Commentary on Proverbs Ecclesiastes Song of Songs Isaiah Jeremiah Lamentations Ezekiel Daniel

CHAP. XXXIII.

Ver. 1. MOreover the Word of the Lord came unto Jeremiah the second time] To the same purpose with the former, chap. 32. which is reckoned his fourteenth Sermon, as this his fifteenth: by both we see, that the Word of God is not bound, though the Preacher may, 2 Tim. 2.9. It runs and is glorified, is free and not fettered, 2 Thes. 3.1.

While he was yet shut up] God forsaketh not his Prisoners: but giveth them oft extraordinary comforts. Philip Lantgrave of Hesse (being a long time held prisoner by Charles the fifth, for the defense of the Gospel) was demanded what upheld him all that time? he answered, Divinas Martyrum consolationes se sensisse, that he felt in his soul the divine consolations of Martyrs, in whom as the afflictions of Christ do abound, so do comforts by Christ abound much more, 2 Cor. 1.5.

Ver. 2. Thus saith the Lord the Maker thereof] i. e. Of the promise of restauration, chap. 32. Or of Jerusalem, which he is said to make in the sense that he made Moses and Aaron, 1 Sam. 12.6. that is advanced them.

The Lord is his Name] Jehovah the Essectiator: who giveth being to all things, and particularly to his Word.

Ver. 3. Call unto me and I will answer thee] Thou hast a promise, and I will perform it; but so as that thou Jeremy, and such as thou art, Daniel, Ezekiel, Nehemiah, &c. pray over the promise. The Angel told Daniel, he came for his prayer-sake, chap. 10.12.

And show thee great and mighty things] Or, abstruse and reserved things. God's praying people get to know much of his mind above others: like as John, by weeping, gat the book opened; and Daniel, by prayer had the Kings secret revealed unto him in a night vision, Dan. 2.18, 19. Bene orasse, est been studuisse, said Luther; who as he had much communion with God by prayer; so holy truths were daily more and more made known unto him, he knew not how nor which way, as himself said.

Ver. 4. Which are thrown down by the mounts] Or Catapults or engines of demolition, used to batter with: See chap. 32.24.

And by the sword] Or mattocks, sc. after that the enemy had entered the City, and cried, as Psal. 137.3.

Down with it, down with it, even to the ground.

Ver. 5. They come to fight with the Chaldeans] But they fight not in God's Name: for he hath, for all their wickedness, hid his face from them; therefore they fight with such sorry success: the houses which they would defend are filled with their dead carcasses. This whole verse would be hemmed in with a Parenthesis.

Ver. 6. Behold I will bring it health and cure] Una eademque manus vulnus opemque feret. This is God's usual method and manner of dealing with his people, Hos. 6.1. as a skillful Physician, primo pungit, deinde ungit.

And I will reveals unto them abundance of peace and truth] Why then feri Domine, feri: such gold as peace and truth cannot be bought too dear: The Chaldee here hath it Revelabo eis portam poenitentiae, I will reveal unto them the gate of repentance, and show them how they may walk in the way of peace and truth.

Ver. 7. And I will cause the captivity of Judah] As chap. 24.5. and 30.3. and 32.44. they shall be as if I had not cast them off, and I will hear them, Zach. 10.6.

Ver. 8. And I will cleanse them from all their iniquity] Which must therefore needs be a filthy and loathsome thing: else what need cleansing? Christ, for this cause, came by water and blood.

And I will pardon all their iniquities] This clause expoundeth the former, and containeth the mother-mercy.

Ver. 9. And it shall be to me a name of joy] i. e. An honor, that I shall take singular delight in.

And they shall fear and tremble for all the goodness] Which bodes no good to them: for the Churches welfare is ever joined with the downfall and destruction of her enemies.

Ver. 10. Again there shall be heard in this place] God loveth to help his people, when they are forsaken of their hopes.

Ver. 11. The voice of joy] See chap. 7.34. and 16.9.

The voice of them that shall say, Praise the Lord of hosts, for he is good] This carmen intercalare the Jews sang joyfully at their return from Babylon, Ezra. 3.11. and the Saints shall have cause to sing throughout all eternity.

And of them that shall bring the sacrifice of praise] Even the calves of their lips, giving thanks to his name, Heb. 13.15. together with other Evangelical sacrifices, as contrition, Psal. 51.17. Confidence, Psal. 4.5. Almesdeeds, Heb. 13.16. the obedience of faith, Rom. 15.16. self-denial, Rom. 12.1, &c. The Talmudists say, that the sacrifice of praise here mentioned shall continue, when all other sacrifices are abolished: and this we see verified in the Christian Church.

Ver. 12. In all the Cities thereof shall be an habitation of Shepherds] i. e. Several sorts of buildings, yea even sheep-cotes and lodges for Shepherds and their flocks. All these promises are Antitheta, opposite to those menaces, chap. 7.34. and 16.9. and 25.10. See chap. 31.24.

Ver. 13. Shall the flocks pass again under the hand of him that telleth them] As shepherds use oft to tell their sheep. Christ the great Shepherd and Bishop of souls, knoweth all his sheep and calleth them by name: he hath them ever in numerato, for he numbereth the stars also. See Joh. 10.3, 11, 12.

Ver. 14 I will perform that good thing] Praestabo verbum istud optimum, as Tremellius well rendereth it. I will perform that best word or promise, viz. concerning Christ, in whom all the former and future promises are Yea and Amen to the glory of God, 2 Cor. 1.20.

Ver. 15. I will cause the Branch of righteousness] See the same chap. 23.5. This sweet promise concerning Christ can never be too often repeated. The Greek and German versions have that clause here also, as there, And a King shall reign and prosper, or understand.

Ver. 16. And this is the name wherewith she shall be called, The Lord is our righteousness] Heb. this is that he shall call her Jehovah our Righteousness: Called the Church shall be by Christ's own name (which is a very high honor) as being his Spouse: and making up one mystical body with him. Hence she is called Christ, 1 Cor. 12.12. and the fullness of him who filleth all in all, Eph. 1. ult. See chap. 23.6. with Ezek. 48.35.

Ver. 17. David shall never want a man] The Man Christ Jesus, Luke 1.32.33.

Ver. 18. Neither shall the Priest — want a man] The same Man Christ Jesus, who is (as a King everlasting so) a Priest forever after the order of Milchisedech: and his sacrificing of himself once is more then equivalent to the daily perpetual sacrificing. Whereunto may be added the continuance of an Evangelical Ministry in the Church to the worlds end, Mat. 28.20. Eph. 4.11, 12, 13.

Ver. 19. And the Word of the Lord, &c.] Iterum de perpetuitate regni Christi tractat & jurat, saith Oecolampad. Once more he treateth of the perpetuity of Christ's kingdom, and assureth it as by oath.

Ver. 20. If ye can break my Covenant of the day] God hath hitherto kept promise with nights and days, that one shall succeed the other: and will he not then keep touch with his people?

Ver. 21. Then may also my Covenant] See ver. 17.18. The Poet hath somewhat like this,

Ver. 22. As the host of heaven] See Gen. 13.16. & 15.5.

So will I multiply the seed of David] True believers.

And the Levites] godly Ministers. See Psal. 68.11.

Ver. 23. Moreover] Or Again: Idem repetit, the same thing is repeated, that it may be the better believed.

Ver. 24. Consider thou not what this people have spoken] This unbelieving, misgiving, desponding people of mine.

The two families] Judah & Israel habentur pro peripsemate.

Ver. 25. If my Covenant be not with day and night] See on ver. 20. If there be not a constant intercourse of either.

Ver. 26. Then will I cast away the seed of Jacob] The body of the faithful, whom he ruleth by his Word and Spirit, Psal. 105.1, 6. Rom. 9.6. & Gal. 3.16, 17. & 6.16.

And will have mercy on them] This is a complexive promise, and better then money, answereth all things.

CHAP. XXXIV.

Ver. 1. THe Word that came to Jeremiah from the Lord] Still he voucheth his Author, for more authority sake. And this is held to be his sixteenth Sermon.

And all the Kingdoms of the earth of his dominion] For never any Monarch was master of the whole earth.

Ver. 2. Go and speak unto Zedekiah] Tell him plainly what shall become of him and his, though thou be sent to prison for thy plain-dealing.

Ver. 3. And thou shalt not escape] Whatever vain hopes thou mayest nourish, and although thou thinkest thou hast a stake in store, howsoever the world goes with the rest. See chap. 32.4, 5.

Ver. 4. Yet hear the Word of the Lord] A word of comfort. The Lord is good to all: and his tender mercies are over all his works, Psal. 145.9. Out of his philanthropy he giveth this wicked Prince a mitigation of his just punishment, and a further time to repent: as Rev. 2.21. And possibly this goodness of God might in time lead him to repentance, as Rom. 2.4.

Thou shalt not die by the sword] And yet Josiah his Father (a far better man) did: so unsearchable are God's Judgments, and his ways past finding out.

Ver. 5. But thou shalt die in peace] Yet not as his Father Josiah did, in that peace of God, unless he amended his manners: for he was reckoned among the naughty figs.

And with the burnings of thy fathers the former Kings] With the usual solemnities, at the exequies of the better sort of Kings: Nec una fuit veteribus sepeliendi ratio. See. 2 Chron. 16.14. & 21.19. The Jews have a tradition, that Nebuchadnezzar, upon a festival day, caused him to be brought out of prison; and so abused him before his Princes to make them sport, that for shame and grief thereof he died soon after: and then Nebuchadnezzar, to make him some recompense, caused him to be honourably buried: suffering his quondam -subjects to burn sweet odors, and to bewail his death.

And they will lament thee] The dues of the dead are, honorifice lugeri & honest sepeliri, to be honourably lamented and laid up: which yet is not granted to all good men; but heaven makes amends.

For I have pronounced the word] Both the comminatory part of this message and the consolatory. But Zedekiah was so moved at the former, that he regarded not the latter.

Ver. 6. Then Jeremiah spake all these words] Never fearing what might follow. And he had no sooner done but he was clapt up. See chap. 32.3.

Ver. 7. And against all the Cities of Judah which were left] These were not many: for the Chaldean conqueror, as an overflowing scourge, had passed through Judah, and gone over all, reaching even to the neck, as Isa. 8.8.

Ver. 8. This is the word that came to Jeremiah from the Lord] Here beginneth a new Sermon, reckoned the seventeenth: And here ought to begin a new Chapter, saith Piscator.

After that the King Zedekiah had made a Covenant] In their distress they made some shows of remorse, and some overtures of reformation. So did Pharaoh, Exod. 8.8, 15, 28, 32. & 9.28, 34. & 10.17, 20. And the Israelites of old, Judge. 10.15, 16. Psal. 78.34, 35, 36. See the Notes there. Daemon languebat, &c. Pliny in one of his Epistles to one that desired rules from him, how to order his life aright, I will, said he, give you one rule that shall be instead of a thousand: Ut tales esse perseveremus sani, quales nos futuros esse profitemur infirmi. i. e. That we continue to be as good in health, as we promise and begin to be when sick.

Ver. 9. That every man should let his man servant] Should manumit, and dismiss him at six years end, according to the Law, Exod. 21.1, 2. The seventh year was called the year of liberty; and then they were to let go their brethren that served them: and this, in a thankful remembrance of their deliverance from the Egyptian servitude. But this they had neglected to do: and now, to pacify God's wrath, and to prevent, if it might be, the Chaldeans cruelty, this course they took: and not altogether without success. For the seige was thereupon raised for a season: and had they returned to God with all their heart, and with all their soul, who knows what might have been further done for them? But they did nothing less: therefore came wrath upon them to the utmost.

Ver. 10. Then they obeyed and let them go] They seemed to be very good, as long as it lasted: See on ver. 8. So when God lays seige to men by sickness or otherwise, then Covenants are made, and kept for a while concerning the putting away of their sins: but no sooner doth God slack his wrath, but they retract their vows, and return to their wonted wickedness;

Ver. 11. But afterwards they turned and caused their servants] Coveteousness prompting and pricking them on thereunto; for that is the root of all evil, 1 Tim. 6.10. The Chaldeans had drawn off, to go, belike, to fight with the relief that was coming out of Egypt, chap. 37.7, 11. and now these silly Jews thought themselves out of the reach of God's rod, perfidiously repealed their vows, reimbondaged their servants, and are therefore worthily threatened with a more cruel servitude to the Chaldeans, for this their relapse and breach of Covenant with God.

Ver. 12. Therefore the Word of the Lord] Of God the Son.

Came to Jeremiah from the Lord] From God the Father.

Ver. 13. I made a Covenant with your Fathers] Heb. I cut a Covenant. See v. 18.

Out of the house of bondmen] Such were you when there: why then should you pull up the bridge before others, which yourselves have gone over? make slaves of those whom God had made free? Levite. 25.39, 42.

Ver. 14. At the end of seven years let ye go] He layeth before them God's Law which they had transgressed, out of Exod. 21.2. Deut. 15.12. A Law so full of equity, humanity, and benignity, that the honester Heathens approved and observed it, as the Romans and Athenians: Only these latter had an action at Law (which they called 〈 in non-Latin alphabet 〉 ) for a Master against his servant ungrateful for his manumission, and not doing his duty to his Master: for such were again to be made bond-slaves, if the crime could be proved against them.

Ver. 15. And you were now turned] Being frighted into a temporary reformation: but all was in hypocrisy, as now well appeareth. Falling Stars were never but Meteors.

In proclaiming liberty everyone to his neighbor] Your servants were your neighbors: and their flesh as your flesh, Neh. 5.5. and should have been so considered. In the Law the servant paid the half-shekel as well as his Master. And in the Gospel, as there is neither Jew nor Greek, so neither bond not free, but all are one in Christ Jesus, Gal. 3.28. whether he be Lord, or losel.

And ye had made a Covenant before] And have not all done so in Baptism that Beersheba or well of an oath?

Ver. 16. But ye turned] Exprobrat recidivum Judaeorum scelus qui scilicet primam virtutem turpiter deluserint & violarint. He upbraideth them, and deservedly, with their Apostasy and perjury. Peter also thundereth against such, 2 Pet. 2.

And polluted my name] sc. By the violation of your solemn vow: so doth every profligate professor, and ungirt Christian.

Whom he had set at liberty at their pleasure] Liberty is a desirable and delectable commodity. Those that live in Turkey, Persia, yea or but in France, &c. esteem it so.

Ver. 17. Ye have not harkened unto me in proclaiming liberty] Ye have not done it, because ye have not continued to do it: ye have lost the things that you had wrought.

Behold I proclaim a liberty for you] God loves to retaliate. Here he abandoneth these Apostates to the plagues instanced. Let them use you at their pleasure, saith God: I have no mercy for such merciless wretches: neither care I what becometh of you.

Ver. 18. That have transgressed my Covenant] His Covenant he calleth it by a weighty Emphasis; because about a business by him commanded, and wherein he was engaged, not as a bare spectatour, but as a severe avenger of their perjury.

When they cut the Calf in twain] To show the correspondency of wills whereunto the contracters did bind themselves: and the punishment of dissection or other violent death, whereunto they submitted themselves, in case they brake promise. The rise of this rite in covenanting See Gen. 15.9, 10, 17. The Heathens used the like ceremony, as is to be seen in Homer, Cicero, Livy, Virgil;

The Romans cut a sow in twain: and when it was divided, the Faeciales or heralds gave one half to one party, and the other half to the other, and said, So God divide you asunder if you break this Covenant: and let God do this so much the more, as he is more able.

Ver. 19. The Princes of Judah] These were most of them cut in pieces by the King of Babylon, as the calf had been.

Ver. 20. And their dead bodies] Chap. 7.33. & 16.4.

Ver. 21. Which are gone up from you] But will be upon you again ere long: they are but gone back to fetch bear, as it were. You have deceived you servants with a vain hope of liberty, and so you do now yourselves. See chap. 37.8, 22.

Ver. 22. Behold I will command] i. e. By a secret instinct I will move.

CHAP. XXXV.

Ver. 1. THe Word that came to Jeremiah from the Lord] The eighteenth Sermon, ordine tamen arbitario non naturali: delivered divers years before the former: and here placed, not in its proper order, but as it pleased him that collected them into this Book.

Ver. 2. Go unto the house of the Rechabites] So called of one Rechab, the Father of Jonadab, who was famous for his Piety in Jehu 's days, 2 Kings 10.15. three hundred years at least before this Prophecy of Jeremy. They were of the posterity of Jethro Moses Father-in-Law; and lived up and down in the land upon their employments, weaned from the world and exercising themselves in the Law of God: See 1 Chron. 2.55. Where they are called the families of the Scribes that dwelt at Jabez, as being men learned in the Laws of God. Of them came the Essenes, a studious and abstemious Sect among the Jews, and they might better then those Donatists, have taken to themselves the title of Apotactici, so called from their renouncing the world.

And give them wine to drink] Heb. make them drink wine, i. e. set it before them; and then leave them to their own liberty.

Ver. 3. Then I took Jaazaniah] Whether actually, or in vision only, it skilleth not: but the former way probably.

Ver. 4. And I brought them into the house of the Lord] That it might be made a public business: and so the better work upon all that should hear of it.

The son of Igdaliah a man of God] A Priest and Prophet or Teacher of the people: So in the New Testament others are called God's children, his servants, and his people: but Ministers only are called God's men, 1 Tim. 6.11. & 2 Tim. 3.17.

Which was by the chamber of the Princes] Or of the Prefects of the Temple, that were next under the High-Priests.

Ver. 5. Drink ye wine] Twas a double temptation unto them. 1. To have pots and cups of wine set before them. 2. To be bid drink it by a Prophet, and at Prophets chamber. But they were resolved, in obedience to their Father Jonadab, to forbear. Yet if Jeremy had said, Thus saith the Lord, Drink wine, they ought to have done it: but this he did not.

Ver. 6. We will not drink wine] This they were resolved on: not because they were persuaded as Muhammad's followers are, that in every grape there dwelt a devil: but because Jonadab the son of Rechab their Progenitour, 2 Kings 10.15, had, two or three hundred years before, charged them to forbear; not thereby to establish any new arbitrary service or any rule of greater perfection of life (as the Papists misalledge it in favor of Monkery and other will-worships and superstitious observances) but only as a civil ordinance, about things external, the foundation whereof is laid in the word, which commendeth modesty, humility, sobriety, heavenly-mindedness, &c.

Ver. 7. Neither shall ye build house] But be content and dwell in tents, as the ancient Patriarchs were, and as your Ancestors in Midian: removing from place to place, after the manner of the old Nomades: so shall ye be the better prepared for a change in the state, which this good old man might foresee and foresignify to his Nephews: enjoining them therefore to follow their shipeherdy only, as men less addicted to the world, and bent for heaven.

That ye may live many days in the land] Whilest ye obey my charge. Long life is promised to children that obey their Parents.

Where ye be strangers] The Rechabites were originally Midianites: but Jethro, of whom they came, was a famour proselite to the Church: his son Hobab a guide to God's people in the wilderness, and his posterity imped and incorporated into the body of God's people, Judge. 1.16. Nevertheless they counted and called themselves strangers, alienigenae, as those that looked for a better country above. See Heb. 11.9.

Ver. 8. Thus have we obeyed the voice of Jonadab] Obedience to Parents, in things not unlawful, is very commendable. Aristotle saith, it is not good for a man to dissent from the God's, from his Father, and from his Teacher. We read of a King of Poland who carried the picture of his Father in a plate of gold about his neck: and when he was going about any great business, he would kiss that picture, and say, God grant I may observe my Fathers charge, and do nothing unworthy of him, &c.

We, our wives, our sons and our daughters] As themselves were obedient to their Father, so had they their children obedient to them: whereas ill children are punished in their posterity. One complained that never Father had so undutiful a child as he had: yes (said his son, with less grace then truth) my Grand-father had.

Ver. 9. Nor to build houses, &c.] Jonadab, being a prudent and withal a mortified man, might foresee that the Israelites, being so wicked a people, could not long continue. He knew also that wine was oft an occasion of drunkenness; trading in the world, of earthlimindedness; fair houses, of loathness to leave the world: Haec sunt quae nos invitos faciunt mori, as that Emperor once said of stately buildings. He therefore, for a quiet life, and for their souls health, forbad them the use of these lawful things: and they accordingly forbare them.

Ver. 10. But we have dwelt in tents] And fed much upon whitemeats, (as did Heber the Kenite who was one of them, Judge. 4.) living in abstinence and bodily labor, that we might be free to divine contemplations.

Ver. 11. Come and let us go to Jerusalem] So then it was lawful for them to dispense with those their observances, in that inevitable necessity; like as also they might have drunk wine, rather then have perished. But what can be reasonably pleaded for that man of sin, who taketh upon him to dispense with God's holy law, and de injustitia facere justitiam, ex nihilo aliquid, ex virtute vitium, to make righteousness of unrighteousness, vice of virtue, something of nothing?

So we dwell at Jerusalem] But better they had kept out, and held to their old course: for so they might have escaped some way.

Ver. 12. Then came the Word of the Lord] Then, after this famous example of obedience thus proposed; an excellent way of teaching surely. Reason should rule, and therefore lodgeth in the brain: but when reason cannot persuade, example will.

Ver. 13. Will ye not receive instruction, to hearken to my Words?] Quae est illa portentosa pertinacia? what a strange stiffeness and obstinacy in you is this? am not I to be better esteemed and obeyed by you, then Jonadab is by the Rechabites?

Ver. 14. The words of Jonadab—not to drink wine are performed] So are the words of Mahomet to like purpose, to this day, by the Turks: so are the commands of the Popish Padres to their young Novices, though it be to make a voyage to China or Peru,

For unto this day they drink none] Neither dwell in houses as you do and may do, eating of the fat, and drinking of the sweet without restraint, so that you keep within the bounds of sobriety. I command you nothing, but what in reason should be done for a worldly good, as well as for a spiritual.

Rising early and speaking] I began betimes with you: my Law I gave you in Horeb, eight or nine hundred years since; and from that time to this, I have constantly and instantly called upon you by my messengers for obedience: whereas it is not yet full three hundred years since Jonadab left this charge with his Rechabites; and dying, left none to see it fulfilled, or to reprove them for their neglects.

Ver. 15. I have sent unto you all my servants the Prophets] But all to no purpose. See on ver. 14.

Saying, Return ye now every man from his evil way And was this so great a matter, to part with that which profiteth you nothing, yea which undoubtedly will undo you?

And go not after other gods] For wherein can they bestead you?

And ye shall dwell in the land] This was more then ever Jonadab could promise, or promising perform to his Nephews.

But ye have not inclined your ear] See chap. 7.24, 26. and 11.8. and 17.23, and 34.14.

Ver. 16. Because the sons of Jonadab] This was a lively way of confuting their contumacy: far more convincing then that of the heathens not changing their gods, or the beasts knowing their owners, the birds their seasons.

But this people have not hearkened unto me] Whereas if I be a Father, where is mine honor? and if a Master, where is mine obedience? Mal. 1.6. See the Notes there.

Ver. 17. Behold I will bring upon Judah] Aut poenitendum aut pereundum. Men must either repent, or perish; obey God's Law, or bear the penalty; no remedy, Heb. 2.2. 2 Thes. 1.8.

Ver. 18. Because ye have obeyed the Commandment] Obedience to Parents hath an ample recompense of reward: as that which is good and acceptable before God and men, 1 Tim. 5.4.

Ver. 19. Jonadab the son of Rechab shall not want a man to stand before me forever] i. e. To be beloved by me, and to be in special favor with me, lifting up pure hands in all places of their abode. Captive they were carried among the Jews: but they returned also again with them, (as appeareth 1 Chron. 2. sub finem) erantque Deo cordi & curae, and they were dear to God.

CHAP. XXXVI.

Ver. 1. ANd it came to pass in the fourth year] This whole Chapter is historical and narrative, as also are some others besides this. Historias lege, ne fias historia.

Ver. 2. Take thee a role of a book] i. e. A volume, as Isa. 8.1. See the Note there.

And write therein] Jeremy had a command to write: so have not our empty Scripturients; whose rapes on the innocence of paper (as one phraseth it) make the Press almost execrable. Ista prurientis calami scabies potius est, quam scriptio.

All the words that I have spoken unto thee] The sum and substance of all thy Sermons for these three and twenty years past: See chap. 1.2. and 25.3.

Ver. 3. It may be that the house of Judah will hear, &c.] See here the utility of the holy Scriptures: and the excellent use that may be made of reading them. A man may be thereby doubtless converted, where preaching is wanting; as divers were in Queen Mary's days, when the Word of God was precious: as Austin was by reading, Rom. 13. Fulgentius by the Prophet Jonah: Franciscus Junius by Joh. 1. &c. The Eunuch, Act. 8. and those noble Bereans, Act. 17.11. were notably prepared for conversion, by this ordinance.

That I may forgive their iniquity and their sin] i. e. Their sins of all sorts; giving them a free and full discharge.

Ver. 4. Then Jeremiah called Baruch — and Baruch wrote from the mouth] — Dictantis ab ore pependit. Jeremy, it seemeth, had either not written his prophecies, or not so legibly, or in loose papers only: now he hath them fair written out into a book; making the same use of Baruch as afterward Paul did of Tertius, Rom. 16.22. who himself wrote no very good hand, as some have gathered from, Gal. 6.11. See my Notes there.

Ver. 5. I am shut up] Or I am detained, or restrained; haply by some legal pollution that he had contracted, as by touching a dead carcass, &c. or by some bodily infirmity, or by the lying in wait of his enemies, or by the Spirit of God, as Act. 16 6, 7. for a punishment to the Jews by the Prophets absence and silence; and for the safety of his servant in those perilous times.

Ver. 6. Therefore go thou and read in the roll] A Minister, when he cannot himself officiate, must provide another in his room.

Which thou hast written from my mouth] And which the holy Ghost hath put into my mouth, both matter and words.

Upon the fasting-day] A very fit time for the reading of the Scriptures: that the people then convened might hear and fear, and supplicate, and convert, and God might heal them. The Fast here mentioned was not the ordinary yearly fast called the day of Expiation or Atonement: but another that was conceptivum & liberum, kept on some special occasion for the averting of God's judgment: such as was that at Nineveh There was afterwards indeed a yearly Fast kept in November, to bewail this wicked practice of King Jehoiakim in cutting and casting into the fire this blessed-book.

Ver. 7. It may be they will present their supplication] Heb. Their supplication will fall before the Lord. Fasting of itself is but a bodily exercise, and profiteth little. If the soul be not afflicted, rebel-flesh tamed, prayers edged, and reformation effected, men fast to no purpose, Isa. 58.3, 5. Zach. 5.5, 7.

Ver. 8. And Baruch the son of Neri • h did according, &c.] Nihil de sua saliva admiscens. He faithfully performed the Prophet Jeremyes commands; not standing to cast perils, being thereunto heartened and hardened by Jeremy, chap. 45.

Ver. 9. They proclaimed a fast] Haply for fear of the Chaldeans, who having lately beaten Pharaoh-Necho, was like enough to invade Judea: or else, because of that great dearth, chap. 14 1, 2, 12 See on ver. 6.

Ver. 10. Then Baruch read in the book] He read with a courage; verbis non solum disertis sed & exertis, out of a chamber-window, that the people under him might the better hear.

In the chamber of Gemariah] Who himself, it seemeth, was not present, but his son Micaiah was; and carried his father and the rest of the Princes the news, ver. 12.

Ver. 11. When Micaiah the son of Gemariah had heard] With what affection he heard the book read by Baruch, is uncertain. We have many Herodian hearers before us eftsoons; such I mean, as have an Herod's heart toward the Preacher; and little do we know who they are that sit before us: those precious balms we bring break their heads with a witness, and make the blood run about their ears.

Ver. 12. Then he went down into the Kings house] For there was his Father, and the rest of the Princes, suam aulam vel gulam consectantes, following their court-delights: whilst the people were now humbling themselves before the Lord, and trembling at his Word. Great men, are many of them, of that Earl of Westmerlands mind, who profanely said, I need not pray to God, as having tenants enow to pray for me.

Ver. 13. Then Micaiah declared unto them] See ver. 11.

Ver. 14. Therefore all the Princes sent Jehudi] Apparitorem Regis, ut ex sequentibus constat. Jun.

Ver. 15. And they said, Sit down now] This was some courtesy, and token of good respect to Baruch. These Princes were not all out so bad as their King.

Ver. 16. They were afraid both one and other] Expavescunt & sese mutuo respiciunt, they were afraid and looked one upon another, being much distracted at this new and unexpected occurrence; neither wist they at first what to do, being affected after a sort, and smitten with the weightiness of the business.

We will surely tell the King] They durst do no otherwise: for if these things should have come to the Kings ear, and they not first tell him, they might come into the danger of his displeasure.

Ver. 17. Tell us, how didst thou write all these words at his mouth] Praeposterum movent interrogationem, they put an odd question, saith one, when they should rather have bethought themselves of breaking off their sins by Repentance. God loves Currists and not Quaerists, saith Luther.

Ver. 18. And Baruch answered them] Answerably to the question they asked him, ver. 17. Dignum patellâ operculum.

And I wrote them with ink in the book] The use then of writing with pen and ink, is ancient among the Hebrews.

Ver. 19 Go hide thee, thou and Jeremy] This was well, but not all. They draw not Baruch before the King to answer what he had done: but why do they not take him to the King with his roll, and plead both for it, and him too? had they been true Patriots and hearty friends to the truth, they would have done so. But they knew that this wicked King could not endure the Prophets, chap. 26.21. and 36.26. and one of their company had been the Kings agent in bringing Uriah the Prophet out of Egypt, to be butchered by him, chap. 26.22.

Ver. 20. And they went in to the King] God by his providence so disposed it, that both King and Princes, whether they would or not, should hear their doom: and as for some of the Princes, they seem to have some good affections wrought in them: but too weak to work unto true repentance to salvation.

Ver. 21. So the King sent Jehudi] See on ver. 14.

Ver. 22. Now the King sat in the winter-house] There sat he (in that his stately and sumptuous Palace built by iniquity. chap. 22.) curant cuticulam ad focum, keeping himself warm in his winter chamber, and careless of calling upon God; whiles the people, cold and empty, were fasting and praying in the Temple, and hearing the Word read by Baruch.

In the ninth month] sc. Of the sacred year: which month was part of our November, and part of December, a cold season: but that thing of naught his body which he now made so much of, was shortly after to be cast out unburied, in the day to the heat, and in the night to the frost, ver. 30.

Ver. 23. When Jehudi had read three or four leaves] Vespasian is said to have been patientissimus veri, very patient of truth: so was good Josiah, whose heart melted at the hearing of the Law, 2 Chron. 34.27. but so was not this degenerate son of his, Jeboiakim: but more like Tiberius that Tiger, who tore with his teeth all that displeased him; or like Vitellius the Tyrant, of whom Tacitus saith, Ita formatae principis aures, ut aspera quae utilia: nec quidquam nisi jucundum & non laesurum actiperet: that his cares were of that temper, that he could hear no counsel, though never so profitable, unless it were pleasant, and did suit with his humors.

He cut it with the penknife] Why? what could he dislike in that precious piece? Of Petronius his Satyricon one said well, Tolle obscaena & tollis omnia: Of Jeremiah's prophecies I may safely say, Tolle sancta, & tollis omnia. But this brutish Prince could not away with downright-truth, &c.

And cast it into the fire] O stultitiam! quid innocents chartae commeruerant? O madness! what evil had those innocent papers deserved, that they must die this double death as it were? Those Magical books at Ephesus were worthily burnt, Act. 19. Aretines love-books are so lascivious, that they deserve to be burned, saith Boissard, together with their Author. Many seditious Pamphlets are now committed to Vulcan to be corrected, and more should be. But O sancta Apocalypsis, (as that Martyr once said when he took up the book of the Revelation cast into the same fire with himself) So, O holy Jeremy, what hast thou said, or written, to be thus flasht and then cast into the fire? Jehoiakim is the first we read of, that ever offered to burn the Bible. Antiochus indeed did the like afterwards, and Dioclesian the Tyrant, and now the Pope. But though there were not a Bible left upon earth, yet forever O Lord, thy Word is stablished in heaven, saith David, Psal. 119 89.

Untill all the roll was consumed] So far was he from repenting of that his wickedness, that he fed his eyes with such a sad spectacle, and was ready to say as Solon did, when he burnt the Usurers bonds in Athens, that he never saw a fairer or clearer fire burn in all his life.

Ver. 24. Yet they were not afraid] Ne paulum quidem perculsi sunt. The King and his servants those Court-parasites, were not stirred at all at such a Bible-bone-fire: but jeered when they should have feared, &c.

Nor rent their garments] Such was their stupor seu non-curantia, their security and insensibleness of that high offense, for which their posterity keep a yearly fast: See on ver. 6. Rending of garments in token of grief was in use also among the Heathens. Homer saith Priamus rent his clothes when he heard of the death of his son Hector. The like hath Virgil of his Aeneas;

Suetonius saith the like of Jalius Caesar, &c.

Ver. 25. Nevertheless Elnathan] Who had before been active for the King in apprehending and slaughtering the Prophet Uriah, chap. 26.22. but now haply touched with some rremorse for having any hand in so bloody an act.

Had made intercession to the King] Verum frigide admodum, but very coldly: and such cold friends the truth hath still not a few, at Kings Courts especially.

Ver. 26. But the King commanded Jerameel the son of Hammelech] Or the Kings son, whom he might employ against these two servants of God: as once the King of France sent his son and heir with an Army against the Waldenses. It is not for nothing therefore that the curse is denounced against Jehoiakim and his posterity, ver. 30, 31.

But the Lord hid them] i. e. He provided for them a hiding place in some good man's house; and there safe guarded them from these blood-hounds who hunted after their precious lives. There in no fence but flight, nor counsel but concealment, to secure an innocent subject against an enraged Sovereign.

Ver. 27. Then the Word of the Lord came to Jeremiah] Jehoiakim took an ill course to free himself forom trouble (as he counted it) by burning the Roll: for God's Word cannot be burnt, no more then it can be bound, 2 Tim. 2.9 And shall they thus escape by iniquity? No verily: for it followeth (and it is not more votum then vaticinium, a wish then a Prophecy) In thine anger cast down the people, O God, Psal. 56.7.

Ver. 28. Take thee again another roll] Revertere, accipe. God's Ministers must be steadfast and unweariable, always abounding in the work of the Lord, forasmuch as they know that their labor is not in vain in the Lord, 1 Cor. 15. ult.

And write in it all the former words] If all the Tyrants on earth should fight against the very paper of the Scriptures, striving to abolish it, yet they could not possibly do it. There will be Bibles, when they shall be laid low enough in the slimy valley, where are many already like them, and more shall come alter them, Job 21.31, 32.

Ver. 29. And thou shalt say to Jehoiakim] i. e. Add this doleful doom of his to the new written roll, and direct it to Jehoiakim. Some think the Prophet told him these things to his face, like as Elijah presented himself to Ahab whom before he had fled from, and dealt freely with him: but that is not so likely.

Ver. 30. He shall have none to sit upon the throne of David] i. e. None to make any reckoning of: for his son Jecon • ah reigned but three months and ten days. And Zedekiah is not looked upon as his lawful successor, because he was his Uncle, and set up likely by Nebuchadnezzar for a reproach to Jehoiakim and Jeconiah: and in as great spite as once Attilus King of Suesia made a dog King of the Danes (in revenge of a great many injuries received by them) appointing Counselors to do all things under his title.

And his dead body shall be cast out in the day to the heat] This was that infamous burial of an asse wherewith he had formerly been threatened, chap. 22.19. His father Josiah was one of those few that lived and died with glory: but he did nothing less.

Ver. 31. And I will punish him and his seed] See on ver. 26. The like is threatened to Zedekiah, chap. 21.7. who was therefore the worse, because he should hove been warned by his brothers miseries.

And I will bring upon them] See chap. 35.17. Malis horrendis adobruentur omnes.

Ver. 32. Then took Jeremiah] Who is therefore famous for his obedience: which is then only right, when it is prompt and present, ready and speedy without delays and consults, as here.

And there were added besides unto them many like words] So little is gotten by relucting against the Word of God, and persecuting his messengers. What do wicked men hereby but entangle themselves more and more, as one that goeth amongst b • yars? ( Did not my Word take hold of your fathers? Zach. 1.6. See the Note there.) what do they else, but as she in the history, who m • st • king her looking-glass, for showing her truly the wrinkles in her old withered face, brake it in displeasure: and then she had for one glass many; every piece thereof presenting to her the decay of her beauty, which she was so loath to take notice of: The best way is to pass into the likeness of the heavenly pattern: See Mic. 2.7. with the Notes there.

CHAP. XXXVII.

Ver. 1. ANd King Zedekiah the son of Josiah] This also and the next Chapter are, as the former, historical, and so easy to be understood, that to set long notes upon them were, saith One, rather to obscure them, then to explain them.

Ver. 2. But neither he nor his servants—did hearken] And this was these undoing, sc. that they humbed not themselves before this holy Prophet, speaking unto them from the mouth of the Lord, 2 Chron. 36.12.

Ver, 3. Pray now unto the Lord our God for us] This King would seem to have some more goodness in him then his brother and predecessor Jehoiakim: but he played the hypocrite exceedingly, as in other things, so in this, that he obeyed the Prophets prayers, but would not obey his preaching. The like did Pharaoh, Saul, Simon Magus, &c. Hez • kiah, sent to the Prophet I say for prayers, but withal he humbled himself, and lived holily, which Zedekiah did not.

Ver. 4. Jeremiah came in and went out] He was yet at liberty: as the Saints have some Halcyons, yet are never unexercised, as we see in the Apostles, but especially in Paul.

For they had not put him in prison] Not yet they had. It was in our late wars a like difficult thing to find a wicked man in the enemies prisons, or a godly man out of them.

Ver. 5. Then Pharaoh's Army was come out of Egypt] This then seemeth to be the occasion that moved Zedekiak to send to the Prophet for his prayers, viz, that God would be pleased to prosper the Egyptians coming to raise the seige: and to keep off the Chaldeans from returning to Jerusalem. But God had before signified his will to the contrary: and the Jews, trusting to human helps, took not a right course for their own presevation: See chap. 34.

Ver. 6. Then came the Word of the Lord] In answer to the messengers that came to request prayers.

Ver. 7. To inquire of me] Or, to seek to me, to set me a work for you at the Throne of grace.

Behold Pharaoh's army, &c.] The Talmudists tale here of what frighted back the Egyptians, is not worth the telling It may be read in Corn, à Lapide upon ver. 6.

Ver. 8. And the Chaldeans shall return] See cha. 32.12, 29.

Ver. 9. Deceive not yourselves] As too too many do, qui praesumendo sperant, & sperando pereunt.

For they shall not depart] sc. For altogether; not for any space of time, or to any purpose. Like hereunto is that Mat. 9.24. the damosel is not dead.

Ver. 10. For though ye had smitten] Pro Anxesi ad icit Hyperbolen, he useth an Hyperbolical supposition for illustration.

And there remained but wounded men amongst them] God cannot be without a staff to beat a rebel. Virum malum vel mus mordet, saith the Proverb, A mouse will bite a bad man. Milez Cobelitz, a Christian soldier, sore wounded, and all bloody, seeing Amurath the great Turk viewing the dead bodies after a victory, rose up out of a heap of slain men, and making toward the Conqueror, as if he would have craved his life of him, suddenly stabbed him in the bottom of his belly, with a short dagger which he had under his coat, and so slew him.

Yet should they rise every man in his Tent] It is God who strengtheneth or weakeneth the arm of either party, Ezek. 30.24. Those that fight against spiritual wickednesses in their own strength, are sure to be foiled: and although the unclean spirit may seem to be cast out, yet he will return to his old house, and bring seven worse with him, Matth. 12.

Ver. 11. For fear of Pharaoh's army] Or rather, because of Pharaoh's army, whom now they drew off to encounter.

Ver. 12. Then Jeremiah went forth out of Jerusalem] Where he saw there was so little good to be done by his Ministry. This, some think, was an infirmity in him. Mr. Greenham, upon such a ground as this, was persuaded to leave his charge at dry- Draiton in Cambridgeshire, and to go to live at London, where he died of the plague: and as some reported, repented on his death-bed of having so done.

To go into the Land of Benjamin] To Anathoth his own home: and if he went thither for his one safety or conveniency sake, why might he not?

To separate himself thence in the midst of the people] Ut lubricificaret exinde in medio populi, that he might slide or slip away thence in the throng, undiscerned.

Ver. 13. Irijah, the son of Shelemiah, the son of Hananiah] Of that Hananiah, say the Rabbin's, whose death Jeremy foretold, chap. 28.16, 17. This Irijah ferox adolescens, as Josephus calleth him, a fierce young man, bearing Jeremiah a gradge, layeth hold on him in the gate, and layeth treachery to his charge: unicum crimen eorum qui crimine vacabant.

Saying, Thou fallest away to the Chaldeans] Jeremy had spoken much of the Chaldeans power, and foretold their victory. Hence he is here falsely accused of falling away to them, and being false to his Country. Indeed if the Chaldees could have fetched off Jeremy, as the French King Lewis did Philip de Comines from the Duke of Burgundy (whose affairs thereupon declined immediately) they might have made very good advantage of him. But he was far enough from any such compliance with them: and could better have said then ever Tully did, Ne immortalitatem contra Remp. acciperem, I would not be false to my Country, for more then all this worlds good.

Ver. 14. Then said Jeremy, It is false] Satanae pectus mendaciis foecundssimum est. It is no news for innocence to be belied, and to go with a scratched face.

But he harkened not unto him] Right or wrong, he must afore the Princes: who do also handle the good Prophet very coarsely.

Ver. 15. Wherefore the Princes were wroth with Jeremiah] Upon the Captains false suggestion, which they should better have sifted into first, before they had believed it: for Pellucet mendacium, nec per omnia quadrat, a lie is oft so thin, that it may be seen through, and soon found out.

And smote him] Perhaps with their own hands; as bloody Bonner buffeted some of the Martyrs pulling off part of their beards.

And put him in prison] Causâ nondum cognitâ, before they had heard his defense. These Princes were worse then Jehojakims, chap. 36.19. or, if the same men, they were now grown worse: and here was, as Bernard hath it, sedes prima, & vita ima; ingens authoritas, & nutans stabilitas.

In the house of Jonathan the Scribe] As bad as Lollards Tower to our Martyrs, or the Bishop of London's Cole-house, which Mr. Philpot thought to be the worst prison about London.

Ver. 16. When Jeremiah was entered into the dungeon] Heb. into a place or house of the pit or hole; where the Prophet could neither walk, nor handsomely lie down, when worse men a great deal had what liberty they lifted.

And into the cabins] Or cells where they scarce put any but traitors, and like foul offenders. Such they had at Athens called Barathrum, at Rome Tullianum, or Profundum maris, &c. into which whosoever was put, could hardly be put to more misery.

And Jeremiah had remained there many days] Till the return of the Chaldees likely. Canes lingunt ulcera Lazari.

Ver. 17. Then Zedekiah the King] Being now in distress because of the Chaldees come again, and willing to hear from the Prophet some word of comfort; which yet might not be, unless he had been better. If comfort be applied to a graceless person, the truth of God is falsified.

Is there any word from the Lord?] Any new Oracle, and different from that of destruction, which thou hast so often rung in our ears, ad ravim & nauseam usque?

And Jeremy said There is] sc. A word from the Lord; but the same as before: for thou must mend, ere the matter will mend with thee.

Ver. 18. What have I offended against thee] As I know mine own innocence, so I would thou shouldest know that I am no Stoic, or stock indolent, or insensible of my grievous sufferings, through the cruelty of thy Princes, who have committed me to this ugly prison.

Ver. 19. Where are now your Prophets?] Let them appear now if you please, and upon trial made, let truth take place. To this most equal motion when the King said nothing, the Prophet proceedeth to move again for himself, that he might be removed at least to a more convenient place, unless they meant an end of him.

Ver. 20. Therefore hear now I pray thee, O my Lord the King] As stout as he was and impartial in delivering God's message, in supplicating for himself he is very submiss, and humble to his Sovereign, not daring to speak evil of dignities, though he had wrongfully suffered much from them.

Ver. 21. Then Zedekiah the King commanded] For this curtesy of his to the Prophet, God granted him a natural death, and an honorable burial in Babylon.

That they should commit Jeremiah into the Court of the Prison] Where he might have more liberty and better accommodations: and where his friends cum adire & audire possent, might come and hear him. See chap. 22.2.

And that they should give him daily a piece of bread] And a piece of a cake, we say, is better then no bread. I read of a gracious woman who said that she had made many a meals meat upon the promises, when she wanted bread. But Jeremy (besides the promises, chap. 1. and elsewhere) was here by a sweet providence, sustained in the prison, during that extreme famine in the City (whereof we read in the Lamentations ) when it was no small mercy to have a morsel of bread to keep him alive. Sic amara interdum dulcescunt. Who would not trust so good a God?

CHAP. XXXVIII.

Ver. 1. THen Shephatiah] Here was aliud ex alio malum, one affliction on the neck of another. Matters mend with us as sour Ale doth in summer, said Bishop Ridley once, when he was prisoner. Poor Jeremy might well have said so, if ever any, as appeareth by this Chapter, where we find him in a worse hole then was that of Jonathan: but his extremity was God's opportunity.

Shephathiah the son of Mattan, and Gedaliah, &c.] These four Princes here named to their eternal infamy, were no small men, as appeareth in that the King was not he that could do anything against them, ver. 5. The grandees of the world are greatest enemies (usually) to the truth. Little they had to say against his doctrines; they quarrel with his affection, as a perturber of the public place, ver. 4. Ahab charged the like crime upon Elias: the Jews upon Christ, and afterwards upon Paul: the Heathen persecutors upon the primitive Christians: the heretics still upon the Orthodox, that they were seditious, Antimonarchical, &c.

Ver. 2. Thus saith the Lord, He that remaineth in the City] This is the sef-same truth which he had preached before, and for the which he suffered. See chap. 21.9. He is constant to his principles: and although it be commonly said and seen that He who receives a curtesy sells his liberty, yet it was not so with this holy Prophet. He had received some enlargement, and care was taken by the King that a piece or a roll of bread should be brought him daily to the prison out of the bakers-street: but that stoppeth not his mouth.

Ver. 3. Thus saith the Lord] And as long as the Lord saith so, I must say so too, whatever come of it, chap. 1.

Ver. 4. For thus he weakeneth the hands of the men of war] Thus out of canal policy is piety impugned: So 1 Kings 12.27. Joh. 11.48. See on ver. 1.

Ver. 5. Then Zedekiah the King said, Behold he is in your hand] O nihili Regem, qui ne verbulo quidem cruentis viris obluctatur! O King of clouts, saith One, who knowing the Prophets innocence and these Princes bloodthirstinesse, durst not say a word for him, or against them! This inconstancy of his, and impotency of spirit proceeded merely from diffidence and distrust in God.

Ver. 6. Then took they Jeremiah] Whom the King had now (against his conscience, as afterwards Pilate dealt by Jesus) either through fear, or favor, betrayed unto his deadly enemies: and so he was in a pitiful plight, in a forlorn condition. But Jeremiah De profundit, out of the deep called upon God (whom he found far more facile then these Princes did Zedekiah) Thou drewest near, saith he, in the day when I called upon thee, Thou saidest fear not, Lam. 3.57. I called upon thy name O Lord, out of the low dungeon.

And they let down Jeremiah with cords] With a murderous intent there to make an end of him privily, ut ibi praefocatus moreretur; ill vero usque ad collum mersus ibi manebat, saith Josephus; that he might there pine and perish: but God graciously prevented it.

And in the dungeon there was no water but mire] A typical hell it was, worse then Josephs pit, Gen. 37. or Hemans lake, Psal. 88.6. or any prison that ever Brown the Sect master ever came into, who used to boast that he had been committed to two and thirty prisons: and in some of them he could not see his hand at noon-day. He died at length in Northampton jayle, Anno 1630. whereto he was sent for striking the Constable requiring rudely the payment of a rate.

So Jeremiah sunk in the mire] Up to the neck, saith Josephus: and so became a type of Christ, Psal. 69.2.

Ver. 7. Now when Ebedmelech the Ethiopian] But a Proselyte, and a Religious Prince; a stranger, but (as that good Samaritan in the Gospel) more merciful then any of the Jewish Nation, who gloried in their privileges: See Rom. 2.26, 27.

One of the Eunuchs] And Eunuchs, say the Rabbin's, are ordinarily more cruel then other men: but so was not this Cushite. Piety is the fountain of all virtues whatsoever.

Which was in the Kings house] As Obadiah was in Ahab's, Nehemiah in Artaxerxes 's, some good people in Herod's, Luk. 8.3. and Nero 's, Philip. 4 22. Cromwell and Cranmer in Henry the eighths.

The King then sitting in the gate of Benjamin] Sitting in judgment, where Jeremyes enemies had once apprehended him for a fugitive, but durst not try it out with him, though Ebedmelech there treated with the King for him in the presence of some of them, as it is probable.

Ver. 8. Ebedmelech] Not more the Kings servant (so his name signifieth) then God's. Joseph of Arimathaea was such another, who went boldly to Pilate and begged the body of Jesus. Faith quelleth and killeth distrustful fear.

Ver. 9. My Lord the King, these men have done evil] What a brave man was this to oppose so many Princes, and so potent, that the King himself durst not displease them? It was God's holy Spirit that put this mettle into him, and gave him the freedom of speech, Psal. 119.46.

And he is like to die for hunger in the place where he is] Or, who would have died for hunger in the place where he was.

For there is no more bread in the City] Cum panum annona sit pauca & parca. What need he to be doubly murdered?

Ver. 10. Then the King commended Ebedmelech] A sweet providence of God, thus to incline the heart of this effeminate, cruel, inconstant and impious King, to hearken to the motion, and to give order for the Prophets deliverance from that desperate and deadly danger. A good encouragement also to men to appear in a good cause and to act vigorously for God, notwithstanding they are alone, and have to encounter with divers difficulties.

Take from hence thirty men with thee] Four or fewer might have done it: but perhaps the Princes with their forces might have endeavored to hinder them, but that they saw them so strong.

Ver. 11. So Ebedmelech took the men with him, and went] The labor of love that this Ethiopian performed to the man of God, is particularly and even parcel-wise described, for his eternal commendation, and all men's imitation.

Ver. 12. But now these cast-clouts] Hence some gather that the Prophet was put into this loathsome hole naked, or very ill clad at least. The Fathers allegorize this story to set forth the vocation of the Gentiles, and the rejection of the Jews.

Ver. 13. So they drew up Jeremiah with cords] And God was not unrighteous to forget this their work and labor of love, Heb 6.10. Jer. 39.17, 18.

And Jeremiah remained in the Court of the prison] Manacled and fettered, as some gather from chap. 40.4.

Ver. 14. Then Zedekiah —took Jeremiah into the third entry] Which was right over against the Kings house: this wretched King was so overawed by his Counselors, that he durst not advise with God's Prophet in their presence, or with their privity.

Ver. 15. If I declare it unto thee] It is for the sins of a people, that an hypocrite reigneth over them, Job 34.30. Such a one was Zedekiah: and the Prophet here freely reproveth him for his hypocrisy.

And if I give thee counsel, wilt thou not hearken?] Or, And though I advise thee, thou wilt not hearken to me. Thou art set, and hast made thy conclusion aforehand.

Ver. 16. So the King Zedekiah sware secretly unto Jeremiah] But what credit was to be given to his oath who was notoriously known to be a perjured person, as having broken his oath of fidelity to Nebuchadnezzar?

As the Lord liveth that made us this soul] Hence the truth of that assertion is cleared up unto us, that men's souls drop not down from heaven, nor are propagated by their parents, but are created by God, and infused into their bodies.

I will not put thee to death, neither will I, &c.] The former part of the Prophets condition he sweareth to perform, but saith nothing to the latter, as having no such liking to it. So many come, now-adays, to hear: who resolve to practice only so far as they see good.

Ver. 17. If thou wilt assuredly go forth] Jeremy was semper idem, one and the same still: no changeling at all, but a faithful and constant Preacher of God's Word.

Ver. 18. But if thou wilt not go forth] See chap. 32.39. Thus Zedekiah hath it both ways, that it may abide by him: but he was uncounselable, and irreclaimable.

Ver. 19. Then Zedekiah said unto Jeremiah, I am afraid of the Jews] Thus hypocrites will at one time or other detect themselves: as Zedekiah here plainly declareth that he more feared the loss of his life, honor, wealth, &c. then of God's favor and Kingdom: so do the most amongst us: Pilate feared how Caesar would take it, if he should loose Jesus. Herod laid hold on Peter, after he had killed James, that he might please the people. The Pharisees could not believe because they received glory from men. This generous King cannot endure to think that his own fugitives should flout him: but to be ruled by God and his holy Prophet advising him for the best, he cannot yield. Thus still vain men are niggardly of their reputation, and prodigal of their souls. Do we not see them run willfully into the field, into the grave, into hell? and all lest it should be said they have as much fear as wit.

Ver. 20. They shall not deliver thee] This the good Prophet speaketh from the mouth of the Lord, to cure him of that causeless fear, and to bring him to a better obedience: but it was past time of day with him to be wrought upon by anything that could be spoken, though never so well.

So it shall be well unto thee, and thy soul shall live] This is also the voice of the Gospel, and the result of all the Promises.

Ver. 21. But if thou refuse to go forth] Promises and threatenings make an excellent mixture: the tartness of the one giveth us better to taste the sweetness of the other.

Ver. 22. And behold all the women that are left] These shall mock thee and make songs of thee, exagitantes regem socordissimum, for a simple and sorry man, who hath undone them all together with himself, by listening to flatterers, and false Prophets.

— Thy feet are sunk in the mire] In the mire of misery, where the Prophets unworthy usage in the miry dungeon is hinted, and the King twitted with it, as some hold. Some again think that Zedekiah in his flight did run into some quagmire where he was taken.

And they are turned away backward] Thy flatterers have now left thee in the lurch.

Ver. 23. So shall they bring out all thy wives and thy children] Or, thy women (whether wives or Concubines, that crew of wanton creatures) and thy sons: for his daughters were left behind, chap. 41.10. and 43.6. If therefore thou hast any care of those that are, or ought to be most dear unto thee, be ruled by me.

And thou shalt cause this City to be burnt with fire] Heb. Thou shalt burn this City:

Ver. 24. Let no man know of these words] Thus he who feareth not God, feareth his own servants and Counselors.

And thou shalt not die] The crafty King would seem to be solicitous of the Prophets safety; but mainly intendeth his own.

Ver. 25 But if the Princes hear] In such fear flood he of his Princes, and might truly say, as the Assyrian once did, Are not my Princes altogether Kings? Isaiah. 10.8. or as the Emperor of Germany did, I am King of Kings, meaning that the Princes of his Empire would do what they lifted, for all him. Zedekiah was only an image of a King.

Ver. 26. Then shalt thou say unto them, I presented my supplication] This was to tell part of the truth only (which might lawfully be done) and not to tell an officious, or at least an oblique lie, as some would make it to be.

Ver. 27. So they left off speaking with him] Indigni utique qui ultra monerentur. The Princes were far worse then the King: who yet himself was none of the best. They therefore were slain by the Babylonian Princes, when the Kings life was preserved, though with the loss of his eyes, which yet might be a means to open the eyes of his mind.

Ver. 28. So Jeremiah abode in the court of the prison] Which now God had made to him a sanctuary of safety, and a very Bethlehem or house of bread. God can easily turn a prison into a Paradise, and brown-bread and water into manchet and wine, as he did to the Martyrs: One of them dated his letter thus, From the delectable orchard of the Leonine prison.

CHAP. XXXIX.

Ver. 1. IN the ninth year of Zedekiah] See on 2 King. 25.1.

Came Nebuchadnezzar] He came to the seige in person: but soon after retired himself to Ribbah, i e. to Antiochia in Syria, there to take his pleasure, and there hence to send supplies to his forces, as need required.

Ver. 2. And in the eleventh year] See on 2 King. 25.2. the sacking of Jerusalem fell out four hundred and seventy years after the building of the Temple, in the forty seventh Olympiad: and when Tarquinius Priscus was King of Rome.

The C • ty was broken up] See on 2 King. 25 4.

Ver. 3. In the middle gate] Called the second gate, Zeph. 2.10. See chap. 1.15. Jeremy lived to see sundry of his prophesies fulfilled. Jerusalem was taken in or about the fortieth year of his prophesying: as it was afterwards by the Romans, in or about the fortieth year after our Savior's Ascension.

Even Nergal, Sharezar, Shamgar-Nebo] Here we have a list of the Babylonian Princes, who first brake into the City. Their names are harsh and barbarous (such as are now to our ears the Turkish Bashaws, Beglerbegs, Sanzacks, &c.) but good enough for such to hear, as would not yield to the sweet name and counsel of a gracious God. Those names that have Sar or Rab in them, are deemed to be names of office; as Sarezer Master of the treasures, Rabinag Master of the Magicians, &c.

Ver. 4. When Zedekiah the King saw them] Not entered, but ready to enter. See 2 King. 25.4.

He went out the way of the plain] Intending, likely for Egypt: but his journey was shortened. So was Muliasses King of Tunis, when flying from his son Amidas, he was discovered by the sweet perfumes he had about him; and being brought back, had Zedekiah like, his eyes put out, with a burning hot iron.

Ver. 5. But the Chaldeans pursued] See on 2 King. 25.5.

Ver. 6. See on 2 King. 25.6, 7.

Ver. 7. See on 2 King. 25.7.

Ver. 8. See on 2 King. 25.8.

Ver. 9. See on 2 King. 25.11, 12.

Ver. 10. See on 2 King. 25.11, 12. Sic vides miras rerum vices. See what a wonderful turn of things was here on the sudden: and how that of Seneca was here made good, Una dies interest inter magnam civitatem & nullam, there is but a days difference sometimes betwixt a great City, and no City. Josephus and some others say, that the Rechabites, as men peaceable and given much to contemplation, were also left in the land. This destruction of Jerusalem was, saith Oecolampadius, a kind of type of the general judgment. For like as in Jerusalem the wicked perished, but the poor and peaceable were not only spared but enriched, so shall it be at that day.

Ver. 11. Now Nebuchadrezzar—gave charge, &c.] He had heard of Jeremy and his preaching, by those Jews that by the Prophets persuasion sell to the Chaldees: and now that promise took place, chap. 15.11. I will cause the enemy to entreat thee well:

Ver. 12. Take him, and look well to him] A wicked man, we see, may be loving and liberal to a godly Minister for self-ends. Let no man therefore rest in it alone, as a sure sign of an honest man.

Ver. 13. So Nebuzaradan, &c.] These, who before were so active in destroying the City, are now no less active in honoring the good Prophet. All things work together for good to the godly: their greatest enemies shall one day do them honor.

Ver: 14. They sent and took Jeremiah] But why did they not also loose him from his bonds? chap. 40.1.

And committed him unto Gedaliah] Who being a chieftain among the Jews, fell to the Chaldees (as it may seem) before the City was taken, according to Jeremy's counsel: and is now set over the land, and hath the Prophet Jeremiah committed to his care.

The son of Ahikam] Who had rescued the Prophet, chap. 26.24. See the Note there.

Ver. 15. Now the Word of the Lord] Which is never bound, 2 Tim. 2.9. but tunneth and is glorified, 2 Thes. 3.1.

Ver. 16. Go and speak unto Ebedmelech the Ethiopian] Who yet was an Israelite indeed by his faith and religion; as was likewise Jether the Ishmaelite, 1 Chron. 7.17. with 2 Sam. 17.25.

Thus saith the Lord of hosts] Who will not fail to give unto him who showeth kindness to any Prophet of his, a Prophets reward, Mat. 10.

Behold I will bring my words upon this City for evil] See chap. 21.16. and 44.27.

And they shall be accomplished in that day before thee] Thou shalt see it, but shalt survive it. And this prophecy may be unto us instead of a most certain history.

Ver. 17. But I will deliver thee in that day] From the sword, the famine and the pestilence: a thousand shall fall at thy side, and ten thousand at thy right-hand, but it shall not come nigh thee: only with thine eyes shalt thou behold and see the reward of the wicked: and that the Lord is sure though slow, tarditatem supplicii gravitate compensans.

And thou shalt not be delivered into the hands of those men] Zedekiah 's Courtiers who do bear thee an aking tooth for thy kindness to my Prophet, and have vowed revenge.

Ver. 18. For I will surely deliver thee] Heb. delivering deliver thee. It would be a great stay of mind if God should say the same to us in particular and by name, as he doth here to this Ethiopian: And yet he saith no less to us in the precious promises, which we are by faith to appropriate.

But thy life shall be for a prey unto thee] Pro lucro cessura est: for saving my Prophets life, thou shall have thine own: so sure a gain is godliness.

Because thou hast put thy trust in me] What may not faith have at God's hands? Those that trust him, do, after a sort, engage him to deliver them, and to do them good.

CHAP. XL.

Ver. 1. THe Word of the Lord which came to Jeremiah] This word what it was, Jeremy will show, chap. 42.7. after the circumstances of his enlargement related, and other matters of story premised. Vatablus rendereth it, Actio quam gessit Dominus cum Jeremia.

After that Nebuzaradan—had let him go from Ramah] Which was the place of Rendevouz, whether Jeremy was also brought (with the rest of the Captives) and manacled also (as he was found in the court of the prison) but soon set free, and dismissed. A difference shall one day (at that great day especially) be discerned between the righteous and the wicked: betwixt him that serveth God, and him that serveth him not, Mal. 3. ult. Jeremy is here, by some oversight of the officers (contrary to Nebuchadnezzar's command, chap. 39.11, 14. but not without a special providence of God) brought bound to Ramah, ad opprobrium Gentis, & in gloriam suam: that the Jews, now captives, and to be carried to Babylon, might see their madness in persecuting so true a Prophet, and persevering in their sinful practices, to their so utter undoing, against all admonition.

Ver. 2. And the Captain of the guard took Jeremiah] Took him and loosed him, as he should have done before.

Saying, The Lord thy God hath pronounced this evil upon this place] Oratio militaris, sed been Theologica: A strange speech to come out of such a man's mouth. How could the captives present hear it, and not be affected with it? Thus Baalams Ass sometimes rebuked his Masters madness, but to little good effect.

Ver. 3. Now the Lord hath brought it, and done according] A bad man, we see, may speak piously. Samuel himself could not have spoken more gravely, severely, divinely, then the feind did to Saul, 1 Sam. 28. Well then may lewd men be good Preachers, &c.

Ver. 4. And now behold I loose thee] I dismiss thee with all due honor, as a true Prophet: however undervalued and afflicted by thine unworthy Countrymen.

Come and I will look well unto thee] Heb. I will set mine eye upon thee, that is, I will give thee singular respect, and observe thee to the utmost.

Behold all the land is before thee] What could Pharaoh say more to Joseph? Gen. 47.6. or Abraham to Lot? Gen. 13.9.

Ver. 5. Now while he was not yet gone back] But yet shown by his looks or otherwise, that he was not willing to go to Babylon: Nebuchadnezzar, who had already set his eyes upon him, as ver. 4. perceiving it, said,

Go back unto Gedaliah] Who shall both protect thee and provide for thee.

So the Captain of the guard gave him victuals] i. e. Necessaries for his journey; for he came out of prison nudus tanquam ex mari, bare and needy.

And a reward] Or, a present fit for a Prophet: donum honorarium, such as they used to give the Seers, 1 Sam. 9.8. 1 King. 14. and such as he might safely and comfortably take, as from God himself, who had promised it, chap. 15.11.

Ver. 6. Then went Jeremiah unto Gedaliah] Blessing himself from the Chaldeans proffered kindness, (as Luther also did alate from the great Turk's, who invited him to him, and promised him to be his good Lord) he maketh Moses his choice, Heb. 11.25. and David's, Psal. 84.10. rather to abide with God's poor people in the promised land, then to be great in the Court of Babylon: How few at this day would have been of his mind?

Ver. 7. Now when all the Captains of the forces that were in the fields] The dispersed Jews with their Captains and Centurions, such as had lain lurking during the seige, or had fled when Zedekias did and escaped.

Heard that the King of Babylon had made Gedaliah] Whom they knew to be a pious and prudent man: and would be a father unto them instead of a King. Nebuchadnezzar might have set a Babylonian Governor, who would have ruled them with rigor; But God, in mercy to his poor people, moved him to make choice of this man, famous for his mildness and integrity: to whom therefore they resort, but not all for the same good end, as the sequel shown: for Ishmael was a very Judas.

Ver. 8. Then they came to Gedaliah to Mizpah] Where Samuel dwelt, 1 Sam. 7. not far from Shiloh.

Even Ishmael] Who was of the blood royal, chap. 41.1. and envied Gedaliah, his so great preferment, whom he looked upon for a transfuga, and a traitor, for revolting to Nebuchadnezzar: which yet he did in obedience to God's Word by the Prophet Jeremy.

Ver. 9. And Gedaliah — sware unto them] viz. That what he spake was from his heart; and out of good affection to them all.

Ver. 10. As for me, behold I will dwell at Mizpah] To agitate for you, to the Chaldeans: and to secure you to mine utmost.

But ye, gather ye wind] Humanissima haec sunt, pia, & utilissima Gedaliae verba ad populum: Twas wonder the Chaldees, after so long a siege, had left any fruits behind them: Soldiers now-adays lay all waste mostly.

Ver. 11. Likewise when all the Jews] Who had field into foreign parts, for succor and safety.

Ver. 12. And gathered wine and summer-fruits very much] So is God wont to reward those that love their Country.

Ver. 13. Moreover Johanan — came to Gedaliah to Mizpah] Ishmael perhaps had solicited them, to take part with him.

Ver. 14. That Baalis the King of the Ammonites] Set on work by Beelzebub the prince of devils to hinder so good a work.

But Gedaliah—believed them not] No more did Julius Caesar those that forewarned him of the conspiracy against him. The Duke of Guise the same day that he was slain by the command of Henry the third King of France, had a scrol laid under his napkin, as he sat at dinner, wherein was witten, That his life was in danger: he under-wrote They dare not; and so threw it from him under the table. But it proved that they both durst do it, and did do it, the same day. Gedaliah, likely, thought that Ishmael durst not attempt anything against him, because of the Babylonians: besides he knew his own innocence, and Ishmael's pretended familiarity with him; which he might think the other Captains envied. Sure it is, that good Gedaliah was too secure. Nam qui omnia credit, & qui nihil credit, ex aequo peccat. It is no less a fault to believe nothing, then to believe everything; sine vano publica fama, Reports are neither to be overheeded, nor over-slighted: especially where life is concerned.

Ver. 15. Let me go I pray thee, and I will slay Ishmael] He offereth his service for the slaying of Ishmael, and it had been happy he had done it: sed immodico obsequio sibi fidem derogat, his forwardness rendereth him supected. Gedaliah seemeth to have been of our Queen Elisabeths temper, who was heard to profess, that she could believe nothing of her people, that parents would not believe of their children.

Ver. 16. Thou shalt not do this thing] This just man would not have any man die ixdicta causa, before his cause had been heard, were he never so wicked.

For thou speakest falsely of Ishmael] So Gedaliah thought: but it proved otherwise. Ishmael is pleaded for, but without cause. Queen Elizabeth complained that in trust she had oft found treason; So shall all Princes: who therefore had need to be very cautelous, and yet not over-credulous. Kingcraft is not easily learned.

CHAP. XLI.

Ver. 1. NOw it came to pass in the seventh month] Within two or three months after the destruction of Jerusalem. So soon did this wicked wretch, so spurred on by ambition (which ever rideth without reins) renew the miserable fate of his forlorn Country. And the like did Barcocab and his seditions complices after the last devastation: thereby bringing upon themselves again the Roman forces, who thereupon, under Adrian the Emperor, utterly took away both their place and their Nation.

That Ishmael of the seed royal] And therefore affecting the Kingdom, or at least the ruledom: and envying that Gedaliah (a new man, or mushrom rather) should be preferred before him.

And the Princes of the King] Who had been Princes, and Grandees, as the Hebrew hath it, in Zedekiak 's days: with whom, likely, they fled and escaped, stealing away by night, though he could not, 2 King. 25.4.

Even ten men with him] Whom Ishmael had promised, probably, to restore to their Principalities, when he should be King or Viceroy at least under Baalis King of Ammon, the great Engineer of all the ensuing mischief wrought by Ishmael and these ten Desperado's together with their retinue.

Came unto Gedaliah] To whom before they had done homage: and now came, pretending to give him a friendly visit.

And there they did eat bread] i. e. They feasted. Much treachery and cruelty hath been exercised at feasts. Absalom slew Amnon at a feast: so did Zimri King Elah: so did Alexander, Philotas: so doth the great Turk, many of his Bashaws; the black gown is cast upon them as they sit with him at supper, and then they are strangled.

Ver. 2. Then arose Ishmael] Taking the opportunity, when Gedaliah and his guests were mero graves, saith Josephus, merry with wine: and so, less able to resist.

And the ten men that were with] They and their followers being pugnaces & audaces, barbarous and brutish persons, skillful to destroy, Ezek. 21.31.

And smote Gedaliah the son of Ahikam] See on ver. 1.

And slew him whom the King of Babylon had made Governor] Yea for that very cause, per invidiam & libidinem regnandi: So true is that of the Tragedian,

Ver. 3. Ishmael also slew all the Jews that were with him] Not the Chaldeans only: his sword knew no difference; but, being fleshed in blood, he killed all that came in his way; and the rather that his wickedness might not be noticed (Mortui non mordent) but that he might carry on his bloody design the better.

Ver. 4. And no man knew it] Heb. A man knew not. See on ver. 3.

Ver. 5. That there came cert in from Shechem and from Shilo] Innocent men, qui ne verbulo quidem immanem bestiam offenderant, who had not so much as by the least word offended this brutish butcherly man: but came in the simplicity of their hearts to worship God, and to wait upon Gedaliah, by the way: which last seemeth to be Ishmael's main quarrel against them. See here Eccles. 9.12. with the Notes.

Having their beards shaven and their clothes rent, and having cut themselves] These might be well-minded men: though partly through ignorance of the Law in those blind times, and partly through excess of passion, they went too far, Heathen-like, in their outward expressions of sorrow ( Levite. 19.27. Deut. 14.1.) for the public calamity of their Country.

To bring them to the house of the Lord] i. e. To the place where God's house lately had been, though now razed and ruined: that there they might worship as they could, and bewail the desolation of the City and Temple, as Jerome saith the Jews did yearly the destruction of the second Temple; hiring the Roman Soldiers, that kept it, to let them come to the place, and weep over it.

Ver. 6. And Ishmael came forth of Mizp • h, to meet them] This was another manner of meeting then that at Mizpah in Samuel's days, 1 Sam. 7. O tempora! O mores!

Weeping all along as he went] O deep dissimulation, and Crocodiles -tears! That creature, having killed some living beast, lieth upon the dead body, washeth the head thereof with her warm tears: which she afterwards devouteth together with the body. Tears (saith the Author of the Turkish History speaking of Andronicus another Ishmael ) by nature were ordained to express the heaviness of the heart, flowing from the eyes as showers of rain from the clouds: In good men, the most certain signs of greatest grief, and surest testimonies of inward torment; but in Andronicus you are not so: you proceed of joy: you promise not to the distressed pity or compassion, but death and destruction. How many men's eyes have you put out? how many have you drowned? how many have you devoured? Thus He, and much more to like purpose.

Come to Gedaliah the son of Ahikam] This he saith fraudulently, like Sinon in the Poet, that he might fish and find out how they stood affected to Gedaliah whom he so deadly hated, that he slaughtered these poor folk for once owning him, or owing him any service.

Ver. 7. Ishmael the son of Nethaniah slew them] This hell-hound having once (as other hounds) dipt his tongue in blood, can put no period to his unparalleled cruelty.

He and the men that were with him] His slaughter-slaves, his Assassins to help him: for he alone could not have done this bloody execution, unless he had taken as much time thereunto as that Popish villain did in doing to death those poor Protestants of Calabria Anno 1550. For as Ishmael here brought these Eighty innocent men into the midst of the City as into a pound, and there slew them: so Eighty-eight poor Professors of the truth according to godliness, being all thrust up in one house together, as in a sheep fold, the Executioner comes in (saith Mr. Fox ) and among them takes one and blindfolds him with a muffler about his eyes, and so leads him forth to a larger place; where be commandeth him to kneel down: which being done, he cutteth his throat, and so leaving him half dead, and taking his butchers knife and muffler all of gore blood, cometh again to the rest, and so leadeth them one after another till he had dispatched them all.

Ver. 8. But there were ten men found among them] Qui miro astu sibi ab indigna morte provident, who pleaded for their lives, were spared.

Slay us not, for we have treasures in the field] And these we will willingly part with for the redemption of our lives. They knew that Soldiers would do much for money: and what is wealth in comparison of life? Wicked worldlings would say the like to Death, if their tale might be heard. Henry Beauford Cardinal, Bishop of Winchester, and Chancellor of England, in the reign of Henry the sixth, perceiving that he must die, murmured at death, that his riches could not reprieve him, till a further time.

So he forbare and slew them not] Ambition and Covetousness strove for mastery in this man; and here covetousness conquereth cruelty: This also was it that put him upon carrying his poor country-men captive, as hoping to make prize of them.

Ver. 9. Now the pit — was it which Asa the King had made for fear of Baasha] He had made it for some unknown use in the wars: and now is was filled with the dead bodies of men, for a punishment say some, of his confederating with Benhadad King of Syria: Ut semper impiorum foedera & confilia nobis sint suspecta.

Ver. 10. Then Ishmael carried away captive]

Even the Kings daughters] His own kinswomen, whom the Babylonian had spared. It may be he meant to marry one of them (as our Richard the third would have done his neice Elizabeth ) and so to have reigned in her right.

And all the people that remained in Mizpah] Who found less favor from a false brother, then they had done from a professed enemy: so hath the Church ever done from heretics, then from heathens.

Ver. 11. But when Johanan the son of Kareah and all the Captains—heard of all the evil] Ishmael did what he could to conceal the wickedness, till he had gotten away with his prize: but Rumour outran him, even

Ver. 12. Then they took all the men, and went to fight with Ishmael] This act of theirs carrieth the commendation of fortitude, of charity and of piety; like as did that of Abraham in rescuing Lot: of Gideon and Jehoshaphat in delivering the Israelites from their barbarous and blood-thirsty enemies: of Skanderbeg, Hunniades, Gustavus King of Sweden, &c. Unless Ishmael and Johanan did as Ishmael the Persian King and Selymus the great Turk, who fighting for the Empire of the East, masked their aspiring thoughts under the veil of zeal to their Religion. It well appeareth now to the world that neither of them were right, whatever they pretended.

And they found him by the great waters that are in Gibeon] Where, in David's days, those youngsters of Helkath-hazzurim had sheathed their swords in their fellows bowels, 2 Sam. 2.16.

Ver. 13. Then they were glad] God, when he pleaseth, can suddenly and beyond all hope, exhilarate men in the midst of miseries, and give deliverance. The like hereunto befell the poor Christian captives when Hunniades had overthrown Mesites the Turks General.

Ver. 14. So all the people — cast about and returned] Their hearts were with Johanan before the battle, as the Athenians were with Flamimus the Roman General, who came to rescue them, though their bodies were detained by the tyrants within the walls of their City.

Ver. 15. But Ishmael the son of Nethaniah escaped] But with what honor, with what conscience could this Judas live among the Ammonites? surely this defeat could not but be more shame to him before the King of Ammon, and more vexation to his proud heart then death itself. The like befell Stukely the English traitor in Spain.

Ver. 16. Then took Johanan — all the remnant] This evil act of theirs doth quite overturn the glory of the former: whilst against the ancient command of God, the Covenant made with the Chaldees, and the consent of the Prophets, they will needs down to Egypt, to lean upon that broken reed, that never did them good, but evil.

Ver. 17. And they departed] They roused from place to place: but being out of God's precincts they were also out of his protection: and could expect no good.

And they departed and dwelt in the habitation of Chimham which is by Bethlehem] Where it seemeth that David (or Solomon, 1 King. 2.7.) had given him some lands, which he called by his own name (as men love to do, Psal. 49.11.) Goruth Chimham. Josephus saith there is a village near Bethlehem that is still so called. See 2 Sam. 19.38.

To go to enter into Egypt] This was to go out of God's blessing (as we use to say) into the worlds warm sun-shine: this was to put themselves into the punishing hands of the living God.

Ver. 18. Because of the Chaldeans, for they were afraid of them] But they should rather have sanctified the Lord God in their hearts, and made him their dread, as Isaiah 8.13. The fear of man bringeth a snare: but whoso putteth his trust in the Lord shall be safe, Prov. 29.25. See the Notes there.

Because Ishmael the son of Nethaniah had slain Gedaliah] And together with him many Chaldeans, whom Johanan and his captains should have cautioned and better guarded; as the King of Babylon would better tell them, they thought, and withal punish them for their neglect.

CHAP. XLII.

Ver. 1. THen all the Captains of the forces and Johanan] Or, even Johanan; he among the rest and above the rest. Ille huic negotio non interfuit modo sed etiam praefuit.

And Jezaniah the son of Hoshajah] Brother, belike, to that Azariah, chap. 43.2. a noble pair of brethren in evil.

And all the people] Who follow their Rulers: as in a beast the whole body followeth the head.

Drew near] They came, as clients use to do for learned counsel.

Ver. 2. Let we beseech thee, our supplication be accepted before thee] Here they seem to humble themselves before Jeremiah the Prophet: which because King Zedekiah did not, he came to ruin, 2 Chron. 26.12.

And pray for us unto the Lord thy God] Good words may be found even in hell-mouth, sometimes. Who would think but these men had spoken, what they did, unfeignedly, and from their very hearts? when as it soon after appeared, that all was no better then deep dissimulation. They had made their conclusion aforehand to go down to Egypt: only in a pre • ence of piety, and for greater credit, they would have had God's approbation: which since they cannot, they will on with their design howsoever, fall back, fall edge. O most hateful hypocrisy! O contumacy worthy of all men's execration!

Ver. 3. That the Lord thy God may show us the way] But they had set themselves in the way to Egypt, before they came with this request to the Prophet: why went they else to Geruth Chimham, the rode toward Egypt, chap. 41.17. why were they also so peremptory, when they knew God's mind to the contrary? chap. 43.

And the thing that we may do] Good words all along: but those (we say) are light cheap: Quid vero verba quaero, facta cum videam? they were as forward to speak fair, as their ancestors were in the wilderness: but oh that there were a heart in this people, saith God, to do as they have said!

Ver. 4. I have heard you: behold I will pray] The wisdom from above is perswasible, easy to be entreated, Jam. 3. ult. and good men are ready to every good work, Tit. 3.1. Jeremy hoped they might speak their whole hearts, and promiseth to do his best for them, both by praying and prophesying.

Whatsoever thing the Lord shall answer you, I will declare] Sic veteres nihil ex se vel potuerunt, vel protulerunt. The Prophets spake as they were inspired by the Spirit of truth. Christ spake nothing but what was consonant to the holy Scriptures. The Apostles delivered to the Churches what they had received of the Lord, 1 Cor. 11.23. Polycarp told the Churches that he delivered nothing to them, but what he had received of the Apostles, &c.

Ver. 5. The Lord be a true and faithful witness between us] Did these men know what it was so solemnly to swear a thing? Or were they stark Atheists, thus to promise that with an oath, which they never meant to perform?

Their King Zedekiah paid dear for his perjury to God and men.

Ver. 6. Whether it be good, or whether it be evil] i. e. Whether it please us, or cross us: Veniat, veniat verbum Domini: & submittemus ei, sexcenta si nobis essent colla, said a good man once: that is, Let God's Word come to us once, and he shall be obeyed, whatever come of it. These in the text seem to say as much; but they say it only: neither was it much to be liked, that they were so free of their promises, and all in their own strength, without any condition of help from heaven: as if the matter had been wholly in their own hands, and they had had free-will to whatsoever good purpose or practice.

We will obey the voice of the Lord] Yes, as far as a few good words will go.

Ver. 7. And it came to pass, that after ten days] So long God held his holy Prophet in request: and so he doth still his best servants many times, thereby tying, as it were, the sacrifice to the horns of the Altar. How impatient those wretched Roysters were of such a delay, we may well imagine (the Chinois use to whip their gods, when they will not hear and help them forthwith) but God held them off as unworthy of any answer, and seemed by his silence to say unto them, as Ezek. 20.3. Are ye come to inquire of me? As I live, saith the Lord God, I will not be inquired of by you.

Ver. 8. And all the people from the least unto the greatest] For the Word of God belongeth to all, of all sorts: and as the lesser fishes bite soonest, so the poor are Gospelized, Mat. 11.5. when the richer stand out.

Ver. 9. Unto whom ye sent me to present your supplication] Heb. to make your supplication fall in his presence. This I have not ceased to do ever since, but had no answer till now: and it may be that now you may the better regard it. Cito data cito vilescunt.

Ver. 10. Then will I build you] Promittitur felicitatio; parabola ab architectura & agricultura desumpta. God promiseth to bless and settle them, by a twofold similitude, used also by the Apostle, 1 Cor. 3.9. ye are God's husbandry, ye are God's building. See chap. 24.6.

For I repent me of the evil] A term taken from men, Gen. 6.6. though repentance in men is a change of the will: but repentance in God is only the willing of a change: mutatio rei, non Dei. See chap. 18.8.

Ver. 11. Fear not the King of Babylon] See on chap. 41.18.

For I am with you to save you] Not only to protect you from the Babylonian; but also to incline his heart to clemency toward you, ver. 12.

Ver. 12. And I will show mercies unto you] Tender mercies; such as proceed from the bowels, and of a parent, nay a mother. This was more then all the rest.

Ver. 13. But if ye say We will not dwell in this land] Because more barren then Egypt: and besides beset with many and mighty enemies.

Neither obey the voice of the Lord your God] Which you ought to do, whatever come of it: since rebellion is as witchcraft, 1 Sam. 15.

Ver. 14. Saying no: but we will go into the land of Egypt] Infamous for idolatry, luxury, and the oppression of your Ancestors there: besides God's express prohibition, Deut. 17.16. and commination of it, as the last and greatest plague, The Lord shall bring thee into Egypt, Deut. 28.68.

And there will we dwell] The Prophet now, by their looks, or some other way, perceived their purpose so do do, whatever they had promised, ver. 5, 6.

Ver. 15. If ye wholly set you faces] As now I see you do: and shall therefore tell you what to trust unto, with the froward God will wrestle, Psal. 18.26.

Ver. 16. Then it shall come to pass that the sword which ye feared shall overtake you there] Categorice intonat Propheta. God hath long hands; neither can wicked men anywhere live out of the reach of his rod.

And the famine whereof ye were afraid] Egypt was very fertile, the granary of the world: and yet God could cause a famine there: he hath treasures of plagues for sinners, and can never be exhausted.

Ver. 17. They shall die by the sword, by the famine, and by the pestilence] Three threats, answerable to those three promises, ver. 10, 11, 12. in case of their obedience.

Ver. 8. As mine anger and my fury hath been poured forth] sc. Like scalding lead, or burning bell-metal, which runeth fiercely, spreadeth far, and burneth extremely.

Upon the inhabitants of Jerusalem] Out of which fire I have late pulled you as a brand, the smell thereof is yet upon your clothes as it were: Cavete.

Ver. 19. Go ye not into Egypt] Be ruled, or you will rue it, when you have learned their evil manners, and shall perish in their punishments. It is better for you to be in cold irons at Babylon, then to serve idols in Egypt at never so much liberty. Your fathers brought a golden calf thence: Jeroboam brought two.

Ver. 20. For ye dissembled in your hearts] Heb. ye seduced in your souls, or in your minds. The Vulgar hath it, you deceived your souls, and not God; by playing fast and loose with him: by dealing with him ac si pure esset, scurra, vel morio.

Ver. 21. But ye have not obeyed the voice of the Lord] Nay you take a clean contrary course: as if ye would despitefully spit in the face of heaven, and wrestle a fall with the Almighty.

Ver. 22. Now therefore know certainly that ye shall die] In running from death ye shall but run to it, as Jonas did.

CHAP. XLIII.

Ver. 1. ANd it came to pass that when Jeremiah had made an end, &c.] See here how wicked men, and hypocrites especially, grow worse and worse, deceiving and being deceived. Balaam being resolved to curse however, went not as at other times, but set his face toward the wilderness, Num. 24.12. Now he would build no more altars, but curse whatever came of it: so would these refractaries, without God's good leave, go down to Egypt, putting it to the venture. Jeremyes sweet words were even lost upon them.

Ver. 2. Then spake Azariah] See on chap. 42.1.

And all the proud men] Pride is the root of rebellion. See chap. 13.15. These men's Pride budded, as Ezek. 7.10. and as the leprosy, brake forth in their foreheads. See Hos. 7.1. with the Note.

Saying unto Jeremiah, Thou speakest falsely] By this foul aspersion, not proved at all, they seek to discredit his Prophesy: like as the Jews at this day do the New Testament; and the Papists the book of Martyrs and other Monuments of the Church, saying of them, So many lines, so many lies.

Ver. 3. But Baruch the son of Neriah setteth thee on against us] A likely matter: what should Baruch get by that? but malice careth not how truly or rationally it speaketh or acteth, so it may gall or kill. Jeremy and Baruch must be said to pack together, and to collude for a common disturbance: like as the Papists say Luther and Zwingli did; when as they knew nothing one of another for a long time after that they began to stickle against Popery, in several climates: and when they did hear of one another, they differed exceedingly, in the doctrine of the Sacrament especially.

Ver. 4. So Johanan the son of Kareah, &c.] Nothing is more audacious and desperate then an hypocrite, when once discovered. Now these subdoli show themselves in their colors, appear in their likeness, going on end with their work.

Ver. 5. But Johanan—took all the remnant of Judah] Whose preservation had been but a reservation to further mischief, a just punishment of their incorrigibleness.

Ver. 6. And Jeremiah the Prophet and Baruch the son of Neriah] This was not without a special Providence of God, that these Desperado's might still have a Prophet with them, for the making of them the more inexcusable. If it befall any of God's faithful servants, to be hurried whither they would not, as it did Jeremy and Baruch here, Paul also and Peter, Joh. 21.18. Ignatius, Polycarp, and other prisoners and sufferers for the truth in all ages, let them comfort themselves with these examples.

Ver. 7. Thus came they even to Tahpanhes] A chief City of Egypt, called also Hanes, Esa. 30.4. Jerome calleth it Tunis; and Herodotus, Daphnis Pelusiae.

Ver. 8. Then came the Word of the Lord unto Jeremiah in Tahpanhes, saying] And although many more words besides came to him whiles he was there, and many remarkable passages fell out, yet the holy Ghost hath recorded no more thereof, then what we find in this and the next Chapter.

Ver. 9. Take great stones in thine hand] Bricks, wherewith Egypt abounded, as being much of it muddy by reason of the inundation of the River Nile: hence also their chief City was called Pelusium, or Daphnis Pelusiae. See ver. 7. It is ordinary with Jeremy to join Paradigms with his Prophecies, as here, that they might be the more evident, and take the deeper impression.

Ver. 10. Behold I will send and take Nebuchadnezzar] By a secret instinct put into his heart.

And will set his throne upon these stones] This was dangerous for Jeremy to say at the Court-gate, and in the hearing of so many disaffected Jews, who would be ready enough to make the worst of everything. Some say they stoned him with brickbats for this very prophesy.

Ver. 11. And when he cometh] Being sent and set on by God.

He shall smite the land of Egypt] As for their Idolatry, &c. so especially for harbouring these perfidious Jews, whom divine Vengeance still pursueth hot-foot, and will not suffer them to live anywhere, since they would not be persuaded to live in God's good land, and by his good laws.

Ver. 12. And I will kind's a fire in the house of the gods of Egypt] Goodly gods they were that could not keep their Temples from burning. Diana, said one jestingly, was so busy at the birth of great Alexander, that she could not a while to be at Ephesus, where her stately Temple was at the same time set on fire by Herostratus.

And he shall array himself with the land of Egypt as a Shepherd putteth on his garment] i. e. Easily and speedily shall he carry away the spoil of that rich country, there being none there to hinder him either in taking them, or carrying them away:

Ver. 13. He shall break also the images of Bethshemesh] Or Heliopolis, where the Sun was worshipped with great superstition, as Herodotus writeth. The Hebrews also called this City On or Aven, that is Vanity or Iniquity, as well they might for the abominable idolatry there committed. Josephus saith that five years after this prophesy, Nebuchad • ezzar (who had Egypt given him as pay for his pains at Tyre ) invaded Egypt; and the King thereof being slain, he set up another there, and took the Jews that remained alive away into Babylon.

CHAP. XLIV.

Ver. 1. THe Word that came to Jeremiah] No word of comfort (how could it be, so long as they lived in open rebellion against the Lord?) but all of reproof and threatening: for why? they were obdurate and obstinate, and did daily proficere in pejus, grow worse and worse.

Which dwell at Migdol] To these chief Cities Jeremiah resorted, to speak unto them. Noph, alias Moph, Hos. 9.6. is held to be Memphis, now Alcair.

Ver. 2. Ye have seen all the evils that I have brought upon Jerusalem] And should have been warned by this exemplum terrificum, dreadful instance of mine indignation. They that will not take example, are worthily made examples.

Ver. 3. Because of their wickedness] That root of all their wretchedness.

Ver. 4. Howbeit I sent unto you all my servants] Here the badness of men, and goodness of God, come equally to be considered.

Saying, Oh do not this abominable thing which I hate] Is were happy if this saying of God weres always, shrilly sounding in our ears, whenever we are about to do anything that is evil. It would surely be a notable Retentive from vice.

Ver. 5. But they harkened not] See chap. 7.24, 26.

Ver. 6. Wherefore my fury and mine anger was poured forth] A Metaphor from metalles. See chap. 42.18.

Ver. 7. Wherefore commit you this evil against your souls] This land-desolating, soul-destroying sin of idolatry.

Ver. 8. In that ye provoke me to wrath] This is a most pithy and piercing Sermon all along: not unlike that preached by Steven, for the which he was stoned, Acts 7. and likely enough that this was Jeremy 's last Sermon also.

Ver. 9. Have ye forgotten the wickedness of your fathers] Mira hic verborum apparet emphasis. What a powerful and pressing discourse is this! Sed surdis fabulam, but they were as a stake in the water that stirreth not.

Ver. 10. They are not humbled] Not tamed, not affected with attrition, much less with contrition for their sins. This I tell thee, Jeremy: for to them I am weary with talking to so little purpose. Plactuntur sed non flectuntur: corripiuntur sed non corriguntur.

Ver. 11. Behold I will set my face against you for evil] I will be implacable as you are irreclaimable.

Ver. 12. That have set their faces] I also will set my face against such, ver. 11. and they shall all be consumed and fall: Oh what work hath sin made in the world!

Ver. 13. For I will punish them] Let them never think that they shall one day be settled again in their own country: they could easily come down into Egypt;

I will watch them forever going back again: let them set their hearts at rest for that matter, it will never be.

Ver. 14. For none shall return, but such as shall escape] sc. From these fighters against God, Johanah and his complices. The Talmudists tell us (but who told them?) that Nebuchadnezzar at his conquest of Egypt sent back into Judea, Jeremy and Baruch, &c.

Ver. 15. Then all the men which knew that their wives had burnt incense] And by suffering them so to do, had consented to what they had done: for qui non, cum potest, prohibit, jubet.

And all the women that stood by] Mulieres quicquid volunt valde volunt. Women as they have less of reason then men, so more of passion, being willful in their way, and oft carrying their men along with them.

Answered Jeremiah saying] One of the women speaking for the rest: and that might well be one of Zedekiah 's daughters; the men conniving, and well content therewith, See ver. 19.

Ver. 16. As for the word which thou hast spoken unto us in the name of the Lord, we will not hearken unto thee] This is just woman-like: See ver. 15. When man lost his free-will, saith One, woman got it: and whereas there came twelve kabs (measures) of speech at first down from Heaven, women ran away with ten of them, say the Rabbin's merrily. Here they are very talkative and peremptory. In some there is a strong inclination, a vehement impetus to whoredom, which the Prophet Hosea calleth a spirit of whoredom: Such there was in these women to idolatry: they were fully set upon's.

Ver. 17. But we will certainly do whatsoever thing goeth forth out of our own mouth] Heb. we will doing do every word hath gone forth from our mouth; that we may be dicti nostri dominae, as big as our words, our vows especially, ( as ver. 25.) which we made to worship the Queen of heaven, in case we came safe into Egypt.

To burn incense to the Queen of heaven] See chap. 7.18.

As we have done, we and our fathers, our Kings and our Princes] Antiquity is here pleaded, and Authority, and Plenty and Peace. These are now the Popish plea's, and the pillars of that rotten religion. It is the old religion say they: and hath potent Princes for her Patrons, and is practiced in Rome the Mother-Church, and hath plenty and peace where it is professed, and where they have nothing but Mosse and Matins. These are their arguments: but very poor ones, as were easy to evince. But as women (counted the devouter sex) have always carried a great stroke with their husbands, as did Eve, Jezebel, Eudoxia, &c. (the women of Antioch could do much against Paul, and Barnabas, Acts 13.) so the people are indeed a weighty but unwieldy body, slow to remove from what they have been accustomed to. The Irish will not be persuaded to put geeres and harness on their horses, but will have the plough still tied to their tails, as they have been: neither in matters of religion will they be drawn to leave their old Mumpsimus for the new Sumpsimus: so powerful is usage, and so sweet our present though perverse opinions and persuasions.

For then had we plenty of victuals] Just so doth the Church of Rome borrow her Mark from the Markets plenty or cheapness of all things. But one chief reason of that, is the scarcity of money that was in our fathers days, and the plenty thereof that is in ours, by means of the rich mines in the West-Indies, not discovered till the days of Henry the seventh. Hollinshead saith, that some old men he knew, who told of times in England, when it was accounted a great matter that a Farmer could show five shillings or a Noble together in silver.

And were well, and saw no evil] Ubi utilitas ibi pietas, saith Epictetus: and deos quisque sibi utiles cudis, saith Another: for profit men will be of any religion. If the belly may be filled, the back fitted, &c. modo serveat olla, so the pot may boil, much will be yielded to: It is well observed that the Papists are most corrupt in those things where their profit, ease, or honor is engaged. In the doctrine of the Trinity and other points that touch not upon these they are sound.

Ver. 18. But since we have left off to burn Incense to the Queen of heaven — we have wanted all things] This was non-causa pro causa: Not unlike hereunto was that gross mistake of certain Lutheran Ministers, who not long since consulting at Hamborough about the causes and cure of Germanies calamities, concluded it was because their images in Churches were not adorned enough; which therefore they would procure done.

Ver. 19. And when we burnt incense to the Queen of heaven] So the Papists also call the Virgin Mary, and idolize her, as the word here rendered to worship her doth properly signify: idoli rejectitii appellationem in eam transferentes.

Did we make her cakes without our men?] i. e. Without our husbands privity and approbation? But is that a sufficient excuse? should not God be obeyed rather then men? A wife is not to perform such blind obedience to her husband as Plutarch prescribeth, when he layeth it as a law of wedlock on the wife, to acknowledge and worship the same gods and none else, but those whom her husband honoreth, and reputeth for gods.

Ver. 20. Then Jeremiah said unto all the people] The Prophet, without any special command from God, moved with a spirit of zeal, confuteth that blasphemy of theirs, and showeth plainly that idolatry maketh no people happy, but the contrary: though this be an old plea or rather cavil, answered fully long since by Cyprian against Demetrian, Augustine de civt. Dei, and Orosius.

Ver. 21. Ye, and your fathers, your Kings and you Princes] This was another thing they stood much upon, that their fathers had done it: so had their Grandees. If men can say We have sinned with our fathers, they think tis enough. The heretic Dioscurus cried out I hold with the Fathers, I am cast out with the Fathers, &c. yea Jerome once desired leave of Augustine to err with seven Fathers, whom he found of his opinion. But what saith the Scripture? Be not ye the servants of men, 1 Cor. 7.23. And what said a great Politician, I will not live by example, but by rule: neither will I pin my faith on another's sleeve, because I know not whither he may carry it.

Did not the Lord remember them?] When you thought he had forgot them. Sin may sleep a long time, like a sleeping debt, not called for of many years, &c.

Ver. 22. So that the Lord could no longer bear] His abused mercy turned into fury: See chap. 15.6.

Ver. 23. Because ye have burnt incense, &c.] See chap. 42.21. & 43.7.

Ver. 24. Hear the Word of the Lord] Not my word only. See on ver. 20.

Ver. 25. Ye and your wives] Who ought to be the better, but are much worse the one for the other; the devil having broken your head with your own rib.

We will surely perform our vows] A little better then many Popish votaries (and others also not a few) do now-a days, not unlike him in Erasmus, who in a storm promised the Virgin a picture of wax as big as St. Christopher, but when he came to shore, would not give a tallow-candle.

Ver. 26. Behold I have sworn by my great name] Jehovah, my incommunicable name, my proper name: or by myself: and thats no small oath.

Ver. 27. Behold I will watch over them for evil] I will watch them a shrewd turn, as we say: I will take my time to hit them, when I may most hurt them.

Ver. 28. Yet a small number] Methe mispar, men of number, a poor few: still God reserveth a remnant for royal use.

Shall know whose word shall stand] Because they are so peremtory and resolute, I shall try it out with them: I shall be as cross as they; yet still in a way of Justice.

Ver. 29. That I will punish you in this place] Which you looked upon as a place of surest security and safeguard: and would not hearken to me opening my bounties-bosom to you at home.

Ver. 30. Behold I will give Pharaoh Hophra] Called also Vaphres, and by Herodotus Apries, being nephew to Necho who slew Josiah. A very proud Prince he saith Apries was, slain by Amasis, who succeeded him: but others gather from this text, and from Ezek. 29.19. & 31.11, 15, 18. that he was slain by Nebuchadnezzar. Josephus also and Jerome say as much.

CHAP. XLV.

Ver. 1. THe word that Jeremiah the Prophet spake unto Baruch] It is thought that Jeremiah preached his last when he prophesied in the foregoing Chapter the destruction of Pharaoh Hophra, and together with him of the Jews that were found in Egypt by Nebuchadnezzar. He seemed to them to speak stones (as the proverb hath it) and therefore they stoned him to death as Epiphanius, and others report. This word that he spake to Baruch belongeth to chap. 36. and should have been annexed unto it in a natural order; as appeareth both by the date and by the matter. Baruch had with much pains and patience, first written out Jeremiah 's Prophecies, and then read them to the people, and afterwards to the Princes. For this piece of work he expected, belike, some good piece of preferment (as the Apostles also did, for their forsaking all, and following Christ. Mat. 18.19.20. &c. Thus flesh will show itself in the best, and in many things we offend all. ) But instead of any such thing, Baruch, together with his Master Jeremy, was sought for to be slaughtered: and besides he meets with here a contrary Prophecy, whereby, before he is comforted, he is sharply reproved. 1. For a dastardly despondency of mind, because his rising expectation, it seems, was frustrated: 2. For a vain ambitious self-seeking, which was not hid from God.

Ver. 2. Thus saith the Lord the God of Israel unto thee O Baruch] Whom he knoweth by name, and for whom he hath in store an ample recompense of reward: for never yet did any one do or suffer ought for God's sake, that complained of an hard bargain.

Ver. 3. Thou didst say] i. e. Thou didst think, like a poor pusillanimous creature as thou art. But Jeremy could pity him in this infirmity, because it had sometime been his own case, chap. 15. and may befall the best. Pray for me, I say pray for me, said Father Latimer; for sometimes I am so fearful and fainthearted, that I could even run into a mouse-hole.

For the Lord hath added grief to my sorrow] So we do oft complain, non quia dura sed quia moll • s patimur, without cause, through feeble-mindedness. And when we speak of our crosses, we are eloquent oft beyond truth: we add, we multiply, we rise in our discourse, as here.

Ver. 4. Behold that which I have built, &c.] A Metaphor, as is before noted, ab architectura & agricultura. I am turning all upside-down, and wouldest thou only go free and untouched of the common calamity? It is no whit likely, thou must share with the rest.

Ver. 5. And seekest thou great things for thyself?] This is, saith One, as if a man should have his house on fire, and instead of seeking to quench his house, should go and trim up his chambers: or as if when the ship is sinking, he should seek to enrich his cabbin.

Seek them not] For what so great felicity canst thou fancy to thyself in things so fading, as the case now stands especially?

But thy life will I give thee for a prey] Which, in these killing and dying times, in such dear years of time, is no small mercy.

CHAP. XLVI.

Ver. 1. THe Word of the Lord which came to Jeremiah against the Gentiles] God had at first set him over the nations and over the Kingdoms (as a plenipotentiary ) to root out and to pull down, and to destroy, and to throw down, to build and to plant, chap. 1.10. This power of his the Prophet had put forth and exercised against his own Nation of the Jews, whom he had doomed to destruction, and lived to see execution done accordingly. Now he takes their enemies, the neighbor Nations to do; telling them severally what they shall trust to. And this indeed the Prophet had done before in part, and in fewer words, under the type of a cup of wine to be divided among and drunk up by the Nations, chap. 25.15, 16. &c. but here to the end of chap. 51. more plainly and plentifully. Isaiah had done the same in effect, chap. 13. to 24. Ezekiel also from chap. 25. to 33. that by the mouth of three such witnesses, every word might stand; and this burden of the Nations might be confirmed. Jeremiah beginneth fitly with the Egyptians, who beside the old enmity, had lately slain good King Josiah, with whom died all the prosperity of the Jewish people, who were thenceforth known (as the Thebanes also were, after the death of their Epaminondas ) only by their overthrows, and calamities.

Ver. 22. Against Egypt] First: That the Jews might not rely on that broken reed as they did, to their ruin, because they would never be warned.

Against the army of Pharaoh Neche] Who had beaten Nebuchadnezzar Priscus at Carchemish, and gotten all the Country from Egypt to Euphrates; but was afterwards himself beaten out again by Nebuchadnezzar the second, surnamed Magnus, in the first year of his reign, which was the fourth year of Jehoiakim: who also was glad to become his tributary. Now this overthrow of the Egyptian, who was driven out of all Syria, as far as Pelusium by the Babylonian, is here foretold.

Ver. 3. Order ye the buckler and shield.] So Pharaoh is brought in bespeaking his forces, when he was going to fight against Nebuchadnezzar: Or, so the Prophet bespeaketh the Egyptians Ironically, and by way of scoff. q. d. Do so: but all shall be to no purpose (see the like Isa. 8.9. Congregamini & vincemini ) yea though upon Pharaoh 's should should be the same inscription that was once upon Agamemnon, This is the terror of all mortal wights.

Ver. 4. Harnesse the horses] Those warlike creatures, but yet vain things for safety, Psal. 33.17. Prov. 21.31. Egypt was famous for the best horses, Deut. 17.16. 1 King. 10.26, 28. but the Lord delighteth not in the strength of an horse, &c. Psal. 147.10, 11.

Ver. 5. Wherefore have I seen them dismaià?] Surprized with a Panick terror.

And are fled apace] Heb. Fled a flight.

For fear was round about] A proverbial form, chap. 6.25.

Ver. 6. Let not the swift fly away] i. e. Think to save themselves by flight.

Nor the mighty man escape] i. e. Think to save himself by his might, be he never so stouth-earted.

Toward the North] i. e. Toward Carchemish, the stage of the war, where Pharaoh-Necho had beaten Nebuchadnezzar the elder, and is now beaten in the same place by Nebuchadnezzar the younger, alterna victoria.

Ver. 7. Who is this that cometh up like a flood?] Pharaoh with his forces is here notably described, vivo sermonum color, and compared to an impetuous river, that threateneth to overflow and swallow up all. See Isa. 8.7.

Ver. 8. Egypt riseth up like a flood] Nile -like: the Egyptians were an ancient, proud, luxurious people.

And he saith I will go up and cover the earth] See the like vain vaunts of this proud people, Exod. 1 • 9, 10.

Ver. 9. Come up ye horses] i. e. Ye horsemen, all the cavallery of Egypt, as Exod. 14.7.

And rage] Or, bestir yourselves as if ye were wood or mad: instar furiarum discurrite per camp • s.

The Ethiopians and the Lybians] The Africans that were confederates and Auxiliaries to the Egyptians.

Ver. 10. For this is the day of the Lord God of hosts] See Isaiah 34.5, 6, 7, 8.

Ver. 11. Go up unto Gilead and take balm] See chap. 8.22. with Gen. 37.25. q. d. thy calamity is no less uncurable then ignominious.

Ver. 12. The Nations have heard of thy shame] Of the shameful defeat given thee: so that thou who wast once a terror to them, art now a scorn.

For the mighty man hath stumbled against the mighty] And this is the sum of the talk that goeth of thee.

Ver. 13. The Word that the Lord spake] Another Prophecy, but against Egypt also. God had yet a further quarrel to that Country for the death of good Josiah, their delivering up Uriah God's faithful servant to the sword of Jehoiakim; their idolatry, pride, perfidy, &c.

How Nebuchadnezzar — should come and smite the land of Egypt] In the five and twentieth year of his reign, as Jeremy also had set forth by a sign, chap. 44.30,

Ver. 14. Publish in Noph, and in Tahpanes] See chap. 44.1.

For the sword shall devour round about thee] Egypt was no whit amended by the former discomfiture at Carchemish: therefore is now wholly subdued by the Babylonian Conqueror, about three and twenty years after. And the like befell the Greek Empire overturned by the Turks.

Ver. 15. They stood not, because the Lord did drive them] He struck a Panick terror into them: and then no wonder that men flee at the noise of a shaken leaf.

Ver. 16. Yea one fell upon another] See ver. 12. in a confused flight, it is wont so to be.

And they said] The Auxiliary and Stipendiary soldiers said so, when once they saw that there was no good to be done for the Egyptians: Nebuchadnezzar having so wasted all.

Ver. 17. Pharaoh King of Egypt is but a noise] A mere flash: one that vaunteth and vapoureth, and that's all. So of Charles the eighth King of France, Guicciardin saith, that in his expedition to Naples he came into the field like thundering and lightning, but went out like a snuff: more then a man at first, and less then a woman at last.

He hath passed the time appointed] He let slip his best opportunity: which, in giving battle, is sometimes the loss of all. Charles King of Sicily and Jerusalem was for this fault called Carolus Cunctator, i. e. the Delayer.

Ver. 18 As I live] Formula jurandi Elliptica, & Deo propria: let none presume to swear in that sort.

Surely as Tabor is among the mountains] As Tabor surmounteth and commandeth the little hills round about it, and Carmel the adjoining sea (over which it hangeth a promontory) so shall Nebuchadnezzar come into Egypt, and subdue the whole Country.

Ver. 19. O thou daughter dwelling in Egypt] But not likely long to dwell there.

Furnish thyself to go into captivity] Heb. make thee instruments or implements of captivity. Sarcinis reculisque collectis, prepare to be packing.

Ver. 20. Egypt is like a very fair heifer] Vitula elegans, a trim bullock, worshipping Apis the Bull and Mnenis the Cow, and unaccustomed to the yoke of subjection, as Hos. 10.11. but I shall bring her to it.

Destruction cometh] Or, excision from the North cometh, cometh, certo, cito, penitus venit, Ezek. 7.6. there come those that shall cut up this fair heifer, or fat calf.

Ver. 21. Also her hired men in the midst of her like fatted bullocks] Heb. bullocks of the stall, not like to do much good service in respect of their luxury and petulancy: Fat Eglon had but sluggish soldiers. Campania with her delicacies, matred Hannibals forces. These mercenaries carried themselves as if hired non ad militiam sed saginam, not to fight, but to fat themselves.

Ver. 22. The voice thereof (of Egypt) shall go like a serpent] Submissa voice loquetur, she shall hiss and whisper, as being daunted and damped, scarce able to mutter or utter ought for fear, Esa. • 9.4.

Ver. 23. They shall cut down her forest] i. e. Her many Cities. Herodotus telleth of one thousand and twenty Cities that were in the land of Egypt, in the days of King Amasis.

Because they are more then the grasshoppers] The Babylonian fellers are: and those many hands, will make light work.

Ver. 24. The daughter of Egypt shall be confounded] This is, in plain terms, the sum of all that had been said before.

Ver. 25. The Lord of hosts, the God of Israel saith] And shall he say and not do? Num. 23.19. shall the Word of God be broken? Joh. 10.35.

Ver. 26. Behold I will punish the multitude of No] Called populous No, Nah. 3.8. (populous as Nineveh ) so Galilee of the Gentiles: some render it nourishing No.

And their Kings] Here Calvin conjectureth that Pharaoh had made many of his Princes Kings for his greater magnificence: but this came down soon after. A bulging wall is near unto a downfall.

And Pharaoh] Hophra, chap. 44.30.

And all them that trust in him] As the Jews in Egypt did.

Ver. 26. And afterward it shall be inhabited] Fourty years after, Ezek. 29.13. sc. in the days of Amasis, whom Cambyses the Persian conquered: after which it remained subject to the Persian Monarchs 150. years saith Eusebius, being but a base and tributary Kingdom.

Ver. 27. But fear not thou, O my servant Jacob] If Egypt find so much favor, as ver. 26. what mayst not thou hope for? See the same, chap. 30.10.

Ver. 28. Fear thou not O Jacob, &c.] See chap. 30.11.

But correct thee in measure, &c.] God dealeth much otherwise with his own people then he doth with unbelievers, whose prosperity as it is full of thorns, so their adversity is but a foretaste of eternal torment: whereas all things, even afflictions also, work together for good to them that love God, &c.

CHAP. XLVII.

Ver. 1. BEfore that Pharaoh smote Gaza] Called also Gazer and Gazera, having its name not from the Persian Gaza signifying wealth or treasure, but from an Hebrew word signifying strength. It was first smitten by Pharaoh at his return from Carchemish likely, after he had slain Josiah, and afterwards worsted the Babylonian at Euphrates. Next by Nebuchadnezzar, this and the four other satrapies of the Philistines were overrun then when he came against Egypt. After that, it was besieged and taken by Alexander the great who laid it waste. Yet was it built again and called Constantia after the name of Constantine the great his sister, being one of the chief Cities in Syria, and having received the faith.

Ver. 2. Behold waters rise up out of the North] The Chaldean, as a mighty torrent, shall overflow the whole Country and bury all as it were in one universal grave of waters, as once at the deluge. So Esa. 8.7. This seemeth to have been done somewhat before Egypt was destroyed: when Moab, Ammon and Syria, and therein Palestine, drank of the same cup.

Ver. 3. The Fathers shall not look back to their children] Though never so dear to them ( 〈 in non-Latin alphabet 〉 the Greeks call them, and the Latins have their Filius of 〈 in non-Latin alphabet 〉 ) but shall be solicitous of their own lives only; qui de Deo ne tantillum quidem fuerant solliciti.

For feebleness of hands] Through fear and fail of vital spirits: so as to forget natural affection also.

Ver. 4. Because of the day that cometh to spoil all the Philistines] God will find a time of vengeance to fall upon the wicked enemies of his people, though he bear long with them. Patientia Dei quo diuturnior, eo minacior. The wicked practiseth against the just and gnasheth upon him with his teeth. The Lord shall laugh at him: for he seeth that his day is coming, Psal. 37.12, 13.

And to cut of from Tyrus and Sidon] The inhabitants whereof were the Philistines kinsmen and confederates, but could not rescue them or deliver themselves from the Chaldean Conqueror.

The remnant of the Country of Caphtor] These Caphtorius were neither the Cappadocians, the Cyprians, nor the Colchians, as sundry make them; but as of the same lineage with the Philistines, Gen. 10.13, 14. so their complices and confederates, with whom therefore they were to fare alike.

Ver. 5. Baldness is come upon Gaza] i. e. Extreme grief, which might have been prevented, had she profited by her former calamity, ver. 1. But till God come in with sanctifying grace, Afflictions, those hammers of his do but beat upon cold iron.

Askelon is cut off] Or, is silenced: which was wont to be full of singing, dancing and loud luring. Here was born, they say, Herod the insanticide, surnamed therefore Ascalonita.

With the remnant of their valley] Palestine lay most of it low, and was yet to be laid lower.

Ver. 6. O thou sword of the Lord] So called because whencesoever it cometh, it is bathed in heaven, Isa. 34.5. See chap. 25.29. Judge. 7.18, 20.

How long will it be ere thou be quiet? Erisne in opere semper? wilt thou ever be eating flesh and drinking blood? war, the shorter, the better. Of the Pirates war, as the Romans called it, Augustine reporteth to the just commendation of Pompey, that it was by him incredibili celeritate & temporis brevitate confectum, quickly dispatched, and made an end of.

Ver. 7. How can it be quiet?] Heb. How shalt thou be quiet? Here the Prophet quieteth himself howsoever by an humble submission to his holy will, who had put the sword in commission. God's will is the rule of right, neither can force or entreaty prevail ought against it in this world: much less in the world to come, where each one must hold him to his doom, which is irreversible.

CHAP. XLVIII.

Ver. 1. AGainst Moab] That bastardly brood, infamous for their inveterate hatred of God's Israel, at whom they were anciently irked, fretted, vexed, though no way provoked, Num. 22.3. whom also they outwitted, by the counsel of Balaam, in the business of Baal-peor, Num. 25. had been plagued and judged by the Kings of Israel (by David especially) as also by Sennacherib, Isa. 15, and 16. but were no whit amended: and are therefore here, and Ezek. 25.9. threatened with utter destruction by the Chaldeans; and that very much in a scoffing way: like as they were a proud, petulant, scornful people, despisers of all other Nations, but especially of the Jews their near neighbors and Allies.

Woe unto Nebo] Their oracular City, as it may seem by the name. See Esa. 15.2.

Kirjathaim is confounded] It is of a dual form: and so seemeth to have been a double City, as was of old Jerusalem; and as are now Rome, Prague, Cracovia.

Misgab is confounded] It signifieth the high place: and is the same, say some, with Bamoth, Num. 21, 20. & Selah, Isa. 16.1.

Ver. 2. There shall be no more praise of Moab] This may be taken either of a City so called, or of the whole Country: as now Muscovia is oft put for all Russia.

In Hesho • they have devised evil against it] Or better thus, De Heshbone, &c. As concerning Heshbon, they (the Chaldees) have devised evil against it. There is an elegant allusion in the original, to the names of the places both in H • shbon and in Madmen.

Ver. 3. A voice of crying] They would not cry for their sins: they shall therefore cry for their miseries with desperate and bootless tears: and yet worse one day.

Ver. 4. Moab is destroyed] i. e. Shall be shortly.

Her little ones have caused a cry to be heard] Whilst they either are forsaken of their parents, as chap. 47.3. or else see them to be slain, or carried away captives.

Ver. 5. Continual weeping shall go up] Heb. weeping with weeping shall go up. i. e. They shall weep abundantly.

Ver. 6. Flee, save your lives] Whatever else ye lose.

And be like the heath in the wilderness] Which is little worth: See chap. 17.6. Sit there sad and solitary.

Ver. 7. For because thou hast trusted in thy works] Thy creature-confidence and thine idolatry have undone thee.

Chemosh shall go forth into captivity] Chemosh (unde 〈 in non-Latin alphabet 〉 ) was the Moabites God, and is thought to be the same with Bacchus, or Priapus. He is here called Chemish by way of contempt.

Ver. 8. And the spoiler shall come] i e. Nebuchadnezzar.

As the Lord hath spoken] Who hath given him a commission, and made him his executioner.

Ver. 9. Give wings unto Moab] Let him flee his utmost — addat timor alas: but the Chaldean Eagle will easily overcatch him.

Ver. 10. Cursed be he that doth the work of the Lord deceitfully] Or slackly, or hastingly, to the halves; Late patet haec sententia. The work of destroying Moab is here mainly meant. But the text taketh in all lawful employments; these are God's works, and must be done vigorously, with all our might, in obedience to God, and for his greatest glory. Not Soldiers only that have a good cause and in a good calling, must likewise take a good courage, and do execution lustily: but Magistrates also, who are Keepers of both Tables of the Law, must do right to all without partiality: accounting it better to be counted a busy Justice then an honest Gentleman. Ministers must look to the Ministry which they have received of the Lord, to fulfil the same. Every man in his particular place and station must be not slothful in business but fervent in Spirit, serving the Lord: non tanquam canis ad Nilum, sed ut Cygnus ad Thamesin: in God's immediate service especially, men must stir up themselves to take hold of him: minding the work, and not doing it in a customary, formal, bedulling way. A very Heathen could say, Ignavia in rebus divinis est nefaria, Dulness in divine duties is abominable. And Numa King of the Romans made a Law, that none should be careless or cursory in the service of God: and appointed an Officer to cry oft to the people at such a time Hoc agite, Mind what ye are about, and do it to your utmost. He that is ambitious of God's curse, let him do otherwise.

Ver. 11. Moab hath been at ease from his youth] And his ease hath destroyed him, as Prov. 1.32. He dwelleth near the Mare mortuum, and is become a very mare mortuum: i. e. a dead Sea. Because he hath had no changes, therefore he feareth not God, Psal. 55.19. Sibi constat in facultatibus, &c. he is rich and resty: here's good booty for the Soldiers, who should therefore bestir them.

And he hath settled on his lees] As having never been turned out of his Country: which may well be called his mother, as the lees are called the mother of wine. But now his time is come to be transvasated, to be emptied from vessel to vessel, to be carried captive.

Ver. 12. That I will send him wanderers] Peregrinantes qui peregre agant eum, the Chaldean vagrants (as he proudly calleth and counteth them) but they shall make a vagrant of him in good earnest.

And shall empty his vessels, &c.] Moab abounded with the best wine: but dwelling so near Sodom, his grapes also became grapes of Sodom and clusters of Gomorrah: his manners were Sodomitical too. It was but time therefore to send those that should empty his vessels and break his bottles: carry him into another Country where he might get a new taste, and his sent be changed.

Ver. 13. As the house of Israel was ashamed of Bethel] When their golden calf was carried into captivity.

Ver. 14. How say ye We are mighty?] q.d. Ye have great cause to crack, and to stand upon your pantables, as ver. 2.29, 30.

Ver. 15. Moab is spoiled] Quae hucusque, • adem majore cum luce repetit. The same again, but with more exornations.

Ver. 16. The calamity of Moab is near to come] S • e on ver. 15.

Ver. 17. All ye that are about him, bemoan him] And that ye may not want a form, say ye, How is the strong staff broken!

Ver. 18. And sit in thirst] i. e. In want of all things.

Ver. 19. Stand by the way and espy, &c.] What brave Rhetoric is here? Tenendum quidem, Prophetas & Apostolos non affectasse artem dicendi: vide tamen quantâ eloquentiâ peroret Spiritus Sanctus.

Ver. 20. Moab is confounded] See on ver. 15.

Tell it in Arnon] In the Cities standing upon that river.

Ver. 21. And judgment is come upon the plain country] Such as the most part of Moab was.

Ver. 22. And upon Dibon, and upon Nebo] These Cities beyond Jordan belonged to Israel: but Moab had seized them, and now God's Judgment cometh upon them.

Ver. 23. And upon Kiriathaim] See on ver. 1.

And upon Bethmeon] Baith Isaiah calleth it, chap. 15 2.

Ver. 24. And upon Bozra] Called also B • zer, Josh. 22.36.

Ver. 25. The horn of Moab is cut off] i. e. His strength, power, glory, Kingdoms: his Sultans and Princes, saith the Chaldee.

Ver. 26. Make ye him drunk] Ebrietas modis omnibus maledicta: but here is meant a dry drunkenness with the fierce wrath of God. Most things here spoken are to be found in Isaiah: but here more clearly expressed. See chap. 25.21.

Moab also shall wallow in his vomit] As once he did when drunk with wine to the derision of others, so now he shall when drunk with wrath. It will be a woe time with drunkards one day doubtless.

Ver. 27. For was not Israel a derision unto thee?] sc. When he was carried captive by Shalmaneser: didst not thou make thyself merry in his misery, and compose Comedies out of his Tragedies?

Was he found among thieves] Was he therefore obnoxious because religious? What reason hadst thou to shout after him, as one would do after a thief that is taken stealing?

Thou skippest for joy] Thou shakest thyself, that is thy head: or thou laughest till thou art ready to break thy midriff;

Ver. 28. And be like the dove] That is glad to creep in at any cranny of the craggy rock, to be hid from the Hawk.

Ver. 29. We have heard the pride of Moab] See Isaiah 16.6. Proud he was then, and the same he is still: no changeling is he.

Ver. 30. I know his wrath] Passion is the eldest daughter of pride. See Isa. 16.6.

His lies shall not so effect it] Heb. his bars. Lyes were his refuge, his strength the bars he trusted to and leaned on.

Ver. 31. Therefore will I howl] Isa. 16.7. & 15.5.

Ver. 32. I will weep with thee for the weeping of Jazer] Or, more then the weeping of Jazer. i. e. saith Junius, more largely and lamentably, then Isaiah bewailed Iazer, Isa. 16.8.9.

Ver. 33. And joy and gladness is taken] See Isa. 16.10.

Their shouting shall be no shouting] Their cheer shall be changed, their note altered from what it was wont to be, at their gathering in the vintage. So it shall one day fare with the drunkards and belly-gods; whose laetitia vertetur in luctum, plausus in planctum, &c. mirth shall be turned into mounting, clapping of hands into wringing of hands, hollowing into houling.

Ver. 34. From Heshbon even unto Elealeh] See Isa. 15.4, 5, 9.

At a heifer of three-years old] Which at that age, beginneth to low after the bull.

Ver. 35. Moreover I will cause to cease] Such a scarcity there shall be of people. See ver. 7. & Num. 21.28.

Ver. 36. Therefore my heart] See Isa. 15.5. & 16.11.

Ver. 37. For every head shall be bald] This was the doings among the Easterlings, in times of mourning.

Ver. 38. There shall be lamentation] See Isa. 15.3.

Like a vessel wherein is no pleasure] See chap. 22.28.

Ver. 39. How hath Moab turned the back with shame?] Heb. neck.

Ver. 40. Behold he shall fly as an Eagle] To an Eagle Nebuchadnezzar is compared, for his strength, swiftness, and ravenousnesse.

Ver. 41. Kerioth is taken] Of this City, some say, was Judas Iscariot.

As the heart of a woman in her pangs] Which is very low: neither is such a one in case to defend herself.

Ver. 42. Because he hath magnified himself against the Lord] i. e. Against his people, who are as the apple of his eye.

Ver. 43. Fear and the pit] See Isa. 24.17.

Ver. 44. He that fleeth] See Isa. 24.18.

Ver. 45. Stood under the shadow of Heshbon] As thinking they had had a good bush on thei • backs.

But a fire shall come forth out of Heshbon] As once before it did, Num. 21.28, 29. and became a proverb.

Of the tumultuous ones] Of those revelling gallants.

Ver. 46. Woe be unto thee, O Moab] See Num. 21.29.

Ver. 47. Yet will I bring again the captivity of Moab] Laetiora demum annuntiat. But because this was never that we find fulfilled in the letter, therefore it was a presage of the calling of the Gentiles to an interest in Christ, and benefit by him.

CHAP. XLIX.

Ver. 1. COncerning the Ammonites] Who are taxed in Scripture for their pride, petulancy, and contempt of God's Israel, whom they had always infested, and now grossly injured, by encroaching upon part of their Country, which they had seized on, as if Israel had been heirlesse, and themselvys next akin, which was nothing so. See Zeph. 2.8.

Hath he no heir?] Yes, Judah and Benjamin not yet captivated.

Why then doth their King inherit Gad?] i. e. Gilead (Gad's portion beyond Jordan) because it lieth convenient for him. This, they would have done long before; viz. in Jephtha 's days: but then it would not be. Afterwards, Saul and David subdued them; but in Jehosaphats time they came again, together with the Moabites and the men of mount Seir, to make a disturbance: but were defeated, 2 Chron. 20. Now, when those Israelites beyond Jordan were carried away, and their land desolated first by the Syrians, 2 King. 10.33. and afterwards by the Assyrians, 2 King. 15.29. then, in likelihood, it was that the Ammonites thus invaded the Country, and laid it to their own (Confer Am. 1.13.) that they might dwell alone, in that part of the earth.

Ver. 2. Behold the days come, saith the Lord] sc. After the subversion of the Jewish Nation, Ezek. 21.33, &c. For Judgment commonly beginneth at the House of God.

And I will cause an allarm of war to be heard in Rabbah] Megalopolis the Metropolis of the Ammonites: it was afterwards called Philadelphia, from Ptolemy Philadelph who reedified it.

And it shall be a desolate heap] Heb. an hillock of desolation.

And her daughters] The neighbor Towns, and Villages.

Then shall Israel be heir unto them that were his heirs] It hath been often observed, that God loveth to retaliate. How this was fulfilled, see 1 Macchab. 5.6. and Joseph. l. 13. c. 21.

Ver. 3. Howl O Heshbon] A City of the Gadites, but seized upon it seemeth, first by the Ammonites, and then by the Moabites, chap, 48.2, 24, 25.

For Ai is spoiled] Not that Ai, Josh. 7.1. but another of that name, beyond Jordan: Gaja Ptolemy calleth it.

And run to and fro by the hedges] Hide you behind the hedges.

For their King] Or Malcham their idol: as Chemosh, chap. 48.7.

Ver. 4. Wherefore gloriest thou in the valleys] Because fat and fertile; as being near to Sodom and Gomorrah, that pleasant plain, Gen. 13.10.

O backsliding daughter] Or untoward and refractary. Sept. Thou daughter of rashness, or of impudence, quae ita lascivis sicut puella quae libidinatur, & virum quaris, saith Oecolamp.

That trusted in her treasures] Never yet true to those that trusted them, 1 Tim. 6.17. Psal. 52.7.

Who shall come unto me?] Or, Who can come at me?

Ver. 5. Behold I will bring a fear upon thee] Panicum vel bellicum.

Ver. 6. I will bring again the captivity] Then, when Christ shall come, the Gentiles also shall be freed from the tyranny of sin, and terror of hell.

Ver. 7. Is wisdom nowhere in Teman?] The Edomites, and especially the Temanites (of whom Elephaz, Job 's friend was one) were famous for wisdom, Obad. 8. which although it be of excellent use for putting things to the best, yet without the fear of God (which is the beginning of wisdom, Prov. 1.7.) and his blessing, it proveth not only unprofitable, but pernicious also. It is, saith James, earthly, sensual, and devilish. See what the Scripture speaketh of it, Job 12. & 1 Cor. 3.

Ver. 8. Dwell deep] Hide yourselves in holes of the earth, grots in the ground, clefts of the rocks, where you may best secure yourselves from the pursuing enemy.

Ver. 9. If grape-gatherers, &c.] See on Obad 5.

Ver. 10. I have uncovered his secret places] Where he had hid himself, or his treasures, those sinews of war.

And he is not] sc. Any more a State or a people. Time shall triumph over him, so that he shall but live by fame.

Ver. 11. Leave thy fatherless children, &c.] Thus God speaketh to the profane Edomites in derision; but to all true Israelites, in serious sadness: and so it is very comfortable, and must needs be a good stay of mind to a dying Saint, as it was to Claviger a Dutch Divine. He was held happy of whom Cassiodore saith, So many sons, so many Counselors to the State: but he is happier that can say, So many children, so many of God's clients, heavens heirs, &c.

Ver. 12. Behold they whose judgment, &c.] See chap. 25.29. See also Obad. 19.

Ver. 13. I have sworn by myself, saith the Lord] Because it seemed incredible that Bezra should be beaten down: as also to show how exceedingly God was incensed against the Edomites, to whom therefore also no comfort is spoken, as is to Amon and Moab, in after-times.

Ver. 14. I have heard a rumour from the Lord] See on Obad. 1.

Ver. 15. For low I will make thee] See on Obad. 2. whence Jeremy took this, and more besides, or else Obadiah from him.

Ver. 16. Thy terribleness] i. e. Thine insolency and cruelty wherewith thou frightest folk. Or thine idol, that terrible business, so called in contempt.

Though thou shouldest make thy nest] See Obad. 4.

Ver. 17. And Edom shall be a desolation] Heb. for a desolation. See on ver. 13.

Ver. 18. as in the overthorw of Sodom] See Gen. 19.24, 25.

And the neighbor Cities] Whereof See Deut. 29 23.

No man shall abide there] As little as in the dead Sea, where no creature can live.

Ver. 19. Behold he shall come up] Nebuchadnezzar shall.

Like a Lion from the swelling of Jordan] As Lions at such a time are forced to quit their dens, near Jordan.

Against the habitation of the strong] i. e. Against Idumaea.

But I will suddenly make him run away from her] As having soon conquered her: or rather I will suddenly make him over-run it. i. e. Get above it, and become Master of it.

And who is a chosen man that I may appoint over her] Or,