things as that which Jehoiakim had burnt, and to tell the king, that God would punish him for his impiety; that his judgments should fall upon him and his posterity; and that his body should be deprived of burial.

Reflections.

In this history we are to remark, I. That God, on a solemn fast-day, did, by the hand of Jeremiah and Baruch, warn the Jews of the dangers that threatened them, that they might avert them by their repentance. This was a proof of the divine goodness toward that people, who were very near their ruin. Thus does God warn sinners, and afford to them the last means to escape their destruction. II. We here see the extreme impiety of king Jehoiakim, who, instead of humbling himself, upon the hearing of those threatenings, cut the book in which they were contained, and threw it into the fire, without regard to the intreaties of some of his officers, who would have prevented him, and commanded Jeremiah and Baruch to be cast into prison. This behaviour of Jehoiakim is a proof of the greatest impiety, and of the utmost contempt of God and his word. Behold how the wicked, instead of being affected by the warnings they receive from God, grow angry at them, and even quarrel with God, his word, and his servants. III. The order that Jeremiah received from God, to write in another book the same things that were contained in that which the king had burnt, and to add thereto particular threatenings against him, should lead us to acknowledge, that it is in vain for the wicked to pretend to stop the mouth of God's servants, or to scoff at his word. What God has determined is always executed; and, sooner or later, impious and profane men will bear the punishment due to them; as it happened to king Jehoiakim, who perished miserably, and whose carcase was thrown into the draught-house, as Jeremiah had foretold in the twenty-second chapter of this Book.

CHAPTER XXXVII.

KING Zedekiah desired Jeremiah to intercede with God for him, and for the Jews, at the time when the Chaldeans made war against them; but the prophet acquainted him, that although the Chaldeans had raised the siege of Jerusalem, to go and fight with the king of Egypt, who was come to his assistance, yet they should return and take the city. After this, Jeremiah going out of Jerusalem, was stopped and accused of designing to go over to the Chaldeans; upon which charge he was very much abused, and thrown into a dungeon; but king Zedekiah causing him secretly to be brought before him, the prophet foretold to him again, that he should fall into the hands of the king of Babylon, and besought him not to send him back to the dungeon, lest he should die there; whereupon the king ordered that he should be put in the court of the prison, and fed there during the siege of Jerusalem.

Reflections.

THERE are four observations to be made upon this chapter: I. That wicked men seem sometimes to have recourse to God in danger, but that they do it not sincerely. This we may see in king Zedekiah, who when he was besieged, applied to the prophet for his prayers and counsel; but did not turn from his iniquities, nor follow the advice which the prophet gave him. II. The next consideration relates to what Jeremiah declared to the king, telling him, not to depend upon the assistance of the Egyptians, nor upon the king of Babylon's raising the siege of Jerusalem; but that the city should be certainly taken by the Chaldeans. From whence we may learn, that it is in vain to trust in the help of man, when God is not on our side, and that nothing can hinder the execution of his purposes. III. We see that Jeremiah was unjustly accused by the Jews, and was even beaten and thrown into a dungeon, and yet did not forbear telling the king, that he should

be subdued by the Chaldeans. The ministers of the Lord have been often exposed to persecution and injustice; but the fear of men never stops the mouths of those who are animated with a true zeal. IV. We are here to take notice, that God protected Jeremiah, and softened the heart of Zedekiah towards him, so that he not only saved him from the dungeon he had been thrown into, but fed him likewise whilst the siege lasted, and the famine prevailed in Jerusalem. Thus Providence sets bounds to the malice of the wicked, delivers the righteous, and makes good men meet with comfort and help in the worst of times.

CHAPTER XXXVIII.

I. THE chief men of Jerusalem caused Jeremiah to be put in a dungeon full of mire, because he continued to foretell the taking of Jerusalem: but an officer named Ebed-melech, interceded for him, and took him out of the dungeon. II. Jeremiah being secretly brought before the king, still prophecies, that the city should be taken by the Chaldeans, and earnestly exhorts Zedekiah to surrender himself to them; promising him, that if he did so, he and his household should save their lives, and the city should not be burnt. The king was almost persuaded, but had not courage to follow the advice of the prophet, who was sent back to prison, and remained there till the taking of Jerusalem.

Reflections.

THIS chapter affords us several very instructive lessons. I. The first is, that the servants of God are often persecuted and slandered for discharging their duty. This Jeremiah experienced, when he was accused, and imprisoned as a traitor to his king and country, because he advised the Jews to submit to the Chaldeans. II. The deliverance of Jeremiah, who, by Ebed-melech, was taken out of the dungeon in which he must have perished, is a proof of the care God takes of the righteous when persecuted; and the piety of Ebed-melech, who had the courage to intercede for

Jeremiah, shows, that those who fear God, always do what they can in defence of oppressed innocence. We shall see in the following chapter, that the piety of Ebed-melech, did not go unrewarded. III. The advice Jeremiah gave the king, assuring him in the most positive and express manner, that if he surrendered to the Chaldeans no harm should happen to him, and Jerusalem should not be burnt; but if he did not, he would expose himself and that city to the greatest miseries, clearly proves that the destruction of that prince, and of Jerusalem, was not so determined, but he might have prevented it. The Divine threatenings and predictions, and the knowledge God has of futurity, do not deprive men of their liberty, since the evils they are threatened with are brought on them by their own fault. Lastly, let us, above all, take notice of the behaviour of Zedekiah. That prince had a regard for Jeremiah, and even wished to follow his advice; he was moved with what the prophet had told him, and almost determined to do as he advised; but his fear of the rulers of the people prevented him. Thus do sinners act: When God speaks to them, they are sometimes affected; there are still some remains of good in them, which press them to their duty; but they are hindered from following the dictates of their consciences, by a false shame, by the respect they have for men, and by other the like motives, by which means they let slip the favourable opportunity, and after long struggling and resistance, they take the worst side and perish. This was the cause of Zedekiah's ruin. The Scripture remarks, that he humbled not himself when Jeremiah spake unto him in the name of God; and notwithstanding the solicitations of the prophet, and the conviction of his own conscience, resolved not to yield to the Chaldeans. The warnings contained in this chapter are the last that God gave him; and as he neglected to improve them, it was afterwards too late to do it, and he drew upon his subjects and himself the utmost miseries, as we find related in the next chapter.

CHAPTER XXXIX.

We have in this chapter, I. An account of the taking of Jerusalem, and of king Zedekiah's being carried away to Babylon with the Jews, after that Nebuchadnezzar had caused his sons to be slain before him, and put out his eyes. II. We see what happened to Jeremiah, and the respect which the Chaldeans had for him. Lastly, This chapter informs us, that Ebed-melech, who had saved the prophet's life, was himself also saved when Jerusalem was taken, as Jeremiah had promised him.

Reflections.

THERE are three reflections to be made on this chapter: I. That the city of Jerusalem was taken, plundered and burnt with the temple; the king's houses, and the houses of the people; and that the Jews were carried to Babylon, as Jeremiah and the other prophets had threatened. So remarkable an event proves that God is righteous, that his threatenings are certain; and that after he has a long while in vain borne with men, he punishes them according to their deserts. II. The next reflection is, that Zedekiah was taken; that the king of Babylon caused him to be tried as a traitor, and one that had broken the oath of allegience to him; and that he slew his children before his face, put out his eyes, and carried him in chains to Babylon. What befell that prince, who had received so many warnings from God by the prophet Jeremiah, shows that they who refuse to hearken to the voice of God, they who are the authors of other men's sins, and of public miseries, and particularly perjured persons, are made at length examples of the wrath of God. III. It is to be observed, that Jeremiah was saved at the taking of Jerusalem; and that Ebed-melech, who had saved the life of Jeremiah, was also himself spared, as God had promised him, because he had put his trust in him. These two are instances