Commentary on the Old Testament Volume 2-4

CHAP. IV.

IF thou returnest (O Israel) saith the Lord, Return to me. Because they were brought in Chap. 3. 23. professing their penitency, and turning to the Lord; now he encourageth them in their doing thus, and calls upon them to do it in sincerity, because amongst them that turn to the Christian profession there be many hypocrites, who think to be accepted of for their outward show, although they go on still in their sins. Against this he exhorteth them to show their turning to be unfeigned, by their putting away of all their abominations, which whoso doth not, his turning is nothing else but hypocrisy. But whoso thus turneth shall never be moved, he rests upon the Lord and his grace in Christ, which shall be as a Rock unto him, so that let the winds blow, the rain fall and the waves beat, yet he falls not.

And thou shalt swear, The Lord liveth in truth, &c. Here swearing is put for the whole worship of God, of which it is a part, because in swearing his name is called upon, and faith in God is shown, that he both heareth and hath power to take revenge upon him that presumes to swear falsely by him, yea and that he cannot for his honor but do it, seeing otherwise he should expose himself to the calumny of evil tongues, which would be ready to say, either he is so high in heaven above, that he heareth not, or he cares not for truth or falsehood. Therefore swearing, The Lord liveth, if it be in truth, argueth one that is truly faithful, believing all the things before-spoken of, and whatsoever else God hath set forth in his holy Word, and therefore living and doing accordingly. If any man sweareth thus, but doth not believe thus to do as God requireth, he sweareth not in truth, but in abominable hypocrisy, forsomuch as he makes a show of a true believer, but in his heart is not. And because that in judgment men show themselves whether they swear thus or no, by each ones dealing justly and righteously with his neighbor, or contrariwise, it is added, in judgment and righteousness. And to denote the time to which this is most properly to be referred, he saith further, The Gentiles shall bless themselves in him; a like passage to which is Isa. 65. 16. in speaking of the times of the Gospel. Yet I do not hold that this, or that which went before Chap. 3. 22, 23, &c. doth so properly belong to the time of the Gospel, but that it was useful for Israel then to teach them how to demean themselves towards the Lord, whom they had so greatly provoked, both by confessing and professing a serious return, that God's judgments already sent might be removed, and his judgments threatened further to come, prevented. And for Israel, it was necessary that serious and hearty turning in truth should be pressed unto them, because they had many times turned only feignedly, for turning to the doing of good duties outwardly, and sometimes putting away Baalim, thinking to be highly accepted of, and to enjoy peace. And this [Note.] is also our case in England, for which we have need to hearken to, and put this precept in practice, before that God's judgments come as a flood upon us, and there will be no stopping of the course of them till we be quite destroyed.

Break up your fallow ground, and sow not amongst thorns. Circumcise your selves. Having prophesied of the conversion of the Jews and calling of the Gentiles, from verse. 12. Chap. 3. hitherto, now he returns again to his former Prophecy of judgments to come from the North, exhorting them by true repentance to prevent them. One of the evil grounds upon which the sower soweth good seed, Matth. 13. is said to be thorny, setting forth men worldly-minded and covetous, to the end therefore that they might not be hindered by worldly cares from profiting by his heavenly instructions, he bids them not to have such hearts, but to break them by contrition for their sins past, for thus the heart is made capable of good instruction to profit thereby, even as the fallow hard ground before overgrown with thorns, when they are stubbed up, and it is broken with the plough to bring forth good seed sown thereupon with plentiful increase. And he meaneth not only the evil quality of covetousness, but also all vices accompanying it, injustice, fraud, lying, oppression, and the neglect of divine duties for mammon.

And circumcise, Take away the foreskin of your hearts. Here he showeth more plainly what he meant by breaking up their fallow ground, viz. the ground of their hearts, hardened in sin through a custom of sinning like ground lying long unplowed. For as the ground is cut with the plough, so was the foreskin with a sharp knife, for a sign of the Covenant betwixt God and Abraham. But when this was commanded to be done without fail from time to time, it was not the Lord's meaning that they should rest herein, as if Circumcision of the flesh had been prescribed for any complacency that God had therein, but that by it as by a figure they might be stirred up to circumcise their hearts, and cast away the foreskins of them, that is, not only the vices before-mentioned, but also all other evils first conceived within, and then coming out by actual adultery, murder, theft, &c. Matth. 15. 19. of which see before Deut. 10. and after Rom. 2. 29. And for the heart circumcision he calleth, and that unto the Lord, intimating, that in their circumcision before men, they gloried, as being for this more excellent then other Nations; but if they would become such indeed, as was intended by God, when he commanded circumcision to them, that is, circumcised in heart by putting away their evil doings, as is further explained by the last words of this verse, then they should be excellent in God's esteem, and recover his favor, so that the fire of his wrath should not break forth against them, as otherwise it should do.

Blow the trumpet, Set up a standard towards Zion, Gather yourselves into defensed Cities. Here he doth ironically bid them stand upon their guard against the evil that was coming, as if they were able to defend themselves against it, as one who knew that his former exhortation to circumcise themselves would not take effect with them. But do what they could by their warlike preparations to save themselves, he threateneth, That evil should come out of the North, the King of Babylon like a roaring and devouring Lion, whom they should not be able to resist, no more then other beasts the Lion, verse. 6, 7, &c. But it may be said, Why are they bidden to circumcise themselves in heart? who can do this but God only? Answ. He meaneth, That they should seek it of God by praying for his grace that they might be enabled to this work, and not resist the motions of his Spirit stirring them up in the preaching of his word hereunto.

Ah Lord God, thou has • • reatly deceived this people, saying, Ye shall have peace. Having prophesied • ow cruelly they should be destroyed, now he speaks to the Lord, by whose just judgment it should thus happen unto them, as they would doubtless say, when they should be under this dreadful judgment by the Chaldees. For there were false prophets amongst them, that cried Peace, peace, whom they took rather to be the Prophets of the Lord then Jeremiah, because he spake harshly to them, and they slatteringly to curry favor with them. The meaning then is, It grieveth me (O Lord) to think that when the evils threatened come upon this people, they should lay the fault upon thee, as if thou hadst dealt otherwise with them then thou promisedst them by the Prophets, forsomuch as some coming in thy name, and by thee permitted so to do, made them such fair promises. But they were worthy indeed for their obstinate going on in sin against the true Prophets admonitions to be so deceived. And this he speaks to the Lord, because they would not hear nor believe him giving them warning against such flattering false prophets. To this effect also Calvin, but Jerome understands it as spoken by Jeremiah, looking back to the promises of Chap. 3. 12, 13, &c. which he not understanding to be of times to come so long after, and now being bidden to prophesy of present destruction to Judah; and therefore not seeing how those promises could be true, he crieth out, Ah Lord thou hast deceived, &c. that is, hast made me, by propounding such gracious promises of peace and prosperity, to deceive them. To Jerome subscribeth Rabanus and Thomas Aquinas. For that of Calvin stands Lyra, Theodoret, Hugo, Chaldee Paraphrast, I cannot think with Jerome, that Jeremy knew not that his former Prophecy of so great good pertained to times to come long after, this of destruction to the times at hand: for the Spirit, whereby he prophesied doubtless enlightened him so, that he knew to what time each prophecy did pertain, or else he should have been like heathen Prophets cast as it were into an exstasie by the devil, as then prophesying they themselves knew not what, not they, but the devil speaking in them; whereas God spake not in his Prophets, using their tongues only as his organs, but by them, first telling them what they should say, and to what end, and then speaking by their Ministry. Wherefore I conclude, as I began, it is said, The Lord greatly deceived them, because they thought that which was spoken by false prophets in his name, to come from the Lord, unless it shall seem best to follow Jerome in another way, which he toucheth upon also, viz. that they were deceived, as it were, by the Lord, because he promising good unto them, Cha. 3. was by them understood, as absolutely promising it, whereas he did it only conditionally upon their consenting together to turn to him.

A dry wind upon the high places of the deserts, not to purge, nor to fan, a fuller wind then those shall come to me. Hereby is meant, that the judgments of God by the Chaldees coming by the sword, spoken of verse. 10. shall also be as a mighty strong wind, for which it is said to come by the high places of the wilderness, being advantaged by the height of the place, and the openness of it, there being no trees to break the force of it, The daughter of my people, that is, Judah, not to purge, &c. as some winds are made use of in winnowing of corn, the chaff being thereby blown from it, A fuller wind then those, that is, more impetuous, bearing down all things, Shall come to me] They be the words of the Lord, and he meaneth, that this wind shall come at his call; for Nebuchadnezzar, although most proud, imputing all his Conquests to himself, was but the Lord's servant to execute his judgments, as he is elsewhere called, and is here intimated by the words added, And I will speak judgments to them, that is, I will speak no more by my Prophets, but by my judgments carrying them away, as by a whirlwind, into Babylon. By the wind purging the floor he meaneth lighter chastisements, whereby he had sought to amend them before, but this wind of the North blowing more full should carry chaff and corn, bad and good all away.

He shall come up as clouds, his chariots shall be as a whirlwind. Now he speaks more plainly, whom he meant by the wind before-spoken of, viz. the King of Babylon, compared for his swiftness in coming, to the light clouds without rain, fleeing in the air; and for his violent bearing down of all things, to a whirlwind; and hereupon he crieth, Woe to us we are undone, that hereby they might be moved to repentance, as he exhorteth verse. 14. Wash thyself (O Jerusalem,) as Isa. 1. 16. wash you, make you clean.

A voice is heard from Dan, and publisheth affliction from Ephraim. Vulgar Latin, The Idol from Ephraim, which Jerome expoundeth of Bel the Babylonians god, brought with them when they came against the Jews: Some, of Nebuchadnezzar their King, who would be worshipped as a god. But the word 〈 in non-Latin alphabet 〉 here used, signifieth nothing but iniquity, or the punishment thereof; and according to this sense it is meant, that their punishment for sin should first begin at Dan, which was furthest North, and then come on to Ephraim which was nearer to Jerusalem. And from these places should some flee to Jerusalem, to bring these evil tidings with crying and lamentation.

Remember to the Gentiles, behold publish against Jerusalem that watchers come. Hebr. Besiegers shall make to hear or to be heard against Jerusalem coming from a far country, they shall utter their voice against the cities of Judah. And thus the meaning will be plain, it being, as if it had been said, Speak no more of the judgments to come upon Judah to the Jews, for they have been enough spoken to already, but recount and speak of the same things to the Gentiles, for they are the men that shall make them hear the terrible sound of their coming from Babylon, which was far off, to do execution upon Jerusalem, when they had for a time besieged it, then breaking in and destroying both it and the Temple, as it is shown that they did afterwards in this book, and 2 Kin. 25. 2 Chron. 36. Other Expositions are brought by some, of which Calvin makes mention, but rejecteth them, and concludeth with this, and so do I, not thinking it worth the while to name them to the further needless troubling of the Reader. Yet in the word 〈 in non-Latin alphabet 〉 Besiegers, I think it worth the noting, that the Prophet may be thought to allude to the name Nebuchadnezzar, the last two syllables of whose name are 〈 in non-Latin alphabet 〉 ; as if he had said, Nebuchadnezzarens, or the men of Nebnchadnezzar. And the same are called, Keepers, as of a field, ver. 17. that is, keeping all the ways in the fields about Jerusalem so, as that none of the Jews should be able to find any way of escaping the destruction that hanged over their heads. And this he showeth in the next words comes only through their own default, because they provoked the Lord, and had given him, as it were, a bitter pill that went to his heart.

My bowels, I am pained, my bowels. A like speech to this hath been before expounded, Isa. 16. 11. & 22. 4. wherefore see there in what sense it is spoken, Because thou hast heard (O my soul!) the sound of a trumpet, Vulg. My soul hath heard, but the word is of the first person, I have heard my soul, that is, I mean, My soul hath heard, that is, by or from the Spirit speaking to me within, although this sounding came not till divers years after to the bodily ears, yet now he heard it in his spirit, and was affected with it, as if already come.

Vers. 20, 21. are nothing else but an exaggeration of the same with more variety of expressions: So likewise is verse. 23, 24, 25, 26. it is an hyperbolical description of a most said time, and yet as if he could never say enough to deter them from their sins, he plainly threatens them over again with utter ruin and desolation, v. 27, 28, 29.

Though thou cloathest thee with crimson, &c. As he began Chap. 3. 6. to impeach Judah for whoredom: so he concludeth, speaking to her finally, as to an harlot decking herself in the richest and best manner that she can, to allure lovers to her, but the time being come that her beauty fadeth by grievous sufferings, none will now be allured unto her anymore. Even so he showeth that it should be with that harlot-like state. But he is not to be understood, as meant of that which Judah should do at the time of her destruction, for then they were so far from trusting in Idols and decking them anymore, that they began to see into their vanity, and how that no help was in them: but the words have reference to that was now done in hope of having help in time of need from these dumb and dead Idols, or at the least to be favored the more by the Chaldees by setting up such a worship as was used at Babylon. But he showeth, that the Chaldees being nothing inclined hereby to favor, should despise her, and seek her life, and be her murderers, of whom she should therefore lamentably complain, as a woman in travel of her pangs, verse. 31. And the like measure may any Christian state look for, that to procure favor [Note.] of Papists, either to themselves, if need should require, or to those of our Religion amongst them, pleaseth them by conforming to their superstition, or tolerating it, as a Spanish Duke shown anno 1588. when making just account with their Armado then prepared to over-run England, he asked his sword, whether it could distinguish betwixt Roman Catholics in England and heretics, that it might spare the one and kill the other, and said, it answered, No.

CHAP. V.

RUn to and fro in the streets of Jerusalem; That it might appear to all the world that God was not more severe to the Jews in judging them, as hath been before said, then they deserved; he here layeth open the universal overspreading of sin in the holy City Jerusalem, where it was chiefly to be expected, that there should be some executing judgment, that is, walking exactly according to the rules of righteousness, and seeking the truth, that is, of an upright heart void of deceit and falsood in their speeches, but there was not a man, no not one such. And to show that there was not one, he useth so many words, Go to and fro, search and inquire. If it be said, How can this be true, when as besides Jeremiah himself there was Baruch and Obedmelech that are spoken of; and it is not to be doubted but there were some others, though very few? Calvin answers, That the few righteous which were there, are to be considered apart from the body of the City against which the judgments of God were before denounced, and that which is here spoken, as against that body only, consisting of the King, his Counselors, Priests, common People and false Prophets, who were many thousands, but not one righteous amongst them all. And he saith further, as speaking of a ground of this distinction, that Isa. 8. 16. Seal the Law, bind the Testimony for my Disciples, doth plainly make this distinction; To the righteous who are God's Disciples, this is not spoken, but they being set apart; and then the multitude considered, who were before threatened, that which is here said is to be understood of them. But against this it may well be said, If the righteous be considered apart that were in Jerusalem, that which is here said by way of challenge is spoken in vain, being that if every righteous person be put by in any place, it will be manifestly lost-labor to search amongst others, though never so many, for one righteous man. Leaving this therefore, let us see what answers are brought by us. Isidor saith, It is hyperbolical. Lyra, that by one, a few are meant. But Jerome best, by one man understands one man of eminency for his standing for Judgment and Truth, and by his authority endeavoring to suppress the contrary. For so the word 〈 in non-Latin alphabet 〉 Ish here used is commonly put, as Exod. 15. 3. Judge. 7. 14. Psal. 4. 3. Psal. 48. 3. Isa. 46. 11, &c. of which see Chrysostom more fully, Hom. 23. in Gen. Ezek. 22. 30. I have sought a man that might stand in the gap, whereupon he saith, Such a man is to be understood as retaineth the image of God safe, and is most virtuously disposed; and Jerome, A man like Moses, Aaron or Samuel; Likewise upon Isa. 50. 2. I came and there was not a man, yet a man here spoken of, is not so to be understood, as if none but a man of authority were meant: for the contrary appeareth verse. 4. I said, these are poor and understand not the judgment of the Lord: Therefore this search is first made amongst the common sort, there was not a man amongst them to be found, as he also showeth that there was not amongst the nobler, v. 5. There were a very few haply besides Jeremiah and Baruch, that for their piety should themselves be saved, but not a man of zeal and courage as Phineas, that by opposing sin in others might stop the course of God's judgments according to his power. Jeremiah indeed and Baruch sought to do it, but they stood now as representing God, who challenged all the rest, as hath been said. And this challenge was necessary to vindicate the Lord from severity, and more harshness towards his own people, then towards the Sodomites, whom he would have spared, if in that City there had been ten righteous, for that being the least number that he then condescended to, now he goeth lower to the Jerusolymitans, If there be but one man, I will spare it, that executeth judgment, seeking by all means that he can to stop the course of sin, and seeking the truth, by encouraging hereunto, and against falsehood and deceit.

Although they say, The Lord liveth, surely they swear falsely. Heb. 〈 in non-Latin alphabet 〉 Therefore, or for this they swear falsely; Whereby he doth not only tax their hypocrisy in speaking after the manner of the most godly, The Lord liveth, as was prescribed Chap. 4. 1. but also their horrible profaning of the Lord's name, in swearing falsely thereby to deceive others, that upon their sayings thus believe them, but after finding them false are moved to blaspheme this holy name, if vengeance be not taken on them with speed. Thus Calvin. But we may more briefly take the sense thus, Although they say, The Lord liveth, whereby they may be conceived by men not to be so bad, yet they are most wicked; and this their saying addeth to their wickedness, for by reason of this outward show of piety, they embolden themselves to commit this foul sin of perjury, thinking to pass for a godly people notwithstanding, seeing they swear not by Idols, but by the living God, as God's people are commanded to do.

O Lord, are not thine eyes upon the truth? thou hast stricken them, &c. Having discovered their hypocrisy and false-confidence in a show of piety, now he turns from them, as unworthy to be spoken to anymore, to the Lord, that they might be the more moved to be ashamed, and being brought hereby to know their vanity in doing as was before said, be stirred up to repent. For although they might deceive men, they could not deceive God, whose eyes pierce into the secrets of men's hearts, looking therefore that his servants should speak nothing with their tongues but what is in their hearts, when they swear by him, 1 Sam. 16. 16.

Wherefore a Lion out of the forest shall stay them, and a Wolf of the evenings. Having searched and found none righteous either amongst the common people or the nobles, verse. 4, 5. now he returns to threaten them again, as Chap. 4. 13. where a Lion is spoken of, but here both a Lion, Wolf and Leopard, whereby one and the same destroyer is most commonly understood, viz. Nebuchadnezzar, with whose coming, as by a terrible judgment out of the North he threatened them, Chap. 1. and so continueth to do throughout his Prophecy. Others understand him by the Lion, the Persian Monarchy by the Wolf, and the great Emperor of Grecia Alexander by the Leopard, as he is set forth Dan. 7. But the first is the best, one Nebuchadnezzar was all these unto them, destroying and tearing them in pieces, as if all the beasts of the forest had broken in amongst them, or found them out of the City. But to set forth the divers Nations which came with him, he mentioneth not only a Lion, but a Wolf and Leopard also, for the Assyrians and Edomites, infest enemies of the Jews, assisted him in making this cruel destruction. A Wolf is called the Wolf of the evenings, because that having gotten no prey all day, he is very hungry in the evening, and sets upon whatsoever he can find most eagerly.

How should I pardon thee for this, thy children have forsaken me, and sworn by them that are no gods. Here he makes them Judges, whether or no they were adjudged to such punishments, as are before-threatened; For here are two such gross sins, Idolatry and adultery laid to their charge, that no man can say, but that what punishments soever they should suffer, they were justly dealt withal, because the Lord is the great Judge of all the world, and if he should suffer such to go unpunished, or lightly punished after long waiting with patience for their repentance in vain, he should not be just, which were to his great dishonor. By swearing by other gods is meant, ascribing to them omniscience, power to revenge for perjury, and justice doing to everyone according to his deserts, and whoso doth thus by any creature makes a god of him. For their adultery, he saith, when he had fed them full, they assembled together in harlots houses, hereby is denoted the greatest impudency in going about this sin that might be, because adulterers commonly go secretly about this foul wickedness, but they in companies, as not being any whit ashamed of it, with the like to which they are charged, Isa. 3. 9. hereby is also set forth the commonness of that sin amongst them. And in setting this forth there is in Heb. an elegant Paranomasie, in the word swearing and filled, the one being Jeshbagna, the other Eshbagn.

Go ye up upon the walls and destroy, but make not a full end. See the like speech Chap. 4. 27. and here again verse. 18. it is understood by some, as if it were meant that all the people should not be destroyed, but a remnant saved, but by others better, That when they had suffered the things before-spoken of, more miseries were yet by the Jews to be expected from their enemies, as indeed it came to pass when their City being destroyed they were carried into Babylon, where their sufferings were greater and long-lasting, and although they that would returned home again at the end of seventy years, yet their sufferings were not at an end, but they were always after under heathen Kings, many of whom did most cruelly persecute them, and tyrannize over them. The word 〈 in non-Latin alphabet 〉 here used, fignifieth a consumption, but it is often put for an end also. Take away her battlements, for they are not the Lord's, Vulg. Her offsprings, as if children were hereby meant, and that they should not be spared, Septuagint Props, or Basis, or Bulwarks. The word signifieth properly offsprings, but metaphorically it is put for pins of walls, and it agreeth best to some defensible buildings more prominent then the walls affixed to them to keep off enemies, because he spake before of their going up upon the walls. And in bidding go up, and take away, he doth most aptly meet with their vain confidence in these things, for by reason of them they thought their City safe enough from any enemy. They are not the Lord's, that is, for sin God hath cast off the care of them, and will no more defend them.

They have belied the Lord, and said, It is not he. Here he chargeth them with the height of all wickedness, that is, with Atheism, for it is as much, as if he had objected against them that they said, The Lord is not God, for in the Hebrew it is, He is not, and of this sin do all make themselves guilty that are not moved by the threatening of his judgments to repentance; for hereupon Jeremiah gathereth against the Jews, that they falsely denied God, and not without good reason, because such say, either he is not omniscient, or not omnipotent, or not just to do as he hath said, and to deny him to be any of these, is to deny him to be God, and to belie him.

The Prophets are wind, the word is in them, so shall it be done to them. Calvin, The last words here are the words of the hard-hearted and unbelieving Jews; as if they had said, The Prophets threaten us with the sword and famine, but we think them vain in so doing, we will therefore requite them with the like, as they say to us, so we to them, These evils that they threaten shall come upon them, as soon as upon us. Lyra better, Because they so sleight the Prophets comminations, it shall be so to them, as here followeth, and as went before also, they shall certainly be destroyed by these judgments. Vatablus expounds it of false prophets, as the threatening of Jeremiah against them for keeping the people by their false prophesying from repentance, but he saith, their prophesying is vanity, and so it shall be done therefore to them. But because he is inveighting against the wicked in this respect, that they put the lie upon him when he threatened them v. 12. it is most probable, that he goeth on here to show how they slighted his Prophets, for which they are threatened again, as hath been already said.

I will put my words in thy mouth as fire, and they shall be as stubble. That is, According to thy Word they shall be destroyed, as the stubble is by the fire; and when this shall come to pass, it shall appear, that thy words were not wind, and to be despised, but that theirs were such, being no more able to stand against thine, then the Enchanters rods in Egypt against the rod of Moses, but were devoured thereby.

A Nation most ancient. For such were the Chaldees having continued ever since Nimrod, and accustomed to subdue such as they warred upon, and therefore they could not but expect to be subdued also by them. And he addeth, Of a language not understood, to show that they should in vain crave to be spared by them, for they should not one understand another.

Yet I will make an end. A like speech to this see before c. 4. 27. expounded.

Vers. 19, 20, 21, 22, 23. He presseth the same further upon them, and by reasoning from this almighty power shown in ruling the raging sea, seeks to strike the fear of the Lord into them.

Your iniquities have turned away these things. He spake verse. 24. of rain and seasonable times given by God to move them to fear and serve him, now he showeth, that when it is otherwise, no rain falleth, or it cometh down immoderately, sin is the cause of it, the force thereof reacheth up to heaven, and thus troubleth the course of nature. And in particular the sin of craft and cruelty in circumventing men, and craftily getting their estates from them, as if a trap were set to take them. And by this means they growing rich thought themselves most happy, v. 26.

The Prophets prophesy falsely, and the Priests bear rule by their means, &c. To prepare to this, he saith verse. 30. An horrible thing is committed. For what could be more horrible in the City Jerusalem, where the Temple and chief Priests were continually to direct the people aright, then that there should be false Prophets, and those countenanced by the said Priests. But he toucheth upon the cause, in saying, The Priests fill their hands by their means, as the words properly signify, that is, of their false prophesying made advantage to increase their worldly wealth, which is when false prophets by their prophesying magnify the Priests, as the men by being liberal to whom, and submitting themselves to be rule by them, they shall provide for their everlasting good, and be temporally blessed also. For if the people be once persuaded of this, they will think nothing too much to give unto them, and so they shall be greatly enriched, and if they be not ruled by them, they think that much misery attendeth them. Such false prophets for the Priests were the Pharisees, Matth. 15. saying, Corban; and the Friers for the Pope, for which they were wont to say, that their four Orders were the four-wheeled chariot, wherein the Pope was drawn about in such pomp. And not unlike to these are those flattering prophets of our times, that magnify Subjects in Authority, as if all power were in their hands, whereby so great gain cometh in unto them, and they lord it over their brethren and fellows, as Kings, imprisoning and divers ways punishing them that dare to gainsay this their unlimited power. For that which was then done to the Priests is now done to men in high Authority in the Commonwealth; but to the poor Priests contrariwise, they are pulled down everywhere from that which of right belongs unto them, and despised and trodden underfoot. But ye may thank yourselves, that in your prosperity were so proud, covetous and domineering over the Lord's heritage, and take this as a judgment of God coming upon you to correct these abominable vices. And will ye do in the end thereof? That is, when the City shall be destroyed, and all your wealth taken away, and ye made miserable captives to your savage and merciless enemies. A good warning to all in the condition [Note.] before-spoken of, in time to repent, that they may be saved from so horrible a destruction hanging over their heads for such horrible things doing, as verse. 30.

CHAP. VI.

GAther ye together ye children of Benjamin from the midst of jerusalem. Having diversely already prophesied of the Chaldees coming against them, now he prosecuteth the same argument further, speaking to the men of his own Tribe of Benjamin, in which half Jerusalem stood, as if the enemy were even now upon the march against them, Gather ye together, go forth of the City to encounter your enemies, if ye think to do any good upon it, to keep them from destroying your City. And to Benjamin he speaks, as being nearest unto him, and amongst whom he dwelt in Anathoth, and as being of great note for their valor, as appeareth, Judge. 20. Blow the trumpet in Tekoah, a Town of Judah near Jerusalem, and it seemeth a place so called, because the alarm by sounding of a Trumpet used to be given there, as we may gather from the words, which are 〈 in non-Latin alphabet 〉 Betecnah Teou; and set up a sign in Betheherem, that is, The house of vines, a Town in Benjamin, so called from the store of vines growing there, and a wine-press in a Tower built there on high; and therefore standing also upon high-ground most fit to set up a sign in to be seen afar off. For that vines were commonly planted upon hills, and in a vineyard a Tower was built, see Isa. 5. 1, 2. He plainted it on an hill, &c.

I have made the daughter of Zion like a delicate and tender woman. Here he showeth how tenderly God had used the Kingdom of Judah in giving her rest, as his most beloved Spouse, when Israel was carried away captive by the Assyrians.

But the shepherds shall pitch their tents about her. That is, Princes and Captains of Armies, who are often called shepherds, and she shall become a prey to them and their Armies, intimated by saying, They shall feed everyone round about: for when all wild beasts are destroyed, shepherds separate and feed their flocks severally, but when there is danger in respect of the said wild beasts, they gather their flocks closer together, that they may help to defend one another. Therefore in saying thus, he meaneth, that the Jews should be so rooted out of the Land and subdued, that the enemies should at their pleasure walk about and take the spoil of their country, there being none that they needed to fear left in the Land.

Sanctify a war against her, Arise, let us go up at noon-day. Calvin, Upon just cause go to war against her, for that ye shall do, seeing the Lord upon the considerations before-going hath called you unto it. And it is thus spoke, to intimate that no war is to be made without just cause, and even into the hearts of most barbarous Nations God hath put it, not to make war commonly, but some cause first declared. The next words are the words of the forces coming, Let us go up at noon. This is spoken to show their forwardness, because in those hot countries, enemies, being come before a City, did not use to begin their assaults at noon, which was the hottest time of the day, but stayed commonly till the morning. In saying thus therefore their expedite mounting up the walls, and taking the City is set forth, they being grieved that they could not do it at the first on-set, for which they say, Woe to us, the day declineth, &c. and therefore they resolve to go on in their assault in the night, till they have done the work, verse. 5. By all which it is shown, That the subduing of Jerusalem should be no long whiles work, but (as it were) from noon till night, and then all should be brought under. With Calvin consent Theodoret, Lyra, Hugo, but Jerome, Rabanus, Aquinas, understand it as spoken of the Jews lamenting their case, having suffered so much in the day, looking for more grievous sufferings in the night, but the Text is manifestly against Exposition, and for the other, in which I therefore rest.

They shall thoroughly glean the remnant of Israel as a vine. Hebr. In pruning they shall prune, or in gathering grapes they shall gather. By the remnant of Israel he meaneth Judah, which remained still a Kingdom after that the ten Tribes were carried away, and he compareth this unto grapes gathering of a vine, when few or none left: for so the sacred History showeth, that they were dealt with by the Chaldees, a small remnant only being left of the poorest sort to till the Land. Bring thy hand back, as a vine-gatherer to the baskets: This carrying away of Judah shall not be at once; but as after the vintage the poor come and gather into baskets all the grapes remaining which they can find, and this is called their gleaning: so the Chaldees came with Nebuzaradan the second time, and carried away to Babylon all that were not hid in all parts. So that he doth by this further amplify the desolation of their Land.

Ask for the old paths. After reproving them for their stiff going on in sin, now the Prophet exhorts them again to that which might be most effectual to bring them out of the danger of war and destruction into the way of peace, rest and prosperity. By the old way, he meaneth the way of truth and righteousness, of temperance, love and piety towards God, wherein their fore fathers Abraham, Isaac and Jacob walked, and before them Noah, Enoch, &c. and what grace and favor they found with God, whereas they that walked not in this way, but in sin and rebellion, Idolatry, cruelty, excess of riot or profaneness, were contrariwise made examples of God's wrath, as Cain, the old world, Sodom, the Canaanites, Esau, &c. See the like exhortation, Deut. 32. 7. 1 Maehab. 2. 51. and often in the Psalms. And for us under the Gospel it tends to move us to look both to the same examples, and above all to Christ's, who saith of himself, I am the way, the truth and the life. And Come unto me, and ye shall find rest unto your souls. And for a certain ground of our faith we are here enjoined to beware of new ways that cannot be proved to be old, as 1 Joh. 2. 7. his teaching is said to be the new Commandment, and yet the old. It is therefore a received truth, Quod primum, verum, that which was first is true and that divorces; were never lawful Christ proveth, because it was not so from the beginning: The New Testament is for this cause proved by the Old, neither did the Apostles teach any but old Doctrine, those things that the Prophets of old spake of. So that they in these days that broach novelties, pretending new light or 〈…〉 tions, if they teach or hold under this pretence any way, that cannot be proved to be the old way, they are no better then false Prophets and deceitful Apostates, as the devil their master, transforming themselves into Angels of light. Yet here is no ground for Papists to bear themselves upon, as if they were right, and the Protestants a company of Novelists, because they keep in the old ways of Popery, accounting the Pope the head of the Church, setting up Images in Churches and adoring them, calling upon Saints departed, believing a purgatory, prayers for the dead to be avaible, justification by works, and not by faith only, &c. For although these may seem to be old, yet it is certain that the people of God were not taught thus from the beginning, and therefore although a way wherein men walked hundreds of years, it comes far short of being the old way, wherein the holy Patriarchs, Prophets and Apostles walked at the first; and whoso will have rest must come out of it, as it is said, Come out of Babylon.

The next verse expresseth further, What this old way is, wherein they are bidden to walk, viz. as they are called by the sound of the Trumpet, that is, by the true Prophets preaching, who labor continually to work in them the fear and love of God and faith in him. For so Isa. 58. 1. he is bidden to lift up his voice as a trumpet, and to show that such Preachers of righteousness and truth are meant, he saith, I have set watchmen to sound with a trumpet; and Ezek. 3. he is styled a watchman, and therefore they are wide that by this Trumpet understand the soudning to battle before-spoken of verse. 1. And hereby we are given to understand in times when there are many that sound false alarms, how we may know to whose sounding to hearken, taking heed of others that we be not by their false teaching in corners drawn into a wrong way. True teachers are Watchmen that are set up publicly to give warning against all sin and new doctrine, and not such as either creep into private houses, or comply with such in their ways or teaching, although they stand up in public.

Therefore hear (O Nations) know, O Congregation. The Prophet having brought in the Jews saying, We will not hear, verse. 17. turns therefore now to the Gentiles and their Assemblies, as whom he thought rather to move to hearken to him, then the Jews, to their greater shame, and v. 19. he speaks to the earth also.

I will lay stumbling blocks before this people. That is, Ye may think to escape my judgments still, as ye have done, but ye shall now surely stumble and fall; See the like Isa.

The bellows are burnt, the lead is consumed by the fire. Calvin, The blower hath been dired up from the fire, the head is whole, Hebr. The bellows are burnt in their fire, the lead to vanity, in margin 〈 in non-Latin alphabet 〉 which may also be rendered, They in the fire, or rather in the fire, that is, of them the fire made, and blown by the Prophet being called, because to purge them. The meaning most generally being taken to be, that the Prophets tongue like a bellows through much straining of himself to cry out, and that often, against their sins, was even worn out like a Smiths bellows, but the lead only commonly put by refiners into the furnace amongst silver to purge it, was wasted away, but the Jews remained as drossy silver still, as in the next words, they are not purged, verse. 30. They call them reprobate silver. In saying therefore The lead is consumed, as all generally expound it, he meaneth, that he wasted himself by taking pains to convert and purge them from their sins, but his labor was quite lost, as lead melted together with silver for the purging, as Jerome and others commonly affirm, and Cornelius a Lapide saith, That the resmers at Rome consent, being made by the heat of the fire to vanish, corrupt silver that cannot be purged, remaineth such still. But Calvin and some others by this fire understand God's judgments by the Chaldees to come, but whoso shall observe that they are said not to be purged hereby, but still to be reprobate silver; and verse. 28. Brasse and iron, and compare herewith, Isa. 1. 25. I will purely purge out all thy dross or lead, must needs confess, that this cannot be meant of the judgment of carrying them into Babylon, for now they were nothing purged, but then thoroughly, therefore the Prophets endeavors are meant, they were but lost labor, how much soever he spent his breath and voice even to hoarsness in calling upon them to amend, the speech is wholly metaphorical from a refiners bellows to the Prophet, and from lead and corrupt silver remaining, so still to his pains taken in vain, as is also complained, Isa. 49. 4. whereby is intimated, how great the pains of faithful Preachers are, even as of a Smith blowing with his bellows, and suffering, as [Note.] it were, by the heat of a most ardent fire, against those that commonly extenuate our pains, as if our maintenance came in with case, whereupon they part not with it without much repining and grudging, but God loveth a cheerful giver, and ministering to you spiritual things, is it a great matter if we reap your carnal? 2 Cor. 8. 1 Cor. 9.

CHAP. VII.

HEre the Prophet after a most earnest exhortation to turn from their sins, and to amend their lives, to move them the more to repentance, propounds the example of Shiloh where the Ark stood of old, 1 Sam. 4. but being carried out and taken by the Philistines, it never came thither again, but that place lay ever after desolate. So he showeth, that they also should be dealt withal, their Temple being destroyed the City Jerusalem should be left desolate, and although after the first destruction by Nebuchadnezzar it was re-built at their return out of Captivitie, yet it was again destroyed by the Romans, after which it could never be built anymore.

Therefore pray thou not for this people. This may seem strange, when as at other times an intercessor to avert judgment is required, as Isa. 59. 16. Cha. 64. 7. Chap. 43. 3. Ezek. 32. 30. But this is so spoken, to show that prayer shall not prevail, unless it be fervent and with perseverance, when God seemeth by denying the requests of his servants, or not granting them a long time, to forbid them to trouble him anymore with such Petitions, as Matth. 18. Jam. 5. 16. He therefore that persists fervently to ask, when he prevaileth nothing, shall finally prevail. 2. That the prayers of the best are of no force, if they for whom, go on still obstinately in their sins, Ezek. 14. Calvin scanning this prohibition saith, that it was not for any of that people, for there was a remnant for whom he was to pray, but that the state of the Kingdom should continue, to pray he was forbidden, it being unalterably determined, that for their sins it should be pulled in pieces, and their Temple destroyed. I prefer the former, both because he saith, Chap. 5. He could not find a man, and in many places before-cited the Lord intimateth his desire in this matter to find someone or more opposing him by their prayers, as Moses Exod. 32. as a thing wherein he delighted; and the word, opposing me, is here used after praying and crying spoken of and forbidden. Whereby the power of a righteous man's prayer appeareth, the Almighty is by it opposed, and his hands, as it were, tied from smiting.

To make cakes to the Queen of heaven. Some for the Queen of heaven, have it, The host of heaven, because 〈 in non-Latin alphabet 〉 is the word here used, and 〈 in non-Latin alphabet 〉 signifieth a messenger or minister, therefore they will have the Ministry of the heavenly host meant. But this word signifying nothing but to reign, is best translated Queen, whereby Jerome saith, the Moon is meant, by the Heathens thought to be wife to the Sun; and therefore the cakes made of flower and oil for an offering to her, had the figure of the Moon made upon them. And what diligence and care the superstitious Jews did use in making them in the most exact manner, he showeth, saying, The children gathered sticks, the fathers [Note.] made the fire, the mothers kneaded them. O that we were so intent to the worship of the true God of heaven, both fathers, mothers and children, with united forces doing the best service to him, that possibly we can in our meetings, otherwise these shall rise up in judgment against us and condemn us.

My anger shall be poured out upon man and beast, upon fowls and trees. This is not so threatened, as if God raged against beasts and senseless Trees, but that in smiting them men might be the more terrified, as they were made for man, so for his sins being destroyed, that he looking hereupon might be dismayed.

Put your burnt Offerings to your Sacrifices, and eat flesh. Having threatened them with destroying judgments, verse. 20. now that they might not deceive themselves by holding up as a Buckler of defense their outward performances, by offering to the Lord many Sacrifices, he beateth down this confidence by telling them, that they might do so, and yet be no whit the more accepted, no more account of their Sacrifices being made on God's part, then if they did but kill and prepare and eat flesh together in feasting one another in a carnal manner: for it was not to him that they did this, because not done according to his will, whilst they sacrificed, they neglected to yield him due obedience, which was the main thing required by him at his bringing them out of Egypt. Vers. 22, 23. I spake not to your fathers concerning Sacrifices, &c. This may seem not to be true, because the errand that Moses came upon to Pharaoh at the first, was, That the people might be permitted to sacrifice three days in the wilderness. But the meaning never was, That Sacrifices should be offered, and obeying God's Commandments neglected, which was now done by the Jews, and therefore he speaks thus ironically unto them, and to intimate that obedience was the chief thing required, he first gave the Law of the ten Commandments, then afterwards of sacrificing.

Cut off thine hair (O Jerusalem.) The word Hair, Hebr. is 〈 in non-Latin alphabet 〉 signifyfying also a Crown, from whence the Nazarites Numb. 6. had their name, and these for their holiness, the sign whereof was their long hair, which they did not cut, were the glory and crown, as it were, of the Jewish Nation. In bidding Jerusalem then cut her hair, he meaneth, that her Nazarites now might as well cut their hair as nourish it, for they should not for this be any whit the more accepted, no more then for their many Sacrifices: Thus also Calvin, adding that cutting off her hair, is also spoken of, as a token of sorrow, for which she is in the next words bidden to make Lamentation in the high places, Because God hath forsaken the generation of his wrath, whereby he intimateth, That God's wrath should in that Generation come upon them, as indeed it did. The Prophet therefore doth not here exhort them to repentance again, as he had divers times before done, but as against desperate impenitent persons denounceth judgment that should make them most certainly to howl and cry, when upon high-places, they should see the unresistible forces of their enemies coming against them or camping about them on every side, neither should any pretended outward holiness or worship help them. By cutting off hair, that sorrow is set forth which is extreme, see Job 1. 10. Isa. 15. 2. Ezek. 27. 31. the same hath been used to be done to servants, and therefore both the lowest ebb of misery and servitude to their enemies, into which they should come, is hereby set forth, Isa. 3. 17. the Daughters of Jerusalem that were so proud, are threatened with baldness, Chap. 7. 20. Micah 1. 16. Habak. 3. 13. And amongst the Heathen it was common in extreme sorrow to pull off the hair, and to shave servants and slaves; whereupon it is in Aristophanes said, Tu dum servus es comam nutris. And that it was a base thing for a woman especially to be shorn, appeareth 1 Cor. 11. and for men too, according to Ovid,

Therefore Demosthenes willing to keep at home against the importunity of his friends shaved his head, because that in this case they knew he could not go into any company for shame. 3. There is another cause of cutting the hair, viz. when a man comes out of prison and misery, as Joseph being sent for to stand before Pharaoh, and Evilmerodach lifting up the head of Jehoiakim, they both cut their hair, and changed their garments, but this is nothing pertinent to our purpose here. Many think these words [Cut thy hair] to be directed to Jeremiah, as if he should do it in a figure, but when he is bidden to do anything in this sense, he is plainly spoken to. Here although Jerusalem be not named in the Hebrew, yet she is manifestly meant, for the words run as to a She, in the Feminine gender, and so Jerusalem is commonly spoken of, The Daughter Jerusalem.

They have set their abominations in the house called by my Name. This, as is generally agreed, is spoken of that which was done, 2 King. 21. 4. in the days of Manasseh, and likewise that which followeth of Tophet, verse. 31. and therefore of this see there, that I may not repeat the same again. But it may seem strange, that in the time of Josiah (who defiled Tophet and purged the Temple, yea Manasseh himself, after his return from Captivity, did pull down the abominations that before he had set up) these things should be charged upon the Jews in his time. For the better understanding hereof therefore, we must look into 2 King. 22. 3. and Chap. 23. and we shall find that Josiah did not that worthy work of removing the abomination out of the Lord's house, and of defiling Tophet till Anno Regni 18. but these words were spoken Anno 13, as appears Chap. 1. And if Manasseh had done it upon his repentance, he had a wicked son Amon who could set them up again, and the people still most probably, though living under godly Josiah, were bold, whilst he was yet very young, to go on in their old wickedness, and for this they are here taxed.

They shall bury in Tophet, till there be no place. This is spoken, to show how vain their endeavors were about sanctifying this place for divine worship, for in saying that it should be a burying place, he meaneth that it should be all polluted, because dead bodies pollute the places where they lie, for which cause such superstitious persons would not endure that any dead should be buried near unto places which they consecrated to the worship even of Idols. But of this worship the Lord had said before verse. 31. that he commanded it not, neither came it into his mind, hereby giving us an hint of a singular good Note, That the rules of Divine Worship prescribed [Note.] by God in his holy Word are all-sufficient, and whosoever presumes to go further, this is enough to condemn him, God never commanded this, therefore it is an abomination; apply this to the many inventions of the Church of Rome, and they are all hereby condemned, and it is well done of the Church of England, that she hath of late cast them all out. Only it were to be wished that we might have so much discretion as to distinguish between Novas species pietatis, & ejusdem magis velminus exercitatas, and then whosoever holdeth, That in sacris non est satietas cannot condemn the keeping of Christ's birth-day to his honor, as many nowadays do, because it is not expressly commanded, or said to have been kept in the Apostles days. And to conclude this Verse, the defiling of Tophet here prophesied of, was in the eighteenth year of Josiah in part, 2 King. 23. 10. and in part afterwards, Jerusalem being destroyed, as followeth verse. 33, 34. and brought into desolation, when dead bodies shall lie round about in all places, as meat for the beasts of the field, and fowls of the air. And this shall be the end of all Idolaters, when God's judgments come they shall perish unhappily, [Note.] and not enjoying so much as a burial, rot as dung upon the earth, and the places which they have doted upon, as thinking they could never honor them enough, shall be rendered most infamous, as was sometime the house of Baal, that was turned into a Jakes in the days of zealous Jehu.

CHAP. VIII.

AT that time they shall bring forth the bones of the Kings of Judah. This is added to Chap. 7. in way of amplifying that which was there threatened, Some think that this was done in searching for treasure, which was put into the Sepulchers of Kings together with their dead bodies in those days, for great men were not then buried without some treasure, as Histories commonly show, touching the Sepulcher of David. But be it that Kings Sepulchers were opened and their bones taken out for this, he saith, the bones of Priests and of the people, what treasure could be in their Sepulchers? It is therefore better that Theodoret hath, Their bones were cast out of their graves in contempt. For it was an honor to be buried, and for a man's bones so to rest, but a disgrace to have his bones digged up, and to lie without burial, as we may gather 2 King. 23. where Josiah caused the bones of Baals Priests to be digged out, and burnt upon Jereboam's Altar. And the like was done amongst Heathens, when any King of Egypt died that had done good to his Country, one was set to speak to his praise, but if evil, he was cast into some Desert unburied; and thus were all malefactors also sentenced by the Judge, dealt withal. And accordingly it is threatened Isa. 14. 19. that Nebuchadnezzar should be cast out of his Sepulcher. For the fulfilling of this see Baruch 2. 24. And they shall be laid before the Sun, &c. As they had sinned by worshipping the host of Heaven, so these heavenly bodies should be made spectators of their shame, and not afford them any help, as they trusted they would have done, but rather increase their ignominy, for their foul disloiatly to their Creator, and making them to share with him in divine honor, from which they in their kind utterly abhorred, as Angels appearing to John and Daniel offering to worship them, did.

And death shall be chosen rather then life of all the residue. Some fled at the destruction of Judah to Egypt, some to Moab, Ammon, &c. but wheresoever they were, so great were their miseries that they counted the dead, although misused and disgraced after death, in a better case then themselves, thinking therefore long to be with them, that they might be rid of these miseries. Vers. 4. Will not they that fall rise again? if a man hath turned out of the way, will he not return? Some expound this as if the words were spoken of the Jews, having fallen so foully, as was aforesaid, and the next of the Lord; as if he had said, It is common amongst men by the instinct of nature, having taken a fall to rise up again, but the wicked Jews have not hitherto done so, they have fallen most foully into Idolatry and other gross sins, but will ye (O ye wicked Jews) being fallen, lie still, and not rise again by repentance? be not so unnatural, and through your obstinacy differing from all other men. If ye shall say, The Lord is turned away from us, he will not turn again to us, although we should arise, this cannot possibly be; for it is not so with man that hath any goodness in him, if he be offended, upon repentance of the offender he is placable, much more will God be pacified towards you if ye thus arise from sin to newness of life? Calvin expounds both passages of the Jews, as if he had by two comparisons labored to reclaim them, 1. Of a mau falling, who will not lie, but rise up again. 2. Of one going out of the way through error, that when this his error is shown him, will not still go on in the wrong way, but return at the direction of his guide. And herein I must needs subscribe to Calvin, because that in the words following their obstinate continuing in sin is pressed against them, but of the Lord's readiness to return, nothing added, They have cleaved to deceit and would not return. Here he showeth the cause of their obstinacy, the deceitfulness of their own hearts, for by fraud here this is meant, where they deceived not others so much, but themselves much more, as appeareth verse. 11. where they say to themselves Peace, Peace, that is, we will not believe but that we shall have peace whatsoever thou threatnest, wherein the event proved how greatly they were deceived. And he saith, Why is this people of Jerusalem rebellious, amongst whom was the light of the Law, and who were inured to obedience from their childhood from generation to generation? If they had been Heathens, it were not so heinous, some excuse of ignorance might have been made, but in this case none. And the Lord doth not thus set the Prophet again to move them, in expectation that they would hereby be moved, for he had before given them over as desperate, Chap. 7. 16. and here he speaks likewise again, but yet he ceaseth not to reprove and exhort them, that when judgments should come they might be without excuse, and to teach all his [Note.] Ministers to do the like, and in so doing to persevere to the last, even when they see no likelihood of prevailing.

The Stork knoweth her appointed time, and the Turtle and Crane. Here he prosecuteth his Argument of returning, upbraiding them that would not, by these fowls of the air, which although they want reason, yet know to return out of extreme cold countries in their times into warmer, but obstinate sinners have not so much wit for fear of God's judgments to turn from their sins, that they might come as it were out of the region of pinching and piercing evils, which are more obnoxious then the most nipping frosts, of which yet it is said, Who can abide his frosts? Some for a Stork have a Puttock, but the word is most generally taken for a Stork, called 〈 in non-Latin alphabet 〉 merciful, because the very emblem of mercy, feeding her young with her own blood; for which the young in time of age make her a compensation by bearing her between them, in fleeing and bringing her food for her sustenance. Some of these fowls are well known to us, not to appear till the Spring, as the Swallow, either hiding themselves from the cold in Winter, or fleeing away into hotter climates.

The writer hath sharpened his pen in vain. That is, to write the Law of God for the Jews to read, who had it commonly amongst them, and they had Scribes, learned men in the Law, in vain; so that it was a very vain brag that they said They were wise, forsomuch as they wanted this wisdom of turning and hastening from the storm that otherwise would beat them in pieces, and so their having of the Law, although they had also the knowledge of it, but did it not, was a vain thing.

There shall be no grapes on the Vine, &c. He had before Chap. 7. 20. threatened the very trees, now he showeth how this wicked people should be punished in particular in the vine and fig-tree, which were a great part of their sustenance and substance, but now such a famine should come that they should bear no fruit.

Let us assemble ourselves and enter into the defensed Cities. Chap. 6. 1. he bids them go out to withstand the enemy here, as being without hope of stopping him in his coming, he bids them try another way to be saved, by shutting themselves up in their strongest places; but this also he showeth should be in vain, they should but thus drink the waters of bitterness, that is, suffer by famine in the time of siege, and then finally be destroyed. Of that which is said, ver. 15, 16. see before Chap. 4. 15.

I will send Serpents, Cockatrices amongst you, &c. Septuagint, The worst sort of Serpents. Jerome, Killing Serpents. Aquila, Basilisks. Hebr. 〈 in non-Latin alphabet 〉 by the consent of all a little Serpent not above half a foot long is meant, which goeth not as other Serpents, but erect from the middle part, and doth so infect the air, that by the perstilent breath coming therefrom fruits are killed, and men being but looked upon by it, and birds fleeing over it, stones are broken, and by the hissing thereof all other Serpents are put to flight; And hereby the Chaldees are set forth that should destroy, as it were, by seeing, an hyperbolical expression, to show the Jews destruction to come, by them, not to be avoided anymore then if a company of Cockatrices should come amongst them. And prosecuting the Allegory, he saith, they should not be charmed, to show that as Serpents that cannot be charmed, corrupt and kill, and this, which is the common remedy against them, being of no force to drive them away, the plague by them rageth till the whole country where they come be made desolate, so it should be at the coming of the Chaldees.

Is not her King in her? Here the Jews are brought in complaining, as if they were unjustly dealt withal, when the Chaldees so mightily prevailed against them, this being looked upon as a judgment now present, although it were to come, as it is commonly spoken of by the Prophet for the certainty thereof. The voice of crying is heard from a far country. This, saith Calvin, is commonly understood, as spoken of the Jews, seeing themselves distressed by the Chaldees, but he brings another Exposition, as if it were the voice of them carried away into a far country, that is, Babylon, but holds not to it, but rather to the first. I think it ought rather to be understood this second way, because it is said, A voice of crying from a far country; and when could this be but when they were carried away thither? the voice of crying in their distress by the Chaldees, is said before to have been A voice of crying in the high places, that is, in their own Country, this from the Country in which they suffered after their being carried away Captive, yet I deny not, but (from a far Country) may be expounded, as caused by them that came from a far; and these words, Is not the Lord in Zion? imply their being yet there. Is not the Lord in Zion? Is not her King? In these words is set forth what they cried, they expostulated with the Lord, as if he were not true of his Promise, when he suffered their enemies thus to prevail against them, having promised Psal. 122. 14. Here will I dwell forever, and I have set my King upon my holy hill of Zion, &c. for grounding upon these and the like promises, they thought themselves safe against all foreign enemies forever: but to this he answereth in the name of the Lord, Why have they provoked me by their graven images? As if he had said, Thus it should indeed have been through my singular favor towards them, but they by their Idolatries have brought contrary things upon themselves, as they were well worthy.

The Harvest is past, and the Summer ended, yet we are not saved. This is by Calvin taken as spoken of the help which they expected out of Egypt, which came not, although now there was nothing to hinder them, whereas before Harvest this might have been alleged as a reason, They could not spare the time from getting in their Harvest, but now what expectation can there be of them in the dead of Winter? surely none: Thus also Jerome and Lyra; but Thomas Aquinas, although the Harvest-time be past, when men have provision enough, we are not hereby holpen against our famine. It may be understood simply of the tediousness of their siege, from which they hoped that God would deliver them at the least the Summer being ended, by cold frosts, if not otherwise driving the enemy away, as he had done Sennacherib's host by a mighty and sudden slaughter. For the expostulation of the people made with God for not saving them verse. 19. is here continued.

For the hurt of the daughter of my people I am hurt. This is by some taken to be spoken in the person of Jeremiah, by some of the Lord, which is most probable, because he saith, My people; and if the words shall not seem to agree to the Lord, he doth at other times also put on the person of a most compassionate Father in speaking of their miseries.

Is there no balm in Gilead? The Vulgar for balm hath resina, some Treacle, but it is most generally agreed, that a certain thick liquor congealing into Gumme, that distilled drop by drop out of the Balsam tree when the bark was cut, is here meant, and such Trees grew in Arabia and Gilead, on this side Jordan, and this Gumme was most excellent for healing sores or wounds: but it is metaphorically here to be understood either of Doctrine or Repentance, whereby the souls of sinners are healed, when they are hereby converted, according to some, or of wisdom, and counsel, and valor, of which the Jews bragged so much, whereby to be delivered from their enemies, or to recover their wounded and dying state, according to others. And this last way it is taken by Calvin, saying, that it is meant their wound was incurable, and therefore it would be vain to think of any remedy against that blow by the Chaldees, they must be smitten, and utterly perish from being a Kingdom anymore; See the like speech to Egypt, Chap. 46. And Gilead above other places is mentioned, because such trees abounded most there, and there was the best balsom, although they grew also in divers others of Judea, and as medicinal simple abounded most there, so Physicians, for which he addeth, Is there no Physician there?

CHAP. IX.

HAving spoken of the estate of the Jews, as most lamentable in the words before-going, now he stirs up himself to lament, and showeth the cause, their adulteries and deceitfulness, for which he upbraids them for such as know not God, because to know and not to do, is not to be wise, but foolish, as Chap. 4. 22. and verse. 4, 5, 6. are nothing else but a further amplifying of the same. For which he saith verse. 7. I will melt them, or try or examine, as a Goldsmith trieth gold and silver in the fire, and then it will appear what it is; so the fire of God's wrath burning against them, he meaneth, that their deceitfulness should be discovered, which now lay hid from men, and they should bear the shame of it, a Metaphor often used by the Prophets. For how should I deal with the daughter of my people? I will make any man judge, whether I can deal otherwise then thus with her.

Upon the mountains I will take up a lamentation, and upon the fields. Having sought to stir up in them what sorrow he could for the evils to come upon them; now seeing that their stupidity was such that they would not be moved, he falls again to lamenting their mountains and fields, as intimating that they should be safe in no place from the fury of their enemies, whithersoever they should flee either into plain places or hilly.

I will feed them with wormwood, and give them water of gall. Calvin, With bitterness, because wormwood is an wholesome herb, although bitter, and wheresoever the like is spoken, it is an evil sense, something being meant that tends to the destruction rather then the preservation of the body, for which gall is joined to it, which is poison; so that he meaneth, whereas his fatherly indulgence hath been such towards them that he hath fed them with wheat, milk and honey now his affection should be so far alienated from them, that he would make them eat and drink that which should be their destruction in the cruellest manner. See the like phrase Deuter. 19. 18. Chap. 32. 32. Hab. 2. 13.

Call for mourning women. The Prophet seeing the Jews most hard to be moved to lament their own destruction to come, bids them call to them mourning women, that by their mournful representing of the case of the dead, and the loss of the living hereby; and the sad condition of all men, who cannot live long, but must die also, and be plucked from wives, children, and all that they have within a short time, and be carried into the Land of darkness, to become worms meat, being despoiled of understanding, wit, reason and utterance, strength and beauty being in a short time turned to horrid anatomies, they might be moved to do that unto which he could by no means move them by his most pathetical representing of God's destroying judgments unto them. And he speaketh thus to make them ashamed; as if he had said, If after thus much speaking, no sorrow can be stirred up in your hard and unbelieving hearts, go to such theatrical women, and see, if by them ye can be brought to sorrowing. For by showing extreme grief and acting cunningly the part of mourners, such women wrang tears commonly, yea wrang tears abundance from the eyes of all beholders. But he had in truth acted the part of an whole State perishing together in the most pathetical manner that he could, representing also the same in the most horrid manner, as present before their eyes, yet they lamented not, although the case were not another's, but their own. His bidding them therefore to call for such women, is not serious but ironical, mocking at their vanity, in that they were moved commonly so much at a matter of nothing in comparison, and were not grieved at all, but rather laughed at all his incitements to sorrow, as if no such thing should ever happen unto them, as he would make them believe. Calvin will not have this a ground for the lawfulness of calling together mourners at funerals, but rather speaketh against this custom. I cannot but think it indifferent, although not to be grounded upon this, and that some may by such means be more affected with sorrow in seeing so sad a spectacle to think the more seriously upon their own mortality, and the rather to make themselves ready for the coming of their Lord, for which Solomon saith, It is better to go into the house of mourning then of feasting; and when Jacob was buried there was a great mourning made for him; and mourning for the dead is not forbidden to us, but immoderately, as those that are without hope.

Hear the word of the Lord, ye women with your ears hear. Having bidden them before call for mourning women that might frame themselves to pretend great grief for hire, and act this part so cunningly, that the spectators might be moved to shed tears; now he enlargeth himself further, calling upon all women to mourn, and not the few Conductitiae before-spoken of only, the cause being common to women all over the Land. And he speaks to women rather then men here, because that by nature they were more apt to weep at calamities, and he had before begun to speak of them, and men had not been left untouche in the premisses. And he biddeth them hear and hear with their ears by a Pleonasme to stir them up the more to hearken, as to a matter of great moment, in regard of which they should rather neglect to attend to anything else then to this.

And what is it, but that Death is come up into our windows? The Jews think if their walls be strong, and their gates and doors fast shut and bar'd, that no enemy can come to hurt them, but they shall be utterly deceived, death shall be sent in by the highest windows, God that brings destruction can bring it any way, and they are but fools that think otherwise. Therefore mourn all tender-hearted women, as for that which shall certainly come, and teach your daughters to mourn, for the judgment shall extend to you all young and old, one another, yea and strong Palaces of the great ones shall defend them no more, then the cottages of the poor.

Let not the wise man glory in his wisdom, &c. These words are to be taken as cohering with those before verse. 21, 22. where death and becoming as dung after death is threatened to the wicked Jews. Now least any amongst them should bearing himself either upon his wisdom, riches or strength say, I care not what thou threatnest, I have wit enough, or wealth, or strength enough to save one, he admonisheth them here not to do so, for all these are but a deceitful foundation, but to turn to the Lord and in him only so doing to be confident and comfortable, because to such the Lord will be ready to show loving kindness and mercy, let men rage against them what they can, as Psal. 3.

I will punish all the uncircumcised with the circumcised, Hebr. The circumcised in uncircumcision. Here the Prophet concludes with terror to the Jews, if they had any hope yet notwithstanding all that was before-said, because they were the peculiar people of God, a circumcised Nation, having the sign of his covenant upon their flesh. It was, he saith, but circumcision in uncircumcision, and therefore should not profit them, the flesh, which was of least moment, circumcised, but the heart, the circumcision whereof is principally required, not. And therefore they must look to escape no better, who were of Judah then of Egypt, Ammon, Edom or Moab sometime confederates with Judah for which they are mentioned together. If it be said, Egypt and Edom were also circumcised in the flesh, why then is this distinction made, They are all uncircumcised, and Judah uncircumcised in heart? Answ. Although they were circumcised, yet the Jews challenged this for their peculiar privilege, accounting themselves for it the only people in God's favor in all the world, wherefore it is spoken by way of concession, Let your distinction pass for current, they are uncircumcised notwithstanding their circumcision, so are ye in God's account, and ye and they without difference shall, when God's judgments come pell mell, suffer together. See the like Rom. 2. 28, 29. and as it is with the uncircumcised in heart, so shall it be with the unbaptized in spirit, the outward [Note.] washing with water saves not if that be away.

CHAP. X.

LEran not the ways of the Heathen, neither be dismayed at the signs of heaven, for the Heathen are dismayed at them. Some make a question, whether this was spoken to the ten Tribes already in Captivity, to warn them against Astrologers in Chaldea, and the Idolatries there practiced, or to the Jews which should shortly be carried thither, that they might not then be corrupted thus. But I see no cause of this question, for the Prophet might profitably thus warn the Jews being yet in Judea, in going on in the Argument in hand about fearing or not fearing the judgments by him threatened. And he seemeth to me, after that he had used one argument to make them to be affected hereat, taken from mourning women, Chap. 9. 17. now to enter upon another taken from Astrologers, whose predictions by the stars, the signs of heaven, they greatly feared, but the judgments fore-told by the Lord to come upon them they feared not. For it is his chief scope in this Chapter by comparing the Lord and Idols together, to show his excellency and their vanity, and consequently how much the predictions of his servants are to be regarded, to stir us up to repentance for the preventing of them, and how little the predictions of Idols servants, such as Astrologers are, who fear men by the sings of heaven, teaching a fatal necessity, that whatsoever is thereby portended according to their judgment made upon the constellations and several aspects of the Planets, or upon the appearing of the fixed stars, shall certainly come to pass, not only in respect of the alteration of weather, but of good or evil to befall particular persons according to the time of their birth, or undertaking business at this or that time, or to whole Nations in respect of peace or war, health or infection, plenty, or famine, or alterations to better or worse. Now to dissuade them from taking heed to these Prophets, he saith, that it is the way of Heathens to fear for their predictions by the stars, and therefore he bids them leave this vanity to them alone, which is his menacing, when he saith, For the Heathen are dismayed at them, as our Lord in another case having spoken against distracting cares of this life, saith, For after all these things do the Heathen seek] Whether the signs of heaven be not at all to be feared, or how far forth heed may be taken to them, or what is to be thought of the Astrologian art, whether it be lawful or not by the stars to judge of events, I shall not speak here, because I have said something to this already upon Isa. 47. 13. Only I say, that in this place the unlawfulness or lawfulness of judiciary Astrology comes not in question, but that fear of the signs of heaven, in which they are looked at as gods, viz. the Sun, Moon and Stars, and worshipped, that they might not hurt, but be propitious and favorable, which as a most gross sin is spoken of, Deut. 4. 19. and the Hebrews are straitly charged against it. Thus fear not the signs of heaven, but acknowledge them to be but servants, whether their aspects be favorable or adverse, and that the great Creator of them and us all can at his pleasure cross them in their operations, according as he is by us in faith and repentance, sought or not sought unto from time to time. And that the Prophet speaks in this sense appears, because after forbidding to fear these signs, he immediately inveigheth against Idols, verse. 3, 4, &c. which would have no coherence with this, but only in the sense before-going, but in that sense the coherence is good. Fear them not, that is, account them not Deities to worship them, as if they had power; and that ye may have them always before you for this end, make not Images of them, for this were the greatest vanity or folly that could be, as is shown at large here, and Isa. 46.

Gather thy wares (O thou that dwellest in the munition) Here the Prophet returns again to the threatening of the judgment by the Chaldees wherewith he began, speaking to them as a people even now ready to be spoiled of all their goods. For as when the enemy cometh they gather all things of worth together into strong holds to save them out of their hands, leaving other places bare before them, so he calls upon them in this verse to do. Yet so he threateneth verse. 18. that they should save nothing, for even out of these strong holds, he saith, that he would sling them at this time, as a stone is slung, and distress them so, that they should certainly find it thus, the enemy after streightning by siege breaking in to their strongest holds, and dispossessing them thereof, and making them with speed to go afar off into Captivity, as a stone is cast far by a sling. Thus also Calvin, who saith, that Hebrew Expositors apply verse. 17. to the Chaldees, as if their gathering of the spoils taken from them by the Jews were meant: but this is altogether from the purpose.

Woe is me for my hurt, my wound is grievous. Here Jeremiah to aggravate the judgment spoken of, ver. 18. the more, turns himself, as it were, into the person of all Judah, thus teaching them what they should do, viz. be already affected with this destruction shortly to come, as if it were already come, confessing it to be just, and therefore patiently resolving to bear it. And that the Prophet speaks this in the person of Judah, and to teach that whole state, is made plain by the next words.

My tabernacle is dissolved, and all my cords broken, &c. A metaphorical expression setting forth the utter destruction of Jerusalem, even as when a Camp is quite broken up, not any Tent, or part of a Tent being left standing.

O Lord, I know that the way of man is not in himself, it is not in man that walketh to direct his steps. Having threatened destruction and desolation to Judea, now because the Jews contrariwise promised themselves safety, partly by their own power and preparations, that they could make to defend themselves, and partly by the help of the Egyptians their confederates, he leaveth them and turneth his speech to the Lord, as being out of hope to persuade them to fear the evil to come, and in fearing to turn from their sins, that so it might be prevented. And what saith he, but in effect that they were vain in their imaginations, because men may prepare to the battle, and promise to themselves good success, but when they are armed and strengthened by human help according to their hearts desire, they have gone as far as they can, they are able to effect nothing, but any forces coming against them that are stirred up by God to punish them for their sins, although fewer, shall easily destroy and break their whole strength, but much more the Chaldees a Nation so populous and mighty; Thus Calvin. But Jerome, Theod. Rabanus expound it of Nebuchadnezzar, it is not in that man that walketh to direct his ways, that is, he cannot come and prevail without thee, because having said 〈 in non-Latin alphabet 〉 he addeth 〈 in non-Latin alphabet 〉 signifying only one more mighty. And as this is first and properly spoken to the case in hand, so it is generally true being understood of going in the way by God appointed us, that we may be blessed and happy forever. Our endeavoring sufficeth not, but God works the will and the deed of his own good pleasure. The Pelagians hence gather, because it is said, It is not in man that walketh to direct his goings, that he can by his own strength walk in this way, but he must be holpen by God's grace, that he may be perfect. But this is to gather more then is intended, his walking being spoken of only by way of concession, as if it were supposed if he can walk, he must have strength of grace from God so to do, otherwise he is altogether unable; it is as Christ elsewhere saith, Without me ye can do nothing; And as in the Canticles, Draw me, and I will run after thee. But of this, that we can do nothing without, but by the grace of God preventing and assisting us, see my Notes upon Phil. 2. 12. Hugo, Lyra and Dionysius are for this last sense only, taking it as a ground of the prayer verse. 22. since man cannot go right but err and sin of himself, Be not so severe unto me, because I have sinned, but use lenity in correcting me, August. lib. 2. de cor. Scio ad correptionem meam pertinere quod minus à te adjuvor, ut perfect dirigantur gressus mei, veruntamen ob hoc noli mecum agere tanquam in furore, quo iniquos nos damnare statuisti, sed tanquam in judicio, quo doces tuos non superbire.

O Lord, correct me, but in judgment, not in anger. Seeing it is not in man to direct his ways: unless by thy grace he be kept from evil, he shall be ready still to go on in sin against all admonitions, Correct me for sin, I pray thee in the person of this people, not in anger to destruction, as aiming at nothing else, but let thy correction come on me, as a judgment here for my bettering, that I may more constantly abide in thy favor hereafter. So that he doth not pray against all judgments, For it is good for me, saith David, that prayed likewise, Psal. 6. 1. that I have been afflicted; but that judgments might be so ordered that a greater good to the soul might hence redound unto the people, then hurt unto their bodies and outward state. And thus these two verses cohere excellently together, the former being understood according to Lyra and Augustine. And likewise being understood according to Calvin, the want of power in man to refrain from going in an evil way of hardening his heart against God's threatenings, is by the Prophet made a ground of pleading for mitigation, when judgments should come.

Pour out thy wrath upon the Heathen that know thee not, &c. It may seem strange that Jeremiah should pray thus against all other Nations, seeing it is unknown to man, what he will finally do with them, although for the present they be in a reprobate condition. But it is to be understood, that he prayeth not thus against them all forever, but against the reprobates amongst them, such as the Caldces and other Nations, joining with them, did maliciously in most barbarous cruelty destroy the Jews and their Cities, as the following words do declare, They have devoured Jacob, &c. These words therefore are nothing else but a pronouncing them accursed forever, and uncapable of any mercy, that be reprobates, and such as shall not be judged in mercy, as God's peculiar people, but in fury, and they are described that be such, they know not God. 2. They call not upon his name, for how shall he that knows not God call upon him. 3. They devour and consume Jacob, they are infest enemies to the faithful, working from time to time what they can against them, as Cain against Abel, Esau against Jacob, Saul against David, and the Scribes and Pharisees against Christ. The Lord's proceeding against his people sinning [Note.] and them, shall be divers in the end, these shall be only corrected and amended by sufferings and saved, these confounded and perish forever.

CHAP. XI.

HEre Jeremiah is commanded again to speak unto the Jews, and to repeat from the beginning God's gracious dealing with them in taking them into his Covenant, which was, that they should obey his Commandments, and so be his people, and he their God. And his accursing of all that do not, according to Deut. 27. 26. out of each ones own mouth, whereunto Jeremiah in the name of them all saith Amen, for so they were all required to say. Here all things are easy to be understood, only verse. 2. because he saith, Hear ye, and tell ye in the plural number, and yet verse. 3. Say thou, who are meant by this plurality? Either Jeremiah, together with Baruch, or with other Prophets of that time. See a like speech Hos. 2. 1. Abdiah or Obadiah 1. 1.

A conspiracy is found in the men of Judah, &c. To aggravate their sin of Idolatry the more, he calls it a conspiracy of the Jews and Israelites also, verse. 10. that is, the ten Tribes, with whom the kingdom of Judah was always at deadly feud, and never ceased warring, yet to break the Covenant of God they readily consented together, as Herod and Pontius Pilate, Pharisees and Herodians and Sadducees, Jews and Gentiles to persecute Christ Such conspiracies are daily amongst the wicked, although otherwise at enmity one with another, to tear the holy Name of God with oaths, to serve the drunken god [Note.] Bacchus by drunkenness, and Mammon by covetous wresting and wringing, defrauding and circumventing, and the flesh by sensual living.

They shall cry unto me, and I will not hear them. This may seem strange, seeing it is said, Call upon me in the time of trouble, and I will hear and deliver thee. But when they cry and are not heard, that live in sin still, and have no hearts to turn therefrom, it is no marvel. For it is by the same Prophet said, If I regard iniquity in my heart, God will not hear my prayer, Psal. 66. 18. Now the Jews are charged, as they cried to God, so to have sought to false gods, [Note.] verse. 12. even as the Papists not contenting themselves to call upon God only, think the rather to prevail by seeking to both he and she Saints also. But here is a plain denial of audience to any that do so, because they rob God of his peculiar honor, which he saith expressly, he will not give to another, not only God, but creature, how excellent soever, whether Sun, Moon, or Stars, or Angels in the highest heaven, and therefore not to Saints.

According to the number of thy Cities are thy gods. Thus he begins the verse, but ends it, saying, That they offered incense to Baal, setting up Altars for this purpose, In all the streets of Jerusalem. And if to Baal, which is but one, How can they be charged with having so many gods? Answ. By Baal a singular being put for a plural, all their under-gods, which were of a kind, were meant. For the Heathen had one principal god, and all the rest, which they held to be as Mediators to him, were called Baalim; so Calvin, and of them the Jews learned to do the like.

Vers. 14. is the same with Chap. 7. 16.

What hath my beloved to do in my house? she hath wrought lowdnesse with many, when she doth evil she glorieth. Having professed before not to hear his people praying, because they adjoined to him many corrivals, now he challengeth them saying, What hast thou to do in my house? For by beloved here the Jew is doubtless meant, though many think otherwise that Jeremiah is meant, saith Calvin. What dost thou praying in my house anymore, since that I have rejected all their prayers? And he saith, that we shall not need to be moved at this word [beloved] now given to the Jew, for they were elected in their fathers, and for their sakes called beloved, even in their state of infidelity, Rom. 11. 28. And whereas the Masculine gender is in the next word varied into the Feminine; for the word beloved in the Hebrew is a Masculine, he saith, That this is ordinary under the title of a daughter to set forth Jerusalem, her lewdness wrought with many was with many false gods complained of before. The holy flesh is passed from thee, that is, Thou hast no pure Sacrifice to come withal unto me, and therefore canst not come acceptably; for thy lewdness makes thy Sacrifices of flesh and fat, although of the best, to be vain, as is plainly said, Isa. 1. 11, 12. And hereby art thou rendered the more abominable, because whilst thou dost thus ill thou wilt not be brought to be ashamed, but gloriest and boastest of thy privilege, as if still thou wert a more excellent people then any other, and dearer to God, so that what judgments soever be threatened, thou shalt escape them well enough. The Vulgar Latin to make this the more plain according to the sense before-going, renders it, Quidest, quod dilectus meus in domo mea fecit scelera multa? and Jerome explains it of the abominations set up in the Temple in the days of Manasseh: So likewise Theod. Lyranus, Th. Aquinas, as if he had said, Why should I not cast him out therefore, as I have threatened? Hugo and Isidor. What doth my beloved servant Jeremiah praying in my house still for this City, which hath committed so great wickednesses? And this reading is more agreeable to the Hebrew, wherein it is word for word, What to my beloved in my house? she hath done wickedness, yea many wickednesses, or with many, that is, false gods, as was before complained. This is censured by Calvin as an utter mistaking, but most favored by the Hebrew Text, which changeth the gender, having spoken first in the Masculine, and then speaking in the Feminine. So that if it be thus taken, the sense will be without all exception, Jeremiah being bidden, ver. 14. to pray no more for them, hath the same here further inculcated, and a reason yielded, She hath done filthiness many ways, thus also it is a reason rendering why her prayers should not be heard, as was together threatened ver. 14. Kimhi and Vatablus will have it to be the speech of Jeremiah to God, or Christ, whom he calleth his beloved; but the words, My house, will not bear this. The next words in vulgar are, Will thy holy flesh take away thy wickedness? So likewise the Septurgint, and Jerome and Theodoret explain it accordingly, Hebr. They shall make to pass away, or take away holy flesh from thee, that is, thy Idolatries shall cause that thy Sacrifices shall not be accepted as holy, but detested as abominable, and for them the Temple being burnt, and thou carried away into Captivity, they shall cease and be no more offered at all. Note hence, that sin annihilateth holiness in any of our performances, as in the [Note.] Sacrifices of the wicked there is flesh, but no holy flesh, that is taken away, and so there is nothing accepted, but detested of God. Some by the holy flesh threatened to be taken away, understand holy Priests, that should be carried into Captivity, that is, sanctified or set apart to this holy office, but this were very improper to call men serving at the Altar, flesh.

The Lord called thy name a green Olive Tree, fair, and of goodly fruit. To make their misery to appear the more, he recounts what the Jew was, a green and flourishing Olive tree, so Rom. 11. they are set forth as branches of the best Olive, and Zac. 4. 14. Rev. 11. 4. we read of two witnesses of God called Olive Trees, which showeth, that this is a name of those that be most famous and excellent, as Enoch and Elias, whom Tertullian calleth aeternitatis candidatos, glorious for their eternity, even in their bodies. Of the Olive tree there be many rare properties, for which the Church is set forth hereby. First, the wood thereof is not subject to corrupt in any continuance of time, either by wet or wormeating, for which it is the emblem of eternity. Secondly, It is most fruitful, for which the just are compared to trees that in age bring forth more fruit Psal. 92. Thirdly, it is most fat in the oil; For which Esa. 5. 1. for a fat soil, the soil where the vine was planted, is said to be filius oleae, the child of an Olive. Fourthly, The leaves of the Olive tree never wither, but are always green Hosea 14. 6. Israel shall be as the dew, as the lily, the root of Libanus, and his glory as an Olive tree. Fifthly, an Olive branch is an emblem of peace, for which the Dove sent out by Noah returned with an Olive branch in her mouth, and it is fabled by the Poets, that Neptune and Minerva being at strife, whether of them should be chief, he alleged, that he ruled over the water, without which nothing can grow; she, that she planted the Olive, the emblem of peace, without which no state can prosper, and then which nothing is more sweet or more desirable, and it was given on her side. Sixthly, The Olive Tree is a sign of mercy, for which cause Solomon made two Cherubims of Olive wood, and placed them so as to cover the mercy seat. 1 Kings 6. 31. Seventhly, The Olive tree though very fruitful, hath very little and pale leaves, or green inclining to pale, so the fruitful being very fruitful in good, make no outward show, are full of mercy and peace, and green through joy in tribulation, and have oil in their lamps unto the end, are not to be corrupted by adversity or prosperity, threatenings or promises, profits, or pleasures, but continue always sound in the faith to their dying day. To conclude this of the Olive Tree, Phaedrus in the praise of it telleth this story, Upon a time the gods should choose each one a tree, of which he would be the patron, Jupiter the Oak, Venus the Mirtle, Phaebus the Bay, Cybela the Pine, Hereules the Poplar; Minerva wondering asked, why they chose all barren trees, none of them fruitful? Jupiter answered, least they should seem to value profit above honor. But in truth, said Minerva, choose ye as ye please, I think the Olive most worthy to be preferred for the fruitfulness. Then Jupiter, (O daughter) I see that thou art wisest of them all, for unless it be profitable that we do, foolish is our glory. With the noise of a great tumult he hath kindled fire upon it, Hebr. At the voice, or in the voice of a great circumcising or cutting down, for so the word 〈 in non-Latin alphabet 〉 signifieth, it is spoken thus, in alluding to that which was said in the beginning of the verse, The Lord called thy name an Olive, fair and fruitful: but instead of this voice another of cutting off the branches of this Olive shall be heard when the Chaldees shall burn the City and Temple with fire, and all the Palaces and stately buildings, as branches of the City, shall by them be broken down. Jerome deriveth it from 〈 in non-Latin alphabet 〉 to speak, and renders it, At the voice of a great speech, as of a thunder, but expounds it as before. It may be understood either of the voice of God calling the Chaldees to do this execution, because they had not regarded his mild voice of honoring them with so glorious a name of a green Olive Tree, or of the tumultuous voice of the Chaldees, when they destroyed them. Whereas some understand it of the voice of vainglorious speaking in their part, as if this were here pointed at, as the cause of their destruction; it is further fetched, and doth not so well agree with the words, which show not the cause, but the manner of their destruction, in the noise of cutting and hewing with the sword, after which burning with fire followeth. And this is further confirmed. Verse 17. For the Lord that planted thee, hath spoken evil against thee; therefore in this terrible speech or voice, or according to it he will kindle a fir • , &c. for his planting, it is a metaphorical speech, as also Esa. 5. and in many other places, it being meant in that pleasant and fruitful Country casting the Canaanites out.

And the Lord hath given me knowledge of it, and thou shewedst me their doings, Her • the Prophet showeth, that for his prophesying of the judgments before spoken of, which to do yet he was set on work by God: (for he had not known these things, but that God shown him them) his life was sought by those of his City Anathoth, but without cause, he being, if they should slay him, but as a Lamb or an Ox, ready in silence and patiently to suffer. Some expound this of Christ, because he is often compared to a Lamb, or Sheep, as Esa. 53. John. 1. &c. but it is certain that Jeremy speaketh of himself, yet that herein he was a type of Christ, as other Prophets also were, I deny not.

Let me see thy vengeance on them, Ver. 19. he hath said, that he was as a Lamb, but how doth he now acquit himself like a Lamb? is this to do to call for vengeance? An. He did not this out of impatience, saith Calvin, but pure zeal of the spirit, as God directed him, as he was a man he submitted himself patiently to bear even death itself, although never so unjustly inflicted upon him being innocent, but as wrapped by a prophetical spirit, he speaketh thus bitterly against that crew of reprobates, his example being herein singular, to show malicious wicked men, that persecute their innocent teachers, what vengeance hangeth over [Note.] their heads, and not to be commonly imitated by us: and that he was hereing guided by the spirit appeareth, because that immediately the Lord bad him prophesy vengeance to the men of Anathoth. Vers. 21. 22. Thy young men shall die by the sword (that is) such as are able to bear arms, And thy sons and daughters by famine, that is, the rest of the weak multitude of children and women, in the time of siege, causing scarcity and unseasonable weather, hindering the increase of the fruits of the earth, as was before threatened, Chap. 8. 13.

And I will leave no remnant of the men of Anathoth, Chap. 4. 27. It is said, I will not make an end; and Isa. 1. and Chap. 10. A remnant shall be left, therefore the Town or City which seeks the ruin of the Prophet amongst them daily to instruct and admonish them in particular, provoke God most amongst them of all others, and therefore shall be judged above other wicked people, not one of them being spared, as it was with Sodom, where they all banded together against just Lot. The Ierusolymitans were also cruelly bent against Jeremiah, but Anathoth was his habitation, he went but sometimes to Jerusalem to prophesy, but here he was continually, and they had more experience of his unblamable life, zeal and sanctity, and partake more of his labors. Therefore their sin was greatest by far; and hereby the more aggravated, that when he came home, thinking in his own Town to have some refreshing by kind entertainment there after his hard encounters with the men [Note.] of Jerusalem, they contrariwise conspired against him, and increased his trouble more. Yea it is most probable that they made the Jerusolymitans more infense against him, by traducing him to them, as the Jews afterwards in one City where Paul had preached, followed him to another, to stir up persecution against him there also. And as the manner of these our times is, they of a Pastors own flock are his cruellest enemies, both at home and abroad, not being moved by his piety, learning or gravity, but against all persecuting, and outing him, if he be not in all their new devices according to the minds of a few humorous persons amongst them. And the like befell our Lord, That Prophet was not without honor, saving in his own Country, for which he so terribly thunders against Chorazin, Bethsaida, and Capernaum, preferring even Sodom before them at the day of Judgment.

CHAP. XII.

THou art just, O Lord, when I plead with thee yet let me talk with thee of thy Judgments. Having complained of the men of Anathoth, Cha. 11. 20. Now because that for the present they were in a prosperous condition, notwithstanding their most treacherous dealing with him, and the sins wherein they lived, which he saith that the Lord had shown him, and the terrible threatening of destroying judgments, therefore he first professing that he believed God to be just in his dealings towards all men, craveth leave to ask of the Lord the reason of this and such other like judgments, Why contrary to his threatenings and the deserts of their wickedness, he dealt thus in the interim by them? For by his Judgments he meaneth his dealing in any kind, either by prosperity or adversity, because all things are judiciously moderated by his providence, but why the wicked should prosper for a time and treacherous persons, thus seeming to have the better of God's righteous servants, is a thing so deep and hidden, that man cannot see into it. For this God's judgments are said to be a great deep, and Deep calleth to deep. Wherefore Jeremiah in all humility asketh leave to demand the reason of God, from whom he must learn it, that would be herein satisfied, and whilst he cannot yet hold firmly to this principle, that God is just in all his ways, and righteous in all his works. Thus also Job 21. Ps. 73. Hab. 1. Job, David and Habbakkuk make the same humble demand. For it had need to be resolved, because that for this seeming partial dealing, some think that there is no God, some that he cares not for human affairs, or if he doth, not for particulars, or not more for the faithful that daily serve him, then for the wicked that care not for the knowledge of his ways, or walking therein, as Epictetus saith. Yet the very Heathen that were wiser then the rest, have always acknowledged a divine providence moderating even in the prosperity of the wicked, as of Ruffinus, who by the favor of Theodosius Emperor being highly advanced, abused his favor to pride and ambition, in so much that he moved to have a match betwixt his daughter and Arcadius the Emperors Son, and prevailed so far, that a day was set for it, and to proclaim him and Arcadius consortes imperii: but the same day he was cut in pieces by the soldiers. Before this was done, the Heathen complained grievously against the justice and providence of the gods: but being done, they saw, that so wicked a man was but lifted up to be cast down by the greater fall, and so all their murmuring ceased. Whereupon Claudian thus,

So here, Thou hast planted them, thou art near in their mouth, but far from their reins, that is, in word acknowledged by them, according to some: but by others better, by giving success to what they speak, and do. For Ver. 4. They say he shall not see our last end, that is, he will never punish us with destruction, notwithstanding his terrible threatenings. But Pull them out, saith he, as sheep to the slaughter, intimating, that so it should soon be, and then the earth and dumb creatures should suffer no longer by their means, as before their destruction is shown, verse. 4. that they should do, and this is yielded as a reason, because that being so vile and wicked, and therefore threatened, they were nothing moved hereby, but as contemning it, said, That God should never take revenge upon them, so as that they should be cut off, none being left, as is threatened Chap. 11. 23. For these words Vers. 3. Prepare them for the day of slaughter, the Hebrew is, Sanctify them, being so spoken, because the wicked being destroyed are offered as it were in Sacrifice to God's justice, and therefore the same word is used, that in setting beasts apart for Sacrifice. And withal by this similitude of sheep fatted to the slaughter, is intimated, the reason of God's so favorable dealing with the wicked in present; he doth by them but as a Grasier by his sheep and oxen, feeds them fully and daintily, to fat them up against the day of slaughter: for to make them fit for Sacrifice, they must first be thus kept and made fat, since lean Sacrifices were not accepted.

If thou hust run with the footmen, and they have wearied thee, How canst thou contend with the horses? Here the Lord answereth Jeremiah, complaining of the wickedness and treachery of the men of his own Town Anathoth, and demanding of him why they were suffered yet in such a prosperous estate. And it is as if he had said (Oh Jeremiah) rouse up thy languishing spirits, art thou carried by the harsh dealing of the Anathothites with thee? how shalt thou bear the persecutions of the Jerosolymitans? for those are but as footmen in comparison, these through their multitudes, riches and greatness, as horsemen; those as a Land of peace in comparison of these, who may be likened to the swellings of Jordan, that overfloweth and drowneth all things far off in the time of its overflowing the banks. For Jerusalem was notorious for persecuting and killing the Prophets, Anathoth and other small Cities, not, because we read not of such outrages ever done there, so that Anathoth might well be counted a Land of peace in comparison of Jerusalem. Thus Lyra, Cald. Vatablus.

And the next words do further confirm this, For even thy brethren have dealt treacherously with thee, and cried after thee. That is, the men of Anathoth threatening thee with death for prophesying against them, and by this their opposition and cruelty thou art wearied, as hath been said. And to their crying after him is added 〈 in non-Latin alphabet 〉 signifying full, according to our phrase amain, or with full mouth, as if the men of any place being offended with one amongst them, should cry one to another Kill, kill him, as the Jews did afterwards against Christ, Crucify, crucify him. And if they speak goods words, believe them not, for their hearts are maliciously bent against thee, and if to make thee stay amongst them still, they should speak thee fair, it were but in dissimulation, that they might the better effect their purpose against thee. For other Expositions brought by Jerome, Theodoret, Rabanus, Hugo, Thomas Aquinas, Calvin, taking these words, as spoken to the Jews in general by the Lord, and by their brethren, compared to footmen, the Moabites, Ammonites and Edomites, who by warring against them had wearied them, and by horses the Chaldees and swelling Jordan, because they should come in far greater multitudes like a flood, as they are compared Chap. 4. 6, 7. Isa. 8. 7. 59. 19. Or by Isidor, taking it as spoken to Jeremiah by way of reproof thus, Thou canst not see into the treachery of thy own Citizens, and wouldst thou know a reason of my doings? For these or any other, they may follow them that please; but I rest in the first.

Mine heritage is to me as a speckled Bird. From Vers. 7. the Lord declares to Jeremiah, that although Judea were his inheritance, and he hath hitherto greatly tendered it, although full of all manner of sin, causing the Prophet to ask complainingly, why the wicked, such as they generally were, prospered so: yet it should no more be dear unto him, but as a Lion in a wood, crying out against him, verse. 8. and here as a speckled Bird, whereby Jerome, Hugo and Thomas Aquinas, understand a Peacock, or Parriot, that a man keeps for his delight, some a night-Owl, which is white and hath spots; some the Jack-daw in Aesop's Fables, because against hath these the other birds come to beat them and peck them, as being envied by them for their different color, some birds spotted with blood. But forsomuch as the same inheritance is compared before to a Lion, and it is most probable, that another similitude to the same purpose added, taken from Fowls, must be of such a Fowl as is likest to a Lion; Calvin rather holds that a strange bird is meant, that is, a bird of prey that cannot be cicurated, but flieth wildly about making a prey of the tame, as Kites and Hawks which are speckled, and sly one alone. For such was Judea, that is, the Princes and mighty men thereof to the poorer sort, as is often complained. But I see no cause of going from the first expounding it of a Peacock; For both the words signify a divers coloured Fowl, and such is the Peacock more then any other, and for the glorious tail proudest; and the Jews were notorious not only for cruelty, for which they are often compared to a Lion, but also for pride, for which they are here compared to a Peacock for their pride: see more Chap. 23. 9. 15. 18. And it is to be noted that he saith, My heritage is to me as a Lion, as a speckled Bird to me, denoting, that the cruelty, pride and contempt of the wicked against the Prophets of God, is against him, by reason of their near union unto him. So [Note.] Moses said, Your murmuring is not against me but against God, and the Lord to Samuel, They have not rejected thee, but me: and Christ to his Apostles, He that despiseth you despiseth me; and to Saul, Why persecutest thou me? And what shall be done to God's heritage thus degenerating? The birds are against her round about, and come all ye beasts of the field to devour; wherein he continueth the Allegory, She is as a proud and contemptuous bird, and as a savage Lion, therefore this shall be her doom, the people of all Nations, as birds and beasts of prey shall come about her, as Lions, and Tigers, and Eagles against her alone, and so shall easily overcome and destroy her, and this was done when the Chaldees came.

Many Pastors have destroyed my vineyard. Some by Pastors here understand the Priests and wicked Prophets amongst the Jews, bringing destruction upon them by their sins. But others better, the Princes coming with Nebuchadnezzar, before also thus called Chap. 6. 3. For this agreeth best with the words before-going, wherein they are called beasts.

Being desolate it mourneth to me, Vulgar, Mourned upon me, and this is according to the Hebrew, being expounded of their lamentable complaining against God, as dealing most cruelly by them, when they suffered such grievous things, by Lyra, Hugo, Vatablus, Chaldee, &c. Calvin takes it to be meant of the contrary disposition to that which they were now in, as following the former reading, now they rejoiced in evil doing, and could not be moved by any denouncing of judgment to repent, but then they mourned, and came humbly craving help of the Lord.

They have sown wheat, but shall reap thorns, they have put themselves to pain, but reaped no profit, and they shall be ashamed of your revenues. Hebr. They have received for inheritance, but profited not. For the word is 〈 in non-Latin alphabet 〉 and the Vulgar renders it so. Vatablus, They have been sick through travel and labor amongst you by instructing and admonishing, thus sowing wheat, as it were, but ye brought forth of this good seed nothing but thorns, that is, the cursed fruits of sin and rebellion, so that their great pains profited you not, but they were even ashamed hereof. Thus he, understanding the Prophets s • nt amongst them from time to time. And the word 〈 in non-Latin alphabet 〉 he deriveth from 〈 in non-Latin alphabet 〉 to be sick, to make his Exposition the more probable, and who else can be said to sow wheat, but holy Prophets? And were not the Jews hereupon as thorns unto them, pricking and vexing them with contempt, derision, and evil entreating them? And might they not be ashamed to see no better fruit of all their care and pains, on the people's part brought forth? And to show that they are not the same that sow, and that bring forth fruit, he saith, They are ashamed of your increase or revenue. Yet Calvin and other Expositors reject this, and expound it of the wicked Jews, who are said to sow wheat, but to reap thorns, because according to their own opinion they sow good seed, whereof safety and preservation should come in time of danger, by their enemies, in making a league with the Egyptians, providing arms and men, and strong places for defense: but it fell out clean contrary, the Chaldees coming the product of all this was nothing but thorns, they had no more benefit thereof, then a laborious Husbandman of his sowing good seed in his field, that yieldeth thorns and thistles through God's curse upon his labor, as it was threatened to Cain, that when he should sow the earth, it should bring forth thorns unto him. And whereas he addeth, They shall inherit but not profit, for thus the word may best be translated, it notably agreeth, the Jews had received Canaan for an inheritance by God's singular gift, seating them there hitherto against the attempts of all enemies that sought to dispossess them, but now this peculiar favor should benefit them no longer, but they should be left to the will of their enemies to be carried away captive. And whereas the change of the person is against this Exposition, They shall be ashamed of your revenue, the Vulgar and Junius also render it, Ye shall be ashamed; and Calvin because it is, They shall be ashamed, Hebr. saith, it is thus said per Enallagen, which is ordinary in Scripture, it being meant, Ye shall be ashamed; I cannot see how that of Vatablus can so well stand, although agreed to by Isidor, because both before and after the wicked Jews, not the holy Prophets are threatened, and whether they prevail or no by their labors, it cannot be said, that they profit not, for their labors and reward are with the Lord, Isa. 49. 4. and they are not ashamed, when they prevail not to convert, but have the glory of true Prophets by the event answering to the judgments by them threatened. Wherefore I conclude, that when he saith, They shall be ashamed of your bringings forth, he changeth the person for nothing else, but to show that they were the men of whom he spake, and whom he threatened all this while, that by thus coming home unto them, he might the more affect them.

Thus saith the Lord against all mine evil neighbors. Here the Lord after such terrible threatenings, as go before against the Jews, to pull them out as sheep to the slaughter, that the elect amongst them might not be utterly discouraged, threatens revenge upon their evil neighbor-Nations, Ammonites, Moabites, &c. that had divers times oppressed them, and now rejoiced at Israel's misery by the Assyrians, and would do the like out of their imbred hatred against the Jews at their sufferings by the Chaldees. He threatens that for their malice and oppressions, whereby they had oppressed Israel, in favor of them, his peculiar people, they should be plucked out of their Lands, and to Pluck the house of Judah from amongst them, and to restore them in much compassion to their own Land. For many of them most probably at sundry times being taken in war, when the Jews were grown weak, were made slaves by them; but now the Lord promiseth to take a time to pluck them even by force out of their hands, intimating, that otherwise they would never let them go free. But withal, to magnify his mercy the more towards all Nations, he also promiseth after the plucking out of them, that he will restore each people to their own inheritance again, provided that they turn to the Lord; to express which, he saith, If they shall swear, The Lord liveth] learning this of the Jews, as the Jews had before learned of them to swear by Baal, whereby he fore-telleth their conversion under the Gospel, and not of neighbor-Nations only, but of all others throughout the world, these being specified, but the rest understood, because they were to the Jews unknown.

But on the contrary side he addeth, If they will not obey, I will utterly pluck up and destroy that Nation. Fore-showing hereby, that some of those amongst whom the Gospel should be preached, should a long time oppose it, as they did indeed, persecuting those that believed and sought the propagation of the faith, but it should turn to their own utter ruin, and so it shall of all particular persons that obey it not to repent and believe. For Jesus Christ is both a rock to build upon, and a rock to stumble at and break in pieces unbelievers. Thus all Expositors generally, but Theodoret who applieth both this and ver. 15, 16. to the Jews. But these are plainly distinguished from them by this, that it is said, If they should learn of his people to swear, &c. where swearing is put for all religious duties, as Chap. 4. 1.

CHAP. XIII.

HEre for twelve verses together is nothing else but a relation, how the Lord commanded Jeremiah to take a linen Girdle, and having worn it a while to go and hide it by the river Euphrates at Babylon, and after a certain time to go and take it up out of the ground again, which he doing found it corrupted so, that it was good for nothing. Whereupon the Lord saith, That Israel was to him as a Girdle, which he had put near about his loins, the seat of his affections, to show his great love unto that people, but whereas he expected to have had praise and glory from them, they contrariwise by their wickedness were so corrupted that he had now rejected them. All the question that can be moved here is, at what time this was done? Why the Lord would teach this by a Girdle, and whether Jeremiah did indeed, as it is here said, or spiritually and in vision only? Jerome thinks that it was done in the days of Zedekiah when Nebuchadnezzar came against the Jews, and that therefore it could not be done indeed, but in vision, for want of time; and he thinketh it somewhat absurd, that he should indeed go so long a journey in a loose-garment girt to him amongst a people at so great enmity with the Jews to do this thing, as not being likely to be permitted by them. And this is also followed by Calvin, saying, that it is absurd to hold that it was done so indeed, because to go to Euphrates, and come again, and after many days to go and come again, would require a long time, the journey being six hundred and eighty miles from Jerusalem to Babylon, where this river was, and Anathoth was within three miles of Jerusalem, so that it would require many months to do this, besides the time coming between one going, and another which is said to be At the end of many days, and this phrase, At the end of days, is commonly put for a year, as Gen. 4. therefore by these words, From the end of many days must be meant a year at the least, if not more, unless we shall hold that the days wherein this Girdle lay in the cleft of a rock there, were numbered as answering to the years that the Jews should continue in captivity, viz. seventy in all, which time they should lie in obscurity, putrifying and corrupting through manifold miseries. For so he seems to understand the hiding of this Girdle there, till it was corrupted, as significative of the Jews being carried thither, and detained there in misery. It is therefore saith he, spoken per hypotyposin after the manner of Rhetoricians who are wont to set forth things, as so or so done, the more lively to express that which they would, the more to affect the hearers. And of this kind of teaching the Jews had need, by reason of their great stupidity and dullness of understanding. And if this had been really done so, it must be granted, that Jeremiah intermitted his Ministry all this time, which is improbable. Thus also Lyra and Vatablus. But the most learned of the Hebrew Expositors take it to have been really done, because the Lord set his Prophets not only to teach by word, but also by their actions for more evidence, so Isa. 20. he went naked, and Ezek. 4. 12. he ate the dung of beasts; the one to show the naked carrying away of the Jews into Captivity; the other, the famine that should be amongst them, forcing them to eat most base food. Thus also Theodoret, Hugo, Thomas Aquinas, Isidor. And if it were the Lord's will that Jeremiah should go and do thus, and spend much time so, and till that he had done all this, did forbear any other prophesying, I see not any absurdity in it. For the time when this was done, from Chap. 3. 6. hitherto the time is not set down of his prophesying, but only there, In the days of Josiah. Only Chap. 21. mention is made of the time of Zedekiah, and Chap. 22. of Jehoiakim or Choniah, who reigned immediately before him a very short time. But after Josiah before Jehoiakim was Jehoiakim an eleven years, and before Jehoiakim, Jehohaaz three months; and Chap. 1. without distinction of the times of the Kings reigns, it is generally said, in Josiah his time, anno 13. of his reign, and of Jehoiakim to the eleven years of Zedekiah. So that this must needs be either in Josiah his time or Iehoiakims, not in Zedekiahs, as Jerome conjectureth, for of that there is no probability. For the thing taken, a linen Girdle, and that unwashed with water, hereby is meant one black and not whited nor smooth, but rough, and so without all beauty, and undecent and unpleasing to be worn: for a linen Girdle or anything made of linen is first put in water, and then laid a whiting, and finally washed with lie and sope. But the Lord would not have this Girdle washed, but taken as it is first made, to show, that the Jewish Nation when the Lord first chose it, was black by sin, and nothing amiable, but by him taken and girt, as it were, to him, by that dear affection which he bare unto it, being by this election sanctified and made white and glorious before all the Nations round about, in expectation that it should be a glory and praise verse. 11. unto him, which the Church is, when she liveth in obedience to his Laws, but otherwise a dishonor and occasion of blaspheming his holy name, as it is said Rom. 2. Calvin saith, That the word may either be rendered linen Girdle or Breeches, such as the Priests sometime did wear; but it is generally taken for a Girdle, and so it best agreeth. For a linen Girdle signifieth chastity, as Pierius showeth in his Hieroglyphics both amongst the Hebrews, Greeks and Latins, and therefore the Virgins of the Trezenians being to marry, dedicated their Girdles to Pallas. And the Priests of the Jews must wear a linen Girdle in their ministration, to put them in mind of continency. Here a Girdle is an emblem of the chaste love, wherewith God loved Israel, espousing that state only to himself, and requiring that it should likewise be knit in chaste love unto him. But Israel contrariwise committed adultery by worshipping strange gods, for which he biddeth Jeremiah to go and carry this Girdle to Euphrates, and hide it in a cliff of a Rock there for many days, to show the Captivity in the Country where Euphrates was, that is, into Babylon, shortly to come, where they should lie rotting, as it were, in baseness and servility, and sin together many years, so that if God should have dealt with them after their deservings, even those seventy years being expired, he might have left them still in misery, as a man leaves his rotten Girdle to become dung, but that for his mercies sake, and to magnify his power he was pleased to bring them home again. Moreover a Girdle is an ensign of honor, being curiously wrought with gold and precious stones, for which Jonathan is said to have given his Girdle to David, and Isa. 22. that Eliakim should be girt with Shebnahs Girdle, and that all the glory of the house of David should be hanged upon him, and Revel. 1. Christ appears gloriously girt about with a golden Girdle. And in this sense it is added here, That thou mightest be unto me a glory and praise. 3. A Girdle is a military implement, for which it is said, Ephes. 6. Your loins girt about with the girdle of verity, which is when we are firm and steadfast in the truth; and Resist the devil steadfast in faith, 1 Pet. 5. 9. as the loins being girt with a Girdle are strengthened to travel. As Israel, so every faithful person without any desert [Note.] on his part is dear to God, and is near to him, not as a leather or woollen Girdle above all our apparel, but a linen worn next the skin, as one saith Travelers were wont to sew some money into a linen Girdle, and put it next their skin, that there it might be hidden from thieves. But as God bears so dear an affection to the believer, so he expects reciprocal love again, and if we love him, that we should keep his Commandments, which will be to his glory, and if the believer doth thus, he shall be as his Girdle; but if not, to Euphrates he shall be carried to putrefy in his sins, after which the Lord will reject him, as being unuseful for him anymore.

Every bottle shall be filled with wine. Having by the similitude of a Girdle set forth the baseness that the Jews should be brought unto, now he showeth their destruction by another of bottles, wherein men put wine to carry to any place, viz. earthen bottles, which if when they be filled they be broken one against another, are good for nothing; yea much good wine is spilled by the means, and so they are worse then naught. In like manner he showeth, that it should be to the chief of the Jews, Kings, Priests and Prophets, they should be filled with drunkenness, and then be broken one against another, whereby he meaneth not the drunkenness of wine, but by the spirit of error, as is expressed Isa. 29. 9, whereby one should draw another on to ruin, by making one another secure against God's judgments coming by the Chaldees, whilst they would not believe God's Prophets threatening them, but that they being God's peculiar people, and having his Temple amongst them, and Sacrifices there continually to him offered, should be safe enough, notwithstanding all these menaces. For in the time whilst they were thus drunken, the Chaldees coming destroyed them all, and their strength upon which they did bear themselves, proved no better then that of earthen bottles, being presently broken with a knock of one against another, although none other force be used. And thus he saith, They shall be broken and not spared, inculcating this for their stupidity three times over. And he doth not plainly bring a similitude from pots, but to stir them up to more attention, he speaks at the first, as to give them occasion to ask, as wondering why he should tell them such a thing as this from the Lord, that all bottles shall be filled with wine. For hereupon they reply, who knoweth not this, what meanest thou to come to us with such a message. Then they being prepared he makes his application the more effectually, v. 13, 14.

Give glory to God before he makes it dark, and your feet stumble at the Mountains of darkness. That is, seeing the Lord threatens you with so great a judgment, and this shall certainly come, believe it, and fear before him, acknowledge his Power and Justice, as if execution were already done. Thus Josh. 7. Achan is bidden to give glory to God, and to tell the truth, by acknowledging it to be so as he had by lot discovered, it being before hidden from all mortal eyes: but now by confessing what he had done so wickedly to provoke God, he meaneth, that he should give glory to his wisdom in finding out, and to his justice that would not suffer so foul to go unpunished. And in saying thus both there and here, it is intimated, that he doth not give glory to [Note.] God, but robs him of his due, that is not moved to fear at his threatening of judgments against his sins, as he is not that goeth on still therein, hardening himself against his terrible threatenings. He shall therefore undoubtedly perish that doth so, as wronging God in his chief Attribute, but he that by his threatenings is moved to believe and repent, giveth him glory and shall have mercy and pardon, and according to his promise, Him that honors me I will honor, he shall have glory and happiness in heaven forever. By the darkness, which otherwise he threateneth, is meant misery, making a man fall, as one going in the dark stumbleth at the mountains, because in the dark he cannot see them, though never so great. And he nameth dark mountains, because where the ground lieth in their shadow it is dark sooner then in other places that be plain; so that in saying thus, he meaneth the coming of their miseries upon them very speedily. And whilst ye look for light he turn into the shadow of death, that is, when ye expect peace and prosperity, the sad calamities of war come upon you.

The Cities of the South shall be shut up. That is, the Cities of Judah, which lay South in regard of Chaldea, shall be besieged and destroyed.

Where is the fleek that was given thee? That is, O Judah, or King of Judah, to whom he spake verse. 18. where is the multitude of thy Subjects which were a glory unto thee? As it is said, The glory of a King is in the multitude of his Subjects, but where be they now, when this destruction is come out of the North Country Chaldea amongst them? Verily it shall be dispersed and brought to nothing.

What wilt thou say, when he shall punish thee, for thou hast taught them to be Captains? That is, when God shall punish thee by bringing the Chaldeans against Judah, for it shall be justly done when this shall come to pass, because thou hast taught them the way to come and exercise dominion over thee, that is, thou (O Judah) first when Ahaz sent for the King of Assyria to come and help him against the King of Israel and Syria, Isa. 7. and secondly when Hezekiah shown the Ambassadors of Merodach Baladan, King of Babylon all his treasures in way of vain glory, hereby to tempt that people to come against Judah to get so great a booty. For so the British Princes Vortiger and Vortimer first taught the Saxons to be Captains, and to get dominion here in England by falling out between themselves, whereupon the one to get the Crown from the other, sent for the Saxons to help him, and having learned to conquer, being also taken with the fertility of the Land, they gat it in possession, the Britain's the old inhabitants being driven into Wales and places adjacent.

For the greatness of thine iniquity are thy skirts discovered, and thy heels made bare. The use of garments being to cover man's shameful parts, as we may see Gen. 3. it came into a Proverb, Thy skirts shall be discovered, when it is meant, Thou shalt be put to ignominy and shame; so the servants of David had their garments cut off by the buttocks by Hanun King of Ammonites, and when the enemy prevailed, he stripped his Captives naked, and carried them away, as it is often threatened, that the Jews should be used by the Chaldees. And this calamity is here set forth by their skirts being discovered, and heels made bare.

Can the Ethiopian change his skin. The skin of the Ethiopian is black, and by no washing can be made white, so cannot one accustomed to live in sin turn righteous. But by thus saying the Prophet meaneth not either that God cannot do it, where he meeteth not with reluctancy in man's will, for in this case he denieth that he can do it, Isa. 5. Matth. 23. 23. that is, according to that way, which he hath propounded to himself in dealing with sinners about their conversion, which is to move their wills inwardly by his Spirit, as outwardly by his Word; as that there is no free-will in man, as Calvin acknowledgeth, but only that these Jews were more desperately enthralled to since by their long using of themselves thereunto; so as that there was now no hope of their conversion, or of their escaping the destruction threatened. Which should be a warning to us all to take heed of continuing in sin, and [Note.] therefore the same day that we have sinned, to repent and break off from it again, as it is, To day harden not your hearts, for, Consuetudo peccandi tollit sensum peccati.

CHAP. XIV.

THe word of the Lord that came to Jeremiah concerning the dearth or restraint, That is, of rain causing dearth. It is uncertain in what Kings reign this was, and what dearth it was. Jerome and most Expositors conjecture, that the famine in Zedekiah his time is meant, when Nebuchadnezzar besieged the City Jerusalem in his eleventh year, and in the fourth month, it is said, There was a famine in the City. But the word [restraints] plainly showeth, that it was a dearth through the restraint of rain coming sometime before that siege, and causing their scarcity then the sooner; and because it is said verse. 3. some were sent out for water and found none, which could not be done, when the enemy besieged them so straightly that none could go in or out. And the same is further confirmed verse. 4, 5, 6. where the Ploughmen which could not plow then, are said to have been ashamed, and the Hinds to have forsaken their calves for want of grass, and the wild Asses for the same want to have snuffed up the wind. Yet when such a famine by drought came in those Kings reigns, wherein Jeremiah prophesied, it is nowhere said in holy Scripture, but only it is here prophesied of, as that drought in Ahab's time by Elijah, that when it should come, secondary causes might not be so much looked at, as the wrath of God against sin causing it.

O Lord, do it for thy Names sake. That is, although our sins cty for judgments against us, do this great thing for us to save us from this famine and sword threatened, although our sins call for them, and therefore we can plead nothing for any worthiness in us, but for thy names sake, that it may have glory of saving us, whom thou hast taken to be thy peculiar people. And in thus praying he teacheth the people what they should say, if by any means they would be stirred up hereunto.

The Prophets tell them, Ye shall not see the sword. This Jeremiah relateth not without great grief, that even Prophets coming in the name of the Lord wrought against him and his threatenings, to make the people despise them, and continue secure to their destruction. And he declareth both what he prayed and said further to the Lord, that the people might be the more affected with it, as acknowledging him to be most loving to them, and careful of their good: but these false prophets that soothed them up in their sins, bold and presumptuous braggadochians, that they might not be seduced by them. And ver. 15, and 16. to move them the more he threateneth or rather telleth how the Lord threatened them and the people also that hearkened to them, that they should die by the sword and famine, and lie without a burial, both they, their wives and their children, as they had all consented together to commit Idolatry, for so they are shown to have done, Chap. 7. And if it shall seem [Note.] too great severity, that the people who were seduced by the deceitfulness of the false prophets should suffer such grievous things, it is to be conceived, that they were as willing to be made drunken by them with the error of impunity, notwithstanding their sins, as they to make them drunken, so that the Lord doth but permit the wicked to their own choice, as they delight more in unrighteousness then in the truth, so leaving them to be drawn after it, and then as they are well-worthy, making them to partake in judgment with their seducers. The like to which is threatened, 2 Thes. 2. 11. and is daily done. A number of unsound and hypocritical hearted people meet with false prophets in many places, and being unstable in their faith, are soon carried away by every new blast of Doctrine, as by a new light, in comparison of which that they had before is nothing in their esteem. But let all such consider to what both they and their Prophets are tending, viz. to horrible destruction by God's judgments that they may in time beware and repent.

Both the Priest and the Prophet go about into the Land that they know not. Heb. Go about to a Land, and they shall not know] by Kimhi expounded thus, into Babylon, to which, because it was a very long way, they went not directly, but by many turnings and ways about, and they are said not to know it, because they would not for any threatenings of this judgment believe it, till that it came upon them. By Vatablus thus, They go about to other Countries, to which they fled to save themselves, not knowing that in the end they should be taken there, and carried to Babylon: or because the word 〈 in non-Latin alphabet 〉 here used, signifieth also to make Merchandize, Gen. 34. 10. they were intent to their own profit, and went about prophesying of peace to please the people, to win their love the more, and consequently to procure from them the more liberality, till that upon the sudden they were taken by the enemy and carried, so many of them as escaped the sword and famine, into a Land which they knew not, not never saw before. By Calvin, They go about the Land, seeking vainly means of safety and preservation from the danger at hand; and they know not, that is, will not know by all their warnings the destruction hanging over their heads, till they suffer it, and there is no escaping, it being just with God to dement them, and to take all right understanding from them, as they had infatuated and inebriated the people by their false prophesying of peace and safety. And herein I rest, because thus the words agree best to the former part of the verse, speaking of the destruction by famine in the City, and the sword in the field, whereinto these Priests and Prophets fleeing out of an opinion to escape the danger, they fell there contrary to their expectation, for which it is said, They knew not; and so by the Land here spoken of cannot be meant the Land of Chaldea, but their own Land, the fields into which they fled to hide them, and then the particle 〈 in non-Latin alphabet 〉 may be taken as redundant, they went about, or go about the Land seeking for hiding places, as was before-said, but their destruction by the sword comes upon them, and they shall not know it till it comes, for it shall be sudden.

Are there amongst the vanities of the Gentiles that can cause rain? From verse. 19. hitherto, the Prophet prayeth for the people, and in their name, although he were forbidden ver. 11. as he had done before after the like prohibition, Chap. 7. 16. and 11 24. whereby it appears, That the Lord never inhibits his Prophets from praying for his people, but to stimulate them the more unto it, for he loves to see a Moses standing up in the gap to oppose him in his judgments, or a Jacob that will earnestly wrestle with him, and not let him go. although he commands him to do it. And he prayeth according to their present necessity, as we may see by comparing her with verse. 1. in these words, In the drought] He pleadeth with the Lord from his unparalleled power, no Idols, or heavens themselves can give rain, but God only; for he is said to give the early and the latter rain, the heavens being only his creatures by their influence, as secondary causes doing it, when he will, but not otherwise, when he in judgment will not that they shall produce any, as at this time, and in the days of Ahab. For which he concludes, Thou hast made all these] That is, as Expositors generally say, all the celestial bodies, by whose influence rain commonly cometh, as God hath appointed, although Calvin turneth it another way, by all these understanding all the judgments sent upon them. But I see no reason of his going from the common exposition herein, seeing it followeth so aptly upon the premisses, The heavens cannot do it without thee, and why can they not? because although from them rain commonly cometh, yet God made them and governs them at his own will, not suffering them to do it, but when he pleaseth, or by all these understand both the constellations and rain, or drought caused hereby, all which were last spoken of. Finally to move the Lord the more, he saith, thou art our Lord, and expectation is to thee, for this is a great motive, when our hope is not in anything else, but in God alone, Psal. 20. 8. A thing to be thought upon by those that expect the changes of the Moon for the weather, expecting [Note.] then undoubtedly rain or fair weather, because it is so most commonly, and so observe the Lord's providence the less to love and fear him, which we ought to do even when weather comes thus, according to the common account; for the heavens cause not rain by any virtue in themselves, but as God willeth or nilleth, even when signs of rain concur.

CHAP. XV.

CAst them out of my sight. That is, Denounce from me this judgment, whereas thou persistest to pray unto me for them. For although Moses and Samuel should stand before me in their behalf, and pray also, I would not be moved. And he nameth Moses, as most famous for standing in the gap once, Exod. 32. and Samuel for obtaining a cessation of a terrible thunder, and rain in harvest time, 1 Sam. 12. and in bidding Cast them out, he alludeth to Chap. 1. 10. to pluck up, root out, &c.

I will set over them four families, the sword, the dogs, fowls and beasts. Vulg. I will visit over them four families; So indeed the word 〈 in non-Latin alphabet 〉 also signifieth, but because this is senseless, the other signification, I will set over, is to be preferred. He had spoken verse. 2. of four ways of destruction, death, whereby the pestilence is meant, the sword of the enemy, famine and captivity. Here he holds to the same number, but for the pestilence dogs are named, for famine and captivity, fowls and beasts; it being meant that such as died in the City by famine or pestilence, the dogs should eat, such as by the sword abroad, the beasts of the field, and fowls of the air, according to the distinction before made. Chap. 14. 17, 18. and a little before he saith, There should be none to bury them, therefore they must needs lie for a prey to these creatures. Hereby is meant the extremity of misery that they should suffer. And it is to be [Note.] noted, that the Lord being unreasonably provoked proves at length inexorable; There is a time when he may be found by those that seek unto him, but there is a time again when the most faithful shall have no hope of success in praying for the wicked, as Jeremiah had not, nor should Moses or Samuel have had, if they had then lived; see the like Ezek. 14.

For Manasseh the son of Hezekiah. It may seem strange, that the sin of this King should now be spoken of so long after his death, and his repentance and mercy thereupon shown him before that, and spoken of as the cause of the captivity now at hand. For this was in the time of Jehoiakim, if not of Zedekiah about four years after, and moreover it repented him, and he did the works of repentance long before he died, as appeareth 2 Chron. 33. But it is to be known that he is spoken of, because in his time God was most provoked, and then he began first to threaten the people with captivity; and although he repented, yet they continued still in their wickedness, waxing rather worse and worse, as his former invectives against them show, especially Chap. 13. 23. For although God will not punish the children for the fathers [Note.] sins, yet when they live in the same, the score of their fathers sins shall be added to theirs to make their judgments the more terrible, according to the second Commandment. And although Manasseh alone be spoken of, yet both he and the people together with him, that then holp to shed so much innocent blood, were all meant. And he is called the son of Hezekiah, to aggravate his wickedness the more, and theirs also, for that he having so godly and zealous a father, did so greatly degenerate, and they were most hard to be moved to piety by Hezekiah, and that which they were brought unto, soon vanished again as the morning-dew; but to impiety and idolatry they were most ready to run with Manasseh, and being once in that evil way, neither could his charging them upon his repentance to serve the Lord, nor the labors of God's Prophets amongst them since, prevail with them to bring them out of it again. Whence note, That God is offended with wicked children of [Note.] godly parents most of all others, so far is he from favoring them for their sake; and this aggravates the wickedness of a people, to be hard to be brought to the pure worshipping and serving God under good Rulers, but easy to be corrupted under evil Rulers and superstitions.

I will fan them in the gates of the Cities. A Metaphor taken from such as winnow corn in a windy door from whence the chaff is blown away: to show that they should be as chaff, as the wicked are compared, Psal. 1. Luk. 3. Some by gates understand Cities, as if he had said, I will turn your Cities into fields, the walls and buildings being broken down, because there were threshing-floors and places to winnow corn, or because the gates were places of judgment, he meaneth, that he would sentence against them that they should be used like chaff, that is, scattered into all parts, as is expressed, verse. 4. Some the uttermost parts of the Land, because gates are at the ends of Cities. Some, I will make you poor, so as that ye shall beg at the gates of Cities at rich men's gates there, but the first is best.

I brought upon them, upon the mother of the young men a waster at noon day. But it may better be read, Upon the mother a chosen waster; for it is 〈 in non-Latin alphabet 〉 signifying chosen, without any particle prefixed, denoting the genitive case. It signifieth indeed a young man also, but not without this Epithet, A chosen young man, but the singular is put for the plural, Wasters or Spoilers chosen for their extraordinary valor to make this destruction. And by the Mother may be understood either mothers likewise, the singular being put for the plural; As if he had said, not only innumerable widows shall be made, their husbands being destroyed, according to the first hyperbolical words of the verse, but all mothers together as one shall then be made childless, the Chaldean youth being brought upon them, who shall waste and destroy your children; or the mother City, as the Greeks give the name Metropolis to a chief City, which signifieth a Mother-City. At noon-day, that is, not secretly or treacherously coming upon them, but openly by force unresistible, make the best defense that they can. I have caused him to fall upon it suddenly, and terrors upon the City. Hebr. 〈 in non-Latin alphabet 〉 the word Ir rendered City, signifying also enemy, and the next word tumult or terrors that will make him to fall upon it suddenly, the enemy and terrors. It is absurd, as Calvin also noteth, to render the word City here, I will make to fall upon her the city and tumults, for what sense can be in this, unless he had meant, that the City should be beaten down about their ears, whereas they came not thus to destruction, but by the famine and the sword of the enemy taking them fleeing and slaying them? and the New Translat. altereth and misplaceth the words, which needs not, the sense being very good, I will make him to fall upon it, or her suddenly, that is, the mother before-spoken of, The enemy and terrors. These last words serving to show whom he meant by him; as if he had said, I will cause him to fall upon it, that is, the enemy and terrors concomitating his coming, filling them all with horrible fear. And for this maketh Tigurina Translation, and the Septuagint and Chaldee, which two last for the City falling upon it have Exercitum Caldaeorum, for the multitude of soldiers styled a City, and for their Tents set up City-fashion.

She that hath born seven languisheth. That is, The mother of many children seeing them all destroyed pineth away with sorrow; and this is spoken according to to verse. 8. Upon the mother the waster.

Woe is me my mother that thou hast born me a man of strife It may seem strange that Jeremiah should thus break out through impatience for the enmity that he met withal amongst the Jews against his mother that bare him, as though she were in any fault. But this his crying out is not to be taken, as an effect of impatience, but of his zeal and earnest desire to convince the Jews of their malice, from whence it proceeded that they were so fell against him, seeing that if there were fault in him, for which there was in his mother for bearing and bringing him forth into the world, and if they would be ashamed to say, that for this there was any fault in her, they might be ashamed to say there was any in him. For since he grew up to be a man, he declined all occasion of contention, forsomuch as he neither lent nor borrowed upon usury, whereby he meaneth, that he had no traffick with them according to the manner of other men, whereupon strife commonly ariseth, one way of trafficking being put for all, and yet they all were mad with him, and cursed, and spake bitterly against him. For from hence it was plain, that they hated him, and were at variance with him for nothing else, but out of their own malignancy, which was commonly against God's Prophets for their reprehensions of their gross sins, and threatening God's judgments against them, as he commandeth. Thus Calvin who inferreth hereupon, That it is good for Ministers of the Word of God to have no negotiating with men about worldly things, because who so hath, cannot live free from envy and hatred by reason of their worldly-mindedness stirring them up against the Minister, when they see part of their gains to be by him exacted for his maintenance. Wherein we cannot but all consent unto him, but it is Scandalum acceptum non datum, and therefore the blame of it will light upon them only, and consequently the punishment, and we see by Jeremiah his example, if there were no such occasion, yet the very reproving and threatening their sins, would be occasion enough to malicious and wicked minded men. Yet I deny not but it were good in a Christian Kingdom that this should be taken away as much as might be, by causing Tithes in every place to be converted into moneys, so that it might be without fraud and diminution to the wronging of God's Ministers. But be it that Ministers took no Tithes, yet they cannot live without all trafficking, neither did Jeremiah himself, for Chap. 32. he buieth a field, and therefore he meaneth not all trafficking, but that which is scandalous only. For usury in particular here mentioned, it is not agreed amongst Divines what it is, neither is this a place properly giving occasion to speak of it, and therefore I refer the Reader for that to Exod. 22. 22. where I have purposely spoken of it. And he mentioneth not only taking of usury, but also giving, because both ways contentions arise, when one would take more, and the other give less. Jerome applieth it to Christ, who was most truly a man of contention with the Scribes, Pharisees, Sadducees, Priests and Herodians, and none would take to usury of him, because they returned no increase or fruit of his doctrine, and so he took none neither.

The Lord said, Verily it shall be well with thy remnant, Hebr. If not thy remnant to good. Which words have the force of an Oath, If I bring them not to good, by delivering them from captivity, I am not God, or say, that I am not just, for he had before said, Destroy them, but make not a full end, and in many places he speaketh comfort to a remnant, and because verse. 9. he had threatened so universal a destruction, now he qualifieth the terror of it by promising good to a few faithful that should remain of the Jews, adding further, I will cause the enemy to entreat thee well in the time of evil and of affliction, Heb. If I shall not cause the enemy to meet thee for good, or by doing thee good in the day of evil, &c. These last words serving for nothing else, but to explain further the former; Thus some; but Calvin understands it as spoken to Jeremiah in person, answering to his complaint, verse. 10. by promising him good in the remaining part of his life, and that even when he should be come into his enemies hands the Chaldees, as the event afterwards shown. If not thy remnant to good then is, if the remnant or following part of thy life. Although his own kindred and countrymen were cruelly bent against him, yet he made him know before, that he should find favor amongst those Heathens, and to publish it, that when it should come to pass at the least they might believe it, although they would not before, that he was a true Prophet, and this I think to be the true meaning.

Shall iron break the Northern iron, and the steel? Here he falls to threatening them again by vilifying their strength, in comparison of that of the Chaldees. For they in the pride of their hearts thought themselves strong enough, yea iron against their Northern enemies, whom he to deter them by them compares to iron and steel, and therefore showeth to be far stronger.

Revenge me of my persecutors. Here Jeremiah to show how greatly he was moved at the obstinacy and malice of the people turns from them again to the Lord, crying for revenge against them; See the like before Chap. 11. 20. For the words following, Take me not away in thy longsuffering. Hebr. In lengthening thine anger. The meaning being, whilst thou art long in bringing deserved destruction upon them, least they, as they plot, work mischief against me to the taking away of my life, or according to some, Be not so long in destroying them in thy wrath by so many kinds of judgments that I shall not be preserved, but swept away together with them also. Take it which way ye please, but the N. T. turning it, In thy longsuffering, is both erroneous and troubles the sense.

Thy words were found, and I did eat them. That is, I took not this prophetical Office upon me, for which I am so hated through mine own ambitious seeking, but when I thought not upon it, thy words came unto me, and whether I would or no I was forced unto it, That thy words were found by me, as appears Chap. 1. and yet I ate them, that is, received them into my heart, and not into my mouth only, as many do, applying myself with a true heart to obey them, and to do as thou commandest, believing them to be thy words, for whoso doth thus, to him God's Word becometh food that is eaten, and nourisheth to eternal life, and so is his substantial Word Christ. And it was sweet unto me, wherein he was like to Ezek. 2. 8. they both had unspeakable inward joy by this spiritual eating, and so shall all others have that eat likewise, although they meet with much bitterness in this wicked world, of which they are forced to complain sometimes as Jeremiah doth; See the like in David, Psal. 19. 7. and Job 23. 12. And God's words are so sweet to the believing heart, because most sweet and comfortable things are therein contained, and they come close to the heart, and enter into it as meat into the belly. And he addeth, I am called by thy Name, O Lord, not as everyone that was within the Covenant under the Old Testament, or is under the New, for all the Jews had God's name called upon them, when they were called the people of the Lord, and all now baptized when they are called Christians: But more singularly, because he was a true Prophet of the Lord, called in the power of his Spirit, as his instrument, to pull down Kingdoms and Nations.

I sat not in the assembly of mockers, but alone, for thy hand, for thou hast filled me with indignation. Hebr. I sat not in the secret of the mockers, and I rejoiced before thy hand; I sat alone, because thou hast filled me, &c. Vulg. I gloried from the face of thy hand, &c. Because thou filledst me with commination; but the word 〈 in non-Latin alphabet 〉 signifieth wrath or indignation. The meaning is, I was delighted in thy words, as was before-said, whereas others in mocking at them. But I abhorred from the wicked consultations which they had in secret to this effect, and against me and other thy faithful servants speaking thy word unto them. My joy and glory in the mean season being in thy good hand towards me, setting me up to be thy Prophet and inwardly comforting me. Yet I sat alone, because I was filled with such words by thee to be spoken to them, as brake all friendship and permitted no society betwixt me and them, for they were words of indignation and denunciations of judgments most terrible. In these last words Chaldee, Vatalus, Calvin say the same that I do: but upon the former, they join these words And rejoiced, with these, I sat not in the assembly of mockers, rendering them, nor rejoiced, as if herein were nothing else, but a denial of taking any pleasure to do as they did, and contrariwise an implying of sorrow therefore; and Chaldee, Pagnin, Dionysius, following the vulg. expound, and by nor, as if he meant, that he joyed not in his prophetical office by reason of the judgments, which he was hereby enforced to threaten. But to me the first, though followed by none hitherto, seemeth most plain and perspicuous.