A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

CHAP. XXXVI.

HEre Jeremiah is bidden in the fourth year of Iehojakim to write his Prophe∣cies against Israel and Judah and other Kingdoms in a Book. And he calleth * 1.1 Barnch his Scribe unto him, commanding him to write them, and then to go to the House of the Lord upon the Fast day, and to read them before all Judah; * 1.2 because he was shut up and could not go. Here divers doubts occur. 1. What is meant by Jeremiah his being shut up, because he was not put in prison by Je∣hojakim, but by Zedekiah who reigned after him, Chap. 32. 3. And the words of the Princes here following, verse 19. Go and bide thee, both thou and Jeremi∣ab, evince, that Ieremiah was now at liberty to go to some secret place, and not in prison. It is there most commonly held, that his shutting up here spoken of, was nothing else but the Lord restraining him by the Spirit, so that he could not not go. 2. What Fast day is meant, when he biddeth him read it upon the Fast day, when all Judah should be come together to Jerusalem; because that after this, verse 9, 10. a Fast is proclaimed in the fifth year of Iehojakim, in the ninth moneth, and Baruch readeth it then? It is apparent, that there is here a Meta∣thesis, or transposition of things; that which was done first being placed last; for the Fast was first proclaimed in the time whilst Baruch was writing, or so soon as he had done, although he began in the fourth year of Iehojakim, and this Proclamation came out the fifth year; for it might be at the latter end of the fourth year that he begen to write, and the Proclamation made at the beginning of the fifth, although not to take place till the ninth moneth thereof, that in all parts they might have time to prepare to come to Jerusalem And before Ieho∣jakim, fifth year, he had been terrified by falling into the hands of Nebuchad∣nezzar, viz. the third of his reigne, Dan. 1. 1. Therefore having by some com∣position obtained his Kingdome again, it is most probable, that sor fear of suffering again by the Caldees, he proclaimed this Fast, although a most wicked King, placing confidence in an outward observance without turning by repen∣tance from his sins. Wherefore the Prophet takes the opportunity of the day, for the publishing of his Prophecies, as thinking, that the people would now if ever be wrought upon to turn; and now Barueh should be sure to have a great multitude resorting thither from all parts to read it to them, to the better effect. 3. Another doubt here is about the time of writing, in the fourth year of Iehoja∣kim; in which year Nebuchadnezzar is said to have come against him, being the first year of his reigne; and yet Daniel 1. 1. it is said in the third year of Iehoja∣kim that he was carried to Babylon: But of this see before Chap. 25. 1. Ano∣ther doubt is, How the Prophecies of Ieremiah, from the ninth year of Iosiah his reigne could be still to write, whenas Chapter 30. 1. he was bidden to write them in a Book before? But although that goeth before, yet it appeareth Chap. 29. that it was after, because Iehojakim was first carried away Captive, who reigned after Iehojakim; and it was not a Prophecie of threatning, which he was then commanded to write, but of a most gracious promise of bringing them out of Captivity and unspeakable blessing in Christ to be bestowed upon them. 5. Because Baruch writeth, and then goeth and readeth in the publick place, that the people might be converted; whether one mans reading of another mans

Sermon be not hereby justified, and whether bare reading of the Word of God be not available to Conversion? and lastly, whether not reading a mans own Sermon as well as uttering it memoriter? I answer, in want of a sufficient Prea∣cher, it is better to hear one read, than to be without; or for one ignorant and unable to adventure himself to preach. 2. To read the Word by Gods blessing may be available to convert, but to read and preach upon it far more; and the like is to be held of reading a mans own Sermon; and therefore every Prea∣cher is to be stirred up rather to preach memoriter, as Christ and the Apostles did, and not by Book, which in stead of reverence in hearing is apt to move con∣tempt and slighting, as arguing a great defect in the Preacher, making him insuf∣ficient for his Office.

The part of the Temple, wherein Baruch read, was the Chamber of Gemariah the Scribe, in the upper Court, in the entrance of the new Gate. Of which new * 1.3 Gate see before Chapter 26. 10. Of Chambers in the Lords House, Chap. 35. 4. Here in the door, as the word signifieth, he stood and read to the people being in the Court, that they might heare when Baruch had read, the Princes being told * 1.4 of it, send for him, and cause him to read the same to them; and when they heard they feared, and said, they would tell the King. So wicked men fear sometimes in hearing of Gods judgements, but this their fear is not to repen∣tance, but to plunge them more into sin, by seeking to stir up persecution against Gods faithfull servants. The fear of man works more with them than the fear of God; they thought if these things should come to the Kings eare, and they not [Note.] first tell him thereof, they might come into the danger of his displeasure; there∣fore although they beleeved these threatnings to come from God, which made them to fear and tremble; yet the fear of the King did preponderate this fear, so that it took none effect in them to work repentance in their hearts. Where∣fore he that would fear God, and his wrath, so as to escape it, must not fear man, as is expressed Matth. 10. 28. For these two fears cannot possibly stand toge∣ther. For Faelix also trembled in hearing Paul, but he was infaelix in this, that he soon shaked off this fear again, and kept him still in prison to please the Jews. These Princes were yet moved so, that they were desirous, that both Baruch and Ieremiah might be kept out of the Kings danger, &c. Therefore they councell * 1.5 him to go and hide himself, and to bid Ieremiah to do likewise: For they knew, that he was a Tyrant, and upon the hearing of these Prophecies would seek to slay them, because he had done the like before to Ʋriah, Chapter 26. 20. So other wicked men have sometimes some good affections; but they are too weak to work unto true repentance to salvation, and they shall perish notwith∣standing. [Note.]

As the Princes had threatned Baruch, so they did, they went and told the * 1.6 King, and he hearing some of the Rowle read, cut it with a Pen-knife, and cast it into the fire, some of them yet praying him not to do so: And he sent to take Jeremiah and Baruch, but the Lord hid them: That is, by his Providence they * 1.7 hid themselves so, that their Persecutors could not find them out, as sometime Elijah was hid from Ahab. It is also hereby intimated, that the Lord directed them to this hiding, giving warrant hereby to others his faithful servants to flee likewise, and to lye hid in time of persecution, that being preserved, they may still live to glorifie God in the course of their Ministery. Some think, that the Lord held the eyes of the Persecutors so, or made them invisible that they could not see them, though they came into the house where they were.

Then the Lord commanded Ieremiah to say to the King, that although he had * 1.8 burnt that Rowle, yet he should not escape the judgements therein threatned, but dye an evill death, and be cast out, as was before threatned, Chap. 22. and then he caused the same words to be written in another Rowle, and added more * 1.9 thereunto, some of which are here recorded, that his dead body should lye ex∣posed to the frost and heat, and that none of his should sit upon the Throne; because that although his Son Iehojakin reigned in his stead, yet it was but three Moneths, which was as nothing, and none of his posterity ever reigned after;

but Zedekiah his Uncle, and yet God failed not of his promise to David, that he should not want a man for ever to sit upon his Throne, as hath been shewed upon Chap. 33. 17. Note, that wicked men get nothing by relucting against the [Note.] the Word of God, and persecuting his Prophets that come with it unto them; but by thus doing, intangle themselves more and more, as one that goeth a∣mongst Bryars: for Gods Word shall stand, and being impugned shall prove yet more terrible to the impugners, of what rank or quality soever they be.

Notes

• * 1.1

  Vers. 1. Vers. 3, 4.
• * 1.2

  Vers. 5, 6.
• * 1.3

  Vers. 10.
• * 1.4

  Vers. 16.
• * 1.5

  Vers. 19.
• * 1.6

  Vers. 20.
• * 1.7

  Vers. 26.
• * 1.8

  Vers. 27.
• * 1.9

  Vers. 30.