390 COMMENTANINS ON JEREMIAH, LECT. EXT, vided they repented, and provided the puro and uncorrupted worship of God prevailed among them; but that, on the other hand, he wished to fill them with terror, if they went ‘on in their obstinacy. No doubt this commination greatly offended them ; for we know how self-confident. they were, and how foolishly. they Doasted that the ety, in which God had his habitation, could not be demolished ; and yot the Prophet declares here that the destruction of the holy city was nigh at hau, if they violated the sabbath-day as they liad been accustomed to do. Bat that this punishm nat seem to be too severe, he shews that the people were inexeusable, if they rejected these plain warnings: he says, If ye wild not hearken to me; for they might havo otherwise objected and said, that thoy had boon deveived, as they did not think that there was 30 great a sin in violating the Sabbath. Jeremiah now excludes all such evasions, for he says in effect, “ Behold Iam present with you by Goul’s authority ; if yo will violate the Sabbath as hitherto, what excuse ean you make? Have you not been proved guilty of open impiety ? for God has spoken ; and how is it that ye reject his teaching?” We thus see that this, If ye will not hearken to me so as to sanctify the Sabbath, was said to anticipate an objection, He then adds, Devour shall the fire the gates of the city, and shall not be extinguished, that is, shall not be extine guished until it shall consume the whole city and its gates. We indeed know that assemblies were then held at the gates, and that they wore therefore places of great import: ance. As to the sire it is to be taken metaphorically for destruction ; and Yet we know that oven fire was kindled by the Chaldeans; for they decmed it not enough to den lish the eity, but proceeded still farther: henee the Temple was burnt, and the houses were consumed by fire. We ought however to explain the words of the Prophet as meaning simply this—that God’s vengeance would be like fire, de- stroying and consuming all things, so that not even the gates, ‘would remain. Something usually romains when cities aro demolished to the foundations; but God threatens the Jews, with something more grievous—that the city would not be it migh (CHAP. XVIIE 1-6. COMMENTARIES ON JEREMIAH. 301 in a common way destroyed, but be s0 wholly eonsumed that nothing would remain, We shall proceed to-morrow. PRAYER, Grant, Almighty Cod, that as thow dost not now prescribe tows ‘one day on which we are Co tetfy that we are sxnetifod by thee, at commandest us to observe a cred reat through our whole life so as to renounce ourselves and the world,—O grant, that swe may really enfomplate this rst, and so eruify the old man, hat being ffetualy united to thine oily-begotten Son, we may ‘becoue also partakers of that resurrection in which he has led the way, end be gathered into that celestial Kiogdom which he Jhasprocuged fr tie by his death and. resurrection after having ‘0 fought ia this worl, under thy banner, that thou mayest ever reign in ws ad rule snd govern us by thy Spirit so that noting thoughout life may be oar oxa ding, but that wesufer our selves to be governed by thee, until thon at length Become tus slim all Amen. CHAPTER XVIII. ‘Lecture Sebentieth. 1. The word which came to Fere= 1. Sermo gui fut ad Jeremim sah feo the Lor, saying, Jebora, dee, 2, Arie ad go down tothe pot- 2. Sarge, et descend in dona fers house: and there Twill cause Sguli, et faciam auizes te wera ‘hee to hear my words ‘ Then T went down to the pot. "8. BE deseendt in domum fu, ter's house and, baal, he wrought et eee ips facions ops super laple sek the mbeel {carer G95 ali erent Spe 4. And the veel that he made of 4. Et corrupt fut vas, quod ‘lay was mareed in the and of The ipse fysibat ex Tuto (itm ad - potter: so he made i again another Qhn) in wana zal; ot reversus et, esel as een good to the potter et feit vax aa seat rectum fat i Tomake i ‘oul pul ut Taccret Then the word of the Lord", Et fit sernsa Jeong ad ney came to'me, saying, Gicendo, TO hse of tal cannot Edo“. Anon seat Sul hie pera with yon as this potter? anth the suhie facere, dome Inrel? dat Tora india clay rin the Schowas eee Sew fate ie ron * Both the § “how salt ear ceause thee to he yeuaging and the Vulgate impeoperty render the verb ft the Targram retnins the eateative sense, I wit i. i |392, COMMENTARIES ON SEREML ker. Lxx, e's hand so are yo ia mine fli it von in ann mea, dors ind Baas Pere” is “ ‘The sum of what is here taught is, that as the Jews gloried in God's singular favour, whieh yet bad been conferred on them for a differont purpose, even that they might be his sacred heritage, it was nocossary to take from them a eon dence of this kind ; for they at the same time heedlessly despisod God and the whole of his law. We indeed know that in God's eovenant there was a mutual stipulation—that the race of Abraham were faithfully to serve Gad, as God was prepared to perform whatever he had promised ; for it was the perpetual law of the covenant, “Walk before me and be perfect,” which was once for all imposed on Abra- hhara, and extended to all his posterity. (Gen. xvii. 1) As then the Jews thought that God was by an inviolable ea pact bound to them, while they yet proudly rejected all hi prophets, and polluted, and even as far as they eould, abol- ished, his true worship, it was necessary to deprive them of that. foolish Donsting by which they deluded. themselves. Henco the Prophet was commanded to go down to the pot- ter's house, that he might relate to tho people what he saw there, even that the potter, according to his own will and pleasure, made and re-made vessels Tt scems indeed at the first view a homely mode of speak- ing; but if we examine ourselves we shall all find, that pride, which is innate in us, eannot be corrected except the Lord deaves us as it were by forco to see clearly what it is, and except he shews us plainly what we are. ‘The Prophet might have attended to God speaking to him at his own house, but he was commanded to go down to the house of the potter—not indeed for hia own sake, for he was willing to be taught—but that he might tench the people, by adding this sign as a confirmation to his doctrine. He then relates what had been enjoined him, that he descended into the potter's louse ; and then he relates what he se thoro—that when the potter formed a vessel if was marred, and that he then made another vessel from the same clay, and, as it scoms, one of a different form ; for there is a’ peculiar emphasis in these words, as it scemed OMAP. Xv1tt 1-6, comMEYTARIES ON JEREMIAH. 998 right in his eyes. "The application is afterwards added—- Cannot T, as the pater, chenge. you, © hovse of Israel? Doubtless, ye are in my hand aa the clay in the hand of the potter; that is, T havo no Tess power over you than the Deiter over his work and his exten vest We now seo what this doctrine contains—that mon are very folsh witen they are proud oftheir present prosperous caution, and think that they are anit were Rized in & state OF safety’ for in siglo moment God can east down thoee wehont he line raisad up, nud algo raise up on hi thom he has before brought down to the ground. This in teen well Known by heathens, for moderation is commended by thom, which they describe thus-* That no one ought to te infatod in prosperity, nor suecunb in adversity” But so one is rally influenced by this thought, except he whe tcknowledges Gat wo are ruled by the band of God: for ey who dream that forlane rules ih the work Set up theit cwwn wistom, their own wealth, and their own. stronghold Temust then sccesarly ba, that they always delude them. selves with some vain hope or another. Until then men are brought to Know that they are eo subject to Gol's power that their condition ean it a single moment be. changed, according to his will, they will nover be hunble as they ght to bo, This doctrine therfore was entitled to special notice, specially when we consider How foalishly the Jews had abused the privilege with which God had favaured ‘Abraham and all his posterity; it was Wherefore an admon tion altogether neceomry. Besides, it we come to oursalvn, sre shall ind that it requirosa rat effort to lear to humble turscres, a8 Petor reminds us under the mighty band of God. (U Peter v6) Gavates tnd Fenomts as flere TA OFS vemesasortng “hv agers theese! ac he wad, the ay was inthe an anager -Pleh here be eatin an many, which ave 3, send o 3 ere POINT peel tei he Gan tte, The rd iy canes eke yeah ie a a oe Sar eae racte eee yi te he ae ad ed Fon the ages Aa'ty eater the nen ite aoe Rated oe front Sirs naw wif anche isis "Aces ERNE GRLUE pth oy te Spun onde Pape94 ‘COMMENTARIES OX JEREMIAH bom, LX. regard to tho words we must observe that YIN, eabenim, is a word in the dual number, The Prophet no dloniit meant the moulds, dee moulee; for they who ronder it, “wheel” seem not to understand the subject ‘The Pro- phet evidently refers to the moulds, made either of stone, or of wood, or of white clay; and this the number sufficiently proves. He then saw the potter with his moulds, avec ses roles, s0 that whon he hacl formed owe vessel it was marred ; thon he took the samo clay and formed another vessel, and that according to his own will, 1 have already stated w was necessary for the Prophet to go dow to the potter's house: hio did so that he might afterwands lead the Jews to seo their own case ina more vivid manner; forwe know what a powerful ceffeet a representation of this kind produces, when a scene like this is sot before our eyes. Naked doctrine would have been frigid to sloth fut and careless men; but when a symbol was audled, it had much greater effet, ‘This then was the reason why God ondered the Prophet to eewhat the potter was doi Now, in the application, we must notice how things corre spond: As the clay is at the will and under the power of the potter, 50 men are at the will of Gail: God then is compared tothe potter. ‘There is indeed no comparison between things which are equal, but the Prophet argues from the less to the greater. ‘Then God, with rospect to men, is said to he the potter, far we are the clay before him. We must also notive the variety in what was formed: from the same elay ono vossel is made, then another different from (he first. "These three things that are compared ought to be specially ob- served. This then said, cannot 1, as the potter, do with you, O house of Teracl? God includes here twa of these compari n the stones” i the Sptangints on the whee ergs wm he athe Syre Tiere ean be no doubt ays Bley, that he machine is intended con which the potters formed thee earthen tess; ant the appclation Suse the snes?” wil appear very proper if we consider ths achine as consisting of ¢ pur uf errcular stones placed jon one another ike ft which the lower was immovable, but te upper one Cursed ion thet OF neo a a fa ton rman by 2. "pn the topo this upc won whic ees tar place, which the jotor, having givem the ste the di Feem'nto shape with bs hand we Fadgate and ‘CHAR. XvIIL 1-6, CoMMENTANIES ON JEREMIAN, 395 sons: he compares himself to the potter, and he compares the people to clay. We know that God has much greater power over men than a mortal man over the clay; for how- cover hie may form it into vessels he is yet not the erentor of the clay, ‘Then much greater authority has God over men than the potter over the clay. But the comparison, as I have said, is of the greater with the less, as hough he had suid, “The potter ean form the clay at his will; am J info- rior to him ? or, is not my power at least equal to the power of the aititier, who is a mortal and of an abject condition ?” Then he adds, with you, or to you, O house of Israel ? as though he had said, “Trust ye in your own excelleney as you please, yet ye are not better ihan the clay, when ye consider what Iam and what I ean do to you.” We have now seen two of the comparisons ; the third fol Jows—that God ean tum us here and there, and change us at his will, ‘Then hows foolishly do men trust in their present good fortune; for in a single moment their condition can be altered, as there is nothing eortain ou the earth. But we must bear in mind what L have already stated— that vain was the confidence by which the Jews deluded themselves; for they thought that God was bound to them, sand so they promised themselves a state of perpetuity, and, as though they eould with impunity despise the whole law, they ever boasted that the eovenant, by which God had adopted the seed of Abraham, was hereditary. Now the Prophet shows that the covenant was in such a way heredi- tary, that yet the Jews ought to have regarded it as it were an adventitious benefit, as though he had said, What God gave you he can take away at any time; there is then no- thing certain to you, except so far as God will be propitious to you.” In short, he rounds them that the whole of their safety depended cn God's gratuitous favour, ax though he hiad said, “ Ye havo nothing as your own, but what God has conferred on you is at his will and pleasure; he can to-day take away even what he lind yesterday given you. What mcaneth then this foolish boasting, when ye say that ye are exempted from the common Tot of men?” The Jews might indcod have rightly disregarded all the396 COMMENTARIES ON JEREMIAH, Lect. xx. dangers of the world, for God had gatherod them under his ‘own protection; they would indeed have been safe under his guardianship, had they observed mutual faithfulness, 20 as to be really his people as he had promised to be their God; but as they esteemed as nothing his whole law, and made void the covenant in which they foolishly gloried, the Pro- phot, as we see, did not without reason shake off that conf- dence by which they deceived themselves. We may hence gather a useful doctrine: With regard to tho whole race of man there is nothing certain or permanent, in this life; for God can change our condition at a 80 as to east down the rich and the eminent from their ele« vation, and also to raise up the most despised of men, ac- cording to what is said in Psalm exiii,7. And we know this to be true, not only as to individuals, but also as to nations and kingdoms Many kings have so increased their power as to think themselves beyond the reach of harm; and yet we havo seen that God laid them prostrate as by x sudden whirlwind: so also it has happened to powerful nations With regard then to the condition of mankind, God shews here as in a mirror, or by a vivid spectacle, that sudden changes ate often in the world, which ought to awaken us from our torpor, s0 that no one of us may dare to promise hhimself another day, or even another hour, or another mo- ‘ment. This is one thing ; but this doctrine has a peculiar application to us; for as God has by a poculiar favour sepa- rated us from the rest of the world, so he would have us to depend wholly on his mero good will, Faith indeed ought to be tranquil, nay, it ought to disregard whatever may bring ‘on us any terror or anxiety 5 Dut faith, where has it its seat? In heaven, ‘Then courage is required ‘in all the children of God, so that they may with a quiet mind disregard all the changes of the world. But we must seo that the tranquillity of faith be well founded, that is, in humility. For as we ‘east our anchor in heaven, so also, with regard to ourselves, we ought always to lie low and be humble. Whosoever then, flies in vain confidence boasts in vain of faith, and falsely pretends that he trusts in God. Let it then ever come to ‘our minds, and constantly recur to us, that our condition is time, j | | CUA. XVitL. 7-10. comDRSTAMIRS ON JEREMIAI. 397 not through ourselves safo and socure, but through the gra tuitous goodness of God. We now see the application of this, doctrine. ‘The Prophet proceeds,— 7. At what instant U shall speak 7. Subit lnguar contra gente concerning a nation and concertingconra: regan ad eveleadan et ‘ehingdory, to plac, and to puleraticandam (a wean nl rae Ahoxry ao estoy eu, el contrenis) etd Pendent fH het nation sent mts PEE vere fl gw i Tse pinot fmt tm hes ey mln a) de vil Ell pent of the ev hat gua. (ero guy) Icutus sun Thought to do unc them, eros amy