that can do any thing against you.
JOHN CALVIN come of their own accord to King Nebuchadnezzar, and to suffer themselves to be led forth to the Chaldeans. This was the second good.
Jeremiah then, seeing that the city, the kingdom, and the Temple were not to stand, was anxious to urge with all his might what remained to be done, in order that the city might at least continue as it was, while the inhabitants migrated into another land, so that afterwards they might return to it. This was the best thing for the people, because God had determined to drive them all into exile. It was then absurd to bring against him this unjust charge, that he sought not the good of the people, but their ruin.
But as we said yesterday, all the sayings and doings of the saints have been always unjustly condemned. And if the same thing happen to us at this day, let us patiently bear it. We also see that it has been always objected to the Prophets and faithful teachers, as a crime, that they did not consult the public good, as all ungodly men at this day bring the same charge against us, especially the couriers, who take it as granted, that were anything changed, it would be the cause of all kinds of disturbances; and hence they think, that their religion could not possibly fall without ruin to the public good. Hence it comes, that the free preaching of the Gospel is disliked by them, as though it brought with it some public calamity. Therefore they call us turbulent; and they say that we go astray through ignorance: though we are not avowedly enemies to the public good, yet we do not understand how kingdoms are to be governed; and hence we rashly stir up the greatest tumults. All these reproaches we have to bear, as Jeremiah did, when, with a quiet mind, he endured the hatred which the princes unjustly produced against him, on account of his doctrine, which yet he had announced by God's command, and which was necessary for the safety of the city and people; for the Jews could not, against God's will, remain in their city, from which God had resolved to remove them. When, therefore, Jeremiah saw that the city could not be defended against the Chaldeans, even had he been the only counselor of the king, and not God's Prophet, what could he have advised better or more beneficial, than to anticipate the extreme cruelty of their enemies, and at least to do all they could, that the city might not be burnt with fire, and that the slaughter of the people might not be universal, but that they might continue alive, with the loss only of their property? He could not then have brought a better counsel. But, as
I have already said, nothing is deemed good or useful by the ungodly, except liberty perversely to resist God. This was the reason why they so unjustly accused God's
Prophet. It follows ---
Jeremiah 38:5
5. Then Zedekiah the king said, Behold, he is in your hand: for the king is not he that can do any thing against you.
5. Et dixit rex Zedechias, Ecce ipsc in manibus vestris; quia rex non potest erga vos quicquam.
Zedekiah doubtless knew that wrong was done to the holy Prophet; for though he wished him to remain as he was, yet he knew that the Prophet had not threatened the people from ill-will or a hostile mind; and he was thus conscious that he had to do with God rather than with a mortal man. However this may have been, he knew that