they were no more priui∣ledged than their brethren; but they must be accounta∣ble to God, as well as they, vnlesse they returned in time, yea and that without faining too.

After he adds, lest my wrath breake forth like fier, &c. Heere the Prophet freely and plainly denounceth, that the Iewes must not differre their repentance, till God declare

himselfe their iudge, in executing his vengeance vpon them; for then it will be too late. To be short, hee admonisheth them to preuent Gods iudgements betimes; for if Gods wrath begin once to burne, it will vtterly consume and destroy them, like a fier. It will be no time then, to quench this fier. But on the contrary, if they now repent, he sets before them some hope of pardon, in regard the wrath of God was not as yet kin∣dled.

In the nex place he adds, because of the wickednesse of your actions: by which words the Prophet gaules them yet further to the quicke, and shewes they shall gaine nothing by their cauils: for if God be once set vpon his iudgement seat, and shall but begin to execute his iudge∣ments; there will then be no more place for any of their vaine replies or excuses: to wit, as if they deserued not to be so seuerely dealt withall; and that the nature of their sinnes were not so hainous. God (saith he) will cause you to feele by wofull experience, how odious your sinnes are before him: when he shall once stretch out his hand a∣gainst you, he will not then stand to answere your bab∣lings. It followes.

Vers. 5. Declare it, or, publish it in Iudah, and cause it to be knowne in Ierusalem; and say, Sound the trumpet in the land, call, assemble and say, Assemble your selues, and let vs enter into the fortified Cities.

6 Lift vp the standard, or, the banner in Sion; assemble you, or flee. Others translate, be valiant: but others take it in a contrary sense, as if it were said, that they should flee, or assemble together for feare: stay not, or, you shall not stay, because I will cause euill to come from the North, and a great ruine, or breaking.

THe Prophet heere handles his nation somewhat se∣uerely, because he knew they were rebellious, and growne so obstinate in their sinnes, that it was (in a man∣ner) impossible by faire meanes to bring them into the

right way. He therefore inueyes thus earnestly against them, as men past cure, and as against them, in whom he knew his doctrine would become wholly vnprofitable. Now albeit he sounds the alarme, as the Prophets were wont to doe, to strike the greater terrour into them; yet he seemes to doe it after a taunting manner, when hee bids them publish it in Iudeah, &c. as if hee should say, when your necessity shall pinch you a little nearer, then shall you learne by experience, that God is offended with you. It may be, now you will set light by my admonitions: neither will God then draw you to him by violence, be∣cause you seeke euasions and hiding places: you shall cry then at the sound of the trumpet, Behold the enemies are come, and as many as wil, be at our doores: Therefore let euery one of vs retire into Ierusalem, enter into the City, and saue our selues in Sion; that is to say, though we can∣not be safe in the City, yet at the least wee shall bee safe within the fortresse of Sion. And yet notwithstanding (saith he) God will cause this plague to come vnto you out of the North: so as whatsoeuer you imagine will be for your safety and profit, it shall vtterly vanish away to nothing. But it is especially to be noted, that the Prophet proclaims open warre against them as Gods herald: and albeit he in∣sults ouer their obstinacy; yet he tels them there shall be such a generall terrour, as they must bee forced to saue themselues by flight.

Sing (saith he) with a loud voyce, in Iudah, and publish it, or make it knowne in Ierusalem. The Hebrew word signi∣fies word for word, publish, or, cause to heare. But he speaks not simply here as Ioel doth, when hee calles, to haue the trumpet sounded, Ioel 2, 1.15. for he exhorts the people there to repentance. But Ieremiah (as I haue said) frumps the Iewes, in regard of their contumacy and obstinacy: as if he should say, I see well enough what you will doe, when you shall be pressed with the stroke of Gods ven∣geance; truly you meane not then to repent, but you will cause the trumpet to be sounded throughout the land, that all

may retire to Sion: as if thence you were able to beate backe your enemies, and saue your liues. God then com∣mands them not to sound the trumpet, but rather shewes what they will doe. Some there are who quite and cleane from the purpose translate, Accomplish: but the most receiued opinion is, Assemble. And yet me thinkes the expositors haue not sufficiently weighed the etymologie of this word: for in Hebrew it signifies as much as wee say in French, Gather you. Gather you then, and assemble you, and we will come into the strong Cities. I see your mea∣ning is to seeke some sufficient place of refuge, to secure you in respect of your enemies: be it so saith God.

Lift vp the standard in Sion, and flee thither for succour: but in the meane while, I will bring a plague vpon you from the North. The word which followes in the Hebrew, may be expounded two wayes, stay not in a place; that is, flee quickly; as they commonly doe that are ouertaken with feare: or rather, you shall not stand; that is to say, al∣beit you thinke to secure your selues very safely in this mountaine of Sion, yet shall you not bee able to stand there: but the first exposition seemes to sute best.

The Prayer.

Almighty God, for as much as wee cease not daily to e∣strange our selues from thee by our sinnes, and notwithstan∣ding the same, thou ceasest not graoiously to exhort vs to re∣pentance, promising to be fauourable and mercifull vnto vs; grant we may not remaine obstinately in them; neither let vs shew our selues vnthankefull in respect of thy so great kindnes towards vs; but giue vs grace so to conuert and turne vnto thee, that our liues may testifie our repentance to be vnfained: also that we may so securely rest in thee, that the wicked lusts of our flesh may not carry vs hither and thither; but grant we may rather continue setled and established in a right purpose of heart; whereby we may endeauour so to obey thee in the whole course of our life, that at the length we may receiue

the fruit of the same our obedience, in thy kingdome of glory, and that through the merits of Iesus Christ thine onely Sonne our Sauiour. Amen.

Notes

• Hos. 7.16. Psal. 78.34.35.36.37. and 57.
• See chap. 3.9. Doct.
• Coherence.
• Chap. 5.3.
• What hurt pro∣fessors doo them∣selues and others by their bad conuersation.
• See vers. 1.
• Circumcision a signe of reno∣uation.
• What Circum∣cision imports.
• What God aimed at in comman∣ding Circumci∣sion in the fore-skin.
• Literall Bap∣tisme what.
• Spirituall Cir∣cumcision what.
• Deut. 30.6.
• Rom. 6.4.
• God commands vs that which we are vnable to doe, that we might seeke to him for ability to doe it.
• Repentance must not be dif∣ferred, for feare of after-claps.
• Amassez vous.
• Vers. 6.
• For the meaning of this word, North, see the 15. verse of this chapter.