Commentary on the Old Testament Volume 2-4

CHAP. XXVI.

HEre the Prophet is hidden to threaten them, that the House of God should be like Shiloh, unless they turned to the Lord by true repentance; to which effect he had spoken before in the time of Josiah, Chap. 7. in 13. or 14 Verses together. But now threatening them with the same in the first year of Jehoiakim, his son, he was hereupon conspired against by the Priests and People, that would have murdered him. Whereby we may see how wickedness aboundeth under a wicked King. In saying that it was the first year of his reign, he showeth plainly, that the former Chapter is misplaced; because things done anno 4. of his reign are therein related. When Jeremiah had this tumult raised up against him by the Priests, Prophets, and people, the Princes hearing it, came and sat in the entry of the new gate of the Lord's house: the Chaldeans call this the East gate; Lyra and Vatabl. say it was that built by Jotham, 2 Kings 15. 35. which might well be, because it was but lately built, viz. not much above one hundred years before; whereas the Temple was built in Solomon's time, betwixt whom and Jotham was Uzziah 52 years, 2 Kings 15. Amaziah 29. 2 Chron 25. Ioasb 40. 2 Chron. 24. Athaliah 6. 2 Chron. 12. 12. Ahazia 1. Jehoram 8. 2 Chron 21. 5. Jehoshaphat 35. 2 Chron. 20. Asa 41. 2 Chron 16. Alijah 3. 2 Chron 13. Rekoboam 17. 2 Chren. 12. Solomon 16. after the house finished; for he began anno 4. of his reign, and finished all in twenty years; sunma tot. 228 years. And this new gate was of great note, and called for divers reasons by divers names, as David Kimhi observeth, 1 Sur. 2 Kings 12. 6. because the unclean were there separated, 2 Jesod. a foundation, 2 Chron. 23. 5. because there the foundation of Doctrine was laid, by teaching the rights of the Lord's house. 3 Harsith, because it stood East-ward to the Sun rising, Ier. 19. 21. 4. The gate Ithon; that is, of entrance. 5. Hatanath, the middle, because it was between two gates. 6. Asharahalta, the upper, for the height thereof, and because it was over the Court, the place of Prayer, 7. The new gate, as here. To this the Princes come and sit, to hear the matter betwixt Jeremiah and the Priests, Prophets and People; so that it seemeth here was a place to sit, and hear, and determine causes concerning God, betwixt one man and another; and herein the Princes had a power. And it is to be noted, that when they heard the cause of Jeremiah, they judged truly without respect of persons, for him, a despised [Note.] Prophet alone, against all the other; yea, the Priests, that were of great authority, who neither being moved with reverence of good, whose servants in a peculiar manner they were, nor by this consideration, that Jeremiah was one of themselves, were carried altogether with envy and wrath, rashly to destroy him; so impetuous a thing is wrath and malice for reproof, although never so just. For hereby Jeremiah first incensed Pashur, Chap. 20. and then all of them, Ch. 23. where he most bitterly inveighed against them, not sparing the Princes also But they could easilier forget it, than the Priests, who indeed should have been examples of all virtue to them. But even the Princes soon after turned his cruel enemies also, Chap. 37. 15. for his free reproving of them for their sins, Chap. 34. and threatening their destruction.

Then rose up certain Elders of the Land. When the Princes had spoken, certain ancient men, here called Elders, that best knew what had been done long ago, took courage to themselves to speak for Jeremiah also: for so Calvin understands Elders in this place, Elder-men; and reason makes it most probable, and that they were not of the Elders preferred by Moses, Numb. 11. of whom the Synedrion magnum consisted, for they were the Princes of the Land. And they allege the example of Micah, threatening that Jerusalem should be ploughed, that is, so destroyed, as it should have none appearance of a City, but be as a field ploughed and sown with Corn; as the Poet said of Troy, Et seges est ubi Troia fuit; as now Jeremiah threatened ruin likewise; but Hezekiah, in whose days he lived, did nothing against him, but feared before the Lord, and besought him, and so the Lord repented of the evil, and did it not. This was done above eighty years ago; for between Hezekiah and Jehoiakim was Manassah 52, Amon 2, Josiah 32: yet there might be old men then living, that might remember it, especially being godly, as it seems these were; and therefore such as kept a Record of such famous passages betwixt Prophers and Kings.

There was also a man that prophesied against this Land; then Jehoiakim, &c. Here Expositors differ, some thinking, that in these words the foresaid old men go on still in their speech, and some, that some other man, an enemy to Jeremiah, spake this in opposing what they had said, because they think it not probable, that the same men should bring a contrary example, to make the example before brought less moving; and because in conclusion it is added, verse 27. Nevertheless the hand of Ahikam was with Jeremiah, the adversative particle here implying something done in his behalf, notwithstanding the example before going, which tended to frustrate the speech of the old men, and to stir up the people against Jeremiah, by setting before their eyes what the way now was that they had Jehoiakim for their King, wherein it stood them in hand to go whatsoever they had done in Hezekiah his time; for we say, New Lord's, new Lawest yet because in some relations, if after some, other some speak, an hint hereof by saying; but others spake thus, or contrariwise there were that said thus; and here is no word intimating a divers speaker; the first Exposition seems most probable, that the foresaid Elders go on in producing this example also; whereas it may be objected, they durst not certainly after they had related, what was done in Hezekiah his time, and made application by speaking of a good event, bring another contrary example of a thing done by the King, under whom they now lived, but as it were, the other day, (for it was the beginning of Jehojakims reign, when these things were agitated, as appeareth verse 1.) For what construction could be made hereof, but that this King for this tyrannical act against Urijah, together with his Princes, was already upon ruin? I answer, who so shall consider the whole relation, there being none application made as before, must needs hence rather gather, that the same men spake thus also, and not an adverse party; for then they would have been bold to have applied it by saying, after they had produced the example; yet Jehoiakim suffereth no evil for all this. But the old men speaking it, descretion required, that they should suspend an application against the King, leaving this relation barely made to each ones consideration, that they may be the more out of danger. And it was enough after the other, barely to relate it, none being so shallow, but that he must needs gather, that Jehoiakim and his mighty men by killing that Prophet Urijah had done too much already, to pull down God's wrath upon them, and therefore it stood them in hand to beware, how they added more innocent blood-shed by persecuting Jeremiah, as they did, to break off from this fury, and rather go to prayer. For the adversative Particle, verse 24. the meaning is, say these old men what they could, or the Princes what they could, the Priests and people yet were carried with such a spirit of madness, that they would have killed Jeremiah, but that Ahikam the son of Shaphan, some man of great power with his men about, came and took him with a strong hand away from them, and so he was safe for that time. Of Ahikam the son of Shaphan, and what place he was, we may gather from 2 Kings 22, 12. Where he is said to be sent by Josiah together with Hilkiah, and some others, as being most honorable persons, to inquire of the Lord, when he saw himself in great danger. For Urijah, the Prophet, I find not any other mention made of him elsewhere; but hereby it appeareth, that when Ierem 5. it was said, that he found not a man, he meant not precisely any one; for this Urias was Cotemporanean with him. And although he fled into Egypt, when his life was sought, yet it was not out of timerousness, but prudence to save himself, as long as he could, to do service to God in this world, as Christ himself did, and Elijah, and the Apostles were bidden, when they were persecuted in one City, to flee to another: for that he was not timorous, appeared, because that being brought back out of Egypt, he retracted not, but stood to that which he had said to the death. Whereas Jeremiah sled not, and yet was preserved; God's singular providence appeared herein, that the people might not even in the wickedest times be destitute of one to admonish and threaten them, that they might be brought to repentance: Touching Iehojakins sending and fetching him out of Egypt, it may easily be conceived, how he might do this, because Pharaoh Necho King of Egypt made him King, 2 Kings 23. 34: Thus Jerome. For Uriah his being buried amongst the Vulgar sort, it is to be understood, that every man of note then had his several burying place for him and those of his Family; and because Prophets were most of all such, if they had no such places, the manner was at the public charge to honor them so far, as to build them Sepulchers, and thereupon to subscribe their names; as we may see 2 Kings 23. 17. and Mat. 23. 22. Uriah then was not only persecuted whilst he lived, but his persecutors to increase their sin the more, denied unto him the honor of a Prophets burial.

CHAP. XXVII.

THis Chapter beginneth as Chapter 26. In the beginning of the reign of Iehojakin. Although this Prophecy concerned the time of Zedekiah, which was not till divers years after. For the Lord bids the Prophet send yokes to the Kings about Judah, by their Ambassadors that should come to Zedekiah. But the Lord revealed to his Prophet now, that they should all be subdued; and before also Ch. 25. 19. Where he nameth many more, that should drink, so that this Prophecy was to lie dormant for certain years, but made known now for Jeremiah his comfort, and better satisfaction touching his former threatenings; the execution whereof he saw still to be delayed. But now the time is made known unto him, when they should be executed, even in Zedekiah his days. And the Lord goeth on to teach by outward signs, as he did before to affect them, to whom the Prophet was sent, the more. For coming of Ambassadors from the Kings about to Zedekiah, it was without doubt to confederate against Nebuchadnezzar, whose power they saw to be very great, that although they were not able each nation alone to withstand him; yet joining all their forces together they might. But the Prophet showeth, that this confederacy would be but vain, because all Kingdoms of the earth are the Lord's, and to be given to whom he pleased; and it was now his pleasure to give them all to Nebuchadnezzar and his posterity for a certain time, and then to give them again into the hands of others, as was also said before Chap. 25. 13, 14. Wherefore he persuadeth them voluntarily to yield unto him, promising that if they did, they should still dwell in their own land; but if they would not, threatening them with destruction by the sword, famine and pestilence. Whence note, that whatsoever God commandeth it is wisdom to obey him herein; for in serving him we shall be in the way to have the earth serve us for habitation, and nutriment, but contrariwise ready to spew us out by destructions and consumptions of divers sorts. The time for all to serve Nebuchadnezzar is limited to him; His son and sons son, that is, Evilmerodach and Belshazzar; for he reigned 36 years after Iehojakin his captivity, as appears 2 Kings 25. Evilmerodach, as some say 23, Belshazzar 3; but Beros. hath between the two last, Nenglith Soroores, in whom seventy years may be made up: but of this see more 2 Kings 25 8.

Hearken not to them that say, The Vessels of the Lord's house shall be brought back again from Babylon. Of the carrying of these precious Vessels into Babylon, see 2 Kin. 24. 13. and that more were carried away afterwards in Zedekiah his time, 2 Kin. 25. 13. But none were brought back again, till the time of Cyrus, Ezra 1. according to this Prophecy, verse 19, 20, 21, 22. yet so impudent were the false Prophets of the Jews, that they dared to promise the bringing of them shortly back again. So at all times there be Prophets, that flatter the state and make it secure, when God is resolved upon nothing but destruction and ruin for sin.

CHAP. XXVIII.

HEre is a Prophecy in the fourth year of Zedekiah, which was the last King of Judah: for he did not only evil as other Kings had done, but worse; for he swore to Nebuchadnezzar, that made him King, and brake his Oath by rebelling against him; yet a false Prophet Hananiah was so impudent, as that in opposing Jeremiah, that threatened him, he presumed to prophesy the breaking of the yoke of Nebuchadnezzar within two years, and the bringing back of the Vessels of the Lord's house; and to purchase more credit to his Prophecy, he breaks the yoke from Jeremiah his neck, and saith, Thus will the Lord break the yoke of the King of Babylon; but for it Jeremiah makes an Iron yoke, hereby signifying a more strong subjection to him, and threatens the false Prophet with death the same year, which came to pass accordingly. Whereas verse 6. Jeremiah saith to Hananiah his prophecy (Amen) when he knew it to be false, and if not, he must needs be a false Prophet, It is to be understood, that his meaning is nothing else, but that he could wish it might be so for the love that he bare to his Country, although he knew by the spirit where with he was endued, that it should not be so. So Moses, as Calvin noteth, offered to have his name blotted out of the Book of life; and Paul could wish himself an Anathema for the Jews his kinsmen, so Jerome, Raban, &c. But Vatable thinks, that he spake thus, as uncertain, whether God would give the people repentance and change his former decree, and spare the people, notwithstanding the former threatenings; for which cause verse 7, 8. he speaks as one expecting the event to prove or disprove it; and as if Jeremiah for the present knew not whether he said true or false, it is said verse 11. That he went away; and verse 12. That the Word of the Lord came unto him to the contrary, and this is most probable, and then the submiss and lowly mind, that was in Jeremiah more than in Jonah, shown itself, in that he could be content to be disgraced, as a Prophecyer of things not coming to pass, so that God might be glorified in saving so many thousands of his Country men from ruin.

The Prophet that prophesieth of peace, when his word is come to pass, it shall be known that the Lord sent him. This is not always a true rule, for Deut. 13. a case is put of a Prophet not sent of God, but of the Devil, to seduce to Idolatry, that yet might give a Sign, which afterwards cometh to pass: how then doth Jeremiah give this as a rule here? Answ. Moses giveth the same Deut. 18. also. Wherefore it is to be understood, that this is for the most part a certain rule to know a true Prophet, when the event answers his Prophecy; because that God only that sendeth such, knoweth before what shall come to pass, and neither devil nor man, but only by conjecture, foretelling things therefore sometimes true, and sometimes false; For let them tell what shall come, and we will say they are God's. This then is the common rule to know a true Prophet by, and if by this we cannot know him, then we must observe at what he aimeth, if at the turning of men away from God to Idols, then he is a false Prophet, although his sign be true; and this is permitted only to try the constancy of God's people in cleaving to him. Now Jeremiah propoundeth the first and most common mean of trial; to the time of manifesting which it would not be long; for he pitched upon two years; and this trial was fittest in the present case, when two Prophets speaking contraries, contend whether of them is the true Prophet.

Hananiah the Prophet took the yoke from Jeremiah his neck, and brake it, saying, &c. He carried himself most insolently and boldly; insomuch that the pecple being ready to hear anything, whereby it might be detracted from Jeremiah his prophesying, were in danger to be seduced to think him a false, and Hananiah a true Prophet. For how else durst he have gone on from prophesying to so high a degree of opposing Jeremiah in his sign, breaking it, and saying, In the Name of the Lord of Hosts, the God of Israel, that so the yoke of Nebuchadnezzar should be broken within two years? For if the yoke taken and worn by Jeremiah were a sign appointed of God, his breaking it was a plain fighting against God; and therefore they might think he durst not do so, except God had sent him. It was therefore a most desperate fact in him, and a most dangerous temptation to the people to subvert their Faith in Jeremiah his words. Yet for the present Jeremiah departed, as not thinking it best to contend, till he knew further of the mind of the Lord, and then he came again, and threatened him with death, as he was well worthy.

Thou hast broken the yokes of wood, thou hast made for them yokes of Iron. That is, tell Hananiah according to the first words, and do thou Jeremiah according to the last: make and wear Iron yokes in token of an harder subjecton of all the Nations threatened to Nebuchadnezzar. For whereas wooden yokes were appointed before, that were weaker and lighter; to show, that if they would have yielded at command, their servitude should have been the lighter; but now being hardened to stand out, it should be more grievous by being carried into other lands; whereas yielding, they should have been still permitted to dwell in their own land, only paying to Nebuchadnezzar a Tribute. If it be said, But how had the people deserved to have their misery thus aggravated by the petulancy of one man Hananiah? I answer, he was a means to harden them more thereby, and this was also cordial to them; therefore it was just with God too deal thus by them. And all that desire to hear pleasing things spoken unto [Note.] them, and reject sound Doctrine, because it crosseth their humors, shall be likewise left to obduration and horrible destruction. And it is to be noted, that this fact of a false Prophet, took such impression in their corrupt hearts, that although Hananiah died the same year as Jeremiah threatened, yet there followed after that no relenting in them, but they persisted in their obstinacy to the end.

CHAP. XXIX.

JEremiah writes Letters to the captivated Jews in Babylon, who were carried away with Iechoniah, 2 Kings 24. 12. and he sent them by Elasah, the son of Shaphan. For having prophesied Chap. 25. of a Captivity to continue seventy years; but being herein opposed by Hananiah, a false Prophet, Chap. 28. he thought it necessary (lest they of the Captivity hearing thereof, should be stirred up to tumultuate against the State Wherein they lived, and to seek immediately a liberty of returning) to give them warning to be quiet, and patiently to bear their Exile, during their time set by the Lord, being comforted by the hope upon good ground to return then, and enjoy their own Country again. For the men by whom he wrote thus, they are said to be Ambassadors sent by Zedekiah to King Nebuchadnezzar, who had made him King, when he carried away Iehojakin into Babylon. Therefore being made King at his will, and being for this cause a Tributary unto him, and not knowing how long it would be his pleasure to continue him in this royal dignity, because he had with him Iehojakin, touching whom Hananiah had prophesied, that he should return again within two years, he thought it necessary to send unto him, to show his obsequiousness, that his favor might still be towards him, to keep him still in his place, and Iehojakin there in prison. And upon this consideration he might well condescend, that his Messengers should carry Jeremiah his Letters to them of the Captivity, that hereby they might be moved quietly with their King to abide there, and not think yet of returning to his disturbance, that he might live all his days in this honor in peace. To this effect almost Calvin, and Lyra, Hugo, Tho. Aquinas add, that these men were sent to Babylon with Tribute in the first year of Zedekiah his reign, which is not improbable. Some move a needless question here, Whether the Captives carried away anno 4 ^th of Jehoiakim be not here meant, giving sentence, that they are, and not those that were carried with Jehoiakim. But we read not in the said fourth year of Jehoiakim of any that were carried away, but only of Vessels of the house of the Lord, and of the King bound to be carried; but he was not at that time: Wherefore Jerome without question saith, That the Captives who are carried away with Jehoiakim, are meant.

Pray to the Lord for it; for in the peace thereof ye shall have peace. According to this 1 Tim. 2. we are commanded to pray for Kings, that under them we may lead a godly life in all quietness and honesty, and yet the Kings were then Heathen, and enemies to Christians. Hereby we learn then, that the vices of Kings are not a Supersedeas to our obedience to them, but we must both be [Note.] subject notwithstanding, and ex animo pray to God for them, as the Saints of God constantly did in the Primitive Church; and not rebel against them, or plot their destruction, as Papists have impiously done sundry times. For in their peace, that is in the Kingdom wherein we live is in a prosperous estate, we fare the better, although the King be a Tyrant, because all things in time of peace and fruitfulness do more abound. Yet this was not true to the Jews without limitation, but for the term of seventy years; for this term being expired, Babylon came into misery, and the time of the Jews felicity for their deliverance by Cyrus subduing that State, came, as was promised: when these 70 years began and ended, is not agreed amongst Expositors; but of this see my Comment upon 2 Kings 25. 8.

Let not your Prophets or Diviners, that are in the midst of you, deceive you. Of Prophets amongst others carried away from Jerusalem, see verse 1. These it seemeth, took upon them amongst those of the Captivity to promise a speedy return, as Hananiah did at Jerusalem; and of three of them the Prophet speaks verse 21. 24. by name, viz. Ahab, and Zedekiah, and Shemaiah, threatening them diversely.

Touching Ahab and Zedekiah, 'they did not only prophesy falsely in the name of the Lord, but were also filthy Adulterers; and therefore Jeremiah threaneth them, that they should be judged accordingly, by being roasted in the fire. Some will have these two to be the two Elders, that accused Susanna and were found out by Daniel to be false Conspirators, and therefore suffered death by starving: but both the manner of their death differing from the death of these two, and their Title Elders, but these Prophets were the contrary: and therefore Jerome rejects it as a Fable: For Nebuchadnezzar his putting of them to so cruel death, he might haply, as Calvin conjectureth, be incensed against them for seeking to stir up trouble amongst his people, by their prophesying of a speedy return: but for so much as even Heathens lead only by the light of nature, abominate the the foul sin of Adultry, it is to be held that the King was most exasperated hereby, as being the more abominable in them pretending greatest holilines, as being men that took upon them to be Prophets led by divine inspiration. And God doubtless had an over-ruling hand in it, to terrify the more from such horrible wickednesses; and by the form of cursing taken up, hereupon to notify [Note.] the foul conditions of false Prophets and Idolaters to all the world; as indeed Idolatry and Adultry go commonly together, as they come both under the same name of Adultery; whereof see for example Jezebel, and Maacha the mother of Asa; and the Nuns, Friers and Priests amongst the Idolatrous Papists.

Touching Shemaiah the Nehelamite, interpreted by Kimhi the Dreamer, as the word signifieth, it is said, that he had written against Jeremiah to Zephaniah, and the other Priests, flatteringly telling him, that he was by God set up in the room of Jehoiadah; of whom 2 Kings 11. 18. that by by his means Matthan the Priest of Baal was slain, to stir him up to do the like by Jeremiah, as a false Prophet; whereas indeed he was not high-Priest, as Jehoiadah had been; but the second Priest, 2 Kings 25. 18. For Seraias was the high-Priest: and he incites Zephaniah against Jeremiah, saying; For everyone that is mad, to put him in the stocks. Whereby we may gather, that wicked men counted the Prophets of God mad, because they were strangely moved by the Spirit of God after the manner of arreptitij, that are wrapped so, that they do madly, as Saul, when the Spirit came upon him, cast off his clothes, 1 Sam. 19. 24. And according to this, 2 Kings 9. 11. one said to Jehu, touching a Prophet that came unto him to anoint him King, What said this mad fellow to thee? And herein sometimes false Prophets were like unto the true; and therefore the second to the high. Priest had authority given him to judge of such; and finding them false, to put them in stocks or prison, to be brought forth afterwards to be adjudged to death, if they were found false. And therefore Pashur, who was in this Office before, dealt thus by Jeremiah, Ch. 20. but most injuriously, and was therefore threatened, and it seems, because there was now another in that place, deposed. But Shemaiah would have had him to have done likewise; for which he also is threatened, verse 31. with the destruction both of himself and his posterity. And it is further said, that Shemiah wrote also to the Priests, that they might herein be assistant to Zephaniah, to which they were prone enough of themselves; as we may see in many other places, especially Chap. 26. 8.

CHAP. XXX.

HEre because the Prophecy before going of deliverance at the end of seventy years might be in danger otherwise to be forgotten, and so the faithful might want the comfort hereof for want of the knowledge of it, especially another generation thirty or forty years after, the Lord commandeth Jeremiah to write it in a Book. And, as appears by that which followeth, not only the words which he had received from him, which tended to comfort; but first of the words of terror, verse 4, 5. We have heard a voice of trembling and fear. Wherein the Lord puts upon him the person of the people, teaching them how they should have been affected at his threatening of judgments before going. To express the greatness of which fear he compares men under these calamities threatened to an woman in travel, holding her sides, and making a grievous moan. And then plainly showeth, that it should be such, as there was never any like unto it; for it should be the time of Jacob's trouble, that is, of his posterity, and he calleth it, the time of his trouble; because whatsoever they had formerly suffered was nothing in comparison of this, when the City and Temple should be destroyed, the Kingdom of David abolished, and the holy Land made desolate, and left lying so for seventy years. But he shall be saved out of it. Verse 8. For I will break his yoke from thy neck. All that hath been said hitherto is to make way to speak of the comfort, that this deliverance might be the more magnified: for the greater the misery of a people is, the more doth God's mercy shine in their deliverance, and settling in an happy estate, not only according to the time of their suffering, but forever: to intimate which he saith, That strangers shall no more serve themselves of them.

But they shall serve the Lord, and David their King, whom I will raise up unto them. In which words he leapeth suddenly from the joyful tidings of their deliverance out of Captivity under the Chaldees, to another far more joyful by Christ Jesus, whom he setteth forth by the name of David, because he was his seed, and is said to sit upon his Throne to rule, Isa. 9. 7. For that the Messiah is here prophesied of, all, both Jews and Christians teach; yea Calvin himself, that impugnes the application of other things here before spoken of to the Messiah, yet consents, that this is a prophecy concerning his Kingdom; noting, [Note.] that simply to be delivered from the servitude of strangers tyranny, is not a benefit; but when being delivered, a people is brought under a better government. Because the case of such as are under an Anarchy, so that every man may do what he lusteth, is worse than to be under the cruellest Tyrant that ever lived, if he were a devil in the shape of a man; but to be delivered from strangers, and to be under God and his Son Jesus Christ, rusing by godly Vicegerents, is the height of worldly felicity. That this cannot be understood of the time of their return from Babylon appeareth, because then they served not King David, although they were under the Government of one of his Line, Zerubbabel; for he was but a Prince substituted by the Persian; neither had the Jews ever after an absolute King, till Christ came, whom they ungratefully rejected and crucified. For although Alexander in the time of the Assamoneans made himself King, yet his reign was most uncomfortable, by reason of the Civil wars betwixt him and the Pharisees; as I have shown in my continuation of the History from Nehemiah to the destruction of Jerusalem. Again, strangers still served themselves of them, sometime the Kings of Syria, sometime the Kings of Egypt, under whom they were. And lastly, although Judah returned then, yet Israel did not, as is promised verse 3. that they should serve the Lord and his King Christ, whom he set up, as is said here, Whom I will raise up unto them.

And as v. 9. he passeth from one deliverance to another, from that from Babylon, to that by Christ; so verse 10. I will save thee from afar. That is, by bringing thee from Babylon, a Country so far off from Jerusalem; and thy seed shall return out of Captivity: which is spoken of their coming from Babylon, is also a Prophecy with another far greater annexed unto it; None shall make thee afraid. For they that returned from Babylon were many times much affrighted by their enemies, as is shown in Nehemiah; but through Christ such undaunted courage came to the faithful, that his Apostles feared no threatenings of Tyrants, but rejoiced when they were threatened and suffered. Some because the Israelites never came in yet to serve Christ, but some Jews only, and they but a few; whereas this seems to be spoken of the generality of the Nation, hold, that this is a Prophecy of a time yet to come; when as the Apostle saith, Rom. 11. All Israel shall be saved. That is, when the fullness of the Gentiles shall come in. But about this there are two gross errors, one of the Rabbins, teaching that the Messiah is not yet come, but then shall, and gather together all Israel from all parts of the world, and set up a most glorious Kingdom in Judea: another of some Ancients embraced by the Papists, that Antichrist coming, the Jews shall be gathered to him, as to the Messiah; but Enoch and Elias shall be sent to preach, and do miracles, whereby they shall be converted to Christ, and fall from Antichrist, for which they shall suffer much at his hands, but be soon delivered; for the whole time of his reign shall be but three years and an half. For that this, as well as the other of the Rabins, is a gross error, is manifest; seeing Antichrist is already come, and hath long reigned, even the Pope of Rome; to whom all things spoken of Antichrist do so agree, as that some Papists themselves confess him to be the Antichrist, as the French, and so he hath long ago been proclaimed in Paris. And Gregory the first, the most pious and learned of all the Roman Bishops, gave a sign of him before, whereby he might easily be known to be the man, viz. his t •• ing upon him to be universal Bishop; as Gregory the seventh, one of his successors, by the help of Phocas a murderer, first did. But these errors being rejected, we may safely hold the conversion of the Jewish nation to the faith of Christ towards the end of the world to be here pointed at, whereof Isaiah also spake ofttimes in his Prophecy. At what time the faithful shall live without fear of their enemies and the Israelites in particular, never to be brought under again by any human power, as they were after Joshua, in the time of Judges, then of Kings, and finally of the Romans, being dispersed into all Countries to this day: and that the mercy finally to be shown is meant, see verse 24. In the latter days ye shall consider.

For though I make a full end of all Nations whither I have scattered thee, yet I will not make a full end of thee. The cause why the Lord will deal so favourably with Jacob, as hath been said, is here shown, viz. his singular love and favor towards them; for which he would not deal by them, as by their enemies, the Babylonians, who are utterly destroyed; as I have shown in writing upon Isa. 13. 14. And this partial dealing with the Jews, and saving a remnant of them, hath been often spoken of before; and where the destroying of them is sometime spoken of also, as an utter destruction forever, it is spoken in respect of the wicked, of which sort the generality of the Nation was, a few only that feared God scarce to be found out, being excepted; as we may see Chap. 5. and 1 Kings 19.

For thy wound is incurable. Here, and so forth to verse 16. to magnify God's mercy the more, he setteth forth the desperate case of the Jewish Nation, by reason of their sins; that it appearing to be so, but deliverance and restitution to happiness for the destruction of their cruel enemies then coming, they might be the more stirred up to give him thanks and praise, For when we find it said, Thy wound is incurable: and yet verse 11. In measure I have corrected thee. But verse 14. I have wounded thee with the wound of an enemy, a cruel one, Here may seem to be a contradiction, and it may be said, How can both these be true? But it is easily answered: Thy wound is incurable, both because thou canst not of thyself find out how to heal it; neither can the Nations, in whom thou hast formerly trusted as thy friends, yet the Lord can and will do it. And the Prophet doth the rather set forth their case thus as desperate, to meet with the vain confidence that they had in their false Prophets, promising them deliverance within 2 year; to beat them from which, he thought he could not speak to much, as Calvin noteth, who also, for incurable, hath grievous; thy wound is grievous, holding that the word 〈 in non-Latin alphabet 〉 here used signifieth gravitas, and cannot rightly be otherwise translated. But because a wound incurable is grievous above all others, it is no error to render it so, especially because verse 13. he addeth for further Explanation, None to bind it up, no medicines to heal it; or according to the Vulgar Latin, no utility of sanations, word for word according to the Hebrew.

I have wounded thee with the wound of an enemy, and with the chastisement of a cruel one. The miseries of the Jews here spoken of were by the Chaldeans; but because God would have them know and consider his hand in it, he takes it upon himself, the Chaldees being but his instruments in all their cruelty exercising against them, and by them he was provoked to scourge them for their sins. But verse 16. he saith; Therefore all that devour thee shall be devoured; that is, Notwithstanding the Chaldees being brought upon thee by me to exercise such cruelty, they shall be devoured by others, that is, by Medes and Persians; because that although I did it in Justice, yet they in pride and cruelty, as was also shown before.

I will bring again the Captivity of Jacob's Tents. Having promised salvation to Israel, verse 17. Now he showeth how he should be saved, viz. by being brought out of Captivity: and he speaks of his Tents, because the habitations in Babylon, where most probably like unto Tents, being of the meanest sort: And the City shall be built upon her former heap; That is, where the City Jerusalem stood before, but now lay upon ruinous heap, in the self same place it shall be built: In which words he speaks of the state of things after their return from Babylon under Cyrus. At what time he saith, that they should praise God, and multiply again, and have Congregations.

And their Governor shall proceed from the midst of them, and he shall draw near unto me, and approach; for who is this that engaged his heart to approach unto me? Here most Expositors by their Ruler understand Christ, that should in his due time spring up from the Jews themselves, as supreme; whereas they had always since the time of their Captivity been under strangers; yet Jerome doth not understand it of Christ, but at first concerning Zerubbabel, in whom it was fulfilled in part, and afterwards perfectly in Christ. Some apply it altogether to him and to the Jews in those days; as Theodore, and Thomas Aquinas. But that of Jerome seemeth to be best, and so the words of verse 18, 19, 20 are spoken also of both, the first being but a Figure of the other. And being understood of Zerubbabel, by these words; He shall draw near unto me, and I will cause him to approach. He commends that Prince for his forwardness in returning and leading the people to their old land, to build the holy City again, and the Temple: For then God caused him to come near unto him. And then in way of admiration, the more to commend his prompt and ready mind, he saith, Who is this that engaged his heart to approach unto me? As if he were for this singularly to be praised. And the Hebrew expression is to be noted, which is not one word alone, but two, to set him forth a rare man, 〈 in non-Latin alphabet 〉 , This he; Because as Calvin noteth, many by continuing long in Babylon, were so taken with the love of that Country, that they had no heart to return to the Holy Land, and Temple; and many that returned had no heart to do this, being moved through piety, whereby he is moved that engageth his heart to approach to God: being understood of Christ, the meaning is, that he approached unto God so as never any man did, or can do, in the perfect fulfilling of his will, being without all stain or spot of sin or imperfection, as the best are not, neither hath any else ever been. For the first words of the Verse, Their Nobles, Hebrew it is His Captain, Vulgar Latin, Fortis, or, Dux ejus & dominator ex eo. Calvin follows that of Fortis; and therefore the N. Tr. rendering it Their Nobles, erreth.

He concludeth with comfort to the godly; Ye shall be my people; But with terror to the wicked, against whom his wrath shall go out as a Whirl-wind. And although little faith was now given to these things, yet he addeth further, and saith; In the latter days ye shall consider it. That is, when all things are come to pass, as I have spoken, and the wicked, although now in prosperity, shall lie in misery. And this he saith, as to comfort the faithful, who although they believed, yet met with many brunts of temptation, for which they had need of further confirmation, so to the terror of the wicked, that would not believe; for he showeth hereby, that they should be made to believe it by woeful experience. By the latter days, he meaneth either towards the end of the world, when the wicked enemies of the truth, not only Babylon properly so called, but also mystical Babylon, Rev. 17. shall be destroyed, and the Turk also, the Jews being converted that yet remain in unbelief; and all false worship shall everywhere be put down: or at the day of Judgment, when the wicked shall too late see into their extreme folly, and sorrow the refore bootlesly; and the faithful shall by experience find the promises of God all verified in being brought to everlasting happiness to their unspeakable comfort; as is notably set forth in the Book of the Wisdom of Solomon, Chap. 2, 3, 4, 5.

CHAP. XXXI.

IN this Chapter the Prophet amplifieth further that which he had Prophesied of Chap. 30. 18, 19, 20, 21, 22. for having said in the name of the Lord, Ye shall be my people, and I will be your God: Now he saith more fully; I will be the God of all the Families of Israel, and they shall be my people. Which because it is the same with verse 22. before going, some annex unto Chapter 30. and begin this with verse 2. But we shall not need so to do; for by the consent of all Expositors that Prophecy and this are all one, as is also intimated in the first words, [at the same time:] That is, in the beginning of Zedekiah his reign, as Chap. 27. and 28. is expressly said. And he saith, All the families of Israel. That this Prophecy might not be thought to pertain only to the Kingdom of Judah, consisting but of two Tribes, whereof they all were, that came out of Babylon, and none of them of the ten. Yet some will have it a Prophecy only of that deliverance, but they are confuted plainly by the very first words; and it appears manifestly to be of that far greater deliverance to come by Jesus Christ, through whom all Israel shall come in to be the people of God again finally and be saved, Rom. 11. 26. Yet as I said upon Chap. 30. the Prophesy is mixed, sometimes pointing at the deliverance out of the North; and sometimes this greatest deliverance by Christ, as many Expositors agree.

But before he proceedeth to the Prophecy of deliverance, he makes way unto it verse 2, 3. saying, The people that were left of the sword found grace in the wilderness, &c. something like unto which, see before Isaiah 51. 10. and 41. 1, 2, 3. As if he had said, Those of Israel that survived in the wilderness, wherein many were consumed for their Rebellions and Unbelief, were taken and brought under Joshua into the Land of Canaan, the old Inhabitants being expelled, and rested and dwelt there, after that they had been long kept in the wilderness, even forty years, to the admiration of all men, although the work seemed impossible, even to the Israelites themselves. Therefore that which is now prophesied of, shall also by God's Almighty power be accomplished in his due time: For these words, Even Israel when I went to cause him to rest, Hebr. it is, Israel, going to cause him to rest. Where [I] must be understood, or the Lord] going before him in a fiery Pillar, and a Cloud, and by a divine power making way for him thorough Jordan, and into Jericho, by casting down the strong and high Walls thereof, and the rest of the land by fighting from heaven for them.

The Lord hath appeared of old unto me. Hebrew from afar: But it may be understood, as in respect of place, so in respect of time; therefore this Translation is good; and thus Calvin also renders it: and the Vulgar Latin hath it [Longe.] It is spoken as by Israel, in way of acknowledgement of the truth of that which was said verse 2. But yet as complaining touching the present, as if he had said; It is true indeed, thou hast of old appeared doing for me according to thine Almighty power; but what is that unto me now, I being in misery and having no help? so Cald. Vatabl. Calvin. To this the Lord answers in the next words, I have loved thee with a perpetual love; therefore I have drawn thee with mercy; or, I have prolonged unto thee mercy. That is, I was not so gracious unto thee once and no more, but from time to time, delivering thee by Judges when thou wert oppressed, and after setting up Kings to fight thy battles, and to subdue thine enemies, as David, Asa, Hezekiah, and Jehoshaphat. Jerome, Raban, and Hugo expound it of God's being far from their help, when they were destroyed by the Romans; Lyra, of the time, it will be long before the Lord appears for my deliverance, viz. at the end of the world, or of seventy years. But the true sense hath been already given, and these agree not to the words.

I will build thee again. Having said somewhat to establish their faith of things done of old, now he cometh to the Prophecy, which is the same with Ch. 30. 18. only verse 5. and in the end of this verse, he amplifieth it, saying, Thou shalt again be adorned with Tabrets, and go forth in Dances, and there, there shall be the voice of Thanksgiving, and of them that make merry, verse 19. Which is all one. And verse 5. Thou shalt plant Vines in the Mountains of Samaria: Than which nothing is more cheering the heart. For the next words, They that plant them shall eat them as common things, Hebr. it is 〈 in non-Latin alphabet 〉 , They shall profane them. For to profane, and commonly to use a thing, is in the Hebrew phrase all one; and because eating is not proper in speaking of the fruit of the Vine, but drinking, I should rather render, The Planters shall commonly drink thereof, there shall be so great abundance. Calvin thinks, that the word profaning is used either because that by the Law trees were to be counted, as uncircumcised, and so unsanctified to the fourth year; or because the Heathens possessing that land so long, profaned it and the fruits thereof. But of fleeing to such reasons I see no reason, since the sense before given may suffice.

I will bring them from the North Country, and gather them from the Coasts of the earth, the blind, and the lame, the woman great with child, and in child-bed. By the North, is commonly meant Babylon; by the coasts of the earth, all other parts where Israel was scattered; therefore here not only the deliverance of the Jews out of Babylon, but of all Israel from all other parts is prophesied of, which should be long after by Christ, for which he concludeth, verse 9. saying; I am a Father to Israel and Ephraim is my first-born: For by this name was the Kingdom of the ten Tribes commonly called. For the great company that should return, verse 8. This further implies the same, and is not unlike to verse 19. of Chapter 30. For the blind and the lame coming, which cannot the one sort see, nor the other go; and great bellied women, &c. This is added, to show what manner of deliverance this should be, viz. spiritual; of which the bodily blind and lame are as capable as the seeing and sound of limbs. But of this see enough before Chap. 3. 18. where Judah and Israel are spoken of as going together to the land given to their Fathers; so here; I am a Father to Israel, and Ephraim is my first-born; both the Kingdom of two Tribes, and that of ten may well be understood, Ephraim being called his first-born, in alluding to Jacob's blessing of Ephraim above Manasseh, though he were younger: thus making him as the first-born in preferring him before the other brother. Some resolve the doubt, how Ephraim, that is, the Kingdom of the ten Tribes had this performed to it, (since none of Israel, but of Judah only returned; and so they only, some few of them received the Gospel afterwards) by saying, that some of Israel lived mixed among the Samaritans, and so altogether would be counted the children of Israel; and accordingly it is here spoken of them, it being a prophecy of their Conversion to the faith, of which we read John 4. and Acts 8. and of their glorying to be called of their Fathers, as common to them and the Jews, in the woman's saying to Jesus, Our Fathers worshipped in this Mountain, because Jacob had done so. However when they were converted, they might worthily be thus spoken of for their coming into the faith at the first, which makes God the Father of any people, and them his first-born, as being his heirs. According to this it hath been fulfilled already in part which is here prophesied, and shall be perfectly, when there shall be a more famous conversion of all that Nation; as hath been before said.

And they shall not sorrow anymore at all. From verse 9. hitherto, he speaks of a most joyful time to come to Israel, that he should be redeemed from the hands of a stronger then himself verse 11. and this must be published to the Nations verse 10. whereby is meant the deliverance from the devil by the death of Christ; for of him the Lord speaketh, as a strong man armed, and the publishing of it to the Nations is to none other end, but to show, that the Gospel, whereby this is effected should come to them also. And then all should come together to the height of Zion, and sing, that is, to the Church figured out by Zion, being filled with unspeakable joy, for the Corn, Wine and Oil, &c. That is, for spiritual comfort; which that we might the better understand, are set forth, under the names of Corn, Wine and Oil, because what these or anything else here enumerated are to the body, the like is grace to the soul, yea the means of the Word and Sacrament, both which are set forth by Bread or Corn and Wine, and by Oil the gift of the Holy Ghost, by the increase of the Flock and the Herd, the increase of the faithful: or taking it as the words are; The young of the Flock; Fat Lambs, Kids, and Calves, which are delicious Meat; as the comforts of the Gospel are set forth by a Feast of Fat things, Prov. 9. Mat. 22. Luke 15. And when it is thus, the soul is as a watered Garden: That is, wherein waters never fail to make it fruitful, but abound continually, and so there can be no sorrow anymore, which is destitute of spiritual consolation, for this, that God will turn all things to good to his. For verse 9. he saith, That they shall come with weeping and supplication: weeping for their sins, and in thinking upon him whom they have pierced. And they shall go by the Rivers of Waters. Being the same with this of a watered garden; unless we understand Baptism also herein intimated: thorough which all the faithful go to everlasting joy. And yet, as Calvin hath it, temporal blessings are also here promised; For godliness hath the promise both of this life, and of that which is to come: And the reason why the state of the Church is out wardly no more prosperous, is for sin abounding therein, and for particulars, that be truly godly, yet either they have their imperfections of covetousness, too much love of the world, pride, or fleshly lusts, that have need by crosses to be corrected, or if they be perfect, as Job, God sometimes draweth forth some of them, as his Champions to fight with temptations of great and grievo us sufferings, that his grace of faith and patience, and Christian magnanimity and courage for the truth may shine the more in them, to draw others into an admiration of their constancy to their conversion, and the working of a greater weight of glory in the world to come, to such sufferers. And of this sort were the Apostles and innumerable Martyrs in [Note.] the primitive time, and all the godly that in any place still suffer by persecutors, yet not merely for conscience, but for a good conscience illuminated by the Word, and not by Enthousaism, or a new pretended light, divers from the light of the Word, according to which If they speak not, it is because they have no light in them. And it is not to be thought, but that the faithful did in like manner look at spiritual comforts, when all blessings of this life were promised to such as keep God's Commandments, and not at them only, as some think. For Abraham, Isaac, Jacob, Moses and Joseph with many more, of whom a Catalogue is made Heb. 11. looked for a City not made with hands, for which they were most patient in their sufferings, and remained still elevated to heaven in their enjoyments of these worldly things when ever they most abounded with them, for which hear one David speaking for all, Psal. 4. 7. Thou hast put more gladness into my heart, then in the time when corn and wine increased. And therefore being in exile, at what time he was debarred from the comforts of the Sanctuary, he complains of this only, and not of his being driven from his sumptuous Palace, treasures wherewith he abounded, and royal state.

I will satisfy the soul of the Priest with fatness. In setting forth the affluence of all worldly blessings, he mentioneth the Priests in particular, as a principal part of the state, who amongst the people of God always fared the better, the more God's blessings abounded towards the people amongst whom they ministered and taught, by reason of tithes and offerings coming in in greater abundance, as in the days of Hezekiah, that was so greatly blessed, and the whole Kingdom under him; and also in the time of Nehemiah, Chap. 13. 12. For without Priests what doth any Nation differ from the Heathen? and when maintenance fails them, what heart can they have to stand in God's house to minister? For when their tithes were not paid them, it is noted as a thing that much troubled Nehemiah. Chap. 13. 11. that the Priests were fled everyone to his own field. Which would be considered by them that would put down this ancient custom of paying tithes in our Kingdom, and introduce a benevolence, whereas if for any inconvenience espied herein such a thing should be done, it cannot be otherwise lawful, but by converting them into money, and that not by deduction, but by addition, as of old it was by God himself ordered, that whosoever would turn his Tithe into money, must add a fifth part thereunto, even as in case of a trespass done to any man in respect of his goods, Levite. 6. 5. The Vulgar Latin, Inebriabo animam sacerdotum, expounded by Jerome of the Spirit, wherewith the Apostles were filled at the coming down of the holy Ghost upon them, Act. 2. So that they seemed to many to be drunken, because they spake so strangely; and the word used properly signifieth to inebriate. But although this be principally intended, as in speaking of corn, wine and oil, yet worldly blessings are not to be excluded, but to be taken in also, as pertaining to the faithful, as hath been already shown.

A voice was heard in Ramah, weeping and lamentation. Here the Prophet to magnify the mercy of God the more in the deliverance of Israel, makes a commemoration of their lamentable condition, when the ten Tribes set forth by Ephraim, were carried away into Captivity, from thence proceeding to prophesy of their return. Touching Ramah, some take it for an appellative, and render it an High-place, but it is better taken by others for a City in Benjamin, according to Josh. 18. 25. of which read also Judge. 10. 19. and Jer. 40. 1. Jeremiah being bound amongst other Captives, was brought to Ramah, and loosed there. It was, saith Hugo, twelve miles from Jerusalem, and the way to Chaldea, and so it might be also to Assyria, seeing both are spoken of, as lying North. The meaning therefore is, That the case of the Kingdom of Israel was most lamentable, making, if it were possible, the dead to lament it. For Rachel was dead many years before, being the beloved wife of Jacob, by whom he had Joseph and Benjamin, two fathers of the Tribes of Israel, and that the principal, one of the sons of Joseph, Ephraim being the head of all the rest, yet their mother Rachel by a Prosopopeia is brought in weeping for their misery at that time. But as great as it was, and still continued, he saith, Refrain from weeping, for thy work shall be rewarded, and they shall come again from the land of the enemy, Mat. 2. 18. This is applied to the children then slain in Bethlehem of Judah; for he saith, Then was fulfilled that which was said by Jeremiah, A voice was heard in Ramah, &c. But it is to be understood, that it was fulfilled the second time, and that more lamentably then the first, because now Infants were murdered that were innocents, then wicked rebels against God, who never ceased to provoke the Lord by their sins. For sometime a thing is said to be fulfilled, properly spoken of before, as that of the Virgins conceiving, Matth. 1. 22. sometime figuratively, as Heb. 1. 6. I will be unto him a Father, and he shall be to me a Son, being properly spoken of Solomon, 2 Sam. 7. 14. sometime when the like is done again, as Isa. 29. 13. applied to the Pharisees, as fulfilled in them, Matth. 15. and so is this, Matth. 2. 18. Origen, Augustine and Hugo apply this Prophecy to that slaughter made of the Tribe of Benjamin, Judge. 20. 19. and to that Matth. 2. Jerome tells of some Hebrews that understand it of the Jews destruction by the Romans, which were lead by the way of Ephratah, where Rachel lay buried. Jerome, Rabanus and Hugo consent in the first. But the Chaldee Paraphrast, Vatablus, Isidor and Thomas Aquinas, understand it of the Kingdom of Judah consisting of Judah and Benjamin, carried by Ramah of Benjamin, the son of Rachel captive, as Chap. 40. 1. is shown, and so take it for a Prophecy of that which was to come. And if it be thus taken, the Preter-tense is put for the future, as is usual in Prophecies. And this seemeth to be best, although Ephraim were spoken of before verse. 9. and after verse. 18. because those two Tribes only returned, as is here prophesied verse. 16. and if it be thus taken, Prophecies touching deliverance out of Babylon, and touching deliverance by Christ are intermingled, 1. That by Christ being spoken of verse. 4, 5, &c. to verse. 15. then that out of Babylon, verse. 15, 16, 17. and after this again that by Christ, verse. 18. to verse. 23, &c. Touching these words verse. 16. Thy work shall be rewarded, The meaning is nothing else, but that according to the sorrow which thou hast had for thy children carried away, thou shalt have joy for their return again. There shall be hope in the end, Hebr. In thy posterity, or those shall come of thee afterwards 〈 in non-Latin alphabet 〉 , and he saith, There shall be hope then, not to exclude those of the time intervening from hope, but because then the thing hoped for should be accomplished; so Calvin also.

I have heard Ephraim bemoaning himself. Here the Prophet returns again to the ten Tribes, of whose deliverance he had spoken before verse. 9, 10, &c. showing the manner of it, by coming first to a sight and sense of their sins by their grievous sufferings, grace working in their hearts withal. For God [Note.] chastiseth them whom he loveth, and hereby many times brings them to repentance that before went astray, as David, Psal. 119. 71. and blessed are they whose worldly sorrow is thus turned into godly: of their weeping see before Vers. 9. Turn thou me, Here is the efficient cause of our turning by affliction denoted, God must work this grace by his spirit in us, or else we shall never attain it, but yet there must be a co-operation in our will, Turn me (O Lord) I and everyone that would be turned and saved must pray.

Set thee up way-marks. Ephraim being truly penitent, God's compassion is towards him, as the Prodigals fathers to him, verse. 20. and hereupon he biddeth him set up way-marks; the meaning being nothing else, but that he should not do as a man that goeth in a way, in which he never thinketh to go again; pass thorough it without once taking notice of any remarkable thing therein, whereby he may help himself to remember it, and go right when ever he cometh into that way again, but like one that makes account to return by the same, marks everything, whereby his remembrance may be holpen at his return. And this he saith to quicken their faith, because they were so hard of belief; as if a father should say to his son, mark well this way, for thou must one day go by it again; so the Lord in thus saying assureth his people of their deliverance, although not altogether according to the letter, yet to the same effect, only a spiritual deliverance being understood by and thorough Christ turned unto. Jerome and some others will have it the same with that Isa. 40. Prepare the way of the Lord, make his paths strait.

How long wilt thou go about, &c. The Lord hath created a new thing in the earth, A woman shall compass a man. The person to whom he speaks thus, is called backsliding Daughter, by the word 〈 in non-Latin alphabet 〉 not much unlike to which is the word 〈 in non-Latin alphabet 〉 , Shall compass, there being some Paranomasie betwixt them. It is hereby implied, that it should be long before that Israel would come in and embrace the faith, being for many years first carried after a Messiah to come against the plain evidence of Scripture, Miracles and Heaven itself, declaring Jesus to be the man. But at length the veil should be taken from before their eyes, that by the eye of Faith they might see this new wonderful thing happening under the New Testament, of a woman's compassing a man, that is, having him enclosed in her womb, she being a Virgin, and having never known man. And this is generally understood of the Virgin Mary, bearing her Son Jesus, for which the word 〈 in non-Latin alphabet 〉 is used to signify this man, that is, one strong and mighty, because he was so above all other men, as appeared by his mighty works. Calvin saith, That this is worthily derided by the Hebrews, and inventeth another, viz. the Jew, who was weak as a woman in comparison of the Babylonian, shall yet prevail against him: But forsomuch as this was no such new thing, as to be thus spoken of, for a greater wonder had been wrought, when Moses compassed and straightened Pharaoh so by his miracles, that he forced him to let Israel go, and the Jew indeed did nothing for his own deliverance out of Babylon, but Cyrus that mighty Champion; this of Calvin cannot stand. He also mentioneth another of the Hebrews, a woman the Synagogue or Church of the Jews, shall come about her man, or Husband God again by turning unto him. But before this is that of Oleaster to be preferred, the Synagogue of the Jews being oft compared to a woman shall come about her man, or Husband Christ Jesus at the last, by being converted unto him, whom she so long most unkindly forsook, being yet most lovingly invited unto him, according to Cant. 3. 2. I will rise and go about the streets of the City to seek him, whom my soul loveth; and Chap. 8. 1. Psal. 7. 8. The congregation shall compass thee. Isa. 11. 5. Righteousness shall be his Girdle, expounded by the Chaldee, The righteous shall compass him about as a Girdle.

Here and verse. 24, 25. the Prophet returns again to speak of the comfortable condition of the Kingdom of Judah, after their deliverance from the Babylonish Captivity, it shall then be said thereof, The Lord bless thee thou habitation of justice, and mountain of holiness, intimating that there should be just Judges, instead of unrighteous Kings; of which see before Isa. 1. 26.

Then I awaked as out of a sleep, and I saw, and my sleep was sweet unto me. Some expound these words, as spoken in the person of the people; some by Jeremiah, and some by Christ. Of the people who were buried, as it were, in a dead sleep all the time of their Captivity, but then awaking they were comforted, as a man that hath had a sweet sleep. Of Jeremiah, to whom this unspeakable comfort of the deliverance from Babylon, and after from sin by Christ was revealed by dream, or of Christ, who is brought in thus speaking after his passion, being past, and he raised up again to life, it was but as a sleep unto him. Calvin will have Jeremiah his heaviness for miseries of his people foreseen hear meant, but foreseeing also their deliverance, and the most joyful deliverance by Christ beforespoken of, all his former heaviness was but as a sweet sleep unto him, and this I prefer as best.

I will sow the house of Israel, and of Judah with the seed of man. That is, Men and beasts shall dwell in great multitudes upon their Land that is now desolate.

They shall not say anymore, The fathers have eaten sour grapes, &c. That is, being taught by the Spirit, and by experience how gracious the Lord is to repentant sinners, they shall no more blaspheme, as they had done, as if they were undeservedly punished for other men's sins, but should acknowledge, as the truth is, everyone that is punished to be justly punished for his own sins, and so lay no fault but on himself only.

I will make a new Covenant with the house of Israel, and of Judah. Here the Prophet returns again to speak of the blessing under the Gospel, and he calleth this Covenant or Testament new, because of the new form thereof, and the Spirit given withal to the faithful to regenerate them, and the clear opening of things pertaining to salvation that were before veiled under types and figures. For it is the same in substance with the old: But for the manner, that was made by the blood of beasts, this by the blood of Christ, and the signs of the Old were Circumcision and the Passover; of the New, Baptism and the Lord's Supper. 2. The Spirit was not then given in a visible manner, but now it was, both coming down upon Christ, and after upon his Apostles, and upon other faithful persons also, although invisibly, yet so as to be perceived by the new tongues wherewith they spake, and the power of working miracles, till the Church was planted in all known Countries of the world, according to that promise Mark 16. 17. 3. The mysteries of the Kingdom of heaven were not then so clearly, but a little seen into, because veiled under types of Temple, Altar, High-priest, the Sanctum Sanctorum, divers Washings and Sacrifices, but now are made evident. And as it is called the New Testament, not because divers in substance, for the faithful then through God's mercy in Christ were saved as well as now, which is intimated in that Abraham was, and his son Isaac, and his son Jacob, for they shall come from the East and West, &c. and set down with Abraham, Isaac and Jacob in the Kingdom of heaven; and to grace the faithful under the New Testament it is said, Abraham is father of the faithful both of the Circumcision and uncircumcision; and again, we are after Isaac children (not of the bondwoman but of the free) so the Old is not disgraced in adding further in way of preferring the new: By saying, Not according to the old Covenant. For it is added to uphold the honor of the old still inviolate, that their fathers made it void by their sins, as they did also, not keeping it on their parts, as they should have done, or else it could stand them in no stead. Now he saith that the same Covenant made anew in respect of the form, should be no more irritable, or such as could be made void, because it should not be with an whole generation coming of any one man according to the flesh, but only with the truly faithful of them, or of other Nations, who are children according to the Spirit, and in everyone of their hearts the Law is written, and not in Tables of stone only, as Abraham's posterity according to the flesh generally had it, but without benefit for their transgressing it, whereas these in whose hearts it is written, do not promise fair only, or begin in obedience, and not perform or persevere, but keep it constantly without declining to the right hand or to the left all their days. Because the Spirit that writes it in their hearts worketh so upon their spirits that they constantly keep and cleave unto it, and as Paul always delight in it, neither can all the powers of hell prevail against them to make them do otherwise, since the Spirit in them is as seed from which this good fruit springeth, and is not coming and going, but abiding, so that they cannot sin, and who can then aver, that one truly in the state of grace may fall away and perish?

And a man shall not teach his brother anymore, saying, Know the Lord, &c. The meaning is not, that under the New Testament there shall be no use of teaching, but it is thus spoken, to show that the clearness of the light now in comparison of what it was under the Old Testament is extraordinary, as was before prophesied, Isa. 54. and is shown Matth 4. 2 Cor. 3. 2 Pet. 1. 19. Rom. 13. 12. for the same felicity under the New Testament is published Isa. 2. 3. in a divers manner thus, one shall say to another, Come let us go to the house of the Lord, he shall teach us; whereas if here teaching were spoken against, there were a contrariety in the Prophets speaking of the same thing. Therefore the meaning is only, as hath been said before, Jeremiah prophesieth of the light of knowledge being more by far, Isaiah of the means how under the New Testament they shall attain to this knowledge, viz. by teaching in Zion, that is, in the house of God, whereas it is added, From the least unto the greatest they shall know me; He doth not, saith Calvin, hereby mean, that they who are of least knowledge shall know enough, and need to learn no more, but touching the first rudiments of Religion, That there is but one only true God, and that salvation cometh only by Christ to believers, which was not so ordinarily known under the Old Testament, so that even touching Israel it is said, There is no knowledge of God in the Land, and they were then notorious for worshipping false gods, according to the manner of the Heathen: Thus also Jerome, who addeth, That the knowledge of God here spoken of, is the possession of all virtues, to know him is to love, fear and worship him according to his will, not by men's precepts, and in sincerity of heart, not in hypocrisy. Wherefore this is not spoken of all generally, that profess the Gospel outwardly, but only of such amongst them, as in whose hearts the Law is written. All such have both theorical knowledge in such a measure as is necessary to salvation, being still desirous to hold what they have attained and to increase it. And herein lieth their happiness, That the Lord forgiveth their iniquity, and remembereth their sin no more; Thus blessedness is described Psal. 32. 1. But here this promise is specially made according to the case in this Chapter spoken of, the people of Israel, although in Covenant with the Lord, had him not so propitious unto them, but that for their sins they were delivered into the hands of their enemies, and therefore suffered most grievous things many years together in Babylon, and afterwards, when Jerusalem was destroyed by the Romans, but now coming into this new Covenant by faith, they shall no more be thus left to the will of their enemies, but the cause of misery, their sin, being taken away, such effects should forever hereafter cease. For to show that this is his meaning, he bindeth it by most vehement asseverations verse. 35, 36, 37. as if he had said, The whole course of nature shall sooner be overthrown then his resolution to stand for his people Israel, to uphold them forever, yet not for the whole body, but for some of them, as is implied in those words, Vers. 37. I will not cast off the whole seed of Israel: That is, such as are Israel according to the Spirit, by faith and not in the flesh only, and who these be, was shown in the words before-going, I will put my Laws into them, and write them in their hearts. Therefore until the Israelites come in to the faith, this promise shall not be fulfilled unto them, but then cometh forgiveness when Jesus comes by faith into the heart, and takes possession there. Now this is not spoken, as if in the time of the Law the faithful were not forgiven, and saved everlastingly, but because this great benefit is peculiar to the Gospel, and adventitious only under the Law. For take the Law alone, and keep it in the exactest manner that one can, there will be no salvation, but damnation notwithstanding, because no man can keep it perfectly; but who so then by the eye of faith looked at Christ, as Abraham did, was saved even under the Law. The Apostle Peter, Heb. 10. 16. applieth this of the New Covenant to forgive sins, to Christ's sacrificing of himself once for us, to the expiation of our sins, whereas Sacrifices offered often for sin, were not of force for this end and purpose, because if they had, they should not have needed to be so after offered. And therefore it must needs follow that where sin is perfectly done away, the great judgment of giving a Nation into the hands of their enemies, God thus in wrath leaving them, as it were, is done away also. But especially in respect of spiritual enemies this is fulfilled, where remission of sins is, devils have no more power to take and carry away captive into hell, then a Jailor hath over a malefactor that is by the Judge pardoned and acquitted.

Vers. 35, 36, 37. Here are three comparisons made to set forth the perpetuity of God's favor towards Israel, 1. From the Sun and Moon, 2. From the Sea, 3. From the profundity of the Earth, and the circumference of the heaven. For as the Sun and Moon move round about the world daily, neither can this their course be stayed, and the Sea, though swelling with huge waves that came up to the shore higher then it, can yet go no further to the drowning of the earth, but is kept divided from it, so the mercy of God towards his cannot be stayed in the course thereof, but that they shall ever be saved from destroying judgments after the Covenant before spoken of once entered into, and as the heaven is by man unmeasurable, and the earth cannot be dived into to the depth thereof, so shall God's mercy be without all limitation of time.

Here it is promised, That the City Jerusalem shall be built again, according to the dimensions thereof, and extended further then yet it had ever been. From the Tower of Hananeel to the gate of the corner: Of which Tower see Neh. 3. 1. it stood Southward, saith Junius, and the gate of the corner Eastward. Towards the hill Gareb, Jun. Collem scabiosi, it was the place of unclean persons, and where men condemned were executed, otherwise called Golgotha without the City, where Jesus suffered, it lay Northward towards the South, towards Gahah, which is a sharp hill lying Westward. And all the valley of carcases, and ashes to the brook Kedron. This was the valley of the son of Hinnom, where they sacrificed their children to Molok, from whence ashes arose in abundance, and it lay full of dead carcases buried there afterwards at the destruction of the Jews by the Chaldees, as was threatened by Jeremiah, and this valley lay bending from the West towards the South. To the corner of the gate of the horses towards the East. Of which Nehem. 3. 28. Now this description of building Jerusalem again, is thus made, not to show that it should be of so great extent at their return out of Babylon, for then it was not so ample, and that which was, was demolished again by the Romans, whereas it is promised that this shall stand perpetually. Neither is the re-building of Jerusalem by Elianus Adrianus the Emperor, calling it Elia meant, as Lyra would have it, for that stands not upon the old foundations, and so this description agreeth not unto it, and little comfort was the building of that City to Israel, since not the Jews, but the Turks have that in their possession. And much less is a building to come meant under the yet expected Messiah, according to the Hebrews. But a spiritual building, which is the Church, compared unto a City, Mat. 5. built upon a rock and impregnable, Matth. 16. 16. and this building is thus set forth to show the amplitude of the Church under the New Testament to be far greater then that of old Jerusalem by the accession of the Gentiles, as is made plain, Isa. 54. Thus Jerome, who also makes an allegorical Exposition of the places, as setting forth the persons, of whom the Church consisteth. The tower of Hananeel, signifying the grace of God, the Apostles so full of the Spirit and grace, in whom this building began. The gate of the corner, two people's joined together in Christ, as the corner of a wall joineth two walls. The Hill of Gareb, the place where leapers, and other unclean persons were, foul sinners. Goah signifying mugitus, penitent sinners crying out by reason of their sins. The valley of dead carcases, the sinfully dead, but now quickened, being before in the valley and shadow of death, being ready even to be executed at the brook Kedron, a dark place, whereby the filth of the City was carried away, and so they to be cast into hell. The horse gate, near which horses ran a race, such as run the race of Christianity so as to obtain. Thus also Rabanus, neither doth Calvin dissent.

CHAP. XXXII.

THis Chapter is historical, 1. Showing how King Zedekiah put Jeremiah in prison, when the City was besieged by Nebuchadnezzar, because he had prophesied that the King should come into his hands, and be carried into Babylon. For the time, The tenth of Zedekiah, the eighteenth of Nebuchadnezzar, see before Chap. 25. For the Kings coming into his hands, and his being carried into Babylon, he had not spoken of it that we read of, till Chap. 34. 2, 3. and therefore due order is not observed here no more then was Chap. 21. as I have noted there, yea Chap. 39. goeth in order before this, as may there be seen ver. 1. but not the residue of the Chapter, which declareth the accomplishment of that which is here threatened.

Buy thee my field in Anathoth. Here the Lord by commanding Jeremiah to buy a field when the City and whole Kingdom was ready to come into the hands of the Chaldees, and he was in prison ready to be brought to execution, when the King would, shown, as by a sensible sign that the time should come when the Jews should possess the Land of Canaan again, each one returning to his possession. And according to the course of Law there, two writings were made, one open, the other to be hidden by Baruch, that which was open being then to be shown for the comfort of the faithful; the other hidden, to be brought forth and shown at the end of seventy years for their further confirmation, to stir them up with more confidence to return. The only doubt here is, How Priests or Levites, such as Hananeel and Jeremiah were, could sell and buy Land, seeing the Tribe of Levi had none inheritance? Sol. They had little pastures about the Cities given them, according to their several Families out of the other Tribes, and he that ought one of these might sell it; but in the year of Jubilee it returned again, unless it were sold to a Kinsman nearest, and being made over to him it remained to him forever.

Jeremiah having bought the Land, as the Lord commanded, here prayeth, and hath answer, both touching the giving of the City into the Chaldeans hands for their sins, verse. 26. and touching the people's restitution, verse. 37. to continue in a safe and prosperous estate forever, adding that he would put his fear into them, and that they should be of one heart.

CHAP. XXXIII.

HEre the word of the Lord is said to have came to Jeremiah the second time, whilst he was yet in prison, saying, Thus saith the Lord that made and formed it to establish it, Hebr. Making, forming it, The word it, being of the feminine gender, for which most Expositors understand Jerusalem hereby, and that either set up by God of old in that splendor by reason of the walls, towers, Temple and Palaces: For the Lord brought his people thither by a mighty hand, and by power given them from him the Jews and their Kings built it so magnificently: or to be re-built at their return out of Babylon out of the ruinous heaps into which it had been brought by the Chaldees. And the word [Making, forming] will bear either. If it be taken the first way, as in the Preter-tense, this is the sense, The Lord gave his people the City Jerusalem once, taking it out of their hands that held it, when it seemed impossible, therefore they may well believe that he can restore it to them again, and because he hath promised so much, will do it without fail. If it be taken the second way, as spoken in the future, as Jerome renders it, the sense is, He that hath promised to rear up the City again, is the Lord, whose power none can withstand, and therefore it is not to be doubted; Thus Calvin; But Vatablus saith, Jerusalem, set forth here by the word [it] is the heavenly Jerusalem. Lyra going upon the Vulgar Latin which renders it, Qui facturus est, & formaturus illnd, understands by it, the Kingdom of Christ, which was to be set up, which was the greatest work of all others, and wherein the greatest comfort of the faithful lay, and divers places of Scripture are brought to show, that the Feminine in Hebrew is often put for the Neuter, illam for istud. But this is in effect the same with that of Vatablus, forsomuch as the business of Christ's Kingdom is the spiritual Jerusalem, and consequently the heavenly. And to prove this to be meant by it, let us look to the words following, ver. 3. Call unto me, and I will show thee great and mighty things, which thou knowest not. For of their deliverance from Captivity, and the re-building of Jerusalem in the same place, he and all the faithful that heard him prophesying of it, had been so fully informed that they could not but know it, but of the Kingdom of Christ, and the forming of the spiritual Jerusalem, the knowledge was not so easy, because a thing most mystical; and therefore although it also had been before prophesied of, yet it was not so known, but there was need of prayer to be further enlightened herein.

They come to fight with the Chaldeans, but it is to fill them with dead bodies. To make way to speak of the great thing that should be done, wherein true comfort lay, he here fore-telleth, that their labor should be but lost in seeking by force to oppose the Chaldees, for none other effect should follow hereupon, but that such as came to fight should be slain, and so their dead bodies should but serve to fill the places where.

I will bring it health and cure. After way made verse. 5. he now cometh to the prophecy of those great and mighty things spoken of, verse. 3. I will bring health and cure unto them; from whence to verse. 14. he plainly speaketh of the cure of the great wound made in that state at the destruction of Jerusalem which should be at the end of seventy years, they being brought thither again out of Babylon. And of this so much hath been spoken already upon Chap. 25. Chap. 31. Chap. 32. that I shall need to say no more in this place.

He reneweth his Prophecy touching Christ, of which also made in the same words I have spoken Chap. 23. 5, 6, only whereas it is there said, This is the name, whereby he shall be called, The Lord our Righteousness; here, This is the name whereby she shall be called, The Lord our Righteousness, Hebr. And this which he shall call in her, The Lord our Righteousness; where the word 〈 in non-Latin alphabet 〉 This, hath manifestly reference to the word before-going Branch, and it is no more then if he had said, this man whom the Lord calleth, The Branch, in Jerusalem is otherwise called, The Lord our Righteousness; Vulg. This is the name which they shall call him. But not rightly, because it is 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 and therefore even the Jesuit in this controls the Vulgar, saying, that it is corrupted, and that many Copies most ancient for him had her, and therefore this is most generally followed, and this reason yielded, why the Church should be called, The Lord our Righteousness, as well as Christ, because she is one with him, and so whatsoever glorious Attribute or Title he hath, she hath also, for that he hath it not so much for himself, as for her, according to that, He is made of God unto us wisdom, righteousness, &c. and by some this, because the Church hath this always in her mouth, The Lord our Righteousness, I desire to be found, not having mine own righteousness, but that of Christ by faith. These I grant are good reasons, if it must needs be so read, He shall, or they shall call her] but forsomuch as it is 〈 in non-Latin alphabet 〉 , compounded of 〈 in non-Latin alphabet 〉 to or in, and 〈 in non-Latin alphabet 〉 her, it may better be otherwise rendered, as hath been said, and then all doubt, why the Church should be so called, is at an end, and indeed when all is said that may be, it cannot but be acknowledged very improper and insensible too, to to say that the Church or Jerusalem should be called, The Lord our Righteousness, lehovah, as it is in the Hebr. a title incommunicable to the Church, though one with Christ, and peculiar to God alone. And therefore that Chapt. 23. 6. is commonly brought by ours to prove Jesus to be very God, which would not be so strong, if the same title were communicated to the Congregation of Believers also. Take we notice therefore of this other reading, as more agreeable to the words, and hold us to it; and so here is nothing said, but what Chapt. 23. 6. and from both places so well agreeing, we shall be double fortified to evince the divinity of Christ, and confound the Arian.

David shall never want a man to sit upon the Throne, neither shall Levi want a man to offer burnt Offerings. Having shown in what safety they should be at the raising up of the branch, the Lord our righteousness; now he further describes him to be a man, as well as Jehovah, and a King descended from David, to whom the Lord had long before promised, that his Throne should continue forever; and not only a King, but a Priest to offer Sacrifice; but the Sacrifice offered by him was himself, Hebr. 7. 9. 10. Whereas he saith, that David should not want a man to sit upon his Throne; Hebr. A man should not be cut off from sitting, The meaning is not, that there should be a continual succession of Kings forever without interruption, but that although the succession were interrupted about five hundred years from Zedekiah to Christ, giving occasion to doubt, whether there should any King more of David's line ever sit upon his Throne, yet one should come and be King, and reign forever and ever; and so David after this should never want a man, &c. And the same being a Priest forever, after the Order of Melchizedek, Levi should never want a Priest to offer Sacrifice, or to burn Incense; because Christ's sacrificing of himself once, is more than equivalent to the daily perpetual Sacrificing, which was used of old by the Priests upon the Brazen, and to the Incense likewise daily offered upon the Golden Altar. And in these two Orders of King and Priest stands the perfect happiness of Israel, for defense against enemies, and subduing them as King, and for propitiation with God in respect of sin, as Priest. It is therefore without ground in the Papists, that will have Priests still to offer Sacrifice propitiatory for the quick and the dead, and Incense, and one to be as King, of Kings over the Church, viz. The Pope of Rome, pretending to reign in Christ's stead. For this is nothing else but intolerable pride and arrogancy, and in effect a giving Check-mate unto Christ, who alone without Vicars liveth ever to reign, and to make Propitiation for our sins, 1 John 2. 1. Of the interruption of David's Kingdom, see Ezek. 31. 26. The residue of the Chapter from verse 20. to the end, is added only to confirm further what is here promised of the perpetuity of Christ's Kingdom, who was the Son of David.

CHAP. XXXIV.

IN this Chapter is the threatening of Zedekiah, that he should come into the hands of the King of Babylon, spoken of before Chapter 32. as the cause why he put Jeremiah in prison. But here it is further added, that he should not die by the sword, but in peace, and be honourably buried in Babylon. Of the accomplishment of the Prophecy of his dying in Babylon; see Chapter 52. 11. But whereas it is said, that he should die in peace, nothing else is meant, but that he should die his natural death; which D. Kimbi saith, was soon after Nebuchadnezzar; but Josephus, in his time, and that he was by him honourably buried, being kept in prison till the day of his death. Some following a tradition of the Hebrews say, that Nebuchadnezzar upon a Festival day, caused him to be brought out of prison, and amongst his Princes caused a laxative drink to be to be given unto him, which he having drunk, purged so, that he was made a derision to them all; and therefore returning to prison again, such shame and grief surprised him, that he died soon after; and then Nebuchadnezzar being moved with compassion, to make him some recompense, caused him to be honorably buried, by burning sweet Odours, as is here said: and Lyra expounds that of Habbakkuk 2. 14. Woe to him that giveth his neighbor drink. Of this although very partially, seeing it is meant of all that favor drunkenness so, as to give to one cup after cup in excess. Calvin moveth a question here, because it is propounded by way of some consolation, Thou shalt not die by the sword, Whether a violent death be always worse than a natural; for it should seem not, because it is ofttimes with less pain, and less sinful, and to some salutiferous, as to Martyrs, and Malefactors, as an wholesome medicine, by repentance healing them of their sins: but contrariwise, some that die a natural death, rave and curse through impatience, and speak idly, and sometimes blasphemously, thus increasing their sins. This made Caesar the night before he was slain in the Senate, in private disputation to maintain, that it was best to die a voilent death suddenly: And he answers well, that generally to die a natural death is to be preferred, because it is less formidable, is a sign of the favor of God, and giveth time to set things in Order; for which it is spoken of as the death of the righteous, Psalm 37, 37. and dying by the sword is often threatened, as a thing most dreadful in this Prophecy. Yet it is to be accounted of, as the quality of the person dying is, If he be faithful, he is not the less blessed by dying a violent death, and if he be wicked, he is not the more happy for dying thus in Peace. And the same is to be held touching burials; to have an honorable burial is of itself desirable, as being a thing, wherein a man is shown to differ from a beast; whereas in his dying there is no difference, because as a beast dieth so dieth a man; but when the beast is cast forth as dung, and the man is buried; this showeth one that shall rise again to glory, the honor done to him at his burial being a sign thereof. But if the faithful lie unburied, this dishonor shall be turned into a greater honor; and the honorable burial of the wicked shall nothing benefit them; as it did not Dives, of whom we read, that he was buried, but Lazarus not. Object. What comfort then was it to Zedekiah being a wicked King to hear of a burial, and dying his natural death? Sol. God might yet turn his heart before his death, and then it was a sign of God's favor restored unto him; and the very hearing of this might in time work upon him to make him repent, that he might enjoy it. For the burning of sweet Odours to him, according to the manner of his Ancestors, The Vulg. rendering it, They shall burn there] is neither right according to the Hebrew Text, which is 〈 in non-Latin alphabet 〉 . to thee; nor according to the course of their dealing amongst the Jews with their dead Kings. For although the Romans and other Nations used to burn the bodies of the dead, and to put their ashes in an Urn, and so lay them up; yet the Jews did not, but only burn sweet Odours about them, hereby to dry up the humors, that might cause stink, and then to lay them into their Sepulchers, as we may see 2 Chron. 16. 13. touching Asa: but Chap. 21. 19. the like is said not to have been done to Joram a wicked King. Yet the men of Jabesh Gilead burnt Saul and his sons being dead, and buried their bones: But of these things see before in my Commentary in their proper places.

From hence to the end of the Chapter, there is an intimation, how that when Nebuchadnezzar with his huge Host besieged Jerusalem, Zedekiah proclaimed liberty to servants, according to the Law Exod. 21. 3. and that the Princes hearing of it, and all others also, whom it concerned, gave their servants liberty to depart, coming into the Lord's house, and solemnly binding themselves by covenant, as to do it now, so to continue doing from time to time hereafter. For it seemeth, that howsoever they were hardened in other sins, yet they had some sense of this as the cause why the Chaldees came to bring them under, because they kept their brethren the Hebrews under, when they had served six years, contrary to God's Law. And therefore they reformed this abuse; and it seemeth, that it succeeded accordingly: the Chaldees were hereupon caused to depart by the coming of Pharaoh King of Egypt against them: For of this it is written Chap. 37. 5. But they were no sooner out of that fear, but against the Law and their Covenaut made before the Lord, they compelled their disinifled servants to return and serve them again, being herein most injurious unto them, and branded with the black brand of perjury towards the Lord. For this so soul a sin, Jeremiah here threateneth, That the Chaldees shall come again and burn the City, and take the King and his Princes. And he aggravates their sin by this, that they brake their Covenant made in passing between the parts of the Calf divided, wherein it is alluded to that which was done Gen. 15. by Abraham taking at God's command an Heifer of three years, a Goat and a Ram, and dividing them into parts, laying one against the other; after which done a smoke, and then a bright Lamp passed between them. From hence it is likely that his posterity in making Covenants did the like, passing between the parts, and praying if they kept not the Covenant now made, that they might be thus cut in pieces, and miserably perish. All which not withstanding they brake this Covenant, and therefore are threatened. The Romans used a like Ceremony in the time of their Heathenism, cutting a Sow in pieces, and imprecating themselves, if they proved perjured. Touching Servants, and whether we may now a days have any such, as are called slaves, after the old manner, and the manner of the Turks and other Nations, enough hath been spoken upon Exod. 21. and 1 Cor. 7. it is plain, that the Gospel enjoineth not setting such at liberty, but rather commandeth each one to continue in that calling, wherein God hath called him, whether it be bond or free.

CHAP. XXXV.

IN this Chapter Jeremiah is bidden to bring the Rechabites into a Chamber of the House of the Lord, and to set Wine before them, and to bid them drink; but they refused, because Jonadab the Son of Rechab their Father had laid a charge upon them not to drink Wine, or to plant Vines, or to sow Fields, or to build Houses, but to dwell in Tents; and hereupon to upbraid the wicked Jews for their disobedience to God, and to show, how justly they should be punished therefore. Of Jonadab, the Son of Reehab, we read before 2 Kings 10. in the History of Jehu, who lived three hundred years before this, which was anno 4 ^th of Jehoiakim, whereby the way we may note again, that things said and done in this Book are not placed in order; but things done and said in the reign of Zedikiab, who was after, are set before things in the time of Jehoiakim, intimating, that the Sermons or Prophecies of Ieremiab were not by him written and placed in order; but being collected by others, set down, as he did, and spake them without respect unto due order, as not being so material. But to return again to Jonadab the Son of Rechab. Who Rechab was, see 1 Chron. 2. 55. where speaking of Suchathites, that is, dwellers in Tents, he saith, These are the Kenites, that came of Hemath, the father of the house of Rechab. And the Kenites are further set forth, Judges 1. 16. to be the children of Moses, his Father in law, the Kenite, who dwelt in the wilderness of Judah, in the south of Arad amongst the people. Now Moses his Father in law was Jethro, Exod. 18. And of Kenites we read again Iud. 4. where Jael the wife of Heber, the Kenite, is spoken of. And they had this name of Cynei; or Kenites from Cyn the Father of Raguel, or lethro Moses his Father in law; thus for their Pedigree. For their quality, it seemeth, that they were Shepherds anciently, and dwelt in Tents, not being used to works of husbandry, as planting, plowing and sowing, and therefore they drank no wine, but that which came of their flocks, viz. Milk, and eat Butter and Cheese, buying their Corn whereof they made Bread. And by this means having leisure, they gave themselves much to the study of the Law, and were Scribes expert therein; for which they are called, The Families of the Scribes that dwelt at labez, 1 Chron. 2. 55. And of their dwelling in Tents, and drinking Milk, and eating Butter; see Indg. 4. where Sisera coming into Iaels Tent, it is said, that she gave him Milk to drink, and Butter to eat. And as they were learned in the Laws of God, so one of them, viz. Jonadab, is singularly noted to have been eminent for piety, when King Iebu would have him come up into his Chariot, and ride with him to see his zeal for the Lord; and of him they say here, Jonadab the Son of Rechab our Father. So that it seemeth, he was the first that enjoined them to live in this abstemious manner, as their Progenitors had accustomed to do in former times and ages without any injunction. And the rather because he saw the wickedness of the Israelites, amongst whom they lived, to be so great, that they could not long continue, and that Wine and delicious fare was a cause of corrupting them by drunkenness, and gluttony and buildings made so sumptuously by pride. He also saw that they were a divided State, and hereby made the more weak, and that the Syrians, Ammonites, Moabites, and Edomites were ready to take advantage hereupon against them. Now that his posterity might be the better prepared to endure a change, when it should come, by being inured to hardship, and to remove, when they could no longer be in one place, to another, after the manner of the old Nomades, he laid this injunction upon them, to go on constantly in such a course of life as wherein their Fore fathers had lived, promising that in so doing, they should live long in the land, wherein they were strangers. Wherefore he did not hereby condemn simply planting Vines, or drinking Wine, sowing or building houses; but only prescribed a rule for them to walk by in respect of these outward things, that was most convenient for them; and it was well done of them herein to be obedient. Whereas the Papists, as Calvin saith, do hence infer, that the Children of the Church should likewise obey and keep all her Ordinances, besides the Word of God: The Answer is easy; these were only civil Ordinances about things external, the foundation whereof is laid in the Word, which commendeth temperance, humility, and to be sequestered from worldly businesses so much as to be free to divine Contemplations, and to endure hardship, as giving advantage to the spirit against the flesh, which by delicate and full fare will get the predominancy over the spirit. And therefore they cannot from hence reason to superstitious observances of days, and at sometimes refraining from flesh, the use of other things being permitted, as a matter of Conscience; much less to the worshipping of Images, the adoring of the Host, the invocating of Saints departed, praying for the dead, crossing against evil spirits, holy water, &c. Only here is a ground of obedience in civil things to Rulers in a civil respect. And whereas this is made use of by the Jesuit, to prove a Monastical life lawful, because the Rechabites obeyed their Father Jonadab, so they obeyed the Fathers of their Order: the Rechabites tilled not the ground, but lived in abstinence, and vacancy from labor bodily, that they might be free to divine Contemplations, so Friars, and Jesuits: When he cometh to the Rechabites having wives, but these having none, he hath naught further to say; yea, and by his leave there is a further vast difference between Rechabites and Friars, who will drink Wine liberally and dwell in sumptuous buildings, to say nothing of their other enormities.

Of these Rechabites, saith Phile, were the Essees, a strict Sect amongst the Jews, living in Desarts, and faring hardly, amongst whom John the Baptist was brought up, as I have shown upon Matthew 3. and what their opinions were. For the Prophets calling together of the Rechabites to the Lord's house in a Chamber there to offer them Wine, and that in the Chamber of one, who is said to be a man of God; this was done most probably, that it being done so publicly, might be the more divulged over the City to the moving of all to repentance that should hear it. That whereby the Prophet seeks hereupon to make them ashamed, is, that they obeyed their Father a mortal man, but the Jews would not obey God. 2. They obeyed him in a thing harsh and unpleasing to the body, the Jews not God, requiring only things that might easily be done, and in reason should rather be done for a worldly good, as well as for a spiritual. 3. They obeyed a man after his death so many years; when as if they had disobeyed, he could neither reprove, nor punish them for it, or know it; but the Jews obeyed not God, ever living to reprove and punish them; and being always near unto them, to see their paths, and all their ways. And all these should be motives to us to live always in obedience to God's Commmandements, [Note.] having a greater care so to do, than a Son to obey his natural Father, or a Servant his Master; according to that, If I be a Father, where is my fear? if a Master, &c.

The Jews that hardened themselves to do contrary, are threatened, and the Rechabites, who were so dutiful to their Father in Licitis, are comforted, ver. 18, 19. And the like shall be done to all that obey their parents likewise, but not in any sinful way.

CHAP. XXXVI.

HEre Jeremiah is bidden in the fourth year of Jehoiakim to write his Prophecies against Israel and Judah and other Kingdoms in a Book. And he calleth Barnch his Scribe unto him, commanding him to write them, and then to go to the House of the Lord upon the Fast day, and to read them before all Judah; because he was shut up and could not go. Here divers doubts occur. 1. What is meant by Jeremiah his being shut up, because he was not put in prison by Jehoiakim, but by Zedekiah who reigned after him, Chap. 32. 3. And the words of the Princes here following, verse 19. Go and bide thee, both thou and Jeremiab, evince, that Jeremiah was now at liberty to go to some secret place, and not in prison. It is there most commonly held, that his shutting up here spoken of, was nothing else but the Lord restraining him by the Spirit, so that he could not not go. 2. What Fast day is meant, when he biddeth him read it upon the Fast day, when all Judah should be come together to Jerusalem; because that after this, verse 9, 10. a Fast is proclaimed in the fifth year of Jehoiakim, in the ninth month, and Baruch readeth it then? It is apparent, that there is here a Metathesis, or transposition of things; that which was done first being placed last; for the Fast was first proclaimed in the time whilst Baruch was writing, or so soon as he had done, although he began in the fourth year of Jehoiakim, and this Proclamation came out the fifth year; for it might be at the latter end of the fourth year that he begen to write, and the Proclamation made at the beginning of the fifth, although not to take place till the ninth month thereof, that in all parts they might have time to prepare to come to Jerusalem And before Jehoiakim, fifth year, he had been terrified by falling into the hands of Nebuchadnezzar, viz. the third of his reign, Dan. 1. 1. Therefore having by some composition obtained his Kingdom again, it is most probable, that sor fear of suffering again by the Chaldees, he proclaimed this Fast, although a most wicked King, placing confidence in an outward observance without turning by repentance from his sins. Wherefore the Prophet takes the opportunity of the day, for the publishing of his Prophecies, as thinking, that the people would now if ever be wrought upon to turn; and now Barueh should be sure to have a great multitude resorting thither from all parts to read it to them, to the better effect. 3. Another doubt here is about the time of writing, in the fourth year of Jehoiakim; in which year Nebuchadnezzar is said to have come against him, being the first year of his reign; and yet Daniel 1. 1. it is said in the third year of Jehoiakim that he was carried to Babylon: But of this see before Chap. 25. 1. Another doubt is, How the Prophecies of Jeremiah, from the ninth year of Josiah his reign could be still to write, whenas Chapter 30. 1. he was bidden to write them in a Book before? But although that goeth before, yet it appeareth Chap. 29. that it was after, because Jehoiakim was first carried away Captive, who reigned after Jehoiakim; and it was not a Prophecy of threatening, which he was then commanded to write, but of a most gracious promise of bringing them out of Captivity and unspeakable blessing in Christ to be bestowed upon them. 5. Because Baruch writeth, and then goeth and readeth in the public place, that the people might be converted; whether one man's reading of another man's Sermon be not hereby justified, and whether bare reading of the Word of God be not available to Conversion? and lastly, whether not reading a man's own Sermon as well as uttering it memoriter? I answer, in want of a sufficient Preacher, it is better to hear one read, than to be without; or for one ignorant and unable to adventure himself to preach. 2. To read the Word by God's blessing may be available to convert, but to read and preach upon it far more; and the like is to be held of reading a man's own Sermon; and therefore every Preacher is to be stirred up rather to preach memoriter, as Christ and the Apostles did, and not by Book, which instead of reverence in hearing is apt to move contempt and slighting, as arguing a great defect in the Preacher, making him insufficient for his Office.

The part of the Temple, wherein Baruch read, was the Chamber of Gemariah the Scribe, in the upper Court, in the entrance of the new Gate. Of which new Gate see before Chapter 26. 10. Of Chambers in the Lord's House, Chap. 35. 4. Here in the door, as the word signifieth, he stood and read to the people being in the Court, that they might hear when Baruch had read, the Princes being told of it, send for him, and cause him to read the same to them; and when they heard they feared, and said, they would tell the King. So wicked men fear sometimes in hearing of God's judgments, but this their fear is not to repentance, but to plunge them more into sin, by seeking to stir up persecution against God's faithful servants. The fear of man works more with them than the fear of God; they thought if these things should come to the Kings ear, and they not [Note.] first tell him thereof, they might come into the danger of his displeasure; therefore although they believed these threatenings to come from God, which made them to fear and tremble; yet the fear of the King did preponderate this fear, so that it took none effect in them to work repentance in their hearts. Wherefore he that would fear God, and his wrath, so as to escape it, must not fear man, as is expressed Matth. 10. 28. For these two fears cannot possibly stand together. For Felix also trembled in hearing Paul, but he was infaelix in this, that he soon shaked off this fear again, and kept him still in prison to please the Jews. These Princes were yet moved so, that they were desirous, that both Baruch and Jeremiah might be kept out of the Kings danger, &c. Therefore they council him to go and hide himself, and to bid Jeremiah to do likewise: For they knew, that he was a Tyrant, and upon the hearing of these Prophecies would seek to slay them, because he had done the like before to Uriah, Chapter 26. 20. So other wicked men have sometimes some good affections; but they are too weak to work unto true repentance to salvation, and they shall perish notwithstanding. [Note.]

As the Princes had threatened Baruch, so they did, they went and told the King, and he hearing some of the Rowle read, cut it with a Pen-knife, and cast it into the fire, some of them yet praying him not to do so: And he sent to take Jeremiah and Baruch, but the Lord hid them: That is, by his Providence they hid themselves so, that their Persecutors could not find them out, as sometime Elijah was hid from Ahab. It is also hereby intimated, that the Lord directed them to this hiding, giving warrant hereby to others his faithful servants to flee likewise, and to lie hid in time of persecution, that being preserved, they may still live to glorify God in the course of their Ministry. Some think, that the Lord held the eyes of the Persecutors so, or made them invisible that they could not see them, though they came into the house where they were.

Then the Lord commanded Jeremiah to say to the King, that although he had burnt that Rowle, yet he should not escape the judgments therein threatened, but die an evil death, and be cast out, as was before threatened, Chap. 22. and then he caused the same words to be written in another Rowle, and added more thereunto, some of which are here recorded, that his dead body should lie exposed to the frost and heat, and that none of his should sit upon the Throne; because that although his Son Iehojakin reigned in his stead, yet it was but three Moneths, which was as nothing, and none of his posterity ever reigned after; but Zedekiah his Uncle, and yet God failed not of his promise to David, that he should not want a man forever to sit upon his Throne, as hath been shown upon Chap. 33. 17. Note, that wicked men get nothing by relucting against the [Note.] the Word of God, and persecuting his Prophets that come with it unto them; but by thus doing, entangle themselves more and more, as one that goeth amongst Briars: for God's Word shall stand, and being impugned shall prove yet more terrible to the impugners, of what rank or quality soever they be.

CHAP. XXXVII.

IN this Chapter is shown again, what was done in the days of Zedekiah. Nebuchadnezzar, that had besieged Jerusalem, hearing of Pharaoh with his Army coming against him, brake up his siege, and went to encounter with him. Now the King before this, had in the time of his danger, proclaimed liberty to Servants, according to Chap. 34. 8, 9, 10. But the Chaldees being gone, everyone compelled his Servants to return, and serve again, as thinking themselves out of all danger of the Chaldees return to the siege. Wherefore Jeremiah threateneth that the Chaldees should return, yea, though they were all wounded men, and burn the City. And having said thus, he offered to go out of the City into the land of Benjamin, but was stayed by a Captain of the Ward, who took him, and brought him to the Princes, who put him in prison in the house of Jonathan the Scribe, where he lay many days in great misery. Then the King took him out privately, asking him touching the Word of the Lord; and he freely told him of nothing but destruction, unless he yielded to Nebuchadnezzar: Then Jeremiah requesting it, was not sent back to the former prison, but to the Court of the prison, an allowance of bread being daily given unto him.

Touching the going of Jeremiah into the Land of Benjamin; it is to be understood, that Anathoth, the City whereof he was an inhabitant, was there, and so in offering to go thither, when he saw that he could do no good at Jerusalem, by threatening and exhorting them to repentance, but was daily in danger of b • ing imprisoned, and cut off, he did nothing but what he might well justify, and therefore took the opportunity of the siege being broken up. But when the servants [Note.] of God do nothing but well, the devil hath his instruments ready to lay heinous things to their charge; from which although they purge themselves, yet they make them suffer, as Malefactors, most grievously.

Touching the Kings humanity to Jeremiah, although he would not obey his Teaching, it went not altogether unrewarded: for as we before promised, although he were carried into Babylon, yet he died in peace, and had an honorable burial.

Whereas it is said, that Jeremiah went from Jerusalem, to separate himself from thence in the midst of the people. Expositors differ much about it, going upon the word 〈 in non-Latin alphabet 〉 , to divide; some thinking, that it is meant of his going to Anathoth to divide his land there amongst his Kinsfolk. But there is no color of reason for this; for the dividing here spoken of is nothing else, but as it is translated, his separating himself from the place, which he knew should be destroyed, going away for this end amongst the people, that he might not be seen and stayed, although he missed of his end.

For his being put into prison, the word signifieth as well a Sepulcher, as a prison, which is most dark and horrible to be in; for which it is rendered, and a Dungeon, and therein were several Cells, called here Cabbins, into which whosoever was put, could not be put to more misery. Such they had at Athens, called Barathrum, and at Syracuse called Latomiae, into which men were shut to be long in dying, at Rome Tullianus; there was also a Prison or Dungeon called Cizicemus, otherwise named profundum maris; of which Beda thinks that Paul speaketh, when in reckoning up his sufferings, he mentioneth this for one, In the depth of the Sea. But that is only his conjecture, for it is not in the depth of the Sea, but in perils by Sea. For the place into which Jeremiah was now put by the Kings favor, it was not to be shut up, as before, but to live in more liberty in the Court of the prison, where he might have the comfort of the air, and was provided for whilst bread lasted in the City, and where in all probability there might be some resort unto him of people to hear, and to be stirred up by him.

CHAP. XXXVIII.

JEremiah abiding in the Court of the prison, where the King caused him to be put, continued freely to prophesy of the destruction of Jerusalem, and of the people, if they would not yield to the King of Babylon, but of safety to them that yielded, as he had done long before, Chap. 21. 9. yet not so long, as Calvin by mistake would have it, who saith, that it was above twenty years before that the Prophetspake thus; for Ch. 21. 1. it is said to have been in Zedekiah his time, when Nebuchadnezzar made war against him, and therefore most probably in the ninth year of Zedekiah, Chap. 39. 2 Kings 25. when Nebuchadnezzar came first to besiege Jerusalem, before his departing at the hearing of the Egyptians coming; after which it is most probable, that he was now come again to renew the siege, which from the first to the last was not above one year and six months; and therefore it was but little above a year ago since Jeremiah first spake thus. But now most probably he renewing the same Prophecy in the ears of all that came unto him into the Court of the prison; and the Princes hearing of it, some of them who are here named, go to the King, and accuse Jeremiah as an enemy to the State, saying, that he was worthy for this to die. And it is indeed an heinous thing for any Subject to persuade any of his fellow Subjects to fall from his King to his enemies, and therefore he that doth it, is worthy to die. This is true ordinarily; but for a Prophet, as Jeremiah was, set up by God above Kings, to declare his purpose against them, and to show them the way of escaping, it was necessary to speak thus; and if Jeremiah had not, the greatest of all had before threatened to slay him, Chap. 1. 17. And therefore it was in him so far from being a crime, that he deserved to be hearkened unto by the King and Princes, and to have been well rewarded for his faithfulness. But example is not from hence to be taken by the ordinary Ministers of God's Word in any case to persuade the people to fall from their own King to another, or to any that go out as enemies against him and his Kingdom. When these Princes had accused Jeremiah to the King, he tells them, That the King could do nothing against them; and therefore he saith, That he was in their hands, not that it ought so to be, for the King is supreme, and all others even Princes are subject to him. But Zedekiah for his wickedness, and his Princes also for theirs, were now left of God, and so all things grew into confusion. Yet it appeareth, that he held his Supremacy still; because that having left Jeremiah to his Princes, and they dealing so outrageously by him as to put him into a miry Dungeon, where he was in danger of soon dying miserably; when he heard of it, he sent and took him out, and placed him where he had been before; neither did the Princes herein oppose him, as the following part of the Chapter showeth.

Then Ebedmelech an Ethiopian went to the King sitting in the gate of Benjamin. This is a thing greatly to be noted, that there was not one Prince or other of the Jewish Nation, that was moved at the cruelty used against the Prophet of God; only a stranger being an Eunuch in the Kings house, was affected at it, and sought his deliverance, which tended to the utter disgracing of the Jews, who bare themselves upon this, that they were the holy seed, and God's peculiar people; all others being base and vile in comparison of them; yet now one Ethiopian had more piety towards the man of God in him, than they all. And his love and piety is the more commended by this, that he shown himself thus for Jeremiah against the Princes, that were of so great power, and so openly, not speaking to the King for him privately in his house, but openly, when he sat upon the judgment seat in the Gate; for there were the Tribunals commonly amongst the Jews. So that he was without fear of the Princes, and of the envy of the people, who almost all hated Jeremiah, in doing this. But God, who stirred him up to it was with him so, that he prevailed with the King, although standing in a we of the Princes, as appeared before. Yet now he is also moved with compassion, and bids him take with him thirty men, and go, and pull Jeremiah out of the Dangeon; which he did accordingly, not fearing a greater power, that the Princes could easily have made against him, and so took him out in the best manner that he could devise. A notable example, teaching us [Note.] wherein true Religion standeth, viz. in love, and doing for those that are in misery: as also the Samatitan is by our Lord brought for an example, who had compassion on the wounded man, when as not one Jew; no, not a Priest or Levite would show him any pity. Again, note for our encouragement in doing good, [Note.] that when human reason shown him so many difficulties, for which it might seem impossible for him to effect this, as the power of the Princes with the King, the hatred and danger that he should incur by attempting it, and the enmity of all the Jews in the Gate, before whom he must speak, if ever, because otherwise it might be too late, Jeremiah being dead with hunger, cold, and the noisomnesse of the place; yet he, all these notwithstanding, attempted it, and prevailed to his everlasting fame, and obtaining great favor with the Lord, as we may see Chap. 39. 15.

Again note, that God hath the Kings heart in his hand, and turneth it as the [Note.] rivers of water; he was before so pusillanimous, that he durst do nothing, although he had some compassion towards the Prophet in him: but now he taketh courage to send a power, whereby to deliver him, that we may never cease praying for our King, that God would turn his heart, when it is set upon any evil way.

Lastly note, that one man, even contemptible and obscue may sometime be [Note.] an instrument of great good, if he takes courage to attempt it when need requires, that none may be faint-hearted about things so necessary, but put on to speak, although he may seem to himself the most unfit amongst many more, and so he may incur the danger of his life; which is also further exemplified in Ester. King Solomon saith, that this man was a servant of the Kings, as the word Ebedmelech signifieth; and that this was not his proper name; and whereas it is rendered, The Ethiopian, he renders it, The Servant of the King, the Ethiopian, in the genitive Case, as if the King, and not he, were called the Ethiopian, or Blackamore, for his black and foul manners: as Amos 7 9 it is said to the Jews, Are ye not the Children of Ethiopians to me? But there is no need here to flee to any such Exposition, but to take it a • our Expositors generally do, Ebedmelech the Ethiopian. For the word Eunu • h, it was spoken of before, Chap. 29. 2. Courtiers, that waited upon the King and Queen in their Chamber, were according to the common custom of other Nations called Eunuchs, that is, gelded men, whom they served so, that they might without suspicion attend upon Queens, and Kings Concubines: but of the Israelites it was not lawful to geld any, Deut. 23 1. But this man might be an Eunuch indeed, as the word signifieth, because he was a stranger; and that even in Israel there were many such, we may gather from Isa. 56. 4. of whom Kings and Princes served themselves, being brought from other parts, and sold unto them.

This Ethiopian is by Ambrose made a figure of the Gentiles, black by sin, who lifted up Christ, figured out by Jeremiah, when the Jews had cast him as it were into the Dungeon, and made him stick in the mire, by their calumnies and cruel usage of him; for then the Gentiles believed in him, and extolled him as their Lord, and most mighty Savior and Redeemer. And whereas old rags are taken by Ebedmelech, that Jeremiah might put them under his arms, when he was by Ropes to be drawn out of the mire, that he might not be hurt; so saith Gregory, by old examples of the faithful, that patiently suffered grievous things, we ought to comfort other faithful persons now, as Paul doth Heb. 11.

Then the King sent and took Jeremiah to him into the third entry of the Lord's house. That is, saith R. David and Vatablus, to the third gate, which was right over against the Kings house, although Lyra and Dionysius understand the third Court, for there were three, first of the women, second of men, third of Priests; the first seemeth to be best. Here the King secretly asked Jeremiah again, as he had done Chap. 37. 17. and he not being terrified by all that had been done to him, saith the same that he had before done, exhorting the King to yield to the Chaldees: a notable example to be followed by all God's Ministers, and finally the King chargeth him not to let the Princes know what he said unto him, but to tell them only that he petitioned the King that he might not return to Jonathan's house to die there.

But in the way to this, v. 19. The King said to Jeremiah, when he moved him to yield, that he feared the Jews already revolted to the Chaldees, lest, if he yielded, he should be delivered into their hands, and be made a mocking or laughing stock. For such is the condition of Subjects, as Calvin noteth, towards their King, when they have once broken their faith to him by going to another, joining to fight against him, that conceiving their fault to be unpardonable, they are unwilling ever to be reconciled to him anymore; and therefore they carry themselves ever after towards him, as enemies, abusing him, if he cometh into their power they care not how; but against this Jeremiah secureth him in the name of the Lord. And verse. 22. The women shall say, Thy friends, Hebr. Thy men of peace; That is, Thy Counselors pretending to seek thy peace and good, have infatuated to hold out, Till thy feet stick in the mire, and be turned backward, that is, in the mire of misery, and thou beest turned from the success, and safety hoped for by doing according to their counsel, the clean contrary befalling thee, as verse. 23. plainly showeth. Then the conference being ended betwixt the King and the Prophet, he adviseth him to conceal what communication had been betwixt them, only willing him to say, that he made request unto him, that he might not be sent again into the house of Jonathan, of the prison wherein see before Chap. 37. and Jeremiah, when the Princes came about him to ask, did accordingly. See here the miserable [Note.] case that Kings bring themselves into by their sins, for Zedekiah becomes therefore of a King only an image of a King, all the power being in his Princes, and he being overawed by them, so that he durst not either do or speak anything, that might displease them, that every King may take warning, and live in the fear of God, and obedience to his Laws, as Deut. 1 • . for so their Subjects shall be made to fear and obey them, otherwise they shall be brought to that condition, that they shall fear their Subjects, as Zedekiah did. And if any King hath overseen himself, so that he is now fallen into such misery, his only way to get out again, is to lie down and patiently to bear it, as the scourge of God, as Jeremiah exhorted him to do by yielding himself to Nebuchadnezzar, and as Jeconiah had done, and therefore was finally exalted 2 King. 25. And as Lupus Bishop of Rome, in the days of Attila the King of the Goths is said to have done, when he came against Rome, for the Bishop going out of the City to meet him, asked, What he was: the King answered, Flagellum Dei, The Scourge of God; he replied, Come in then thou scourge of God, and we shall patiently bear the strokes, so setting open to him the gates of the City, into which he entering went thorough it and out again, not doing any hurt unto it, or the inhabitants thereof. For Jeremiah his concealing all other things, but his Petition to the King, it may seem blame-worthy in the Prophet, so much to dissemble, and it is in him taxed by Calvin, but others better, rather justify him, as having thus petitioned the King, although it be not related, and so he said nothing but the truth, not being bound to reveal other secrets unto them. And if he made not this Petition now, yet he did it very lately, Chap. 37. 20. and it was a good providence of God that the Princes would herein rest satisfied, seeing it stood not with reason that the King should send for him only, that he might offer a Petition unto him, but for some other end.

And he was there till Jerusalem was taken Hebr. It was accordingly, Jerusalem was taken; for the words are 〈 in non-Latin alphabet 〉 It was according to that, that is, which Jeremiah had spoken from the Lord. And these words are put by the Septuagint to the beginning of the next, as making way to the History there.

CHAP. XXXIX.

IN this Chapter for ten verses is set forth the same History with that 2 Kin. 25. and therefore I spare to say anything more upon it in this place. Only verse. 3. a thing not there recounted is set down, viz. that the Princes of the King of Babylon sat after their coming into the City in the middle gate, most probably to show themselves masters of the City, that being a tribunal, where Judges that had the rule of the Land used to sit. Calvin thinketh, that they stayed here only out of wariness, that their men might first go into all parts of the City to see whether it were empty, or any ambushes were secretly laid anywhere. Touching the middle Gate, it is to be understood, that Jerusalem was walled about with two walls, in either of which was a Gate, the second of which was opposite to the Gate of the Temple, and therefore is called the middle Gate. Here sat Neregal S • reser, which words signify Praefectus thesaurorum. For Ser or Sir signifieth Master, and Otsar, Treasure: Semegarnabu, Praefectus unguentariorum, and Rabsares signifieth the same. Neregel was also Prince of the treasure, as the first Rabmeg, Princeps liquoris; Some will have them to be proper names of his Princes without respect to their offices.

It is said, That he gave the poor vineyards and fields the same day. 2 King. 25. He left the poor to dress the vineyards, &c. The meaning being the same, for he gave them these to husband for the King of Babylon, and out of them to pay him tribute. And the Scholastic History, according to Josephus, saith, That the Rechabites spoken of Chap. 35. were some of these, but the course of their life being expressed not to plant vineyards or to till the ground, makes for the contrary, yet it is probable that they were left, as a kind of people given to contemplation, and poor, and so not to be feared to stir up to any rebellion, and this agreeth with the promise of their father recounted Chap. 35. 7. and with that of the Lord v. 19. of the same Chapter.

Here is somewhat added, which was not before 2 King. 25. viz. the charge given by Nebuchadnezzar to his steward Nebuzaradan touching Jeremiah, who thereupon took him out of prison, and delivered him to Gedaliah to carry him home, of which Gedaliah, 2 King. 25. it is said, that he was by Nebuchadnezzar made Governor of the Land. Now the promise made to Jeremiah, Chap. 15. 11. I will cause the enemy to entreat thee well, took effect to his comfort after his great and grievous sufferings so long a time, to the encouragement of every faithful Pastor, when he shall look at the end.

From hence to the end of the Chapter is a Prophecy of comfort to Ebedmelek; of whose piety see before Chap. 38. he promiseth to him, whilst he was yet in the Court of the prison, that he should not die by the sword, as the Kings Princes, but that his life should be spared, because he trusted in the Lord, as did notably appear in his adventuring his life to life, the life of Jeremiab against the conspiracy of all the Princes. For he that doth thus showeth agreat deal of confidence in God, and indeed he shall be in the way of safety, when all others are in danger of destruction, in confidence whereof to encourage us to adventure in the like case God hath caused this to be set forth in this place.

CHAP. XL.

THe word of the Lord that came to Jeremiah, after that Nebuzaradan had let him go free from Ramah. The Prophet having summarily shown before, that he was delivered out of prison to go with Gedaliah into Judea, now he declareth more at large how the said Nebuzaradan proceeded with him. He was first carried bound out of the court of the prison to Riblah in the Land of Hamath, together with other Captives, of which place see before Chap. 31. 15. But the carrying of him thither in bonds was not to aggravate his misery, but that there in the sight of his Countrymen he only might be set free, when they were all carried away into Babylon to servitude, that now at length they might acknowledge him to be a true Prophet of God, for whom he so wrought by his providence above all others. For although some more were still left in the Land, yet it was not as free-men to go whether they would, but to live there as servants to the Chaldees. Whereby we may see, That one day the true servants [Note.] of God shall be dealt otherwise by, then the wicked of the world, these having the comfort of liberty, and a reward in the Kingdom of heaven, these being carried Captive into everlasting confusion: That the righteous may be encouraged, and the wicked despisers of them and their admonitions, terrified in time so as to repent, and escape that judgment, otherwise they shall be vexed then the more by this, that when they go into misery they shall see those whom they have despised and persecuted most highly advanced, as Haman saw poor Mordecai, whose destruction, and the destruction of all his cognation, he most eagerly sought, through the hatred he had unto him: Whereas he saith, The word of the Lord that came to Jeremiah, but tells not what this word was in all this Chapter, nor the next, he may seem to have forgotten himself. But his meaning is nothing else, but as if he had said, After things done and spoken from the Lord, related Chap. 39. 14. whilst the City remained untaken, I will now come to show, what word I had from the Lord time after time, when the City was taken and burnt, and I being carried away with other Captives was set at liberty, only I will first declare the circumstances of my enlargement, and then come to show what this word was Ch. 42. 7, &c.

And it is remarkable here, that Nebuzaradan speaketh so piously, The Lord thy God hath pronounced all this evil against this place, because ye have sinned against him, and now he hath brought it to pass. A strange speech to come from an Heathen man, but God used his tongue to say thus, the more to confound the Jews that were guilty of that which he charged them withal, that now at the least in their misery they might be moved to repent, which they would not do in their prosperity, as Balaam's Ass sometime rebuked his foolishness. Thus even profane men that know not God, may for their own ends speak [Note.] the truth of God sometimes, when such as profess him do things most contrary, as the Legion in the man possessed said to Christ, I know thee whom thou art, even the Son of God, but God would have these things to be spoken by them to convince the wicked hypocrites in his Church the more, and to make them a shamed. In saying, Because ye have sinned, he meaneth not Jeremiah, as one of them, for he knew that he was the man by whose Ministry this evil was pronounced, and that he was faithful to execute his prophetical Office in denouncing this judgment, not fearing their threatenings, or being discouraged by their false prophets, pretending revelations from God, as well as he, and therefore he setteth him free, verse. 3. and dismisseth him not unrewarded. But Jeremiah being now amongst the rest, he speaketh to them together, directing his speech to Jeremiah, as the man who had often in the person of the people confessed their sins, and prayed for the averting of this great judgment out of his most affectionate love towards them. It doth not therefore argue a godly man sometime to speak piously, for as we see, even Heathens can do so to serve their own turn, and the devil himself also.

Nebuzaradan is not only said to have set Jeremiah free, but also to have given him victuals and a reward. Whereupon a Question is moved by Calvin, how the Prophet could lawfully take a reward, which Elishah would not do of Naaman the Syrian, least he should seem to set to sale the gifts of the Spirit of God, a thing determined by Peter to be so odious before God? and saith, That for victuals, or provision for the way, as the word signifieth, he had present need thereof for his sustentation; but touching the gift, it is not to be conceived, that it was any great matter, to enrich him, as Naaman offered to Elishah, but somewhat wherewith to buy him necessaries for food or clothing, after he was gone from him, being by the Princes hard usage of him made poor and needy, as of old they used when they came to a Seer to bring some little gift unto him, as we may see in the example of Saul and his servant going to Samuel to inquire after the lost Asses; And in Jeroboams wife going to the Prophet Ahijah. But it is not necessary to yield that Nebuzaradan gave him a gift or reward, because the word 〈 in non-Latin alphabet 〉 signifieth both a reward, and the elevation of honor, haply by dismissing him with reverence, as a man of God. Yet neither must it needs seem to be ill done of Jeremiah to take a gift, as a kindness before promised that he should find at the enemies hands, Chap. 15. 11. after his own people's using him so harshly, because hereby God's favor promised unto him was made good, for which it was not by him to be refused, but to be taken with thanksgiving as coming from God.

Then Jeremiah went to Gedaliah in Mizpah. Gedaliah was a great and wise man of the Jews, who upon the admonition of Jeremiah went to the Chaldees, and therefore was now by Nebuchadnezzar set over the Jews that remained; So Lyra and the Hebrews. And we read of Ahikam his father, Chap. 26. 24. that he once stood for Jeremiah being in danger of his life, and therefore his son is now thus preferred. Mizpah was a City on the border of Judea in the way to Babylon, and therefore most fit for him to dwell in; but of it see before in my Exposition upon 2 King. 25. 26.

Ishmael the son of Nethaniah, and Johanan, and Jonathan, Captains, came to Gedaliah. These are called Captains, because the Government of Cities had been at the Chaldees coming committed unto them and their men for their defense, but they, it seemeth soon fled for fear of the enemy, leaving the Cities and lurking about in the fields, till the Chaldees were gone, but now both they and others that had fled into other countries, returned to Gedaliah, although Ishmael, as afterwards appeareth, came with a deceitful mind, being set on by the King of the Ammonites to kill him. For the reason, it is thought by Lyra, Tostatus, Thomas Aquinas and the Hebrews, because he was of the blood royal, and therefore envied Gedaliah this honor, and because he had so basely revolted to Nebuchadnezzar, thus insinuating into his favor to be made Ruler of the Land, thus laying an evil imputation of treachery unto him for his obedience to God, who had by his Prophet warned all that would be saved from destruction to go out to the Chaldees. Gedaliah secures the Captains that came unto him, as by swearing to them verse. 9. so verse. 10. by bidding them go and gather the Summer-fruits, as not fearing any enemy, and to dwell in the Cities, which they had taken, he in the mean season abiding at Mizpah to stand for them against all hostile attempts that might be made by the Chaldees. In saying, The Cities which ye have taken, he meaneth not taken by force, for all the Cities of Judah then lay open, but the Government whereof they had formerly taken upon them, but had lately fled from; thus he shown all love and kindness to them, although he were ill-requited by one of them that came to him as the chief.

From hence to the end of the Chapter is nothing else set forth, but Johanans and the other Captains coming from their fruit-gathering to which Gedaliah had dismissed them, to certify him what they had heard as most certain, that Ishmael had conspired with the King of Ammon about his destruction, wherefore they advised him to beware of that Traitor, and Johanan offered to go and kill him, but Gedaliah being over-confident of his fidelity, would not suffer him, and thus he soon had an end put to his life and government by Ishmael's treachery, as is shown Chap. 41.

CHAP. XLI.

IN this Chapter the Prophet goeth on in relating the History of Ishmael's treachery against Gedaliah the Governor, according to the warning given him thereof before Chap. 40. And the time is noted, viz. the seventh month, that is, three months after the taking of Jerusalem, as we may see, Chap. 39 2.

Here is shown, how after the killing of the Governor, and the men with him, and the Garison left there of Chaldeans to guard him, he proceeded to exercise more barbarous cruelty amongst eighty men that came from Samaria, Shechem and Shiloh, with Offerings and Frankincense in their hand, weeping, their beards shaven, their garments rent, and their flesh cut, to offer in the house of the Lord: for he met them, and feigned sorrow likewise, by weeping for the common calamity, and said, That he would bring them to Gedaliah, but when he had them in the City, he cruelly slew them. He with his ten companions the Captains that came with him, had not only slain Gedaliah before, but also many others, as hath been said, which as Josephus saith was done thus, They slew Gedaliah at the Supper, to which he had kindly invited them, and all the Jews about him, then going out in the night, the Chaldees, being secure, and not fearing any enemies, and all others that they found in the City. Otherwise it were strange that eleven men should kill so many. Touching these eighty coming together to offer in the house of the Lord in so lamentable a manner, a Question may be moved, How it happened when the City and Temple were destroyed, three months before the one, and two months the other, they should now come to make Offerings there? Some answer, That they yet knew it not: but this is improbable, because Shiloh, from whence some of them came, was but twelve miles from Jerusalem, and the lamentable case wherein they came, also evinceth, that they knew it, this being the cause of so exceeding great grief unto them. Lyra and after him Calvin therefore acknowledge, That the destruction of the City and Temple was not hid from them, but that seeing it was so, that no Offerings could now be made there, they came with their Ofterings to Mizpah, as a place famous of old for the worship done to God upon an Altar there. But forsomuch as we read not of any Altar now re-erected in that place, and it is expressly said, That they were bent to go with their Offerings to the house of the Lord, which could be none other, but the Temple at Jerusalem, it is rather to be held with some others, that they came to Mizpah to Gedaliah, as the Governor, at his direction to go from thence to Jerusalem to make their Offerings in the place where the house of God stood, although it were now burnt down, supposing haply that it was not so burnt, but that an Altar or some part thereof might be standing still, whereupon such Offering as they carried might be offered, if there were any Priest with the Ruler in Mizpah: for it was 〈 in non-Latin alphabet 〉 a Meat offering and Frankincense only, no Sacrifice. And that they might think to go thither to lament the destruction of the City and Temple, and to pray even after the destruction of both, is not improbable, because, as Jerome showeth upon Zeph. 1. the Jews used to come sometimes to the place where the Temple stood, after the destruction thereof by the Romans, and there to lament it, giving money to the soldiers that kept it, to have leave to come and do so. For their renting their garments, and coming in a pitiful manner, herein they did nothing strange, but as was usual in those parts in time of extreme sorrow: but for cutting themselves, this was forbidden to the Jews, as being the manner of the Heathen, or to cut the corners of their beards, How was it then justifiable in these men to do so? Calvin answers, That they did it not after the manner of the Heathen in an artificial manner, or affecting to do so for imitation of them, but being by extreme sorrow forced hereunto, and to move others to sorrow. But forsomuch as there is no such expression of the Heathen Levite. 19. 28. another solution, I conceive, may be better, either to acknowledge an error in these men through ignorance of the Law in those blind times, or a transportation through passion to exceed in their outward expressions of sorrow, unless it shall be thought that charge given Levite. 19. & Deut. 4. is to be restrained to the case of sorrowing for the dead, not extending to a case of such a public calamity as this. The Vulgar Latin to avoid this Question leaveth out that of cutting themselves, and speaketh only of their beard cut, their garments rent, and their being squalidous. But what moved Ishmael to this unparalleled cruelty towards so many innocent men? Verily nothing, but his pride, disdaining that Gedaliah should be preferred above him whenas he was of the blood-royal, and by these men's coming to Gedaliah he perceived them to be such as put themselves under his protection, therefore to strengthen himself the more to get the Government into his own hands, he thought it good policy to weaken Gedaliah his part, as much as he could, and to this end he insinuated himself into them by feigning the like grief by weeping also, to make them the more secure, whereupon Gregory, The Devil transforms himself into an Angel of light, to deceive and destroy the servants of God even in their approaches unto him, getting into their hearts, when they are in their devotions, and even then killing them, so that they had need to be very circumspect and careful to keep him out, by not suffering any by-thoughts in their minds at the time of Prayer. The substance whereof I have from Gregory, but to express it in these words, I thought fittest for the better understanding.

Gregor. 1. Moral. 38. Ishmael [Note.] plorans est Satanas, qui ut devotas mentes interimat se quasi sub velamine virtutis occultat, & dum concordare severe lugentibus simulat ad cordis intima securiùs admissus, hoc quod intùs de virtute latet, occidit. Divinis ergo operibus deditae mentes, nisi magna se circumspectione custodiant host surripiente dum devotionis hostiam portant, in ipso itinere vitam perdunt.

Amongst the eighty men against whom Ishmael raged so, there were ten that pleaded for their lives, saying, We have wheat, barley, oil and honey hidden, and so were spared. Whereby we may see, that greediness of gain wrought as well with him, as ambition and cruelty, in that he spared the lives of these men for the benefit which he hoped to reap by them. Wheat and barley, Heb. [Note.] are words of the plural number, to show a great quantity, whereof these conspirators might have need enough in that time of famine. For those that were so unworthily slain, and for Gedaliah, a good man likewise slain before, it may seem strange that God should suffer goodness and piety to be so ill rewarded: but it was for the best to them, they were but thus taken away from greater evils that followed soon after, Johanans opposing the Prophet Jeremiah about going down into Egypt, and the great miseries afterwards suffered by all that went to sojourn there. Thus Calvin, whereunto we may add, That in respect of outward things, All things fall out alike unto all, to the righteous and the wicked: so that one may be unjustly murdered as well as another, and Cain is suffered to kill Abel for the aggravating of his sin and condemnation, and the increase of his recompense of reward: and there can be no greater happiness then to die as these men did, in the time of their true and hearty devotion to God and his service, as a Captain cannot die more honourably then standing, a Soldier fighting, a Pastor teaching or praying.

The men slain by Ishmael he casteth into a pit made formerly by Asa King of Judah. This pit or lake is not spoken of before 2 Chron. 16. where the History of Asa is set forth, but only of stones taken by Asa from Ramah, which Basha had built against him, and therewith building Mizpah and Geba, whereby we may see, that in the general terms of building or repairing these Cities, doing something else the more to fortify them was also meant, which is thought by Calvin to have been the building of a Tower with ditches about it in the midst, that if the enemy should at any time break in, he might be able to go no further, but have his course there stopped, and the Citizens might be therein saved. But Lyra, Raban, Hugo, take it to have been a pit made and wrought deep and strong, bound about with Stone and Lime to hold water; that upon a Siege they within might be the better able to hold out, and not be forced to yield for want of Water, as sometimes it happeneth, that they of that place are; and this is most probable, because a Tower in the midst of the City is not useful for defense, as at the end thereof, to keep Enemies from entering.

Then Ishmael took and carried away into the Ammonites Land the people that remained, and the Kings Daughters. Most probably, he had by this time many ill-affected persons that resorted to him, by whose help he was able to do this. And touching the Kings Daughters, here is nothing said repugnant to the History Chapter 39. where Zedekiah his sons are said to have been flain before his face; for nothing is there said of his Daughters, they it seems were left with Gedaliah, but now by their own kinsman, who was full of all wickedness, carried with many more of his own brethren, Jews, into the Ammonites Country, to suffer there, God knows what misery and contumely. It seems, that he had made a League with the King to do this, that there being little force of resistance left in Judea, he might come and bring that Kingdom under his Dominion also, Ishmael having large promises from him of some Principality under him there to effect it, which made him thus active.

But this Tyrant having raged hitherto, vengeance now sleepeth not, for he is pursued by the Sons of Kareah, Captains before spoken of, and their men, and overtaken at the great waters and Gibeon, he haply making some stay there to refresh his Company. But his Captives seeing the new forces coming, revolted from him, together with all such as had formerly taken part with him, so that he was enforced to flee into Ammon with fewer men by two, than he had brought with him to Mizpah, which could not but be more shame to him before the King of Ammon, and vexation to his proud heart, than death itself.

Johannes the Son of Kareah, having recovered the Captives, returned no more to Mizpah with them, but went to the habitation of Chimham near Bethlehem, to go from thence into Egypt. The word rendered habitation, is 〈 in non-Latin alphabet 〉 , which Calvin takes to be a proper Name, reading it, Geruth Chimham. And so the Septuagint, and Tigur. Translation: The Vulgar Latin, Peregrinantes in Kimham: But if the word be taken appellatively, it is, In the Peregrination of Kimham: That is, where Kimham, the Son of Barzillai, went with David when he returned, after Absolom's destruction, to Jerusalem; for David having found Barzillai a kind friend unto him in the time of those his straits, would have had him to go to Zion with him; but he being very aged refused, and commended unto him his Son Kimham, whom David accepted; and as Josephus saith, gave him a village near Bethlehem, being ever since called Geruth Kimham.

CHAP. XLII.

THis whole Chapter, and the next, is one continued History, showing the addresses of Johanan, and of the other Captains to Jeremiah, in deep dissimulation, desiring him to pray for them, and to consult with the Lord, and promising, with calling God to witness, that whatsoever answer he should return, whether pleasing or displeasing, which they meant by good or evil, they would embrace it, and do accordingly: But Ieremiab having prayed, and within ten days received answer, that they should continue in their own land, and not go into Egypt, the Lord's protection being promised, if they obeyed, and his inclining of Nebuchadnezzar's heart to favor them, notwithstanding the cruelty of late exercised against the Governor by him set up, and his Chaldees also left there for a Guard unto them, that were all slain: but contrariwise if against the revealed will of God they went into Egypt, terrible destruction should be fall them. And this he presseth home unto them, as seeing by their countenances what they were bent to do, to the end of this 43. Chapter. And as the Prophet suspected, which made him to use so many words to deter them therefrom; so it came to pass, as is shown Chapter 43. For they would not believe, that it was the Word of the Lord which he spake, but that Baruch set him on thus to speak, and therefore they immediately went away, and took both him and Baruch, and all the people that were yet in Judea with them into Egypt, and came to Taphanes, verse 7. which was the chief City of Egypt, where Pharaoh his Court was, verse 9. being otherwise called Tanis, according to Jerome. But Psal. 78. 12. it is said, that God did his wonders in the field of Zoan; whereby it may rather be gathered, that it was then so called. They being come to this City, Jeremiah had a word from the Lord, to go and hide certain stones near to Pharaoh 's house; and then having done this in the sight of the Jews, bidding him say, that Nebuchadnezzar should come and pitch his Tent there, and subdue Egypt, and deliver such as are for death to death, such as for Captivity to Captivity, such as for the sword to the sword. That is, the Jews especially, some perishing by pestilence and famine, and some by the sword; for so Chap. 42. 17. it is threatened, that none of them should escape; and it is not to be thought but that he meant that the Egyptians should many of them be destroyed also; for he saith, That he would smite Egypt, and many of them should be carried away Captive, as the Jews had been. And this was not now first prophesied of, but before also, Chap. 25. 19. and Isaiah 19. where also the City, in which Pharaoh and his Counselors kept, is called Zoan. But now it is threatened again for the Jews sake, that in rebellion against the Lord came to dwell there, and were entertained. For the place where Jeremiah is bidden to hide these great stones, it was, In the Clay in the Brick kill. Vulgar Latin, In crypta, quae est sub muro Lateritio. Calvin, In Luto in Lacuni, expounding it of the place, where the materials for making Brick were taken out; but the first agreeth best with the Hebrew. He must take great stones, and hide them in Pharaoh's Brickkill, where all his Brick was burnt, wherewith he built strong Walls and Fortifications against the enemy; to show, that although the Jews seemed to themselves to be hidden here from Nebuchadnezzar, whom they feared, yet he should with his forces even pierce thither, and destroy them most cruelly.

And he shall array himself with the Land of Egypt, as a Shepherd with his garment, and go away in peace. That is, being full of the spoils of Egypt, there being none there to hinder him either in taking, or carrying them away; as a Shepherd puts his Cloak about him to go into the open fields to keep his Flock, not fearing the cold weather, when he is thus armed against it; and being hindered by none from so doing, because he puts about him nothing but his own; so he intimateth hereby, that Egypt should be Nebuchadnezzar's, given him of God, and he should go away so from it, after his coming, that he should continue Master of the whole Country, thenceforth coming and going there, as in a part of his Dominions, without any opposition or disturbance.

How or when Egypt was thus subdued, we read not in sacred History, but that both it, and all Kingdoms were subdued by Nebuchadnezzar, appeareth Dan. 2. 38. Dan. 4. 22. And Jos • phus saith, that five years after this he came against Celosyria, and having subdued it, brought also the Ammonites, and Moabites under, and then invaded Egypt; the King whereof being slain, he set up another there, and took the Jews, that remained alive, away into Babylon. Thus the land of Judea lay desolate without Inhabitant 70 years, but the land of Israel had other Inhabitants brought and placed there by Shalmaneser the King of Assyria, the time betwixt whose coming and Judah 's transmigration was 130 years, 6 months, 10 days.

Note from this History, that the wicked may make so much show of piety, as [Note.] to desire to be prayed for by a Prophet, and promise to do as the Lord shall direct; but when it comes to the trial, they fail notoriously of performing what they made show of; which condemneth all such, and withal those that regard not Prophets at all, or their directions,, but will have them consult; but having so done, and giving in what they find the will of God to be, they will only promise to do what shall seem good in their own eyes, whereas God will be absolutely obeyed in all things, which he revealeth to be his Will by his servants the Prophets; and in the fail of Prophets, moved immediately by the Spirit, by his other Ministers and Priests, Mal. 2. 7.

Again, because Jeremiah had no answer, till the end of ten days, we must [Note.] with patience wait for an answer, when we seek unto the Lord, till he be pleased to give it.

Note also, that in the wicked the fear of men doth much over poise the fear [Note.] of God; because these men for fear of the Chaldees feared not God's threatenings: but he shall repent it too late whosoever doth so, when God's Judgments come, for he shall not escape.

Lastly because verse 20 he saith, That they deceived their own souls, in saying, [Note.] that they would obey, and meant not so to do; Note, that a man cannot deceive God by playing fast and loose with him, but he shall deceive himself so, as that the greatest hurt of his dissimulation shall redound to his own soul.

CHAP. XLIV.

IN this Chapter the wickedness of the Jews in Egypt is further set forth by Jeremiah his inveighing against them for their Idolatry after the Egyptian manner; and for that they would take no warning by the judgments that came upon Jerusalem for the like. At the hearing whereof, they were so far from being moved to repent, that they justified their abominable doings in burning Incense to the Queen of heaven, saying, that since they ceased to do so, they suffered much by the sword, and famine, therefore they would not desist from doing so now, in hope thus to have better times. Whereby we may see how wicked [Note.] men, having begun once to harden their hearts against God, go on à malo ad pejus, waxing worse and worse, that we may learn to resist the beginnings of sin, and not harden our hearts at all against the instructions of God's Ministers.

For the places of Egypt, wherein the Jews are said now to have been, besides Taphanes before spoken of, here is Migdol, Noph and Pathros; of Migdol, see 14. 2. Of Taphanes, or Daphnis, Isaiah 30. 4. Of Noph, Isaiah 19. 3. It is commonly held, saith Calvin, to be Mamphis, now called Cair. Of Pathros, Gen. 10. 14. These places are particularly spoken of, being but four, and not far distant one from another, that we might know whither Jeremiah went to speak unto them, not all over Egypt, for that had been too great a work, but only to these places.

Here he threateneth destruction to them all, but in fine makes this exception, None shall return to Judea, saving those that escape. Who are again spoken of ver. 28. and said to be a few that shall flee thither, when they can have an opportunity, that went not into Egypt, but being forced, whom the multitude for this their attempt shall think to be utterly lost.

We will do what is good in our eyes, and burn Incense to the Queen of heaven. Touching the Queen of heaven enough hath been said, Chap. 7. 18. Only note here upon what weak grounds they go that are for Idolatry; as the old custom of great persons and their people; for they say, we have done so, our Fathers, [Note.] Kings, and Princes. 2. In Judah, and the streets of Jerusalem; that is, it hath been thus done in the Church of God, so famous throughout the world. 3. We then had plenty of victuals, and saw no evil. For they took no notice of their grievous sufferings under Idolatrous Kings, till that in Zedekiah his days they were utterly ruinated. 4. We will do what seemeth good in our eyes. Upon these grounds, we think it most reason to serve the Queen of Heaven again, and not to give over a Religion so warrantable, and strongly grounded. And are not these the four Pillars of Popery at this day, wherein the Virgin Mary is worshipped as the Queen of Heaven? For, 1. They say, this is the old Religion wherein our forefathers lived, that were wiser, and more pious than the people of these times. 2. This hath been practiced and maintained in Rome, the most famous for the faith of all other Churches. 3. There was also then, when all embraced this Catholic Religion, more plenty; for all things were cheap, and there were no wars amongst Christians. 4. This therefore seemeth to us to be the best Religion, say what any man can to the contrary. Whereas indeed all these grounds being duly considered, are most weak; for first heathen Idolatry was practiced always amongst the Nations, before their embracing of the Christian Religion, shall that therefore be judged best? Our Fathers and Kings, and Princes indeed worshipped before Images, called upon Saints departed, made an Idol of the Hoast, believed in the Pope and the Church, how corrupt soever, without searching into the truth; but they were only Fathers that lived next before us, when Ignorance, as a dark mist, kept them from seeing things in their colors. But what did our Fathers and Kings that lived before them for six hundred years after Christ, till the second cursed Council of Nice? all which time there were no Images in the Church, or invocations of Saints departed; no Pope reigning universally, or counted of infallible judgment, till Gregory the seventh, who attained this honor by Phocas, an Emperor that murdered his Master Maurice: neither was the Hoast adored, till the days of Innocent the third, about one thousand years after Christ; as I have more largely shown in my Antidote against Popery. Secondly, what was practiced in the Church of Rome corrupted, ought not to move us no more than what was done in Jerusalem, corrupted first by Solomon, then by the other wicked Kings succeeding him for many generations, since it was not so in David's time, when Jerusalem was the joy of the whole earth. For so Rome was famous for the true faith there embraced, all over the world; but what is this to Rome degenerated so foully as it hath long been? witness one living even in the time of blindness, who left this Di • tick for a Monument of her wickedness to all posterities.

3. It is a blindfolding of men's eyes, to argue from plenty or peace; for although things were then very cheap in comparison of the prizes since, it was by reason of the scarcity of money then, and the plenty hereof now, by means of the West Indies discovered, where such rich Mines of Gold and Silver are found, being not known or piec • d unto in former ages; but first in the days of Henry the seventh, King of England. But for famins, and other judgments of Pestilence, and horrible tempests, Chronicles make mention of greater in the old corrupt time of Popery, than ever were since the breaking out of the light again. And for Wars, this is no argument against us more than against the faith taught in Christ's and his Apostles time; because, as he then said, I came not to send peace, but a sword: So it was then, Persecution was everywhere stirred up, and abundance of Inocent blood was shed throughout the world. Fourthly, for ones doing what is good in his own eyes, which is also the final resolution of Papists that will not turn, It seems good to us, say they, to have, and use Images in adoration, for a remembrance, that we may think upon him to whom we pary, and not to come before the great King of Kings, without the mediation of the Courtiers of heaven, and to have one head of the Church, S ^t Peters Successor, and to hold, that all the Oracles of God are contained in the Closet of his breast, that he being from all parts resorted to, and obeyed in cases of difficulty or doubt, all Christian people may the better be kept together in unity; which is a thing so well pleasing to God, and from contention and clashing in points touching Religion, which is in any case carnal, sensual and develish, but much more in matters of Faith and Piety. But this is the weakest ground of all others, for what are the blind to judge of colors? the Word, which is a light, is taken from them; and in this case they say, we judge this or that to be good. If they say our Teachers, who are learned and seeing, judge these things to be good; but these learned ones may be blind also; for the Pharisees said, they saw, and yet were blind; and if so, the blind do but lead the blind, when ye are lead by them; yea, hereby it appears, that they are blind, and without light; because that although they read the Word, (yet some of them read it but little; witness that Confession of one mentioned in the Epistle to the Commentary of Perkins in Galatians, that he had been a Student in Divinity fifteen years, but never yet read the Bible:) they have no light herefrom for the superstitions before mentioned; and many more abominations practiced in their Church, but only from Decretals, Legends and Traditions; and concerning such, it is true which the Prophet saith, To the Law, and to the Testimony, if they speak not according to this Word, they have no light in them.

Here Jeremiah answers to their main ground, that when they burnt Incense to the Queen of Heaven, they had plenty and peace, showing, that it was false; for by such abominable doings they had brought God's judgments upon them, to the making of them so miserable as then they were, by Exile, destruction of their City and Country, and extreme famine, suffered by means of their enemies.

My Name shall be no more named by any man of Judah in the Land of Egypt. The Lord here showeth, that he will not be partner with any other God or Goddess, but would destroy all such Jews in Egypt, as would worship him and false God's together; for he cannot endure any halting betwixt two opinions. Yet he showeth, that even then in Egypt, in those most corrupt times there were a remnant not tainted with the common corruption, (that should escape and go into the Land of Judea again, as in the days of Elijah there were seven thousand [Note.] in Israel left alive, after so many destroyed by the sword, (that never bowed their knees to Baal. Happy are they that in a time of corruption over-spreading a Nation are of these few; for in the midst of destruction they shall be preserved. Finally, he giveth them a sign, to confirm this his Prophecy touching their destruction, viz. Pharaoh Ophra his being given into the hands of his enemies, as Zedekiah had been given. For Pharaoh Hophrah, Hebrew 〈 in non-Latin alphabet 〉 ; In which words, there is a Paranomasy, as if he had said, Pharaoh, signifying, Discovered; to be discovered, or made naked of forces, and so coming into his enemies hands. This was the King that now reigned, being otherwise called Vaphres, who according to this threatening was destroyed by Nebuchadnezzar, in the 24 ^th year of his reign, as Zedekiah had been subdued in the eightenth year; so that, as was said before out of Josephus, Herodotus consenteth, that in five years after this Prophecy, this judgment befell him, and Amasis was made King in his stead.

CHAP. XLV.

HEre Jeremiah reproveth and comforteth Baruch, who, it seemeth, was grieved for the hard task imposed upon him, to read his Prophecies before spoken of, Chapter 36. For this is noted to have been at the same time, viz. (in the fourth year of Jehoiakim: For he feared hereupon, (as it happened) because he was a Messenger of such unpleasing news, that he should run upon the danger of his life; and this made him pensive and sorrowful. But the Lord had so much care of his perplexed servant, that he would have Jeremiah to speak a a word of comfort to him from his mouth, by telling him, that his life should be preserved, even when they that sought it should be destroyed. So that this Prophecy is set down long after the time of uttering it how it, and was fulfilled, Jeremiah and Baruch being persecuted still eighteen years after, appeareth Chap. 43. 6. Whereas Jeremiah in reproving Baruch saith, That which I have built I break down, &c. And seekest thou great things for thyself? Some think, that Baruch was grieved, because that having lived so long with Jeremiah, he was not yet made a Prophet, as Elisha that served Elijah; but this is a groundless conjecture, and agreeth not with the Text. Wherefore others better say, that the great thing that he sought, was nothing else, but comfort and joy in his Ministry, and to be exempt from the sorrow and trouble, which now he had for God, and for publishing his Word. For this was truly a great thing, when so many thousands were upon the point of destruction, and utter ruin, to be grieved for want of outward comforts of their life, and for one alone not to be freed from miseries which be common to his whole Country. The word rendered, great things, Hebrew is, 〈 in non-Latin alphabet 〉 , a famine; whereupon some think, as was said before, that Prophetical endowments are meant: but this hath been already confuted, it hath reference to things, or preferences in joy and comfort, as was before said.

Whereas Baruch saith, Thou hast added grief to my sorrow. It is to be understood, that he had sorrow and trouble upon the like occasion before; and that made him now to complain at this time, having so hard a task again imposed upon him. Therefore he quailed not at the first, but being as it were, in the midway [Note.] of his troublesome employment, yet now to quail was worthy of reproof; for it is said; Be not weary of well-doing, ye shall reap in due time, if ye faint not. And there is no reason, why even the most obedient should look to be exempt from sorrow, when sufferings be general; it is enough for the best at such times that their lives be precious in God's eyes, as theirs Ezek. 9. and if it be God's will that the best of all shall suffer even to death, it is his part joyfully to submit herein, as Paul, Acts 21.

CHAP. XLVI.

THe Prophet having briefly threatened other Nations, besides Judea, Chap. 25. 19, 20. And now he cometh to renew the same threatenings, dwelling longer upon them, and first against Egypt, the most Idolatrous Nation of all others; and by means whereof the Jews were most animated to rebel against God, as being ready to help them. And he beginneth with the Egyptian Army that came forth in Josiah his time against the King of Assyria; against which Josiah rashly going was slain, 2 Chron. 35. 20. Now because that through this good success, the Egyptians were doubtless much puffed up, and hoped to prevail against the Assyrian also, the Prophet is bidden to prophesy of their repression by Nebuchadnezzar, which accordingly came to pass in the fourth year of Jehoiakim the King of Judah, as appeareth 2 Kings 24. 7. So that this Prophecy, though here placed, was in the very beginning of