A commentary on the prophecy of Micah by Edward Pocock ...

A COMMENTARY ON THE PROPHECY of the PROPHET MICAH.

CHAP. I.

VER. 1.

The word of the Lord that came to Micah the Morasthite, in the daies of Iotham, Ahaz and He∣zekiah, kings of Iudah, which he saw concerning Samaria and Ieru∣salem.

THIS Prophet is by the same name and title mention∣ed Ier. XXVI. 18. called the Morasthite from the name of his City or place, where he was born or li∣ved, which, whether it were Moresheth mentioned ver. 14.a 1.1 as Some think, or Mareshah ver. 15. and Ios. XV. ver. 44.b 1.2 as many Others will have it, or some other place of that name, as 'tis hard to determine, so not very material. That it was pertaining to the tribe of Iudah, and not of Ephraim, asc 1.3 Some think, is more then probable, because in assigning the time of his Prophecy, he nameth only such Kings of Iu∣dah, under whom he Prophesied, not any King of Israel, which, if he had been a subject to them, 'tis probable he would have done, (asd 1.4 a lear∣ned Iew notes) especially seeing his Prophecy concerneth not Iudah alone, but the ten Tribes also, as those of Hosea and Amos do. Anothere 1.5 Iew saies 'tis manifest, that his Country was of those places, that belonged to the Kings of Israel, for what reason he sheweth not.f 1.6

Samaria and Ierusalem.] The first was the chief City of the Kingdome of Israel, or the ten Tribes, the other of the Kingdome of the o∣ther two Tribes, viz. Iudah and Benjamin, and so under them is comprehended the whole of both Kingdoms. God being provoked by their sins declares, that he will proceed with great severi∣ty in judgment against them, and doth it in such terms, as might justly rouze them up from se∣curity, and awaken them to a speedy repen∣tance.

2.

Hear all ye People, hearken, O Earth, and all that therein is, and let the Lord God be witness against you, the Lord from his Holy Temple.

By People may be understood (as by most is) either the People of those Countries, or of all others, and so by Earth either parti∣cularly that land, or the whole habitable World, and the fulness thereof, that is, as 'tis well ex∣pressed, all that therein is, all the inhabitants thereof, which fill it, and occupy it. The People of that land are more peculiarly spoken to, and his judgements particularly de∣nounced now against them: yet what is said or done to them, is for example to all others, g 1.7 and they may be looked on as summoned to take notice thereof, and to consider the ju∣stice of Gods judgements, and his way of pro∣ceeding against obstinate sinners.

O Earth.] Though by Earth may well be understood the People on the Earth, yet be∣cause of the words that follow it may seem to note the Earth it self, and so sheweth, That such is the terror of the judgment that God de∣nounceth, as that the Earth it self should be so moved, as if it were sensible thereof; and so re∣proveth their greath 1.8 stupidity, in that sense∣less Creatures are called on, as if they would sooner hear then they. See Isaiah 1. 2. and XXXIV. 1. Ierem. VI. 19. and XXII. 29. the like expressions: as also, cap. VI. 2. and else∣where.

Let the Lord God be witness against you.] When those evils, that I denounce, shall come

upon you, he shall thereby convince you, that I faithfully declared his will unto you,i 1.9 and for∣warn'd you of what should certainly be, except you did repent; and consequently that you pe∣rished through your own wilful obstinacy, and your refusing to give ear to my message from his part delivered to you. For illustrating the expression, see Psal. 1. 7. & especially Ruth 1. 24. and Malach. III. 5.

From his holy Temple.] Tho this might in a convenient sense be understood of the Temple at Ierusalem, and is so by Some, yet is by others a reason given against that, because the temple was at Ierusalem,k 1.10 and belonging then only to the Kingdom of Iudah, whereas the judgments here denounced concern the Ten Tribes also, who then had nothing to do with the Temple. Altho this reason seemeth not sufficientl 1.11 to o∣thers. However, by the most 'tis understood of Heaven, called his Temple (as Psal. XI. ver. 4.)m 1.12 of which the Earthly Temple was a repre∣sentation, God being also said to dwell in it, Salomon saying that he built it for an house for the Lord to dwell in 1 Kings VIII. 13.

3.

For behold, the Lord cometh forth out of his place, and will come down, and tread upon the high places of the Earth.

The Lord cometh forth out of his place, &c.] God, who is every where present, filleth all places, and is bounded by none, is yet more par∣ticularly said to be there, where he exhibiteth more peculiarly his Majesty and Glory, as in his proper place; so in the Heavens, and so of old in the Temple at Ierusalem: and he isn 1.13 said to come forth out of his place, and to come down to any other place,o 1.14 when he shows there more apparent tokens of his taking notice of what is done there by men, (which before they might think him not to do, and to be absent from them) and effects of his presence and power there by acts either of mercy or judg∣ment, for executing of which he is therefore here said top 1.15 come forth, and to come down. Some, that in the former words by his Temple understand the Temple at Ierusalem, here by his Place understand the same, and by his com∣ing q 1.16 forth out of it, the withdrawing the gra∣cious tokens of his Majestatick presence, which he was wont there to afford: and that he would not be confined (as it were) to that place, but from hisr 1.17 throne of mercy betake him to his throne of judgement, & show forth his power every where in punishing them.

And tread upon the high places of the Earth.] s 1.18 All that is highest, exalted in the land, or among the People. Their towers, & strong places, their princes, and chief ones shall he bring under, as a thing that is most weak, and contemp∣tible, troden upon, or crushed by the foot: none of them shall be able to resist him, or stand be∣fore him;t 1.19 or shewing himself to be high above the highest on Earth, as a Man is above what he treads under his foot.

4.

And the Mountains shall be molten under him, and the valleys shall be cleft: as wax before the fire, and as the waters that are poured down a steep place.

And the Mountains, &c.] Farther to express the terrour, with which God will proceed in judg∣ment against them, he represents him as a con∣suming fire (as he is said to be Deut. IV. 24. and IX. 3. and Hebrews XII. 29.) or as accompanied with a fire that shall devour before him, and a great tempest round about him, (as Psal. I. 3.) or with burning coals go∣ing forth at his feet, Hab. III. 5. for, saith he, the mountains shall be molten under him, shall be consumed, saith the ancient Latin, shall be moved, or tremble, the Greek and Arabick, which tho, as to what is meant, they come all much to on passe, yet as the word properly signifieth to melt or be melted, so that it ought so to be here rendred, appeareth by what is subjoyned, as wax before the Fire. Neither may this expression, that Mountains and Rocks should be molten, seem improper, if we con∣sider, what hath of late time been seen in the Eruptions and flowing of Mount Aetna, and is seen in other places (as Strombelo, &c. from which continual streams of fire, and molten matter issue down) or what those that make experiments that way will tell us may be done by fire on the hardest Marble.

And the valleys shall be cleft.] ^u Hab. III. 9. 'tis said, thou didst cleave the Earth with ri∣vers, so perhaps it may be here understood, that the vallys should be cleft or rent with those fiery streams, that should come down from those molten mountains, or, shall be rent and broken into pieces. By some it is rendred, shall be dissolved, (so the Greek and Arabick,) but the proper notion of the word is to cleave or to be cleft. The same word is used Gen. VII. 11. where 'tis said, the fountains of the great deep were broken up. That these words are not here literally to be understood, and according to what they properly sound, as if these things, which are said, should really so be done, is ma∣nifest, but by way of similitude, to expresse, that as great things should be done, as those mentioned, viz. that God should in executing his judgments appear with such irresistible power, that no persons, or places, tho they might seem as strong as the Mountains, as firmly fixed as the Earth, should be able to re∣endure

before it, any more then Wax before the Fire, or, subsist and keep together, and stand in their place, any more then waters powred down a steep place; but as easily be brought down and destroied, as Wax is molten before the Fire, as speedily as Waters run down in such a place. By Mountainsx 1.20 Some un∣derstand, those that dwell on the Mountains, y 1.21 or, Cities on the Mountains;a 1.22 Others, such as were of highest degree, greatest power, and eminency among them: and so on the contrary, by valleys, they understand the inhabitants of the valleys, or Towns in lower places, or, those of lower condition: that the scope may be, That none of any condition, or in any place, high or low, shall be able to resist, or escape his pu∣nishment; it shall find them out, and reach them all. These threats were made good in the de∣struction of Israel by Salmanaser, of Iudah by Sennacherib and Nebuchadnezzar.

5

For the transgression of Iacob is all this, and for the sins of the House of Israel. What is the transgression of Iacob? Is it not Samaria? and what are the high places of Iudah? Are they not Ierusa∣lem?

For the transgression of Iacob is all this.] Of all this, that is threatned, the cause is on their part: viz. the many provoking sins, of which the whole family of Iacob, consisting now of the two Kingdoms of Iudah and Israel, are guilty. Ia∣cob and the house of Israel, are both names, which may comprehend the whole twelve Tribes, as denominated from their Father Iacob, who was also called Israel. They are sometimes more particularly used to express the ten Tribes as distinct from Iudah and Benjamin. Here all the twelve Tribes seem spoken of, Iudah as well as the others being accused and threatned. b 1.23 Some think by Iacob to be meant all the twelve tribes, and by the house of Israel more particu∣larly the ten;c 1.24 Others on the contrary, by Ia∣cob the ten Tribes, and by Israel Iudah with Benjamin, because in the following words Iaco•• and Iudah are distinctly named. Yet O∣thers also by both of themd 1.25 think only the ten Tribes here meant, and that they are named because they were most in number. It will not much concern us nicely to dispute about this, seeing the judgments are denounced against them all; and when the words were spoken, we suppose they all of them knew, how by these names they were meant and spoken to. Isa. viii. 14. they are called both the houses of Israel, and in this Prophecy c. III. ver. 1. and 9. we read, the heads of the house of Jacob, and Princes of the house of Israel, when the Princes of Iudah are manifestly spoken of, who built up Zion with blood.

What is the transgression of Iacob?] Here by Iacob seem particularly denoted the ten Tribes, because Samaria was the chief City of their Kingdom. Yete 1.26 Others would have this name here also to comprehend all the twelve Tribes, because, say they, Samaria was the cause of Idolatry, not only to those Tribes, who were properly under the Kingdom of Israel, but to Iudah also, which thence took the infection.

What is? or,f 1.27 as Others think it more pro∣perly rendred, Who is the transgression? i.e. Who is the cause of the transgression of Iacob? Is it not Samaria? that is, the King, or inhabitants of Sa∣maria? which being the chief City of the King∣dom at that time, corrupted all the other pla∣ces thereof by its ill example. So, Who is the high places of Iudah? that is, Who is the cause that in several places of Iudah high places, con∣trary to the law, are built for false worship? Is it not Ierusalem the Royal City? that is, the King, and inhabitants of Ierusalem, who hav∣ing first built such there, the infection thence spread it self through the whole land of Iudah, and they also did what they saw done at Ieru∣salem: for looking on that as an holy City, they supposed nothing would be done there which they ought not to follow.

6

Therefore I will make Samaria as an heap of the field, and as plantings of a vine∣yard; and I will poure down the stones thereof into the valley, and I will disco∣ver the foundations thereof.

Samaria as an heap of the field.] Samaria hav∣ing been first in sin, shall be first in punishment: which punishment is here described. He who, for the wickedness of the inhabitants, maketh of a City an heap, of a defenced City a ruine Isa. XXV. 2. will cause her by the Assyrians his instru∣ments to be madeg 1.28 as an heap of the field, or a wast hillock, or heap of rubbish in the field; And as plantings of the vineyard, such places as are planted with vines, which they use to plant on hillocks, as best thriving in such places: so that the place where Samaria stood shall be as such a field only, and for such use, as if there never had been there a populous inhabited City. This shall be brought to pass by their rowling or throwing down the stones thereof (for it stood on an hill) into the valley, when they shall have rased it to the very foundation, and plucked up even the lowest stones that were covered with the Earth, so that there be not left one stone standing upon ano∣ther, Mat. XXIV. 2. Luc. XIX. 44. (where the like destruction of the Temple & Ierusalem is descri∣bed.) The Latin renders it, as an heap of stones in

the field, where a vineyard is planted:h 1.29 and so Some expound an heap of the field, an heap of stones gathered out of the field, that they may not hinder them that work; and thrown up to∣gether, afterwards to be thrown out of the field, and dispersed;i 1.30 Others somwhat differently: but all make the scope to be the expression of utter destruction and desolation. Compare cap. III. 12. and Ierem. XXVI. 18. where the same thing that here is meant, is expressed in terms tend∣ing to the same purpose.k 1.31 That Samaria was thus ruin'd by the Assyrians seems manifest out of the 2 Kin. XVII. 24. &c. where the Peo∣ple brought up by the King of Assyria, are said to be placed in the Cities of Samaria, not in Sa∣maria it self.

7

And all the graven Images thereof shall be beaten to pieces, and all the hires there∣of shall be burnt with the fire, and all the Idols thereof will I lay desolate: for she gathered it of the hire of an harlot, and they shall return to the hire of an Harlot.

And all the hires thereof.] That we may know what is meant here by hires, compare Ho∣sea II. 12. where the Idolatrous People are ta∣xed for saying of their vines and figtrees, These are my rewards (or hire, for the word is of the same root with this here, and differs only in the last letter) that my lovers, that is, my Idols have given me. Add out of ver. 5. for she said I will go after my Lovers, that give me my bread and my water, my wool and my flax, mine oyl and my drink.—and what God saith ver. 8. she did not know that I gave her Corn and Wine and Oyl, and multiplied her Silver and Gold, which they prepared for Baal, viz. for presents to Baal, or wherewith they made Baals, as cap. VIII. 4. it is said, of their Silver and their Gold have they made them Idols. These expressions being con∣sidered, it will appear that by hires, may be con∣veniently understood all their wealth and good things, which they looked on as the gifts of their Idols, and rewards of their service to them; or, those pretious things and rich donaries, which having receiv'd and gain'd from their own People, or others their friends and part∣ners with them in their Idolatry, they dedicat∣ed to their Idols, or made Images of, or ador∣ned them and their Temples with. And ac∣cording to this last interpretationl 1.32 Some will have the Idols to be compared to harlots, and the Idolaters to their Lovers, who bestow gifts on them for their hire and recompence of their lewdness:m 1.33 but this is by Others excepted a∣gainst, because otherwhere in Scripture the I∣dolaters are compared unto Strumpets, which prostitute themselves and their Idols to their Lovers, or such to whom they prostitute them∣selves. This scruple will be taken out of the way, if we consider what is said Ez. XVI. 31, 34. (concerning Ierusalem) Thou hast not been as an Harlot, in that thou scornest hire. And the contrary is in thee from other Women in thy whore∣doms, in that thou givest a reward [or hire] and no reward is given thee: and again ver. 41. I will cause thee to cease from playing the Harlot, & thou also shalt give no hire any more. The same word be∣ing in those places used that is here, makes ma∣nifest that 'tis used not only for such gifts and hire, as adulterers give to Harlots, but for such also as more unsatiable Harlots give to Men, to hire them to commit lewdness with them: and so if it be here understood of such gifts as Israel gave to, not received from, her Idols, she may still be looked on as the Harlot, and the Idols her Lovers, and the gifts the hire of an whore, not received, but given by her. These shall be all burnt with fire, ex∣cept such as the enemy shall see fit to carry a∣way. And so the meaning of the following words will either be, and all the Idols thereof will I lay desolate,n 1.34 that is, take them out of the way, that they be no more worshipped;o 1.35 or, as Others will have by Idols meant, the Temples of their Idols will I destroy; for she gathered them of the hire of an harlot: all those presents and rich gifts, with which she made, or adorned her I∣dols, and their Temples, she gathered of the hire of an Harlot, viz. from such as ran on whore∣ing after those Idols, and prostituted them∣selves to false Gods; and they shall return to the hire of an Harlot,p 1.36 shall fall into the hands of those who are given to the like Idolatry, and by them (namely the Assyrians) be employed in the worshipping and adoring of Idols; as of the Calf of Bethel 'tis said, It shall be carried unto Assyria for a present to King Iareb, Hos. x. 6. or else, according to the first interpretation,q 1.37 all the wealth that they looked on as a reward of their Idols to them, shall return or be given to such, who should likewise look thereon as gifts bestowed on them by their Idols, who, they thought, gave Samaria and all its spoils into their hands, (as Belshazzar and his Lord's who drinking in the vessels that were brought out of the Temple at Ierusalem, praised their God's of Gold and Silver, &c. as if they had bestowed them on them, Dan. v. 3, 4.)r 1.38 Others think it needless so nicely to prosecute the words, but that they be understood as a proverbial speech, That all their wealth which they acquired in or by their Idolatro••s worship, and looked on as rewards from their Idols with which they com∣mitted Spiritual fornication, as it was like the hire of an Harlot, so should come to the same pass, as usually the hires of Harlots do, which by the curse of God on them come to nought, and do them no good.s 1.39 There is another rendring of

the words by Some given, viz. Because of the hire of an Whore she gathered [them,] and while there is the hire of an Whore, they are turned away, that is, they impute their wealth, and such things as they enjoy, to their Idols, (as their hires or rewards from them) and while these things re∣main to them, they are turned away from me, who indeed have given them all, and forsake my service. But this seems more harsh.

8

Therefore I will wail and howl, I will go stript and naked: I will make a wailing like the Dragons, and mourning as the Owles.

I will go stript and naked.] That is, as one spoiled and stript of his garment, whether by others, and so left naked,t 1.40 or having himself, in token of extream heaviness and sorrow, cast off at least his upper garment, wherewith he was usually adorned.u 1.41 Some expound it as one spoiled of his right mind and understanding, distracted through extrenity of affliction and anguish of mind, and so casting away his clothes, (which sense, viz. of foolish or distracted, they will have the same word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sholal] to have Iob. XII. 17, 19.) whether the Prophet speak this of his own Person,x 1.42 that in com∣passion to them he cannot but conceive the grea∣test sorrow, and so will in all outward signs ex∣press it: or whether he speaks it as in their person, to shew what great affliction they shall be brought to, or in his own person represent∣ing what shall befal them, as so Isaiah cap. XX. 2. is bid to go naked and bare-foot for a sign to the Egyptians and Ethiopians, that they should be forced to do so, and therefore the Greek and the Chaldee Interpreters expound these words of the People in the third Person, not as of the Prophet in the first, that they should so go stript and naked, and make a wailing, &c.

I will make a wailing like the Dragons, &c.] So allmost all Interpreters render the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tannim Dragons, only the ancient Syriack translation renders it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yorure, which in that Language, as their own Authors tell us, sig∣nifies a kind of wild Beasts like a Dog, between a Dog and a Fox, or a Wolfe and a Fox, which the Arabians call from the noise that they make, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ebn Awi or wawi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and our En∣glish travellers and other Europeans by a name borrowed from the People of those Countries, where they are more known then in Europe, Ia∣kales, which abiding in the fields & waste places, make in the night a lamentable howling noise, in so much that Travellers unacquainted with them would think that a company of People, Women or Children, were howling one to ano∣ther, as none that have travelled in the night in those parts of Syria, &c. can be ignorant. And with him agreeth an Arab version of Rabbi Saa∣dias (as is probable) rendering it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be∣nat awi, that is, Iakales. This translation seems to carry more reason with it, then the rendring it Dragons; because, of the hissing of Dragons, as other Serpents, we hear and read, but no where in any creditable Author of their howling, or making such a noise, as may be called wailing, or like to it. And the same will be confirmed by the authority of a learnedy 1.43 Iew, who ob∣serves it for an errour in Expositors, that in this & some other places they render Dragons, where they should render Iakales, viz. the Beast which we mentioned. His note on this place is this, the truest Interpretation is, that 'tis a Beast call∣ed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ebn Awi, the property of which Beast is, to gather together in the night, and to answer one another in crying and howl∣ing, so that wailing is compar'd to the noise that they make. Much like he notes on Ie∣remiah cap. IX. ver. 11. where what is ren∣dred a Den of Dragons, according to him ought to be, an habitation of Iakales (as there likewise the Syriack hath it, as also cap. X. 22.) and on Mal. I. 3. he also notes, that there it ought to be so rendred Iakales, not dragons of the wilderness; as likewise Lam. IV. 3. Those wild beasts, not Sea∣monsters (as ours) or dragons (as others:) for, saith he, Serpents (as Dragons are) have no breasts, and in both those places the Syriack renders it by the same word, which it here (as we said) useth. The which was cause of this mistake in that last place he saith is, because the word which sig∣nifieth Iakales in the plural number, is in writ∣ing the same with that which signifieth a dra∣gon in the singular, both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tannin, and so they took them for one in signification: and the same cause we may think every where to have given occasion to this mistake, viz. the likeness of the words of so differing significations. To pre∣vent such mistake from what he hath sug∣gested to us, a rule may be thus summed up, that wheresoever we meet with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tannim or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tannin or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tannoth (for they are all one in sense) as plurals, they signify those howling wild beasts inhabiting waste desolate pla∣ces. But where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tannim (as Ez. XXIX. ver. 3. and XXXII. 2.) with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 M. in the singular (which Rabbi Tanchum saith is sub∣stitute for •• N.) or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tannin in the singu∣lar, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tanninim in the plural, they are to be rendred, Dragons, or Serpents, or Sea-mon∣sters, or Whales, or the like, according as they are spoken either of such Creatures as are on the land, or in the waters. This rule is con∣firmed by the Syriack translation which we mentioned, in that usually (I think every where except Psal. XLIV. ver. 19. where it rendreth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tannim by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tenyono, which signi∣fieth calamitous or dolorous, as the learned Sionita there notes,) where either of those three forms of the first rank is found, there it renders it constantly by that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yoruro, which

we said signifies that howling beast; but where either of the latter,z 1.44 there it useth another word, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tanino, which signifieth a Dragon, or Serpent like creature. And that these words so like in the letters in the Hebrew, may have these different significations, may be farther made evident from the like use of the Arabick Tongue, in which as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tennin signifies a Dragon or great Serpent, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tinan signi∣fies a Wolf, to which the beast we speak of is much like in kind, shape and conditions. [The Arabick version likewise in several pla∣ces renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Benat wawi, Iakales.] It may be observ'd that usually where the Syri∣ack puts 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yoruro, there the Chaldee, which is but a different dialect of the same Tongue, puts 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yaruda with the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 D. in the last place, which the Translatours render Dra∣gon, but probably for no other reason then be∣cause they thought the Hebrew word, which was rendred by it, so to signify. But it is not unlikely, that it ought to be rendred as the Sy∣riack is: because in those places, wherein the Hebrew word manifestly signifies a Dragon, there he useth another word, as the Syriack doth. Probably therefore the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yaruda may in that dialect signify the same, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yoruro in the Syriack, the one Dialect pro∣nouncing that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 D. what the other doth by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. Or it is not impossible, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 D. crept into the place of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. by the mistake of such as transcrib'd it out of the first ancient copies, reading and so writing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 D. for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. it being well known how little difference there is between those two letters, both in the Hebrew Alphabet, in which letters the Chaldee is writ∣ten, and likewise in the Syriack: so that it might be easy so to mistake, if this may not seem too bold a conjecture.

And mourning as the Owles.] Or Ostriches, for so the ancient Interpreters generally ren∣der it. Some more modern render Owles, which somea 1.45 learned Men prefer and defend.b 1.46 O∣thers again very learned are for retaining the old. They bring probable arguments on both sides. But it is but conjecture against conje∣cture, there being no way of certainly knowing by other helps, what the word did signifie among the Iews in ancient times, when the Scriptures were written; only it seems mani∣fest, ^c that it was a Bird keeping in desert places, and making a doleful and mournful noise: and such that some sorts of Owles make is well known. But it is affirm'd also byd 1.47 Travellers of good credit, that Ostriches make a fearfull skreeching lamentable noise: so that it will be hard to determine. Mr. Fuller who would have it rendred Owles, and perhaps more par∣ticularly Skritchowles, thinks that the word should be more properly written Stritche-owle: so we find in the Doway English-Bible Striches in this place: but perhaps the letter O is by the Printers fault left out, and it should be Ostri∣ches, for they render out of the vulgar La∣tin.]

9

For her wound is incurable, for it is come unto Iudah: he is come unto the gate of my People, even to Ierusalem.

For her wound is incurable, [or grievous] or she is grievously Sick of her wounds.] The causes of this lamentation are in the former words expressed, viz. 1. the desperatness and incurableness of the wounds of Samaria, or the grivousness of what she suffered or should suffer by the Sword, Fa∣mine, Plague, and Captivity, every one of which was a sore evill, with which she was grie∣vously afflicted. 2. The extent or far spread∣ing of this wound, or these evils. They did not seize on Samaria, or Israel alone, and there stop, but proceeded and went on as far, as to reach Iudah also.f 1.48 Some look on this as de∣noting that evill, which was brought on the Cities of Iudah by Sennacherib, who so far pro∣ceeded, as to besiege Ierusalem it self, some years after that Shalmaneser had taken Samaria, and carried Israel captive. 2 Kin. XVIII. 9, 10, 11. and ver. 13, 17. and 2 Chron. XXXII. 1, 2, &c. But others think this not enoughg 1.49 for the meaning of the words, because this wound was not in••urable to Ierusalem, which God de∣livered from the hand of Sennacherib, wonder∣fully destroying his Army by the hand of an Angel, and bringing on him also destruction, as appears 2 Kin. XIX. 35, &c. and 2 Chron. XXXII. 21, 22. andg 1.50 therefore will have here the final destruction of Ierusalem, and the carry∣ing the Iews into captivity by Nebuchadnezzar to be pointed out, and to signify, that as now Samaria and Israel, so afterwards Ierusalem and Iudah should be grievously afflicted and de∣stroyed, none being able to cure their wound, to rescue them from destruction.

He is come unto the gate of my People] that is, the enemy, though not expressed, because the Verb is of the Masc. gender, whereas the preceeding Nouns and Verbs are of the Femi∣nine. h 1.51 Others, it is come, viz. the thing or e∣vill condition, the whole matter spoken of, which may be in either gender uttered.—Of my People, so Interpreters say the Prophet speaks, because he was of the Tribe of Iudah.

10

Declare ye it not at Gath, weep ye not at all: in the house of Aphrah roul thy self in the dust.

Declare ye it not in Gath.] The like words are us'd 2 Sam. I. 20. in Davids lamentation e 1.52

over Saul and Ionathan, whencei 1.53 Some look on it as an usual form in lamentations for some great national calamity, intimating the great∣ness of it, being such as their enemies would rejoice at, and therefore wishing it might be concealed, if possible, from them, & counselling them not to make it known to them by any pu∣blick expression of sorrow, as weeping &c. Gath was a City of the Philistines, Enemies to Isra∣el and Iudahk 1.54 although then in possession of the Kings of Iudah, and such as would re∣joice to hear what evill had befallen them.

In the house of Aphrah roll thy self in dust.] l 1.55 Aphrah, a place (as some will) not far from Ierusalem, (perhaps the same with Ophrah which is reckon'd among the Cities of the Tribe of Benjamin Iosh. XVIII. 23.) There,m 1.56 farther of from the Philistines, and that they may not take notice of it, silently mourn, or roll thy self in Dust or ashes (for the word signifieth either.) n 1.57 Others, for the house of and belonging to Aphrah.o 1.58 Others within Aphrah, viz. within thy own land, taking by this name to be design'd the whole land of Iudah, which being laid desolate should be all dust and dirt.p 1.59 Others think the land of Ephraim to be signified by it, whose houses should be ruined or turned to dust, or fil∣led with it. The Prophet, in this and the fol∣lowing verses, reckoneth up several places (whe∣ther belonging to Israel or Iudah) by alluding to the names of which he expresseth the pre∣sent or future condition, which they should be brought to, together with others not named, even the whole Land.q 1.60 Others, because some of those names are not else where found in Scrip∣ture, think, that they were not the usual proper names of the Cities of the Land, but names put upon them by the Prophet, by which, and by de∣scanting on them, he might declare, what he had to say of, or to the People, for making them sensible of what should befal them. Some In∣terpreters therefore retain them as proper names,r 1.61 Others render the meaning of those names, Our's do both, in the Text giving us the names, and in the Margin, the significati∣ons of most of them.

Roll thy self, &c.] Here (as in some other places) there are in the Original Hebrew two readings, one in the Text, which is called Cetib, i.e. that which is written; the other in the Margin, which is called Keri, viz. that which is read, that which is read is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hithpalleshi according to which 'tis generally by Interpre∣ters rendred as the word sounds, Roll thy self, as the words of the Prophet speaking to the People: that which is written is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hithpallashi and sounds I have rolled my self, as if he speaking of himself told them, what he did in his own person, mourning in secret for the calamities hanging over the land, and so shewed them by his own example what they should do. Either sense is good, and both aim at the same end, whether taken, as a precept, or an example.

11

Pass ye away thou inhabitant of Sa∣phir, having thy shame naked; the inha∣bitant of Zaanan came not forth in the mourning of Beth-ezel, he shall receive of you his standing.

Pass ye away thou inhabitant of Saphir, &c.] Saphir signifieth fair or elegant. It is by Some taken for a proper name of a City so called. By others as an Epithet of some place, there∣by noted for its fair situation or beauty, and s 1.62 they will have Samaria to be meant by it.t 1.63 O∣thers understand it of the Daughter of Iudah, or Ierusalem, which was beautiful for situation, Psal. XLVIII. 2. To this place or City, what∣soever it be that is called by this name, 'tis de∣nounced in these words, that to it and its in∣habitants shall be for their former beauty and glory now shame and confusion. The other names also some apply to Samaria and Ierusa∣lem, but the exposition will be plainer by take∣ing them for proper names of places.

The inhabitant of Zaanan came not forth in the mourning of Beth-ezel.] Of Zaanan in the mar∣gin is of the Country of flocks. Others the going out, for so the Vulgar Latine hath it, She went not out that dwelleth in the going out; the word being by Some deriv'd from a Noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zon, that signifieth Sheep or herd's of little Cattle, by Others from a root that signifieth to go out, even that by which here is an allusion to it made. But the simpler interpretation will be to look on it, as a proper name, as the Text of our Bibles doth. Saint Hierome long since noted these passages of the Prophet in the preceeding, this, and the following verses, to contain such difficulties as that there is great need of the assistance of the holy Spirit to explain them. He knew not how to reconcile the Greek ver∣sion and his own, and fit them to the Original, which were all that he had them to do with. How much more difficult will it be to reconcile so many Translations as have since come forth? The diversity between them ariseth from the different acception of the words, some taking them to signifie one thing, some another, and from their different placeing them in the con∣struction. Our Translators endeavour to keep as near the words in the Original as they can, and the meaning of them according to their rendring seems this, That when Beth-ezel. (which was first taken by the Enemy) was led away mourning, the Inhahitants of Za∣anan came not forth to bewail with them, or

comfort, or help the, as standing on their own guard for fear of the Enemy, or,u 1.64 know∣ing that the same calamity should quickly be∣fal themselves, and so they should have enough to do to bewail themselves. [For] He shall receive of you his standing, of you, O Inhabitants of Zaanan, though you remain longer then those of Beth-ezel, [yet] he, that is, the Ene∣my, shall receive his standing, that is, the re∣ward for his labour, and time spent in beseig∣ing, and taking you: your spoil shall be his recompence.y 1.65 So both among the learned of the Iews and Christians, do diverse explain these words. And according to this exposition Beth-ezel is look'd upon as first taken and destroy'd. There is byz 1.66 another learned Iew another rendring given, whereby Zaanan is said to be first destroy'd: he with some alteration, thus gives the meaning: The Inhabitants of Zaa∣nan came not forth in the mourning of Beth-ezel, [or had not opportunity to come forth &c.] which received its standing more then you, or remained longer then you, or after you, that is, whereas they of Zaanan expected to have seen those of Beth-ezel gone before them, and to have bewailed their calmity, 'tis come to pass otherwise, and they retain their stand∣ing more than you of Zaanan, or after you, and shall see your ruine and bewail you. He also citing Aben Ezra's exposition gives this sense of it, the Inhabitants of Zaanan went not forth to mourning [and also] Beth-ezel shall take or learn of you its standing, that is, to keep it self at home, and not go forth to bemoan, or help its neighbour; but he rejects it, as go∣ing contrary to Grammar, and the punctation, in separating 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lemispad to mourning from Beth-ezel in construction, beside that Beth-ezel keeping, or kept in by reason of its seige, as he supposeth it to be, cannot be so properly said to learn, what it did not of its own choise, but was forced to. But this seems different from what our Printed Copies of Aben Ezra have. There is yet another exposition, which offers it self thus. The Inhabitant of Za∣anan shall not go free or escape, for so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yatsa is used also to signifie; the mourning of Beth-ezel, shall take from you (O Inhabitants of Saphir or of Zaanan) its stand∣ing or its measure, or conjecture, that is, by seeing what you suffer, they of that place shall take guess, or learn what shall befal them. This exposition seems to keep as close to the letter as any, and is confirm'd as to the first part of it by the Chaldee Paraphrase, as to the latter by some of the learneda 1.67 Iews. [It may be brought nearer to the foregoing thus. The Inhabitant of Zaanan came not forth in the mourning of Beth-ezel; he shall take his guess from you, that is, by you (of Beth-ezel or Sa∣phir) learn what shall be his own condition. In these expositions the names are taken as proper to places so called, (which seems the plainest way) against which is denounced, that the like evils shall overtake them; The others look on them rather as Epithers or names put only in respect to the present occasion, to denote Samaria, or Ierusalem, or Iudah, or o∣thers. b 1.68 A learned Iew of that opinion to this purpose; that as for the Daughter of Iudah, which would not stir abroad to condole with her neighbour, but kept at home still and qui∣et, the enemy should take from them the qui∣et and tranquillity of their Kingdom, and re∣move them away into captivity; so rendring that which our render standing, by stability, tranquilLity or quiet habitation. To the same purpose some Christians also, as Arias Monta∣nus. Iunius and Tremellius thus render, The In∣habitant of the place abounding with flocks (or cattle) shall not go forth, there shall be mourning in the places neer adjoining, which receive from you their subsistence. The Vulgar Latin thus, she went not out, that dwelleth in the going out; the house adjoining shall receive lamentation of you, which stood to her self. In such variety of expositions (and more may be found) the reader may have liberty of choosing: he will be hardly able to reconcile them.

12

12 For the inhabitant of Maroth waited carefully for good, but evill came down from the Lord unto the gate of Ierusa∣lem.

For the inhabitant of Maroth waited carefully, &c.] That is,c 1.69 expected, that good should come, but it came not, but on the contrary evill came &c. The margin has was grieved, the word signifying both to expect, or wait for, and to be grieved or be in pain or sorrow as a Women in tra∣vel. They were seazed on with grief or sorrow, because (for so the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ci properly sig∣nifies) evill came down &c. Maroth therefore seems to be a City in the neighbourhood of Ie∣rusalem, or one that had dependance on it, and so could not but be involved in calamity, when that was distressed; and so grieved for good, that is, for its want, and being deprived of that good which it hoped for, or once enjoy'd, by the coming of evil down unto the gate of Ierusalem, or as far as the chief City, Ierusalem it self. See ver. 9. The name of Maroth,d 1.70 Some will have here by transposition of letters, put for Ra∣moth, viz. the Cities singly called Ramah, of which there were more in the lands of Iudah, and Benjamin, and so, to comprehend them all, put in the plural number, and called Maroth, bitter, or bitternesses, from the bitter calami∣ties that should befal them. Others translate

the worde 1.71 Rough places,f 1.72 Others Bitternes∣ses. g 1.73 Others, think the whole Kingdom of Iudah by this name design'd, in respect to the many evils in her, and sorrows that were to come upon them. But the taking it other∣wise then for the proper name of a City, doth (as in the forenamed and following places) but open a way to more uncertain conjectures, and doubtful interpretations.

13

O thou inhabitant of Lachish, bind the chariot to the swift beast: she is the beginning of the sin to the Daughter of Zion: for the transgressions of Israel were found in thee.

O thou inhabitant of Lachish, bind the chariot to the swift Beast, &c.] Lachish is said toh 1.74 have been a City of Iudah, nigh to the bor∣der of the ten Tribes, and so reckoned up a∣mong the Cities belonging to Iudah, Ios. XV. 39. against which Sennacherib King of Assyria laid seige, 2 Kin. XVIII. 13, 14, and Isai. XXXVI. 1, 2. and said to have been one of the last de∣fenced Cities that remained of the Cities of Iu∣dah, when Nebuchadnezzar King of Babylon came up with his Armies to fight against Ie∣rusalem, and against all the Cities of Iudah that were left, Ier. XXXIV. 7. Denouncing against this City the evills that were to come upon it, he bids the inhabitants thereof to bind the cha∣riot to thei 1.75 swift Beast (as Horses, Mules, or the like) or sadle the swift Beast, that is, say k 1.76 Some with good probability, Prepare for speedy flight from the Enemy which shall come upon you, or to go away out of your Coun∣try. l 1.77 Others think, that tis spoken to them by way of derision, You that were wont so to do, viz. to bind the chariot to the swift Beast, (m 1.78 as formerly abounding in such things, and priding themselves therein) do so now; as much as to say, that the case was now altered with them,n 1.79 and they were not able to do as they were wont to do, when they could at pleasure call for their Chariots and Horses.o 1.80 Others take it as if they were bid to make ready Chariots at the command of the conquering Enemy, to conveigh his messengers from Lachish to Ieru∣salem, to demand the City to be rendred up to him, (as he did Is. XXXVI. 2.) The Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Retom rendred bind, is no where else found in Scripture, but (p 1.81 as a learned Iew saith) the sense requires that it be so taken. The Latin Translation indeed renders the words other∣wise, viz. Tumult of the Chariot of astonishment to the inhabitants of Lachish. But why the Au∣thor thereof should render this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Retom, Tumult, or the Greek, a noise, or the following word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Recesh, astonishment, no reason is given by those that follow that Translation. As for the first word, wherever, besides in this place, a Noun of the same root is found, it signifies a planet, whether Broom, a pliable plant that is easily bound, or as Others will, Iuniper, but never any thing like tumult or noise. and so for the second, it is not found butq 1.82 in the signification either of horses, or such like swift beast, or else of wealth and riches, whether in Cattel or other goods. But it may be observ'd as to the first, that the same theam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ratam, in the Arabick tongue, which is of great affinity with the Hebrew, signifies both to break, or dash and beat in pieces (from which the notion of tumult, and noise, or cra∣shing is not much different) and also to tye or bind on. For the second word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Recesh, whether he took it to be of nigh signification to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Regez not much different in found, and signifying fear, trembling, and great commotion, or what other reason he had to ren∣der it as he does, is uncertain; for the Greek takes it for horses, or horsemen, as in the Syri∣ack also it signifies, and is here put.

She is the beginning, &c.] The crime laid to the charge of the inhabitants of Lachish, is, that She was the beginning of the sin to the Daughter of Zion, or Ierusalem, viz. that she, being first infected with Idolatry receiv'd from Is∣rael (on whose land she bordered,) spread it a∣broad in the rest of the Country, even as far as Ierusalem it self. Those sins, whereby Israel transgressed, were found in her, and propaga∣ted from her, or by her. In the first part of the verse 'tis said, She is, and in the latter, in thee, with a change of persons, though speaking of the same. This is the exposition by the most given, and is more easy and probable then that whichr 1.83 Some bring, viz. that the sin obje∣cted to Lachish is their rebellion against King Amaziah, wherein they consented with, if not gave occasion to Ierusalem, according to the hi∣story 2 Kin. XIV. 18. and so were transgressi∣ons in her like those of Israel, or the tentribes, which rebell'd against the house of David from Ieroboams time and after.

14

Therefore shalt thou give presents to Moresheth-Gath: the houses of Achzib shall be a lie to the Kings of Israel.

Therefore shalt thou give presents to Moresheth-Gath.] For these thy evill doings shalt thou be brought to that condition, that thou shalt be fain to send presents to those that are thine enemies, as Moresheth-Gath, a place or City of the Philistines, to obtain assistance from them, (which shall be in vain to thee:) or, as Some, by way of derision, give now present, &c. as thou wont; or, as the margin hath it, for Moresheth-Gath, that iss 1.84 to redeem and ob∣tain favour for thy self, and thy neighbour City, if possible. But the learned Iews will not

have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Al, here tendred, for, but to signi∣fie the same that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El, to, as in several other places it doth. In this way Moresheth-Gath is taken for the name of a place, or City, pro∣bably nigh or belonging to Gath, a place of∣ten mentioned. Others considering the word Moresheth as coming from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ya∣rash, which signifies to inherit, accordingly translate itt 1.85 to the inheritance of Gath, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shilluchim which we render presen••••, they render Emissaries (the word be∣ing from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shalach, to send)u 1.86 they taking it to be as appliable to Persons, as things sent; which if they takex 1.87 for messengers sent to implore assistance from them, the sense will be much to the same purpose; but if, as Divers y 1.88 expound it, for scouts, or spoilers, as if the meaning were, that Lachish being taken should afford to the King of Assyria Souldiers, which he should together with his own send to make inrodes on the possessions of Gath, it seems more harsh: and more yet to interpret it, that the King of Assyriaz 1.89 should send spoilers, &c. for it is spoken to, or of Lachish, that she should give. Nor seems it plain with others to ex∣pound, a 1.90 To the inheriter of Gath, that is, to the Assyrian, which hath taken that City for his in∣heritance and possession, thou shalt give pre∣sents. b 1.91 Others yet, Thou 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Al, together with Moresheth-Gath (or the Town so call'd, which once belong'd to Gath, but was now in the possession of the Benjamites) give presents to make thy peace.c 1.92 Others to Gath, that was once the inheritance of Iudah, taken by Da∣vid, since again retaken and the inheritance of the Phil••stines, even thither thou shalt be com∣pell'd to send presents. But the first expositi∣on seems the plainest.

The houses of Achzib shall be a lie, &c.] Though the houses of Achzib were strong, and in them the Kings of Israel might put their trust, and hope for help of defence, yet they did, or shall (for the time is not expressed whether meant of the past, or present, or to come) fail their expectation, and be but a lie unto them. Achzib is the name of a Town named together with Mareshah Ios. XV. 44. and the same, or another of the same name mention'd Ios. XIX. 29. and Iud. I. 31. as belonging to, or bor∣dering upon the lot of the Tribe of Asher. This name agrees with, or is deriv'd from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cazab which signifies to lie, and therefore is byd 1.93 Some here rendred the houses of lying, or vanity, which were for deceit, or in vain, to the Kings of Israel, as if it were a farther Epithet or description of Gath, or how they should prove to the Kings of Israel, by whome 1.94 Some think here meant the Kings of Iudah; not of Israel as distinct from them: so Abaz King of Iudah is call'd King of Israel 2 Chron. XXVIII. 19.f 1.95 Some think the Cities of the Philistines denoted by the houses of Achizib, so called because of their falseness to Israel; or else the Cities of Iudah which failed Israel, when they expected help from them; or any other Towns, Countries, or Nations, as Egypt or Assy∣ria, from which Israel or Iudah desired help, but were deceived by them. However to the name of Achzib here is an allusion in the follow∣ing word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aczab, which is rendred a lie, to shew what they should prove to them that trusted in them.g 1.96 There be also, who by the houses of Achzib, that should be a lie to the Kings of Israel, think meant the houses of false wor∣ship in that City, wherein they worshipped I∣dols, from which they in vain expected help.

15

Yet will I bring an heir unto thee, O inhabitant of Mareshah: he shall come unto Adullam, the glory of Israel.

Yet will I bring an heir unto thee, O inhabitant of Mareshah.] He threatens, that yet, or far∣ther yet, he will proceed to bring unto the in∣habitants of Mareshah an heir, viz. an enemy, that shall take possession of them, and all they have, as if it were his inheritance, and thrust them out; (for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yarash signifies both to inherit, and to disinherit, or thrust out.) The name Mareshah including in it the signifi∣cation of inheritance, here is, in what is denoun∣ced against it, an allusion to its name. This City, byh 1.97 most supposed to be the Country of the Prophet, is mention'd among the Cities belonging to Iudah, Ios. XV. 44. and see 2 Chron. XI. 8.

He shall come unto Adullam the glory of Is∣rael.] That this is the literal rendring of the words as they ly in order, there is no doubt, and so giveth plainly this sense,i 1.98 that the ene∣my, that heir of Mareshah, should proceed and come as far as to Adullam, which is called the glory of Israel. Against which nothing may be excepted, but that Adullam was a place of meaner condition then to be called the glory of Israel; but perhaps there might be then reason either from it's situation, or it's strength, or beauty, why it was so called, tho now unknown. Many therefore like not this interpretation, but rather follow that, which our Translators also give in the Margin. The glory of Israel shall come unto Adullam. But then in telling what is meant by the glory of Israel, they do not agree.k 1.99 Some take glory as spo∣ken by way of Irony and derision, or of Anti∣phrasis, or expressing things by their contrary, and to intimate disgrace and dishonour. The same honour which Israel had, shall Adullam also have, viz. Shame, Ruine, and Destru∣ction. If this sense be embraced, then may the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cabod be looked on according to

another significationl 1.100 which it hath of weight or heaviness, as if he should say, the heavy weight of calamity, or burden, under which Is∣rael is pressed, shall fall even on Adullam also. 2.m 1.101 Others think, that the word heir is here again understood, the heir of, or he that hath seised on the glory of Israel, shall come as far as to Adullam. 3.n 1.102 Others, the glory of Israel, that is, their wealth and riches,o 1.103 or peculiar∣ly their Children, spoken of in the next verse (which are the glory of their Parents) being taken away by the Assyrian conquerour, shall come, or be brought by him to Adullam, whe∣ther he shall proceed to take that also. 4.p 1.104 O∣thers think the Assyrian to be called the glory of Israel, as he in whose friendship the Israelites formerly gloried, but now have all their glo∣ry taken away by him. 5.q 1.105 Others by it think to be meant Ierusalem, which was the glory, both of that Land, and all the Earth: then the words must found according to the first rendring in our Translation, he, that is, the heir (or conquering Enemy) shall come unto Adullam, and to the glory of Israel, or, as Some r 1.106 reading it in the Vocative case, he shall come unto Adullam, and so near to thee, or beyond thee O glory of Israel, O Ierusalem.t 1.107 Some, the glory of Israel shall come to be but as Adullam, an obscure Cave, or ignoble place, that Cave where David flying from Saul, hid himself, I Sam. XXII. I. and where at other times he was 2 Sam. XXIII. 13. and 2. Chron. XI. 15. But it is mentioned not only as a Cave, but as a City, a royal City, Ios. XII. 15. taken by Ioshua and Israel, and transferred to the Tribe of Iudah, Ios. XV. 35. made a City of defence by Rehoboam 2 Chron. XI. 7. a Ci∣ty that had villages belonging to it, Nehem. XI. 30. so that for all that is said, it might for reasons then well known be call'd the glory of Israel. It may farther be consideredu 1.108 whe∣ther by the glory of Israel, may not be meant God himself, as if he should say, that he by his justice on them manifesting his Glory, would come even as far as to Adullam, in the inmost part of the Kingdom of Iudah, giving all into the hand of the Enemy. And while Adullam, and the other particular places are named,x 1.109 no doubt, the whole Land is under∣stood thereby, and God's judgments denoun∣ced to all of it, and so the next words will be directed, not to the last particular City named, but to the whole land.

16

Make the bold, and poll thee for thy delicate Children, enlarge thy baldness as the Eagle, for they are gone into cap∣tivity from thee.

Make thee bald, &c.] God's judgments be∣ing thus gone out against thee, O thou land of Iudah, nothing remains, but that thou give up thy self wholly to sorrow and mourning, and express thy grief in all outward signs thereof; which, according to the custome of those times; was by plucking and cutting of the hair, even to the bringing of baldness on themselves. See Ier. VII. 29. Amos VIII. 10. Iob. I. 20. The occasion of sorrow to her was very great, viz. because the choicest of her People, call'd her delicate Children, those that were tenderly and delicatly brought up by her, and most dear unto her, should partly be slain, partly carried away captive by the enemy; and she (spoken to as a mother) is bid to shew great signs thereof, even to inlarge her baldness as the Eagle which hath lost her feathers; as of Eagles iny 1.110 general 'tis said, that at certain times they do: except we may think some kind of Eagle, which is naturally bald, parti∣cularly alluded to.

z 1.111

CHAP. II.

VER. 1.

Wo to them that devise ini∣quity, and work evill upon their beds: when the morning is light, they pra∣ctice it, because it is in the power of their hand.

VVO unto them, &c.] How justly deser∣ved those judgments were, which be∣fore, and after are denounced against Israel and Iudah, the Prophet makes manifest, by a declaration of some of those sins, which the inhabitants of them were guilty of. As here first, because the powerful ones among them (for which a wo is denounced against them) did in thea 1.112 night upon their beds, when they should haveb 1.113 command with their own hearts, (and examined their waies to see what they had done amiss, that they might amend it) devise iniquity and plot evil; not to conceal it, as a work of darkness,c 1.114 but that they might be ready to act it as soon as the morning light should give them opportunity: and then did without delay practise it openly in the light, and faced 1.115 of the Sun, without fear or shame, with all their might, as far as it was in the pow∣er of their hands; because there was none, who by executing justice did restrain them, but they were suffer'd to do what they could, and would. It may be observ'd that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El, which is render'd Power, doth also signi∣fy God, and that is the reason, why the An∣cient Vulg. Latin renders, because their hand is against God: but the like expression being else where used, as Gen. XXXI. 29. Deut. XXVIII. 32. Prov. III. 27. he renders it by having strength, or being able: and so that here it ought to be render'd, is the more general opinion of Interpreters; and that those, that interpret the words otherwise, as some othere 1.116 Antient versions likewise do, interpret them wrong.

2

And they covet fields, and take them by violence; and houses, and take them away: so they oppress a Man and his house, even a Man and his heritage.

They covet fields, &c.] what they covet in their mind,f 1.117 they strive to possess themselves of, by the force of their hands, whetherg 1.118 their poorer neighbours lands, or houses, that ly con∣venient for them; which if they will not part with to them on their own terms, they spare not to use toward them allh 1.119 fraudulent or vi∣olent courses, till they have gotten, what they have a mind to, from them: accordingf 1.120 to the dealing of Ahab towards Naboth for his Vine-yard.

3

Therefore thus saith the Lord, behold, against this family do I devise an evill, from which ye shall not remove your necks, neither shall ye go haughtily: for this time is evill.

Against this family, &c.] i. e. This whole nation, the family, or posterity of Iacob, this wicked People, do I devise or intend an evill of punishment, for the evill of sin which they plot or devise; from which you shall not remove your necks, nor be able by any means to free your selves, but shall be pressed down with it, so that you shall not henceforward carry your selves proudly and haughtily with heads lifted up: for the time shall be so evill and calami∣tous, that you shall have no occasion, no heart, or power so to do.

4

In that day shall one take up a parable a∣gainst you, and lament with a doleful la∣mentation, and say, We be utterly spoil∣ed: he hath changed the portion of my people: how hath he removed it from me? turning away he hath divided our fields.

In that day shall one take up a parable against you.] One is here supplied, as in such manner of speech else where. So Gen. XLVIII. I. one told Ioseph, and ver. 2. and one told Iacob. So that it may be render'd to the same sense, as the Vulgar Latin hath it, There shall be taken up a parable, or, Men shall take up a parable, a dole∣ful song with parabolical and figurative ex∣pressions.

And lament with a doleful lamentation.] The Margin saith, that in the Hebrew it is, with a lamentation of lamentations. There are here three words in the Hebrew eloquently joyned of much like sound, or agreement between themselves, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nahah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nehi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nihjah. Of the rendring the two former of which, there is no doubt but the first, as a Verb, signifies shall lament, the second, as a Noun, Lamen∣tation; but concerning the third doubt is made, Some taking it as Noun Substantive, to sig∣nifie the same with the second, viz. Lamenta∣tion; and so the same signification repeated k 1.121 will be but as much as to say a great, or dole∣ful Lamentation.l 1.122 Others take it for an Epi∣thet added to the second, from another root of something different signification, which ours Dan. VIII. 27. renders, I fainted. Others was broken; and so 'twill be as much as broken, or grievous, and will still very well agree with that in the text of our English Bibles, a doleful La∣mentation. * 1.123 Others take it as signifying, He that is then present or remaining, from the word i 1.124

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hajah, that signifies, to be; and then 'twill express who it is that shall take up that pa∣rable and make that Lamentation, viz. he that shall then be, or remain: orm 1.125 may it not as so be taken for an Epithet, and render'd a being lamentation, a lamentation that is, i. e. that hath being, or, is durable, or, is taken up in the world. Others from the same root and signification render it, It is so,n 1.126 or it is done, and come to pass, shall he say, we be utterly spoiled, &c. oro 1.127 as Others, shall lament with a lamentation for what is done, and say, &c. These then being the significations, which the word as here written is capable of, wheras the Latin renders A Song shall be sung with sweetness, 'tis manifest it ought to be understood no otherwise, then p 1.128 that it should be a mournful Song, or ditty, ele∣gantly or musically compos'd, & sung in an arti∣ficial tune: not that it should be pleasant, as to the matter, which was a doleful lamentation: sweet it might be to the enemy, and pleasing, but to the sufferers no further, then as thereby by venting the grief of their heartsq 1.129 they might somthing allay, and asswage it. 'Tis disputed who it is that is said, shall take up this parable and make this lamentation, or mourn∣ful Song.r 1.130 Some say the false Prophets, see∣ing their promises of good to come to nothing, or to be turned clean contrary;s 1.131 Others, those that were oppressed by the more potent, and spoiled, spoken of in the foregoing words; •• Others, the insulting enemy; Others, eve∣ry one, or all of them, on whom these cala∣mities should come. But the words being in the Original Text put indefinity, ^y 'twill be con∣venient so to take them, as that they, or, any that shall look on what they suffer'd, shall have occasion thus to say, as in their person, (for the words are spoken as in their person,) or according to Some, as we said, whosoever shall be then present, and with any concern look on, what hath befallen them.

We are utterly spoiled.]x 1.132 Some will have it found, we are utterly spoiled of, or by our selves.

He hath changed the portion of my People.] i.e. Their land; i. e. God hath taken it from them, and given it to others, changed the owners thereof: which to express the Latin renders a 1.133 The part, or portion, of my People is changed, rather then as the Doway translation hath it more obscurely, part of my People is changed,b 1.134 Some will have this to be read with an interro∣gation, as the following words are by way of admiration! How doth, (or, shall) he change the portion of my People? Or else, by the portion of my People, to be meant God, who is call'd the portion of Iacob, Ier. X. 16. and the meaning to be, Shall the portion of my People change them, for another People, whom he shall cause to pre∣vail over them?

How hath he removed it from me!] That is, the portion of my People. Turning away he hath divided our Fields, viz.c 1.135 God, or the enemy by his permission, or, as in the Margin, in stead of restoring, he hath divided (or, divideth) our fields. The words in the Original being in this verse very concise, are for that reason obscure; the latter words as to a verbal translation ly thus, how shall, or how doth he remove to me, to turn, or to return, our Fields he divideth: which words though then, when they were spoken, and when the Hebrew language was in common use, and the things spoken of before their eyes, known to all, they were doubtless well under∣stood, yet now that they may be put into ano∣ther language, and in it made plain and intel∣ligible, will require some change of order, or a supply of somthing understood. In that ren∣dring which is in the Textd 1.136 of our Bibles, there is not much alteration, only to turn or re∣turn it expresseth by turning away, i. e. in or by turning away, and the sense is plain; except it be made a doubt, whether it be meant, turning away our Fields, or turning away himself from us. As to that in the margin, there is intimated, and briefly expressed in the word instead a supply of whate 1.137 is by some in more words given, thus, when I expected, that he should have restor∣ed our fields, he hath divided them (to the ene∣my, or given them to the enemy that divideth them,) or, How is it, that he, (that is, the E∣nemy) taketh away that which is mine? Instead of restoring our fields, as we hoped, he divideth them among his own Soldiers or People. O∣thers yet somthing otherwise make their sup∣plies, f 1.138 some making this their meaning, how doth he take away me, that is, my People spo∣ken of, or that he may turn over, or give up to the enemy our fields, that they may divide them, or he divideth them to others, or to the enemy; thinking it necessary to understand either to the enemy, or to stranger, or some such word. This is the interpretation and opinion of a lear∣ned Iew.g 1.139 Another more ancient, and of great repute among them, gives this as the sense of this whole Lamentation; we are utterly spoiled, so that the enemy taketh away the fields [or lands] of my People from them. Ah and alas, how shamefully or grievously hath he remov'd us by driving us out, and divided our fields violent∣ly taking them from us! He notes that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Leshobeb (which Ours interpret in the text, turning away, and in the margin, instead of restoring, and he renders by removing, or driving out,) is to be joyned to the foregoing words, and the following to be taken by them∣selves apart, and then the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yamir, which Ours render, he hath changed, (though he saith it properly signifies so,) he taketh here to be in the same sense with the following

word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yamish which Ours render removed it, (because changing is nothing but removing a thing from its place;) the note of exclamati∣on, how, he looks on, as an expression of the grievousness, shamefulness, or disgraceful∣ness of a thing, with admiration at the strangeness of it, here as in otherh 1.140 places. Of such translations as are in the hands of Chri∣stians some ancient ones depart farther from the words in the Original, so that they cannot be easily reconcil'd; as the Greek which renders, we are made very miserable, the part or lot of my People hath been divided by cord, or mea∣suring line, and there was none that hinder'd him, that he might turn away, or, that he might re∣store, as the Arabick: and the Syriack as wide, the Robber shall spoil us, and shall with a measur∣ing line divide the part of my People, neither is there any that restoreth our part by a measuring line. Those that are in Latin, and more mo∣dern Languages, keep closer to the words, yet is there no small variety among them. The Ancientest Latin renders,i 1.141 part, or, the part, of my People is changed. How shall he depart from me, whereas he returneth, that will divide our regions! Others differ from it, and among themselves, yet all so as to look on the words to have in their root the same significations. But then in rendring them as here placed Actively or Passively, or applying them to different sub∣jects, or making their pauses or distinctions di∣versly, make some difference in the sense. When the reader shall have viewed them all, he will probably find good reason to like those rendrings in our English Bibles given, as well as any, and acquiesce in them having his liber∣ty given him of chusing either that in the Text or that in the margin. But it may be farther observ'd, that whereas the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shobeb which is by Ours render'd in the Text, turning away, and in the margin restoring, and by most in one of these significations, hath also in the same manner written another signification in the Scripture, viz.k 1.142 of Rebellious, Perverse, or Refractory. Some other learned Iews will have it here to be taken in that sense, and to be an Epithet of the spoiler, or enemy.l 1.143 So one of them, taking these as the words of such as were oppressed and had their fields and houses by vi∣olence taken from them (as ver. 2.) gives the meaning thus (and is therein follow'd by a learnedm 1.144 Christian) the great ones of the Land spoil us of our inheritance, and so are we spoiled by our selves; and for the iniquity of this violent oppression, my People shall change their portion, going captives into another land. How, that is, to what profit, doth he take away mine inheritance, seeing within few daies the perverse rebellious one, viz. the enemy, the King of Assy∣ria, that blasphemeth God, shall divide our fields, and give them all to his servants? This Inter∣preter would have the particle or letter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 L. prefixed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shobeb, and usually signify∣ing to, or for, here to signifie nothing, but to supply only the place of the particle of the No∣minative case to wit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 H.n 1.145 Another embracing the same signification of the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sho∣beb, but taking the Lamentation to be utter'd by some false Prophet, who saw all things suc∣ceed contrary to what he promised, thus ex∣pounds the words, Shall we be utterly spoiled by our enemies? Will he change the portion of my People? How can it be that he should put and re∣move me from mine inheritance, seeing I am his People and inheritance, to give it to a perverse re∣bellious one, a people that blasphemeth God, which shall divide our fields? But if the words be ta∣ken indefinitly, and not particularly applied ei∣ther to the poor oppressed, or to the false Pro∣phets, but to any that shall take up this La∣mentation as in the person of the People, which seems better, then that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shobeb be∣ing taken in this last sense, all things will be regular without addition or alteration, and the plain meaning this, He divideth (or hath divi∣ded) our fields to a rebellious obstinate one, i. e. the Idolatrous enemy, the Assyrian: Or with an interrogation, Will he divide our fields to a re∣bellious one? And soo 1.146 Some of them also, who take the word in another signification, put an interrogation at the end, Doth he divide our fields to restore them? Or, that they should be restored? i. e. Shall our fields which are divided to; or by the enemy, return or be restored to us again?p 1.147 Others without an interrogation, in returning, or when he, (i. e. the enemy) returneth, he shall divide our fields. And so in those Interpretations that our translators give, and others.

5

Therefore thou shalt have none that shall cast a cord by lot in the Congregation of the Lord.

Therefore, &c.] Here is not much difference about the signification of the words, but only about the person to whom they were spoken: q 1.148 Some looking on them, as directed to the false Prophets, who were the cause of errour, and mischief to the People, that this should be for a punishment to them, that when the Lord should restore his People to their Country, they should have none of their posterity left to chal∣lenge any lot or part in the land, by cord or mea∣suring line again to be divided among them. r 1.149 Others, as directed to the oppressors spoken of, ver. 2. as a threat to them, or a curse of the oppressed on them, that it should be for a just punishment to them, and so it will bes 1.150 con∣tinued with the word therefore going before, ver. 3. Others take it as a curse denounced against the whole family before mentioned ver. 3. or the whole Kingdom of Israel, that t 1.151 u 1.152

they should have no more any tribe return thi∣ther into that land,u 1.153 which should by their Judges have it by lot and line divided to them, as it was of old in thex 1.154 time of Ioshuah.y 1.155 Some think this spoken of the Assyrians: but that seems not to accord so well with the context. The plainest way seems to look on it, as spo∣ken to the whole People, denouncing to them the irrecoverable loss of their Country, and that they should no more return to it to be therein the congregation of the Lord, which should divide it among themselves. A cord by lot, or a line and lot, or, a line with a lot, or for a lot, whereby to measure out a lot:z 1.156 the same word that signifies a cord, is it-self used for a lot or portion.

6

Prophesie ye not, say they to them that Prophesie: they shall not Prophesie to them, that they shall not take shame.

Prophesie ye not, say they to them that Prophe∣sie, &c.] There is in expounding this verse also great variety among Interpreters, the ground of which will be seen by considering the or∣der and import of the words in the Hebrew: in that there is one word thrice repeated with little difference in the form, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Al Tattiphu Yattiphun Lo Yattiphu, the prime signification of which word accord∣ing to its root, is to drop, or distil and flow, and to carse to drop or flow; and, from fluid things translated to speech, it signifies to instill words, to speak to, and particularly to Prophesie to, as much as to say to drop words one after another to, and in this sense 'tis manifestly here, as else∣where, oft used. In the first place 'tis put in the second person as a command given to some, do not ye speak, or Prophesie; in the second place in the third person, as spoken of what some did, or would, or, should do: and so in the last place also with a negative put before it, as shewing what they did not, or would not, or should not do: and signifie, put together, barely thus much, do not, or ye shall not, speak, or Pro∣phesie; they do, will or shall, say, or Prophesie; they shall not, or do not, speak, or Prophecy, without men∣tioning by whom these words are utter'd, or to whom directed. Concerning the signification therefore of the words, there is not much dis∣pute amongst Interpreters, but in applying them to the persons by whom they should be utter'd, and to whom directed, and of whom spoken, and for what reason, is much difference; and so the supplies, which they add to make the sense clear according to their mind, divers. Some take them to be partly the words of the People, partly the words of God, or the Prophet from God, but then differing in the parting them. Ours, as it appears by their adding say they to them that, make the first words to be the words of the People, loath to hear Gods judgments denounced against them for their sins, and therefore forbidding them that Prophesied, that is the Prophets of God, to speak or Prophecy to them such things as they did; and the next words they seem to take for Gods saying by way of concession to what they would have, they shall not prophecy to them: but then the latter words rendred, that they shall not take shame, are somwhat obscure, Whether do they mean, they shall not say to them, as their false Prophets did, that shame and confusion should not come upon them, though they continued in their evil waies; or that they may not take shame, and so repent of their wicked course, and prevent that confusion which shall fall upon them; or, that they themselves, viz. the Prophets may not take shame, i. e. be shame∣fully or contumeliously used: for this sense somea 1.157 Interpreters give. In the margin we have another reading, prophesie not as they, viz. the false Prophets, prophesie, and then the words will be to be looked on as Gods words, and the following to be understood in the first sense with a change of the person, as if God forbad his Prophets to sooth them up in their sins. A b 1.158 much approv'd Latin translation takes them all as the words of the People, and thus ren∣ders them, Instill not, say they, i. e. the People to the true Prophets, Let these, viz. the false Pro∣phets, instil, they do not instill or prophesie accord∣ing to them, i. e. as our Prophets, the false Pro∣pets, who say, that shame shall not cleave to the people, i. e. that they shall not be put to that shame, which Gods Prophets threaten to them. In which translation are many things supplied which make it somwhat harsh; from which c 1.159 a late very learned Man so far differs, as to take them all for the words of God, or his Prophet, and those directed either to the false Prophets, to this sense, prophesie not; should they prophesie? they shall not prophesie to these, shame shall not de∣part from them, i. e. they shall not Prophesie, for shame is decreed to them, which shall not depart or be remov'd from them; or else to the true Prophets, to this purpose, prophesie not my prophets to this rebellious people; should they pro∣phesie to them? They shall not prophesie to them, least shame should be removed or depart from them, which ought not to be removed. He gives both these Expositions, but prefers the for∣mer. But it may be consider'd that as yet no mention hath been made of false Prophets. This learned Man also differs from the former, in that he takes the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yissag, not to have the signification of apprehending, taking hold on, or overtaking; but of departing from, asd 1.160 Some others also do, as particularly Drusius and an ancient Arabick translation out of He∣brew, which hath, prophesie not as they prophecy; they shall not prophesie to these: shame shall not depart from them: and indeed it hath both those

significations; but the most both of Christians and Jews take it in the former: so the ancient La∣tin Interpreter which to this sense renders the words, according to the Doway English tran∣slation, speak not speaking, which is of doubtful sense, whether they mean speaking, i. e. say∣ing speak not, or speak not by, or in speaking asi 1.161 Some, and according tok 1.162 Others should ra∣ther be render'd, speak not ye that speak, i. e. ye Prophets, it shall not drop upon these, confusi∣on shall not apprehend them. It, that is, say Some, the wrath by you denounced shall not fall on them (as if spoken by some that did not believe the Prophets) nor any such confusion. Others, your Prophesying shall not prevail on them, shall not work any shame in them: as if spoken by God or some man counselling the Prophets. This variety there is in the translations which are in the hands of Christians; and much more yet, for Some interpret the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Laelleh, which is render'd to them or these, as not to belong to per∣sons but to things, Thus, Prophecy not, or if they prophecy, let them not prophesiel 1.163 such things, least they take shame,m 1.164 Others, Prophesie not ye prophets of the Lord, they shall prophesie, viz. Isaiah, Osee, Ioel, Micah, &c. they shall not pro∣phesie, i. e. there shall come a time when the Prophets shall cease to Prophesie to you. What other modern translations or expositions any shall meet with, he may examine and judge, by comparing with these mention'd, and by what hath been said of the signification of the words. The Iews also in their expositions differ among themselves.n 1.165 One of them and he one of the ancientest, thus gives his sense of these words, he saith that they did take in ill part, or detest the admonitions of the Prophets, and bid them to desist from speaking to them, and to leave of their admonitions by way of reproof from God of them for their rebellions, as else where he saith Amos. V. 10. they hate him that rebuk∣eth in the gate: this is that which he saith of them, prophesie ye not, i. e. that they forbad the Prophets to admonish and instruct them; which is like to what they, with whom Isaiah had to do, said to him, Get you out of the way, turn aside out of the path, cause the holy one of Israel to cease from before us. Is. XXX. 11. But the Pro∣phets did not hearken to them, or leave to warn, admonish, and rebuke them, that is it which he saith of them, they do or will speak, or prophesie, i. e. they say to them prophesie, or speak not, but they do prophesie, or speak; then of what he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lo Yat∣tiphu Laelleh, they do not prophesie to these, the meaning is, but it is all one as if they did not Prophesy to these, not direct their ad∣monitions to them, for they do not in∣cline their ear to them. Then afterward he saith ver. 11. If a man walking in the Spirit and falshood, do ly saying, I will prophesie to thee of wine &c. he shall be the prophet of this people, i. e. to him will they hearken and give ear, to what he saith. The last words shame shall not, or doth not, apprehend them according to him import, that no reproofs of the Prophet work on them, else for shame they would cease from their rebellions.o 1.166 Others of them take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yattiphun in the second place in somthing a different sense, viz. a more general, for speak∣ing or saying: and thenp 1.167 One, taking what is spoken as the words of the poor oppressed, gives this meaning, Prophesie ye not, say they, i. e. those oppressed ones to the Prophets, they shall, or should, not prophesie to these (oppressors) for they will not take shame, not be mov'd to shame by any thing that the Prophets say to them. This he prefers before that of Others, whoq 1.168 interpret them as if the wicked of the People should say to the Prophets, Prophesie ye not: Let them not Prophesie to these (wicked People,) that they be not put to shame (for their labour.)r 1.169 Another of them thus renders the words, taking them as a farther description of those wicked ones, of which tis said, ver. 2. they covet fields, &c. that they also did say this to the Prophets, thus, prophesie ye not say they; they shall not, or, let them not prophesie (with change of the person repeating again their prohibition of them, as if they instantly and continually said it both to the Prophets and amongst them∣selves) shall not shame overtake these? i. e. will not they be ashamed of such doings? or ought not shame to be brought on such as these? This Interpretation keeps close to the words, but distinguisheth them otherwise then Others, do, who think the accent requires that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Laelleh, rendred, to these, be joined to the fore∣going words, not to the following; but he thinks that not necessary alwaies to be ob∣served: but if the accent be observed, then he saith the meaning will be, They that pro∣phesie not to these shall not take shame, that is, shall be free from that shame and contume∣ly which they would put on them. In this multitude of opinions and judgments, the Rea∣der will see it necessary to use his own, and that without danger of great error, none of these expositions being contrary to the Analo∣gy of Faith or found Doctrine. It may, see∣ing we are forced to be tedious, be farther ob∣served, that some ancient Versions take the word, which all these render speaking, or pro∣phesying, in an other sense, viz. to signifie weeping. So the Greek, Weep not with tears, neither let him weep over these: for he shall not put away shame. And so the Syriack and Ara∣bick, as to that word. And indeed weeping is not far from that notion of dropping, or flowing, which we said the root of the word hath. But no Modern Interpreters think it meet to follow them in this place.

The Syriack joins the last words to the fol∣lowing verse, Let that shame overtake you which is spoken or denounced to the house of Iacob.

7

O thou that are named the house of Ia∣cob, Is the Spirit of the Lord straitned? are these his doings? do not my words do good to him that walketh uprightly?

O thou that art named the house of Iacob, &c.] The meaning of these words as consequent on the former will be in a brief Paraphrase thus, O thou that art named the house of Iacob, but dost not in thy doings make good that name, Is the Spirit of the Lord straitned? Is his mer∣cy, his will or power of promising by his Pro∣phets good things and effecting them, now re∣strained more then formerly, when he did both, that now thou receivest only threatning messa∣ges by his Prophets? Are these his doings? was he wont thus to deal? or, Are these punishments and judgments that he denounceth, his con∣stant workds, or those that he delighteth to do? Do not my words do good to him that walketh up∣rightly? Doth he not promise good things and give them to him that is upright and walketh in good waies? Do ye not perceive by his diffe∣rent dealings, in that he wrought wonderful things for you while you walked in obedience to him, and now forsaketh you and giveth you up to evil, now that ye forsake him and rebel against him, that the cause, of this change is from your selves, and that he alwaies doth good, but to them that strive to do good, and walk in his right waies? And even now if ye would by these menaces of the Prophets be wrought on to amend your waies, for which they are intended, would not these also be for good to you, and a means of saving you from that destruction which you for that end are warned of by them? The words so understood, are plainly inferr'd from the foregoing words, as an answer to them who forbad the Prophets to speak to them such harsh things as they did, as if either they deliver'd not to them rightly Gods message, or had not receiv'd a full measure of his Spirit, or that 'twere in their power to speak otherwise then God bad them speak: and so their folly is discover'd, in that they laid it not to heart, that the cause why such severe things were by Gods Prophets de∣nounded to them contrary to such gracious pro∣mises, which had been made formerly to the true house of Iacob, was not from any ill mind in the Prophets, nor any change in God, who still continued to do good to them that conti∣nued to walk uprightly in his waies; but from themselves, who were so changed, that they retain'd nothing of Iacob but the bare name, and by their wickedness made themselves un∣capable of receiving better messages, or that God should deal better with them. And this seems the plainest meaning of the words. O∣thers differently interpret them, as Some, who in rendring the words agree, but then give the meaning thus,u 1.170 Is the Spirit of the Lord strait∣ned, so as that you should silence his Prophets? as if he were not able to direct them what to say, or should not have liberty to cause them to prophecy and denounce what he pleaseth? or should not have power by them to pro∣nounce against you evill things and to bring them to pass?x 1.171 Are these his works? These things which you do such works as he requires from you, or is pleased with; or, Are these such works as become the house of Iacob? and do my words no good with him that walketh aright? are they not pleasing to him, promising to him good, & instructing and correcting him for his good? That they are not such to you is through your own fault,y 1.172 Others, Is the Spirit of the Lord straitned, that he cannot now send Pro∣phets as well as formerly, tho you enjoin silence to them?z 1.173 Others differ in rendring the first words. Some thus, Is this said among you, O house of Iacob? Or, as Some, Is it thus said? Ought it thus to be said? or, What is this that is said, O house of Iacob? or, What is the saying of the house of Iacob? & then go on in the expound∣ing the following words,a 1.174 Is the Spirit of the Lord straitned, as that, if you silence these Prophets, he cannot send others with as severe messages? Are these evils denounced the works of God, or, are they not the effects of your Sins? Butb 1.175 a learned Iew will not have the words so read Interrogatively, because then the following should be without an Interrogation, as expressing what he wonders to hear them say, viz. The Spirit of the Lord is shortned: yet the Chaldee Paraphrast seems so to take it, ren∣dring, Is it right which the house of Iacob say? And the author of the Vulgar Latin seems to take it as founding, (as the Tugurine version hath it) Is it not said by the house of Iacob? Or, without an Interrogation, That which is said by the house of Iacob, is, &c. While he rendersc 1.176 the House of Iacob hath said: and then the fol∣lowing words are looked on as the words of the house of Iacob, and expounded to this sense, Why do ye, O Prophets, threaten such hard things to us? Is the Spirit of the Lord straitned, his mercy restrained, that he will not do good to us?d 1.177 Are these his thoughts and works? viz. to prosecute revenge so as to destroy us his People, and forget to be good to us? and then the next words, as the words of God in answer to them, That he is good, and his promises good, and he will do good, but to those that are good, not to such wicked ones as they are.e 1.178 A later learned divine dif∣fereth from these foregoing, in the rendring of the last words, instead of, Do not my words do good to him that walketh uprightly? reading it, Are

not my words good? viz. these words that I the Prophet speak, that he walketh with the upright: or, Shall not my words please you? they would please you if you were upright, for he, that is God, walketh with the upright. The cause of this difference he taketh from a Grammatical nice∣ty, because, saith he, if those words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hayashar Holec were to be rendred him that walketh uprightly, the Article or not of Em∣phasis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ha should be joynd with the Par∣ticiple 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Holoc and that put before the o∣ther Noun thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Haholec Yashar. But the first exposition is not liable to this excep∣tion, for in that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yashar is not taken as a Noun, but a Verb, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ha put before it sig∣nifieth which; as manifestly elsewhere it is, put with a Verb in that sens,f 1.179 as Iosh. X. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hehalecu, which went with him, and 1 Chron. XXVI. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hahicdish rendred which Samuel the seer had dedicated, and so Ezek. XXVI. 17. And so the literal rendring will be, he that is upright walking, or, going on in the wales of God, the plain sence of which is, him that walketh uprightly: or, if it be taken as a Noun it is salved by understanding 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Derec way, i. e. that walketh in the right way: so Aben Ezra, and R. David Kimchi. The Ancient M. S. Arab version, which we cited, renders the whole thus, It is said among the house of Iacob, Is the power of the Lord shorned? Were these his Properties? Do not my words do good to him that is upright, walking after obedience to God? Abarbinel and Arias Montanus following him, take them to be the words of God to the People, who wondred that the Prophet should cease from reproving the oppressors. The first exposition seemeth the plainest.

8

Even of late my People is risen up as an Enemy: ye pull off the robe with the gar∣ment, from them that pass by securely, as Men averse from warr.

Even of late, Marg. Yesterday.] The anci∣ent Latin translatour makes of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veeth∣mul the word so translated two words, or one compounded of two, and renders it And on the contrary. Nor is he alone in this,g 1.180 An an∣cient and learned Iew so also takes it to be, tho they differ in their applying it to the fol∣lowing words: the Latin rendring the whole verse thus (according to the Doway English tran∣slation thereof) And on the contrary my People is risen up as an adversary: from above the Coat you have taken away the Cloke, and them that passed simply you turned into Battel, or Warr: but that learned Iew to this sense, And against my People he, that is, the potent oppressour before spoken of, or, every one of you, hath set uph 1.181 an Enemy. It is, saith he, in sense all on as if he had said, ye have set up an Enemy, one person being put for another, as sometimes elsewhere, i. e. ye cause to have power over them, and you set in wait for them such who shall evill intreat them, and spoil them, according to what is elsewhere ••aid, chap. III. ver. 3. Who eat the flesh of my People, and flay their skin from them, and Psal. XXII. 18. they part my Gar∣ments among them. Then, he saith, over against you (i. e. wherever ye go, whoever ye come towards, or whomsoever ye meet with) ye strip or spoil of his garment and robe, so that of them that pass by securely, there are those who are like Men returning from Warr, viz. in as bad a condition, by your ill dealing spoiled and rob∣bed. This exposition is given by that ancient Grammarian of great note among them upon particular examination of the words, and it gives a good meaning, viz. Against my People ye set an Enemy: who ever ye meet with 〈◊〉〈◊〉 strip of his garment and covering, so that of them who pass on securely there are those who are become asi 1.182 Men turning from Warr. Yet is he not, that I find, followed by others, who generally take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ethmul for one word, and to signify Yesterday, or, of late, or, before now; and then in expoun∣ding the other words they differ among them∣selves. One exposition given by some learned Iews, runs thus,k 1.183 But Yesterday, or before now, my People i. e. Israel behaving themselves as my People, stood up against the Enemy, were able to resist and prevail against him, but now having forsaken God, you are so far from this, that at the sight of a garment at a distance, taking it for the Enemies colours or ensign, or for an Enemy coming to set on you, you strip off your clothes, and cast from you your garments, that you may fly the lighter. And if you espy and but passing se∣curely and quietly on the way, you presently flee for fear of them with all speed, as Men that re∣turn flying from Warr, or the Battel, for fear of the Enemie pursuing them. And so may it be compared with what is said, Levit. XXVI. 36. The sound of a shaking leaf shall chase them, and they shall flee as fleeing from a sword, and they shall fall where none pursueth;l 1.184 or, you taking them for such as return from War, take fear and flee before them.m 1.185 A learned Christian also embraceth this interpretation; only that the latter words he expounds, that those that pass on quietly in their way, seem such as return from War, i. e. You for fear casting away your garments, the traveller that mindeth no such thing, finding them in the way, cometh home with them as if he returned loaden with spoils from the Warr. To this al∣so may our translatours seem to point in their Marginal reading, viz. over against a garment. n 1.186 Another Exposition is this, That God having

before declared that his words do good, that he promiseth and giveth good things to him that walketh uprightly, sheweth now how incapable they are of hearing or receiving good from him, by describing their waies contrary to his: as if he should say, But not to you (whom yet he termeth my People) who are become as enemies to me, resisting or setting your selves against my Commandments both before and till now; viz. in that you do wrong and violence for a robe or garment, which injuriously ye take away from them that pass on in the waies, thinking themselves secure, as if they fled in the time of war, and were gotten out of the reach of the Enemy; or, who are glad when they are escaped out of your hands alive, after you have taken those goods they had, as they use to do who are fled out of wars. And this exposition is con∣firmed by what follows after in verse 9. The Women of my People ye cast out, &c; as if he said, These injuries ye do abroad in the waies; but within the Cities ye do them in a∣nother way, destroying Houses through whore∣dom. To the same scope tend generally the modern translations, as taking the words for a description of the perverseness, violence and ra∣pine of that People, though among themselves they somthing differ in expounding and apply∣ing them.o 1.187 Some, They that were Yesterday or heretofore, my People, now rise up in hostile manner against me: ye take away the mantel from above their coat, i. e. ye strip the poor both of their upper and under garment; they that pass by peaceably are to you as those that return from War, i. e. are taken in War and brought captives, whom ye may use as you please. Others, Ye∣sterday of late, or, before now, my People is ri∣sen up as an Enemy; against me say Some,p 1.188 O∣thers among themselves and against one another, re∣ferring it to the quarrels of one of the two Kingdoms Iudah and Israel against the o∣ther, and the injuries and violences done in each of them by the oppression and rapine of the rich and potent against the poor and weaker:q 1.189 Others, before now, a good while since, my people hath raised up, or made, me their God an Enemy unto them by those their doings, the mention of which follows, Ye pull of the robe with the garment.r 1.190 Others, differently distin∣guishing the words, He that was before my People, as if he were an Enemy, riseth up against a gar∣ment; ye pull of the robe from them that pass confi∣dently, or securely, i. e. if ye see any in a garment that likes you, ye rise up in an hostile manner to take it away;s 1.191 Others, when there is a robe ye pull of the Garment, i. e. tho ye have a garment of your own, not for need but through meer injuriousness you pull of the robe or clothes from them that pass by securely ast 1.192 Men averse from War, not intending to enter into conten∣tion, or meaning to wrong any; Others not much differently, being quiet from VVar, thinking now all things quiet and safe; Others, whereas ye are removed from Wars; Others, returning from the battle or War, having escaped thence, and so now no farther fearing any Enemy;u 1.193 Others, as men returning (i. e. you being as Souldi∣ers returning) from war bloudy and insolent.x 1.194 A modern learned Divine thinks the words may thus be render'd, But of late he, i. e. God, hath given up my People to the Enemy. Toge∣ther with the mantel take away the robe from those that pass on securely and return from war; cast out the Women of my People &c. as if they were Gods commission and command unto the enemy. But this seems harsh. Diodati renders thus, More∣over heretofore my People lifted themselves up a∣gainst the Enemy, but now ye laying wait against, or, for garments, spoil of their mantle passengers which were in security being in quiet from War. To some of these forementioned I suppose will be reduceable what other modern translations any shall meet with. Some more ancient, as the Greek, Syriack, and printed Arabick, are so wide from them, that they will not easily be adjusted either with any of them or with the original Hebrew. The Chaldes useth his liberty as a Paraphrast. Among all none seems to give to the words their force better then that first of the Iewish Grammarian. It will not be needful nicely to enquire into the difference between the two words, one of which is rendred Robe the o∣ther Garment. The firsty 1.195 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Salmah seems to denote a looser garment cast over the rest, the second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eder a closer more fitted to the Body. If we compare these words with those of our Saviourz 1.196 Mat. V. 40. where is first named Coat the under, and after Cloak the up∣per Garment, and Luke VI. 29. where on the contrary first Cloak, then Coat, this will look much like a proverbial Speech, and the name∣ing of them both, whether one or the other first or last, wil signify the greedy violence of the ene∣my stripping the poor Man not in part but of all that he hath. A manuscript Arab Translation thus renders, Yesterday my People resisted their E∣nemy, but now over against a Garment, or at sight of a garment ye pull of (the Garment) from (perhaps he means their clothes because of, or for fear of) those that pass by securely being turned back from war. Or otherwise perhaps his meaning may be, Heretofore, they made war with their Ene∣mies, but now at sight of a garment they fall to stripping those that pass by, &c. they from being valiant Souldiers in War, are turned on∣ly Thieves and Robbers in time of peace.

9

The VVomen of my People have ye cast out from their pleasant Houses, from their Children have ye taken away my Glory for ever.

The Women of my People have ye cast out from their pleasant Houses, &c.] The different Ex∣positions given of these words are reduceable to these two,a 1.197 First, that they did by violence cast out the Wives or Widows of those poor Men whom they oppressed and spoiled of their possessions & inheritance, or had slain, or driven away from their houses, wherein they had liv∣ed with their Husbands and Children with comfort and content; and likewise by the same means took away from their Children the glory of God for ever, i. e.b 1.198 those rights and privi∣ledges which God in his law had given them, or that glorious inheritance, which God had given them for a perpetual possession, and brought them to so low and contemptible a condition, that the honour of being Gods Children and People did no more appear in them: Or as Others, by depriving them of their substance and patrimony, by enjoying of which they should have had occasion to give praise and glory to me perpetually, you cause them being deprived thereof to curse you, & murmur against me. Others, by hindring them being robbed and spoiled from such honourable mar∣riages, whereby they might have left ac 1.199 poste∣rity to my glory:d 1.200 Others, by seduceing them to Idolatry, and causing them to follow it, ye have caused my glory to cease among them for e∣ver, e 1.201 that glory which I should have had from them, so that they think no more of worshipping me. My glory saith one, i. e.f 1.202 my Temple, which by your sins ye have caused to be de∣stroyed. But what had those of the ten Tribes to do with the Temple? The same hath another exposition, ye have caused that no Children be left to praise me. Or may it not be? My glory from them, the glory that I should receive from them, or the glory that they should receive from me.g 1.203 Some render the last words, and that for ever, i. e. this ye conti∣nually do.h 1.204 A learned Iew interpreting the for∣mer part of the verse, as we have said, distin∣guisheth the words differently, and otherwise reads the latter part thus, The women of my People have ye cast out from their pleasant houses together with their Children, (that ye might take and posses their houses and their Inheritance:) shall ye take (possess, or retain) my glory for ever? i. e. with such your evil doings shall ye con∣tinue in my chosen land my glory the glory of all Lands? No: as ye have cast out others from their pleasant houses, so will I cast you out from my land, Arise ye and depart, &c. The second way, which other expositors follow, is by interpreting what is said, the women of my People have ye cast out, &c.i 1.205 concerning di∣vorce and parting betwixt Man and Wife, which some expound of the causeless divorces by which those lawless Men spoken of did cast their own Wives out of their houses in which they had lived long with content, and those Wives not strangers or captives but of their own kindred and Nation which God called his own People, and so took from them his glo∣ry, the glory of his Covenant between Man and Wife, which redoundedl 1.206 to the Children born in lawful wedlock, and was taken away by the re∣scinding and breaking that Covenant: or in that they lost those priviledges, which from the good agreement of their Parents would have redoun∣ded to them.m 1.207 Others, of such divorces which they caused between other Men and their Wives, by committing lewdness and Adulte∣ry with them, or byn 1.208 giving their husbands occasion to suspect them, while without their leave they violently went into the Houses of the poor (who are called by God his People) where their Wives were, to rob and spoil them, so that the Husbands there finding them, suspected their Wives of lewdness with them, & so they caus'd them to divorce them and put them away out of their houses, in which they took delight, and so from their little Children, whom by this means they deprived of his glo∣ry, o 1.209 i. e. that grace and that sanctity which resided among them while they lived in obedi∣ence to God, to which condition they should never again be restored by reason of that their separation and dispersion, which these wicked Men were cause of. Or by gloryp 1.210 Some will have meant that conjunction between Man and Wife by God instituted for those ends, which rightly observed are, as all his works and ordi∣nances, his glory for which and by which Men praise him. The Greek version of this verse and Printed Arabick are far different from all other, and from the words in the Hebrew. A manuscript Arabick translation (I suppose Rab. Saadias) the women of my People ye thrust out of the Houses of their delightfulness (or where∣in they shewed themselves delightful and plea∣sing to their husbands;) from their Children ye take my Glory for ever.

10

Arise ye and depart, for this is not your rest, because it is polluted, it shall de∣stroy you even with a sore destruction.

Arise ye and depart, &c.] According to this rendring the sense is plain,q 1.211 Prepare you for

departure and removal from this land for it may not be, or, is not convenient that it should be a resting place to you after such wickednesses committed by you in it; but it shall destroy you, because it is polluted by you, and that with a sore destruction: and the words well bear this ren∣dring. It is perhapsr 1.212 the best: yet do some dif∣ferently render, especially the latter words. The ancient Vulgar Latin hath to this sense, Arise and go, because you have no rest here; for the un∣cleanness thereof it shall be corrupted with a sore putre faction; so the Doway Version hath it. The greatest difference in this from▪ Ours is, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tameah, which Ours renders as a Verb is polluted, is in it taken for a Noun,s 1.213 as it is by others also, and rendred uncleanness; and the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Techabbel, which Ours render actively, shall destroy you, in it is rendred in∣transitively or passively, as Some think it ought here to be taken, shall be corrupted or destroyed: which they might be the more induced to do, because otherwise you is to be understood, for there is nothing to signify it expressed in the Original. And for that reason may it be also, thatu 1.214 Others render, Because pollution cor∣rupteth, or, as another, because of pollution, which corrupteth even with a great corruption; otherwise the meaning in both is much one, and respect is had to the same signification of the root or Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chabal, which hath, beside this of destruction or corruption, other significations also, which some chuse to follow: as namely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chebel signifieth a Cord, and the author of that well approved Tigurin Latin translation fol∣lowing this, renders, because it is polluted and cor∣rupted and the cord too much stretched: but he might have done well farther to have explained his meaning: he is not for ought I find followed by any other. It signifies also a company, and in this signification a noted Rabbin (Salomon Iarchi) taking it, expounds the words, that it may be polluted it gathers companies, which com∣panies being met declare their counsels: and for confirmation of his taking it in this signification he alledgeth the authority of the Chaldee,* 1.215 who paraphraseth the words: Arise and be gone, this land is not an house of rest to the wicked: that they may pollute it they do corruptly; that you may de∣file it ye gather in companies to it, or against it. But neither is this by many followed. It hath the signification lastly of grievous pains and pangs, such as of a woman in travel, and the Verb, to conceive and ••e in pains or pangs of tra∣vel, with pain to bring forth; and this here hath place in the opinion of some learn'd Iews.x 1.216 One of them, taking the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Techabbel in the first signification, and the Noun▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chebel in this last, interprets the words thus, Because it is polluted by you it shall destroy you, and there shall be sore pains, viz, to it, i. e. to you its inha∣bitants; y 1.217 or, saith he, the Verb also may be taken in the last sense, and then interpreted, be∣cause it is polluted by wheredom, viz. spiritual, (that is, Idolatry) and carnal, pains shall come upon it, and those pains or pangs sharp, or grie∣vous. And so doth the manuscript Iewish A∣rab translation render them, Arise and be gone, this is not a resting place for you; because it is polluted it shall be in pangs, and the pangs shall be sharp. And the meaning thus will be good and agreeable to the Scripture way of de∣nouncing punishments to a sinful Nation, viz. that the land defil'd by their Idolatries and a∣bominable lewdness and all manner of wicked∣ness, shall be pained as it were a woman in tra∣vel and in pangs, desirous to be eased of them her burden, and not be at quiet till she be delivered of them, and they cast forth of her. By the pains and sorrows attributed to the land are noted those evils thatz 1.218 shall sease on the In∣habitants thereof. The like expressions see Ier. XIII. 2. and XLIX. 24. Psalm XLVIII. 6. Hos. XIII. 13. Isa. XIII. 8. with many other. As for the meaning of the judgment here denounced, either according to the first or this last interpretation it may be compared with Lev. XVI. 11. 25, 28. and chap. XX. 22. the meaning is, that this land, which God had given them for a rest, and they promised to themselves for a sure resting place, now being by them contrary to his command defiled, should no longer bear them, but as a foul Stomack corrupting what it hath in it, vio∣lently vomit and cast them forth, or, as a Wo∣man at her full time desirous to be eased of her burden, should be grievously pained, till it were rid of them, as being weary of them.

11

If a Man walking in the Spirit and fals∣hood, do ly, saying, I will Prophesie unto thee of Wine and strong Drink, he shall even be the Prophet of this People.

If a Man walking in the Spirit, and falshood do ly, saying, &c.] Or, as in the Margin, walk with the wind, and ly falsly. These interpreta∣tions are all one in sense; for if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ruach be render'd Spirit, then will it be, a Man that pretends to the Spirit of Prophesie, whereas he hath it not, but follows his own false Spirit, which is no better then wind and vanitie,a 1.219 and the word signifies as well wind, as Spirit: so that the meaning will be,b 1.220 if any falsly pretend∣ing to the Spirit of Prophesie and inspiration from God, but indeed walking with the wind, t 1.221

and following what is vain, and false, shall forge a lie, and say, he hath commission to pro∣phesie unto them of wine and strong drink, i. e. to bid them drink and be merry and to enjoy them∣selves, not fearing those evils, which the true Prophets denounced to them,c 1.222 or that they shall have plenty of wine, and all good things or, shall say, I will Prophesie to thee for wine, and strong drink, i. e.d 1.223 If thou wilt give me a Cup of Wine, I will Prophesie and foretel good things to thee, not Destruction and Calamity, as those do that tell thee, they are sent with such sad messages from God, Even he shall be the Prophet of this People, him will they readily accept of for such a Prophet as they would have, and hearken unto him, whereas they will not hearken unto, or endure the true Prophets, who reprove them, and denounce Gods judgments against them, if they will not re∣pent of their sins, and turn from them, but si∣lence them, as verse 6. and see, Isa. XXX. 10. This way of expounding these words is so evi∣dently agreeable to them in the Original, that to enquire after others would rather make them obscure, then add light to them. For as for that rendring of the Vulgar Latin:e 1.224 would God I were not a Man having the Spirit, and that I did speak a lie? it can hardly be fitted to the words in the Original. The particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lu, doth indeed signifie would God as well as if. But then, what ground is there to add the ne∣gative I were not? it would in this sense rather found, would God I were a Man, &c. Again by what interpretation can this be made a wish befitting the Prophet? He might perhaps wish, that no such severe message had bin sent by him, as of destruction to those his People, out of his compassion to them; but to wish that what by Gods command he spake, were a lie, would be an injury, not to himself only, but to the Spirit by which he spake, the Spirit of truth, with whom falshood is not to be men∣tioned, much less either in word or wish at∣tributed to him. If he had only wished, that himself by his suffering might have redeemed them, it had been an act of charity; but not to wish that God had sent a lie by him. S. Paul saith he could wish himself, even accursed from Christ for his Brethrens sake, Rom. IX. 3. i. e. suffer any evil to save them, and win them to Christ, but not that the Gospel or Do∣ctrine that he taught them were a lie, rather then that they might suffer for refusing it.

12

I I will surely assemble, O Iacob, all of thee, I will surely gather the remnant of Israel, I will put them together as the Sheep of Bozrah, as the flock in the midst of their fold; they shall make great noise by reason of the multitude of Men.

13

The breaker is come up before them: they have broken up, and have passed through the gate, and are gone out by it, and their King shall pass before them, and the Lord on the head of them.

I will surely assemble O Iacob, all of thee, &c.] Very different opinions are there concerning the Scope and meaning of these two verses, Some taking them as a denunciation of judge∣ment and utter destruction to them, as both be∣fore and after is threatned by the Prophet from the Lord: Others as a promise of mer∣cy and restauration after dispersion, as 'tis usual in the Prophets to mingle promises of mercy with threatnings of judgment. Others thirdly make them the words of the false lying Prophets mentioned in the foregoing verse, bidding them not believe the true Pro∣phets threatning them with severe judge∣ments, but telling them, that however they threatned the contrary, it should be well with them. The first of these waies is taken by divers learned Men, bothf 1.225 Iews and Christians; and the words must then be expounded to this purpose, That God threatens, that he will gather together the whole posterity of Ia∣cob, and the remnant of Israel, (for many of them had already been destroyed, or carried away captives) i. e. all that remained both of the ten Tribes, and also the two other of Iudah, and Benjamin, in great multitudes, as flocks of Sheep in Bozrah, a place noted for a∣bundance of Sheep; that as a flock are gathe∣red into their fold, and there shut up, so they should be gathered into their Cities and Towns, that they might be taken toge∣ther, and there, by reason of the multitude of them that were shut up, besieged, and distressed to∣gether, (h 1.226 or by reason•• of the Enemies that in such great number surround them,) should make great noise, and be much troubled, as a great flock of Sheep shut up in a fold, are disturbedi 1.227 when any comes in upon them: viz. because the breaker, i. e. the Souldiers of the Enemy, who should break down their walls, should come upon them, and make free passage for themselves, by breaking open their gates, to pass in and out; or for themselves to enter, and to lead them out to cap∣tivity: and their King, viz. the Enemies King, should pass before his Army to lead them on; and not only so, but the Lord himself in the head of them, to give them vi∣ctory over those whom he hath given up to be destroyed by them: and so this Pro∣phesie may be looked on as fulfilled in the

taking of Samaria by the King of Assyria, 2 Kings XVII. 6. and of Ierusalem by Nebuchad∣nezzar, 2 Kin. XXV. 1. &c. Others, who yet look upon it as then fulfilled, do differently expound the last verse, to wit, thatk 1.228 by the breaker should be understood the Enemy, but then that for fear of him they should make breaches themselves in their walls to get out at, and pass out at the gates, to escape if they could by flight, their King himself leading them the way, (asl 1.229 of Zedekiah 'tis said, 2 Kings XXV. 4.) but being taken should be carried cap∣tive, and they after him; and all this because the Lord was in the head of them, i. e. the ene∣mies, to execute the judgments that he had denounced against that People. But this seems harsh to interpret them, in before them, first of the Israelites, then in the same continued sen∣tence, on the head of them, of the Enemies. O∣thers therefore expound it, shallm 1.230 be on the head of them, i. e. over them for evill, and to execute his vengeance on them, and to see that they shall not escape. Others, and the Lord shall in the head, or beginning, i.e. before, for∣sake them, and withdraw his presence, by which he was•• wont to protect and defend them; whichn 1.231 a learned Iew notes to be a far fetch'd interpretation.

The second Exposition, viz. that in these words is a gracious promise of restauration to Israel after their dispersion, is preferredo 1.232 by many learned Men both Jews and Christi∣ans; with this difference, that the Iews (the modern at least) understand it as a temporal restoring of the Kingdom of Israel; the Chri∣stians of a Spiritual deliverance by Christ, and the calling them into his Kingdom, and ga∣thering them into his Church, together with the called of the Gentiles, as one flock into one fold under one Shepherd. See Ioh. X. 16. The words being so taken, we need not (saithp 1.233 a learned Iew) look after any connexion with the foregoing, or following, it being not un∣usual to have gracious promises so mingled with threatnings of judgments, where seems no coherence betwixt them. Or else the con∣nexion may be made thus,q 1.234 saith another, God having before threatned severe things a∣gainst the People, both in this and the former chapter, as that their inheritance should be laid wast, and they cast out of it, be destroyed, and carried away captives; least they should ut∣terly despair of deliverance or Salvation, inter∣mingles this merciful promise of a gracious re∣stauration, that he will again after the dis∣persion with which he hath threatned them, ga∣ther them together in as great multitudes, as the sheep of Bozrah, & as flocks are gathered together into their fold; so that there shall be a great noise by reason of their concourse, as if their place were too strait and narrow for them. Isa. XLIX. 19, 20. And then a flourishing, or migh∣ty growing King,r 1.235 according to one sense of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Porets, or, a breaking King, shall break through all Impediments (ac∣cording to another signification of that word) and beat down the Enemies; so that they fol∣lowing him shall, breaking through all difficul∣ties of gates shut against them, pass in and out as they please, their King going before them, and the Lord being on the head of them, as leader of the Vauntgard, i. e. to protect, and help them by his providence and mighty wonders, and to hinder the Enemies from hurt∣ing them. Thus a learned Iew, understanding the words literally; who in the mean while notes, though these words be of the preter per∣fect Tense, have broken up, have passed, are gone out, yet that they are to be understood as in the future, shall break up, shall pass, shall go out; as such change of Tenses is not unfrequent. And sos 1.236 do others of 〈◊〉〈◊〉, who follow the same way, take it as 〈◊〉〈◊〉 ••••••phecy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Le∣atid, belonging to the time to come, i. e. to the times of the Messiah, which they deny yet to be come, and vainly expect, promising to themselves great carnal felicity therein. Thet 1.237 Christian Interpreters, who look upon these words as a Prophecy of good things, do look, as taught in the Gospel, after a more Spiritu∣al meaning, interpreting them as made good by Christ's calling, and gathering together, into his Church, his fold, the Israel of God, his dispersed flock, who were before as Sheep going astray; in which they should grow into great numbers, like the flocks of Bozrah. The comparing with these words the x. chap. of Ioh. to the 18. verse, will serve much for the illustration of them in this sense understood. And in what numbers they came at first into the Church, the History of the first times, as Act. II. 41. and chap. IV. 4. and elsewhere, and of succeeding times all the world over, testifies. They usually understand by the breaker, and by their King, the same per∣son, viz. Christ, to whom that title of breaker may well agree, for his breaking down all obsta∣cles, the middle wall of partition betwixt Iews and 〈◊〉〈◊〉 Eph. II. 14.u 1.238 breaking open the gates 〈◊〉〈◊〉 Hell it self, so that neither he him∣self could be detained by them, nor hisx 1.239 be hin∣der'd by them, from following him into the Kingdom of Heaven, the gates of which, having conquered Death, and triumphed over all Ene∣mies, he set open to them, so that they might without hindrance go in and out, and find pa∣sture, Ioh. X. 9. he going before them, and his sheep following him, ib. ver. 4. and the Lord protecting them. It may be observed too, that if the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Haporets, be taken in

that other sense mentioned, as it may signifie one that increaseth, or groweth to power, it may likewise aptly be attributed to Christ the King of the Church, who is called the Branch, Zech. III. 8. and VI. 12. and of whom it is said, that of the encrease of his government there shall be no end, Isa. XI. 7. and the rod of the stemm of Iesse, and a branch that should grow out of his roots, Isa. XI. 1. and a root of Iesse, whose rest should be glorious, by whom God would set his hand again, to recover the remnant of his People; and that he should set up an ensign for the nations, to assemble the outcasts of Israel, and ga∣ther together the dispersed of Iudah, ib. ver. 10, 11, 12. To him that was promised to be as such, and was exhibited as such, and hath made good in himself what was promised, well may the title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Haporets, in this, or indeed in both senses agree. But if any think, that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Haporets, the breaker, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Malcam, their King, should be meant two di∣stinct persons, let him hear, what the Ancient Iews (as citedy 1.240 by the modern) say, for exposition of this place. Haporets, the Breaker, that is Elias, and Malcam, their King, that is the Branch, the Son of David; and then ob∣serve, what our Saviour himself hath taught us, that Iohn Baptist was that Elias which was to come, Mat. XI. 14. and Mat. XVII. 12, 13. and what the Angel saith of him, Luke I. 16, 17. that many of the Children of Israel he should turn unto the Lord their God, and that he should go before him in the Spirit and pow∣er of Elias, without fear, and with courage, as he,z 1.241 rebuking Sin, and removing it out of the way, to turn the hearts of the Fathers to the Children, and the disobedient to the wisdom of the just; to make ready a People prepared for the Lord: and how the Prophecy of Isaias is ap∣plied to him preaching repentance, viz. that he was, as he saith also of himself, Ioh. I. 23. the voice of one crying in the wilderness, Pre∣pare ye the way of the Lord, make his pathes straight: every valley shall be filled, and every Mountain and Hill shall be brought low, and the crooked shall be made straight, and the rough waies shall be made smooth, Luke III. 4, 5. and what our Saviour saith, This is he, of whom it is said, Behold, I send my messenger before thy face, which shall prepare thy way before thee; and that from the daies of Iohn the Baptist, the Kingdom of Heaven suffered violence, and the vio∣lent took it by force. Mat. XI. 10, 12. men breaking as it were, and passing through the gate, by his preaching repentance laid open, that they might go in and out: and it will be easy to apply to him this title of the breaker: & so shall we have in the words, a most illustri∣ous Prophecy of Christ, and his forerunner Iohn the Baptist, which it will be no reason to let go, seeing the Iews themselves so readily yield it to us. Especially, when the words most nicely examined, will be more punctual∣ly appliable to this exposition then any o∣ther that is brought, observing only to look for these promises to be Spiritually perform∣ed, which the Iews expect only as Carnal; and because they have not yet had any such temporal deliverance, think the Prophecy not yet fulfilled. Neither is it by divers Christ∣ans looked upon as yet compleatly fulfilled, but, in another regard, viz. because it respects Christs calling, and gathering of his, not only here, into the fold of the Church militant, the Kingdom of Grace,a 1.242 but hereafter into the Church triumphant, the Kingdom of Glory, in the Heavenly Jerusalem. This needs not be looked on as a new exposition, but a com∣pletion of the former, which it necessarily pre∣supposeth. The third way of expounding the words is, of a learnedb 1.243 Iew, who taketh the for∣mer of the 2 verses, to be the words of that lying Prophet, spoken of in the foregoing verse, as if he should say to them, Drink and be merry, and fear not, for the Lord hath put into my mouth to say unto you, that he will surely ga∣ther together all that are dispersed of you, and you shall be in your Cities in great mul∣titudes, as flocks of Sheep in their proper folds and pastures; and thus the false Pro∣phet leading them the way, they follow like Sheep one after another, when one of them hath gone out of a gap, and even their King likewise doth the like, the Lord, at their first breaking out from his obedience, removing his presence, and providence from them. Thus he is explained, by anotherc 1.244 of his Nation, who yet rejects his opinion, because these words were spoken before the dispersion of the Israelites by Captivity; so that if they had been a promise from their false Prophets, they should rather have told them, that they should not be scattered, nor go at all into cap∣tivity, as the true Prophets denounced, and not have prophesied to them of a return after captivity. Yet, dod 1.245 Some Christians interpre∣ters also so far follow him, as to think the for∣mer of the two verses, to contain the words of the false Prophets, but so as retorted by God upon them; that whereas they promised them, that they should be gathered together, he would indeed so gather them, but not for good, as they falsly promised them, but for evill, and a general destruction. It may be here observ'd, that whereas the most take Bozrah for the proper name of a place, noted for abundance of flocks, mentioned Isa. XXXIV. 6. and Ier. XLVIII. 24. yet by Others, it is not taken for a proper name, but translated e 1.246 in a Sheep Cote, or fold, taking it to be in

signification like 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mibzar, a fence, or, place of defence;f 1.247 Others, in tribulation, or Streights. Why Abarbanel and Montanus should take Bozrah for Rome, there is no reason, tho it might be of old a place for feed∣ing Sheep.

CHAP. III.

VER. 1.

And I said, Hear, I pray you, O heads of Iacob, and ye Princes of the house of Israel: Is it not for you to know Iudgment?

2

Who hate the good, and love the evil, who pluck off their Skin from off them, and their flesh from off their bones.

3

Who also ent the flesh of my People, and stay their skin from off them, and they break their bones, and chop them in pieces, as for the Pot, and as flesh within the cauldron.

THat it may appear, how justly deserved Gods judgments, which he threatned to execute o•• Israel, are, he proceeds to declare more particularly, the great corruptions that were among them; and first the avarice and cruel oppressions, exercised by such as had the Government over them. They who by their of∣fice ought to know j••stice and judgment, and to direct the People in the wa••es thereof, and encourage those that walked accordingly, and to show love and favour unto them; were so far from doing according to their duty, that on the contrary, they hated those that were good, and favoured, and encouraged, those that were evil,g 1.248 or, hated to do good, and loved to do evill: yea, instead of cherishing the good, did them∣selves pluck off their skin from off them, &c. by which fig••rative expressions, are set forth their great oppression of them, and the savage cru∣elty they used towards them, in respect both of their persons and Estates, extorting from them, and violently and unjustly spoil∣ing them of all that they had to live by, that which was unto them as their skin, their flesh, and their marrow; and in so doing, shewed in themselves,h 1.249 by their several waies of extortion and oppression, as great cruelty, as would be in a Shepherd, who should deal with the flock which he were to feed, according to the lite∣ral expression of the words, that so thereby he might luxuriously glut and feed himself.

4

Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings.

Then shall they cry unto the Lord.] What shall be the end or issue to them, whose wick∣edness he hath declared, he sheweth, viz.i 1.250 that those heavy judgments, which he before de∣nounced, shall certainly sease on them; and then they not able to free themselves from them, and destitute of all other helps, shall cry unto him for deliverance, as acknowledging him alone able to save them; but all in vain, for in that time he will not hear their cry, but be as one that turneth his face away from such as put up their suit to him, denying to show any re∣gard to them. And he addeth the reason of such his aversation, or turning away from them, viz. because they behaved themselves ill in their doings: by which illness of their behaviour (by reason of the parti••le 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Caasher, signifying as, or even as, and because God often proportio∣neth the punishment to the sin, rendring, as the Iews speak,k 1.251 measure for measure) may well be meant their stopping their ears against the cry of the poor, whom they themselves op∣pressed, or would not deliver from their op∣pressours, as they ought to have done, and their turning away their faces from them, having no regard to them in their need: according to which their inflexibility, will God now with great severity, in the time of their great need, behave himself as regardless of them, and ••••ow himself inexorable for all their cries. He will send against them an enemyl 1.252 which shall deal as cruelly, and as unmercifully with them, as they did with the poor; or more generally, As you formerly turned the back to him,m 1.253 and would not hearken to him calling on you, so will he then behave himself towards you, Iam. II. 13.

5

Thus saith the Lord concerning the Pro∣phets that make my People erre, tha•• bite with their teeth, and cry, Peace: and he that putteth not into their mouths, they even prepare War against him.

That bite with their teeth, &c.] Here God proceedeth to declare the iniquity of the false Prophets, of whom mention was made chap. II. 11. and to denounce his judgments a∣gainst

them. Although the signification of the words be clear, yet as to the meaning of them there are different expositions. By their biting with their teeth,n 1.254 Some, will have meant their bitter enveighing against the true Prophets who denounced Gods judgments, whereas they on the contrary promised peace.o 1.255 Others, that while they spake peace to that sinful People, and bid them to expect it, and flattered them in their wicked waies, they did indeed bite them, and occasioned hurt and mischief to them by thus deluding them.p 1.256 Others, that they were such, who while they had given to them what they might bite with their teeth, or feed on, prophesied peace to such as fed them: which may seem confirmed by the following words, shewing that against such as did not so treat them, they prophesied Evill, Warr and Destruction, and set themselves, and stirred up others against them, to do them all the mischief they could, which is called their preparing warr against them; shewing that they prophesied for gifts and rewards, as ver. 11. and according to the rewards that they received, proportioned what they prophesied either for good or bad.

6

Therefore night shall be unto you, that ye shall not have a vision, and it shall be dark unto you, that ye shall not divine, and the Sun shall go down over the Pro∣phets, and the day shall be dark over them.

7

Then shall the seers be ashamed, and the diviners confounded: yea, they shall co∣ver their lips, for there is no answer of God.

Therefore night shall be unto you, &c.] Of the judgment in these words denounced a∣gainst the false Prophets, the plainest meaning seems this, That such confusion shall sease up∣on them, by reason of the great calamities that shall befal them, expressed by terms of night, and darkness, and the going down of the Sun, and the day being dark upon them: it shall be with them as with Men in utter darkness, who know not which way to turn themselves, much less can pretend to direct others, or show them which way to go: and when things shall be so with them, they shall be ashamed and confunded, their impostures being made manifest to all: and that what they pretended as messages from God promising peace, being so far from being made good that the clean contrary is hapned: were meer delusions of their own, and being so now discovered,q 1.257 they shall not dare to proceed in their former waies of false divinations, nor pre∣tend any revelation from God, but cover their lips, as Men put to silence, not able to say any thing that shall be accepted, or daring once to open their mouths. For it cannot be inter∣preted, as if God should now cease to put his words in their mouths, or to send any message by them, for they never were before employed by him, but pretended falsly to have received from him what they spake; which falshood of theirs being now by the contrary events disco∣vered, they shall be so confounded with shame, as not to dare any more to open their mouth to the People.r 1.258 So that those last words, for there is no answer of God, seem not so much a rea∣son, why they now should hold their peace, viz. because God now refused to answer or speak by them (for he had not at all done so) as to declare, that these things which now came to pass, discovered that they never spake by the Spirit of God, and this discovery brought ne∣cessarily silence with shame to them. Covering the lip was a custom of Lepers, Lev. XIII. 45. confessing their uncleanness, a sign of sorrow and shame, a token of sorrow, Ez. XXIV. 17. 22. Here it seems to signifie thes 1.259 stopping of their mouths from speaking.

8

But truly I am full of power by the Spi∣rit of the Lord, and of judgment, and of might, to declare unto Iacob his trans∣gression, and to Israel his sin.

But truly I am full of power, &c.] He op∣poseth himself to those seducers, his commissi∣on, his faithfulness in executing of it, and his behaviour to theirs. They being not inspired by Gods Spirit, nor having any message or an∣swer from him, but led by their own errone∣ous Spirit, directed all that they spake to their own ends and advantage, and flattered such as fed them and made much of them, and pro∣mised good unto them, with those that did not so, dealing otherwise: but he is truly inspir∣ed by God, full of his Spirit, and by vertue of that full of power, freely and without fear or partiality, without any self respects or by••ends to utter the message with which he is sent from God; and of judgment, by which tot 1.260 discern between right and wrong, and what and when to speak; and of might without fear of Men or their greatness to speak it, even to declare unto Iacob his transgression and to Israel his Sin, not respecting Persons or soothing any in their evil waies, but boldly and freely reproving all of what condition so ever, that so they may turn to God by repentance, or else know what judg∣ments they are to expect. And so by the word full of Iudgment, ^u some understand the judg∣ments of the Lord to be denounced, as if he

were by the Spirit moved to denounce them; thoughx 1.261 Others prefer the notion of ability in discerning between things, and so rightly applying what he should speak, and knowing how and when to do it.

9

Hear this, I pray you, ye heads of the house of Iacob, and Princes of the house of Israel, that abhor judgment, and per∣vert all equity.

Hear this, ••e ••eads of the house of Iacob, and Princes of the House of Israel.] The like com∣pellation we had, ver. 1. That it may well agree to the whole twelve tribes is no doubt, though after the division of them into two Kingdoms, the name of Israel be often parti∣cularly given to the ten Tribes. See Note on chap. 1. ver. 5. Here in this chapter in both places these titles seem to many Interpreters to be attributed to the same; viz. those that were in dignity and authority in both Kingdoms: buty 1.262 a learned Iew, considering that the judg∣ments denounced in the former verses may well concern the Kingdom of Israel, thinks by the Princes of the house of Israel, in the first verse, to be meant those of that Kingdom as distinct from Iudah, and in those follow∣ing this verse, seeing Zion and Ierusalem are expresly named, and the judgments parti∣cularly concern them, by the heads of the house of Iacob, and the Princes of the house of Israel, to be meant particularly those of Iudah, and them to be called by the same title with the others, because they were like them in sins; as Isa. I. 10. they are termed rulers of Sodom, and the Iews the People of Gomorrah, because their deeds were like to theirs.

The power of the Spirit of the Lord in him he sheweth, by daring, even to those of great∣est authority, to declare their transgressions without fear of their greatness, and to reprove them, for that whereas they ought to have known judgment, (as he speaketh ver. 1.) to have themselves walked in the waies thereof, and caused others to observe them, they did clean contrarily abhor it, and perverted all e∣quity, all that was right, even setting them∣selves to do what was contrary thereto as things hateful to them, and scorning to be guid∣ed by the rules thereof which were contrary to their ends.

10

They build up Zion with blood, and Ie∣rusalem with iniquity.

They build up Zion with blood.] So accord∣ing to the sense it is rendred, as being a farther description of the sins of those spoken to; other∣wise the word, being in the singular number•• and sounding he buildeth up, may be expound∣ed z 1.263 Every one of them buildeth, &c. or,a 1.264 as still speaking to them, O thou which buildest, &c. or, Every one of you which build up Ierusalem, i. e. build therein houses and palaces with blood (or, that think it shall be built and inhabited when such things are done in it.) With blood, that is therein shed, saith the Chaldee, i. e. with wealth gotten by the murdering violently or unjustly, putting to death the owners thereof, which they did so frequently, that blood touched blood, Hos. IV. 2. orb 1.265 by money which they took of Murtherers to save them contrary to the law, which required life for life, blood for blood. Othersc 1.266 think that the word blood is not ne∣cessarily here to be properly taken, but more largely, as elsewhere, for bloody hainous sins of several sorts; andd 1.267 Others more particular∣ly for violence, fraud and oppression, by which the goods, which are taken from the poor ow∣ners, that should thereby sustain the life of them∣selves and their families, weree 1.268 as their blood, and the taking them from them as shedding their blood.

f 1.269 Others refer the word build, not to those un∣just rulers spoken of, but to God the builder of Zion, and to be spoken by way of admiration or interrogation to this sense, Shall God (or, shall I? as in the person of God) build up, or establish Zion with blood, and Ierusalem with ini∣quity? that is when such sins are committed in it: g 1.270 or, Did he build Zion with blood, or, Ierusalem with iniquity? And this sense would well agree with what preceeds and follows; but the other meaning is more received.

11

The heads thereof judge for reward, and the Priests thereof teach for hire, and the Prophets thereof divine for mo∣ney: yet will they lean upon the Lord, and say, Is not the Lord among us? no evill can come upon us.

The heads thereof judge for reward, &c.] He proceeds to declare the Sins of all sorts of those, by whom the People ought to have bin gover∣ned and directed in the right way. The Heads, (who were by the law forbidden to take any gift, lest they should be perverted, accor∣ding to what is said Exodus XXIII. 8. Thou shalt take no gift, for the gift blindeth the wise, and perverteth the words of the righ∣teous, and again to the very same purpose is repeated Deut. XVI. 19.) do judge for reward, and accordingly for gain wrest judgment, be∣ing guided in their sentence by the bribe they receive, and not by the merits of the cause. The Priests, whose lips should keep knowledge,

and at whose mouths they should seek the Law, as being the messengers of the Lord of Hosts, and by him given for teachers and right inter∣preters of his Law, Mal. II. 7. They teach for hire: their mouths are opened only to those that will give to them: and then will teach them not so much the truth as pleasing things, such as they shall desire, not what they ought to hear. And whereas no Prophet should under∣take that function but such as were sent by God, and such should impartially deliver his message, without respect of persons, fear or flattery, or any by-ends, there were among them many that pretended to be Prophets, who divined for money, and that they might get there∣by, vented false visions, and feigned messa∣ges from God who never sent them. See Ezek. XIII. 6. &c. (following the waies of Balaam who lov'd the waies of unrighteousness, 2 Pet. II. 15.) To any that would believe them and put into their mouths, V. 5. and reward them for it, they would undertake to foretel such things as should best like and please them, and sooth them up in their waies; to others the clean con∣trary: in summ, all these, in that corrupt state so without regard to justice and truth, made their gain not Gods glory their end, and yet for all this wouldh 1.271 flatter themselves with vain hope of security and confidence in God and his presence among them. He had own'd them for his People, chosen Sion for his habitation, pro∣mised to dwell in the Temple at Ierusalem; i 1.272 they had there the Ark of his Covenant, and the signs of his Majestatick presence, so that they thought him even tied to a perpetual re∣sidence among them; and so long as he was a∣mong them, they thought themselves sure that no evil could come upon them, he would not cast of his People, nor let his City and his Temple be destroyed. Such vain confidence in the Lord by them who forsook the Lord and his waies, and yet hoped not to be forsaken by him, see described likewise Ieremiah VII. 4. and 8. &c. where he sheweth on what terms only he would continue his presence with them and defend them; which conditions see∣ing these here observe not, how vain and groundless their confidence is, the issue shall shew, and that is in the next words declared.

12

Therefore shall Zion for your sake be plowed as a field, and Ierusalem shall be∣come heaps, and the mountain of the house, as the high places of the forrest.

Therefore shall Zion for your sake, &c.] They seem'd to think for Zions sake, and Ierusalem's, and the house of the Lords sake, they should be secure, however they behaved themselves; but God declareth, that on the contrary for their sakes and the evill of their doings, where∣by they had made those places which should have been kept holy to himl 1.273 a den of Robbers, of Murderers, Adulterers, Idolaters, and the like, even those places themselves should be given up to utter ruine and destruction; his anger toward the People should extend it self even to the place it self which was defiled by them, it no longer retaining its holiness then they continued holy. For your sake shall Zi∣on be plowed as a field, &c. These words are ci∣ted Ier. XXVI. 18. where it is shewed that they were spoken in the daies of King Hezeki∣ah. Plowed as a field, the buildings thereof be∣ing all thrown down, it shall be laid plain as a field which shall be plowed, orm 1.274 which the Enemy shall plow up, that he may leave no sign of a place ever inhabited, or a sign that it should never more be inhabited; And Ierusa∣lem as an heap of stones, the stately buildings thereof being demolished, not one stone left in order on another, but all thrown down, Mat. XXIV. 2. and laid in rude heaps. And the mountain of the House. The mount Mori∣ah, on which the glorious Temple stood, As the high places of the forrest, as hillocks on which trees and weeds should grow, as in a wild place, not regarded or inhabited by Men but only by wild beasts. Hos. II. 12. All these are expres∣sions of utter ruine and desolation. The latter words rendred, high places of the forrest (or of a wood) an 1.275 learned Iew saith may be rendred, as high places of theo 1.276 boar of the forrest, in re∣ference to what was done to that place by Adrian the Emperour, who to make the place more odious to the Iews,p 1.277 set up in several places of the City the Images of Hogges and other things detestable to them; and he would have this Prophecy to respect what was by the Roman Emperours done when they destroyed Ierusalem, when one under Titus who de∣stroy'd it,q 1.278 plowed up the ground where it stood, in token that none might without the Emperours leave build any more any house there, and when such things were done by A∣drian, who built there a City which he called Aelia, and built up and down in several places Idols Temples. But however this Prophecy may seem to him and others tor 1.279 extend it self so far, and then to the utmost of the letter to have been fulfilled, or the whole of what is here said done, yet we may justly look upon it as limited to a shorter time, and sufficiently, as to making good these descriptions of great desolation, fulfilled in the destruction of Ieru∣salem and the Temple by the Chaldeans, by whom the City and Temple were made heaps of rubbish or dust, Neh. IV. 2. 2 Kin. XXV. and 2 Chron. XXXVI. 19. in the time of King

Zedekiah, till when, though it was before spo∣ken, it seems to have bin differred on their re∣pentance, as is intimated in the forecited Ier. XXVI. 19. though to the other also, in respect of the things done agreeable to these expressi∣ons, it may not unfitly be applied. See also R. Saadias his Arab translation, And the mountains of the house shall be Chappels, or houses of other worships, or, as some say, a wood.

CHAP. IV.

VER. 1.

But in the last daies it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the Hills, and People shall flow unto it.

BVt in the last daies it shall come to pass, that the mountain of the house of the Lord, &c.] According to Gods usual method, in the midst of judgment remembring mercy, here are to those grievous judgments before denounced, subjoined gracious promises of great mercy. In the foregoing words he threatneth an utter desolation to the mountain of the Lord; here he promiseth a gracious restauration establish∣ment and exaltation: in those the obstinate sin∣ners are given to understand the severity of Gods unavoidable judgments to them; in these penitent believers are given to expect his mer∣cies, that never fail those, who are qualified to receive them. How far the mountain of the house in the foregoing words, and the mountain of the house of the Lord in these, agree or differ, in what is signified by that expression, will appear in what shall follow.

In the last daies, &c.] That by the last daies (though more generally may be signified any time to come after, yet) are here meant the daies or time of Messiah or Christ, is so far agreed on both bya 1.280 Some Iews of as good authority as any, (giving, I suppose, the common receiv'd opinion among them) and most Christians, that if any think otherwise, we have not reason to be swayed by their authority. But though both Iews and Christians so far agree as to the signification of the words, yet in their applying them is there great difference; the Iews denying the promi∣sed Messiah to be yet come, the Christians be∣lieving, and acknowledging him to be long since come: the Iews looking for his King∣dom as of this World; the Christians looking on it as Spiritual: and so what the Iews say is not performed, understanding the words lite∣rally according to the outward sound, the Christians acknowledge to have been already made good, and according to the true meaning and import of the words in an higher and Spi∣ritual meaning, understood as they ought to be, performed. All the advantage that we may expect from the Iews, is a concession that such or such passages have respect to the promised Messiah, or to Christ and his times, how they are accomplisht we must learn from the Histo∣ry of the New Testament and Christian Inter∣preters.

In the second chapter of Isaiah ver. 2. &c. we have much the like expressions as here, as if one of these Prophets had borrowed words from the other. Whether one did make use of the others expressions, as of words already known to the People, or for what end, we need not further enquire; tis sufficient to know, that Gods Prophets did not steal his word one from another, as tis said of those false Prophets, Ier. XXIII. 30. but that being all full of power by the Spirit of the Lord, chap. III. 8. they spake as they were moved by that Spirit, which representing to them some∣times like visions, moved them to utter and de∣clare them in like words and expressions. So Isaiah and Micah here: so in Obadiah ver. 4. &c. and Ierem. XLIX. 9. & 16. and in the one and other are they the words of the same living God, suggesting to them what to speak, and inspiring them to declare the same things in the same language.

The mountain of the house of the Lord, &c.] That is, according to the letter, the mountain on which the Temple, call'd the house of the Lord, stood, viz, mount Sion, or that part called mount Moriah. Of this the Iews understanding it (the soberer of them) to omit some wilder and absurd expressions at least (though we may think they meant not to be understood literally, as if hill should be set on hill for exalting it) observe, that by saying, it shall be established on the top of the mountains, and exalted above the hills, is not to be understood that it should be increased in measure of height, but should be made illustrious by glorious priviledges con∣fer'd on it, tokens of Gods peculiar grace and favour and presence in it, and the Temple on it: in consideration and admiration of which, many People should with reverence and respect look towards it, and in great multitudes flow unto it; for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nahar•• in the O∣riginal seems to signifie both these; first to look, or set the eyes upon, and secondly to flow like waters of a river continually flowing: in this latter

sense it is, as by our, sob 1.281 by most Interpreters rendred: but some learnedc 1.282 Iews prefer the former. The scope of both will be much one, viz. to shew what great respect, and regard, and affection People shall have to it, as to a place more eminent and desirable then all o∣thers, by reason of the Glory that God shall confer on it, and the priviledges that he shall bestow on, and in it. Those priviledges here promised are so great, asd 1.283 that the Iews, mind∣ing temporal concerns, do not acknowledge to have been under the second Temple after their return from captivity made good, and there∣fore yet expect the coming of a Messiah, un∣der whom they shall enjoy them. But Christi∣ans looking on them as concerning Spiritual things, acknowledge them to be already made good by the coming of Christ, and setting up his spiritual Kingdom by the preaching of the Gospel, and the gathering of People to it. If we look on the place here called the mountain of the house of the Lord according to the sound of the letter, even that was highly exalted and made illustrious, filled with his Glory at his coming, the glory of the latter house standing on that (according to what is Prophesied Haggai II. 9.) greater then of the former, made so,e 1.284 not so much by the external pompe of it, as by his presence, and the miracles by him and his Apostles wrought, and the Holy Ghost, and many graces by him confer'd in it. And with what respect People may be said to have looked up to it and flowed unto it, appears by that early conversion of so many out of every Nation under Heaven, as are reckon'd up, Act. II. 5, 9, 41, 46, 47. Chap. IV. 4. This, if we should so far restrain the name of the mount of the house of the Lord, sufficiently proves this Prophecy in great measure made good in re∣spect to what was done in it, and about it. But that we may see the more evident f••lfilling of the whole, it will be convenient to take those words in a larger acception, with many, if not most of Christian Interpreters, so as to denote the Church orf 1.285 Kingdom of Christ, which from thence had its rise, and of which that mountain and house of the Lord, or Temple was a type, so that it may well bear its name: which also, in the words of Christg 1.286 Matth. V. 14. may be compared to a City that is set on a hill, more illustrious indeed then Ierusalem it self, or any the most eminently placed and ex∣alted Cities, yea Kingdoms: and then in the large spreading of the Doctrine of it, by so ma∣ny converts and so many Nations looking and flocking unto it, will the utmost that can be ex∣pected from the words be made good. What is said, shall be established, a learnedh 1.287 Iew observes to be an expression denoting continu∣ance or perpetuity, that it shall continually re∣main on its settlement; and this well agrees to the Church of Christ, of which he saith, Vpon this Rock will I build my C••urch, and the Gates of Hell shall not prevail against it. Mat. XVI. 18. Some of great note from of old, by the mountain of the Lords house, will have Christ himself to be here understood: but whether it be under∣stood of Christ the head, or the Church his bo∣dy (that Temple built upon the foundation of the Apostles and Prophets, Iesus Chrsit himselfi 1.288 be∣ing the chief Corner-Stone, in whom all the build∣ing fitly framed together groweth unto an holy Temple of the Lord)l 1.289 as they are one, so the scope and meaning will be one; although the former acception of the words is most fol∣lowed.

2

And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Iacob, and he will teach us of his waies, and we will walk in his paths: for the Law shall go forth of Zion, and the word of the Lord from Ierusalem.

And many Nations shall come and say, Come let us go up, &c.] In what multitudes and with what zeal and affection, not only Iews but Gen∣tiles also, whom God promised to Christ for his inheritance, Psal. II. now made one willing People of God, Psal. CX. 3. the middle wall of partition, which before separated them, be∣ing broken down, should flock to the Church of Christ, he here expresseth, in that they should mutually exhort one another, saying, Come, &c. The thing signified being done, m 1.290 though those words should not be expresly by them spoken, is that which makes good the expression; although we cannot doubt, but oft among them such exhortations to stir up one a∣nother to embrace the Doctrine of Christ, have been in words us'd, as well as we hear, n 1.291 Andrew exhorting his Brother Simon, ando 1.292 P••ilip Nathaniel, andp 1.293 the Woman of Sama∣ria those of that City to come unto Christ. Nor need we look on it as any sufficient ground of cavil for the Iews, that all these Nations came not in person up to Ierusalem, and the moun∣tain where the Temple stood; that is not the thing required; but the coming in to Christ, and embracing the Gospel, which began first to be preached at Sion, and from thence went forth into other Nations, is (though done at the greatest (distance from Ierusalem,) a going up to the mountain of the Lord, exalted above all other mountains, the Church, which now extends it self wide on the face of the whole

earth, where they may now as properly and ac∣ceptably worship God, as formerly in the Court of the Gentiles, at the mount of the material house of the Lord. That hour is now come, Ioh. IV. 21, 23. The house of God is the Church, 1 Tim. I. 15.

And he will teach us of his waies, and we will walk in his paths, &c.] The end which they are to propose in their coming into the Church, is here shewed to be, not that they may obtain Wealth, Worldly honour and Dignities, but that they may learn his will, that they may know how they ought to walk; and according∣ly they must resolve to walk in his waies, which lead to Salvation and true happiness, which he alone teacheth. They seek not Temporal but Spiritual good things; for his Kingdom (as he declareth) is not of this World, Iohn XVIII. 36. The mistake of those things, which were to be expected from Christ at his coming, did at first keep the Iews from acknowledging him, and ever since hinders them from coming in to him. To learn of his waies and walk in his paths is not that felicity which can satisfie their expe∣ctations from him; but here we are taught, that that ought to be the chief thing desired in his Church and Kingdom, that we may know his waies & be happy in practicing & doing accor∣dingly, otherwise to know them will be vain.

For the Law shall go forth of Zion, &c.] These words, which by most are taken for the words of the Prophet, (thoughq 1.294 by Others for the words of those People speaking among themselves, the matter will be all one) declare the reason why they should go up to the Moun∣tain of the Lord that they might learn his waies, viz. because there only should be had, and thence proceed the true and clear knowledg of God and his waies. Of old the Law went forth from Mount Sinai, and then seated it self as it were in Sion, and was even the peculiar of the Iews, for then he shewed his word unto Iacob, his statutes and Iudgments unto Israel, but dealt not so with any other Nation; and as for his Iudg∣ments they were not known to them. Psal. CXLVII. 19, 20. but in the last daies here spoken of, the times of Christ, it was to go forth of Zion, and from Ierusalem, there first to be divulged, but not confined to it, but to be preached all the World over, and communicated to all na∣tions, according to our Saviours Commission to his Disciples, that they should go and teach all Nations, Mat. XXVIII. 19. which being accordingly by them (who were to be wit∣nesses to him both in Ierusalem and in all Iudea, and in Samaria and unto the utter∣most parts of the Earth) executed, their sound went into all the Earth, and their words to the ends of the World. Rom. X. 17, 18. and that Law, that Word, viz. the Gospel, which by this means went forth of Zion, and Ierusalem, must all of all Nations, that will learn of the waies of God, and be instructed rightly to walk in his paths, embrace and attend to, as the only Do∣ctrine that teacheth what ought to be known of him and his will, and how to please him, and so to obtain those good things promised to the obedient subjects of his Kingdom.

3

¶And he shall judge among many People, and rebuke strong Nations afar off; and they shall beat their swords into plow∣shares, and their spears into pruning hooks: Nation shall not lift up a sword against Nation, neither shall they learn Warr any more.

And he shall judge among many People and re∣buke, &c.] Who is this that shall judge and rebuke? The Lord,r 1.295 say some, mentioned last in the foregoing words; his Word,s 1.296 say Others, there likewise mentioned: which with∣out doubt shall be done by the mediation of one constituted by him, which shall divulge such truths as should be received from him:t 1.297 Others, Sion, or the Mountain or house of the Lord, that is, the Church. Some Iews of great learning and Authority among them expresly say, Messiah, though not expressed, is here meant (accordingu 1.298 to the manner of Scrip∣ture, leaving the person which is necessarily un∣derstood, unnamed) that he is the teacher, in the former words, the judge and rebuker in these spoken of; and so diverse Christians; and this way taken comprehends all the rest, God in the Church judging by Christ, and he by his word: for the Father having set Christ as King upon his holy hill of Sion, Psal. II. 6. hath com∣mitted to him all Judgment, and the Scepter by which he judgeth or rebuketh among People is his Word, by which he instructeth them in his waies and governeth them; and by this he shall judge, distinguish, and teach them to discern between right and wrong, that they may walk in the waies, and observe the rules of Justice and Charity, whensoever, or whereso∣ever they be or live, and rebuke them that do otherwise then they ought, that they may amend their waies. The King Messiah (saith ax 1.299 lear∣ned Iew) shall as Lord over all nations judge among them, so as that if any have quarrels or differences with others, they shall make ad∣dresses, or refer the matter to him, and he shall bid him that hath done wrong, to do right to his Neighbour. He shall com∣pose all quarrels and differences between them. He shally 1.300 judge and rebuke not by the sword or spear and violence, but by his word and Spirit. The effect of which his so judging

and rebuking shall be, that being wrought on and disciplinated by his word, they shall lay a∣side all Animosities and dissensions, and desire to live in peace one with another, which is ex∣pressed by saying, they shall beat their Swords in∣to plow-shares, &c. i. e. they shall be so averse from Warr one with another, that they shall turn their Instruments of Warr, (as hav∣ing no more need of them, or resolving no more to use them) into such as are proper and necessary for times of peace, (an expression contrary to what is us'd, Ioel III. 10. for expressing times of Warr and tumult, Beat your Plow-shares into Swords, &c.) This being promised as the effect of Christs reign∣ing and the Preaching of the Gospel, which we call the Word of God, the Iew, who ac∣knowledges not Christ to be yet come, requires us to shew how this hath been made good under the Gospel, that so we may prove this Prophecy to have been made good, and so Christ to be come? For answer to which obje∣ction several things are said, as firstz 1.301 that these words are figurativly to be understood, not precisely according to the sound of the letter, not so much of outward peace in the World, as of inward peace of Conscience, that peace which being justified by Faith we have in God, Rom. V. I. that which Christ promi∣seth to his, that they shall have in him though they have trouble in the World, Ioh. XVI. 33. and this peace have Christians alwaies found, and shall find in Christ: he left it with his and will continue it to them.

Secondly, that the Gospel is a Doctrine of peace, commending it to Men and disposing their minds to it; so that whosoever as much as lieth in them live not peaceably with all Men Rom. XII. 18. live not according to the rules thereof, and Animosities, Wars, and dissensions argue a deficiency of Faith in Men, and that theya 1.302 have not ascended up to the Mountain of the house of the Lord, nor learn∣ed (as they ought) his waies to walk in them. But seeing the word of Christ instructeth to bear wrongs and not to revenge, &c. and dis∣poseth to peace, and requireth it, it may be well said, that by the preaching thereof Men should be so dispos'd, as thatb 1.303 they should beat their Swords into •• low-shares, &c. that they should not leavy Warr any more.

Thirdly, Somec 1.304 think this made good in that about the time of Christs coming, there was peace in the known World under Augustus, in token of which the gates of the Temple of Ia∣nus at Rome were shut, as after again under Nero, &c. but that peace seems to others not much to respect this peace, as not being an effect of Preaching the Gospel.

Fourthly, it may seem rather to have been fulfilled in what is said, that when great multi∣tudes were converted to Christ by the preach∣ing of the Gospel,d 1.305 they were all of one heart, and one Soul, Act. IV. 32. and as the Doctrine far∣ther diffus'd it self, so did also peace and cha∣rity, among all those many and of different Nations that received it, so far as that it was a Note and character of Christianse 1.306 acknow∣ledged by the unbelieving Heathens, who were forced to say of them with envy and admirati∣on, See how they mutually love one another. If it continued not so, it argues (as we said) in Men a falling as from their first love, so too much from the Faith, and is a sign of those peril∣lous times that the Apostle foretold should come in the last daies, 2 Tim. III. 1. &c. They that faithfully adhere to Christ, and sincerely love him, will still be known to be his by their lov∣ing one another, and living peaceably as far as is possible with all Men: and of such onlyf 1.307 to some seems this Prophecy to be spoken, and to have respect not generally to all Men, but to the Godly, and true Believers, who have al∣waies endeavoured, and alwaies will endea∣vour to make it good, and shew it fulfill'd in themselves. If any think not these answers sufficient, but expect a more literal fulfilling of the words by a general peace in the World, they must expectg 1.308 what time will hereafter produce; and if they be the Iews, that this answer may suffice them, and that there is no force from the Argument to prove that the Messiah is not yet come, will appear from what diverse of their own Doctors say, that the time or Kingdomh 1.309 of Messiah lasteth on Earth many thousand of Years, (doubtless to the end of the World.) So that if ought spoken as concerning his time be not yet fulfill'd, it may be longer expected without denying him to be yet come. Again as to them, their Doctors also say,i 1.310 that weapons of Warr shall not cease even in the daies of Messiah, but only in the World to come: and so do somel 1.311 Christi∣ans interpret these words, as that they are to have their full completion in the World to come after the second coming of Christ. But the Prophecy may seem rather to respect what shall be done in this World then that to come, and we may well rest satisfi'd that it is already perform'd, even in respectm 1.312 of that outward concord, which followed among many different Nations the Preaching of the Gospel.

4

But they shall sit every Man under his Vine, and under his fig-tree, and none shall make them afraid: for the mouth of the Lord of Hosts hath spoken it.

But they shall sit, &c.] A figurative expres∣sion of great Security and Tranquillity,n 1.313 else where likewise used, the effect and sign of peace; and so is to be understood, as the for∣mer promise of peace, whether of outward or inward Tranquillity: which that they may without doubting expect, is added for confir∣mation, that the mouth of the Lord hath spoken it, who can and will make good whatsoever he saith without fail, however improbable at pre∣sent it may seem.

5

For all People will walk every one in the name of his god, and we will walk in the Name of the Lord our God for ever and ever.

For, &c.] This particle shews these words to have dependance on somthing before said, & to give a reason of what was said; and they seem spoken by the Prophet in the name of those, who should go up to the Mountain of the Lord, and to the house of the God of Iacob, and learn of his waies, and walk in his paths, and had promise of peace and security to them; ren∣dring a reason why they might certainly expect a performance of those good things promised to them, viz. from their acknowledging him only for their God; adhering to him, and con∣stantly walking in obedience to him, and affi∣ance in him. For as all People will walk every one in the name of him, whom they take for their God, and use so to do; so they by a constant walking in the Name of the Lord, will evi∣dence, that they acknowledge him for their God, and so have reason to expect the good things which he hath promised, and will with∣out fail perform to those that (as they resolv'd to do) constantly cleave to him, faithfully serve him, rely and depend on him, and his protection and favour. This exposition may be illustrated by what is said, Ier. II. 11. Hath a Nation chang'd their Gods, which are yet no Gods? But my People have chang'd their Glo∣ry for that which doth not profit. It was for∣merly the perversness of Israel according to the flesh, that they would forsake the Name of God, and his worship, and follow vain Idols; but here the true Israel of God, the faithful members of his Church (out of what Nation soever call'd) unanimously profess constantly and for ever to adhere to him alone, as con∣stantly as other People did to their Gods, and in so doing may justly promise to themselves the benefits of his providence and protection, out of which they will not, by their own fault and de••ection from him, put themselves. And according to this Exposition the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veanachnu rendred But we, will be rather rendred, And we, ••s it properly signifies. Ao 1.314 learned Man gives the meaning thus, No mar∣vail that God should have so singular a care o∣ver us: for other Nations, for performance of their matters, call every one on their Gods; but we do and ever will walk in the Name of our God the true God.p 1.315 Another, No mar∣vail that we shall be safe, or secure, seeing we have God for our Protectour, against whom neither our Enemies, nor any other Gods can prevail. The sense, I suppose, according to them, must thus be made up, As long as we adhere to the true God, no fear but we shall have his promises of security made good to us; seeing the Nations that are against us trust in false Gods, which can neither help them, nor annoy or hurt us, under the protection of our God, to whom we constantly cleave. Some of theq 1.316 Iew Doctors thus expound the words, Till that time all People shall walk in the name of their Gods, for they shall not return to the right way, till that time when the King Messiah shall turn them into the right way: but we of the house of Israel will walk in the Name of our God for ever; though the Temple be de∣stroyed, and we led captives out of our Land, yet will we not change our God for another, but walk in his Name alwaies.r 1.317 Another thus, For all People, which now walk every one in the Name of his God, and we also the Sons of Israel, all of us, both we and they, in that time will walk in the Name of our God, &c. The connexion of Inference, I suppose, in all these must still be the same, viz. that therefore they will faithfully expect that those blessings of peace and security, which God hath pro∣mis'd, shall be made good to them: which pro∣fession the Prophet makes in the name of those that are spoken of, that shall come in to God, as joyning himself to them.s 1.318 Some give the meaning thus, Although other People shall worship other Gods, yet the faithful believers will constantly acknowledge and worship the one true God, and serve him alone. And by them the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (which we render, for) is taken (as sometimes it is) for a word of alteration only, as much as to say, certainly, or although.

6

In that day, saith the Lord, will I as∣semble her that halteth, and I will ga∣ther her that is driven out, and her that I have afflicted.

In that day, saith the Lord, &c.] In that day▪ at that time, (ver. 1. call'd the last daies) when God in judgment remembring Mercy, shall graciously visit and redeem his People, he saith, that he will assemble, or gather, or, as

Some will,t 1.319 heal (for inu 1.320 that signification al∣so is the word used, and may here well enough be applied,) her that halteth, or isx 1.321 lame, broken or maimed, i. e. such of Israel as are weak and helpless, inwardly and outwardly afflicted, so that they are not able to bear up and support themselves, and so justly likened to a poor, lame, maimed Sheep, that is not able to go upright, or keep her way. This seems a more simple Interpretation then that of y 1.322 Some, who would have this Epithet given to them as the posterity of halting Iacob, Gen. XXXII. 31. and perhaps then that of Others too, who wouldz 1.323 have it to denote their wa∣vering or unsteadfastness in their Religion, and the service of God, in which regard they are elsewhere said to halt, 1 Kin. XVIII. 21. though the word be there different in the Origi∣nal; (although such halting was cause of their other halting or fainting under afflictions there∣by pulled on them.) The word here us'd, is elsewhere also us'd for fainting, or failing for want of strength to go upright, as Psal. XXXVIII. 17. and Ier. XX. 10. And in Zephaniah III. 19. the same Epithet is us'd that is here, and in the same sense, and hath the same word subjoyned to it, viz. her that is driven out, &c. I will gather her that is driven out from her own Country, and from the more visible presence of God, and his protection, which they had in manifest manner formerly enjoyed, cast out by God, and from him,a 1.324 whom being her husband she had like an Adulteress forsaken, and disper∣sed among the Nations: And her that I have afflicted, sent evills and afflictions upon, and e∣vill intreated, for the Sins of my People (as the Chaldee adds.) These Epithets here be∣ing in the Feminine Gender, it may be inqui∣red what the Person, or Substantive under∣stood, to which they are to be applied, is, whe∣ther the house of Iacob, or, the Kingdom of Is∣rael, (without distinguishing between that of Iudah, and that of the ten Tribes, as someb 1.325 Iews do, applying the first to the one, and the second to the other) orc 1.326 Synagogue, or Con∣gregation, ord 1.327 Daughter of Sion, or Ierusalem, mentioned ver. 8. Or else whether the Fe∣minine Gender here be put (as usually) for the Neuter, and so may be rendred or under∣stood, whatsoever halteth, &c. i. e. all that halt, and are driven out, all Israel, all or any of them who are in such condition. But (which will still be to the same sense and purpose) if we shall (as ae 1.328 learned Iew directs) for the better perceiving the meaning of these words, compare them with what is said, Ezek. XXXIV. 16. I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick, &c. where the Epithers are as here in the Feminine Gender, her that was lost, &c. and manifestly agree to Sheep, or Cat∣tel, to which the weak of Gods Flock, that is, of the People of Israel are compar'd; and with∣all consider how it is the usual custom of the Scriptures to call Gods People, his Sheep, and to compare such as are distressed, or go astray among them, to silly weak or lost Sheep, as Ier. L. 6. My People hath been lost Sheep, and ver. 17. Israel is a scattered Sheep: considering I say, these things, it may seem very agreeable to understand here likewise, Sheep, or, Cat∣tel, the weak or distressed of Israel (Gods pe∣culiar flock:) and then will this Prophecy ap∣pear manifestly to be fulfilled in what Christ saith, Matth. XV. 24. that he was sent to the lost Sheep of the house of Israel; and his com∣manding his Apostles to go to the lost Sheep of the house of Israel, and to preach to them, saying, the Kingdom of Heaven is at hand; and to heal the Sick, to cleanse the Lepers, to raise the Dead, and to cast out Devils. Matth. X. 6. &c. This his bringing them into his fold, the Church, by his own Preaching, and that of his Apostles and Disciples, was a more signal and illustrious assembling of her that halted, and gathering her that was driven out and afflicted, then any restauration of theirs, or bringing them home to their own Country from among the Nations where they were dispersed. That did but make way for this greater healing of their brea∣ches, and better benefit to them; in descripti∣on of which proceeding, he saies, ver. 7.

7

And I will make her that halted a remnant, and her that was cast far off, a strong nation: and the Lord shall reign over them in Mount Zion, from henceforth even for ever.

And I will make her that halted a remnant, &c.] God reserving them for better things, though they be distressed, and dispersed, will not suffer them utterly to fail and be lost, or pe∣rish, but so preserve them, that there shall be a remnant that shall return and increase: yea tho now they be cast far off, and seemingly in a lost condition, they shall become a strong Nati∣on. Which promise may appear manifestly made good in the flourishing and growing conditi∣on of the Church, from beginnings low in the sight of Men, growing to such a height and greatness, as it hath attained both for extent multitude and power, by the calling into it first the lost Sheep of Israel, that remnant ac∣cording to the Election of grace that should be sav∣ed, Rom. IX. 27. and XI. 3. in so great multi∣tudes, as appears by the History of the Acts of the Apostles, and then those of the Gentiles

also, which were before aliens from the common wealth of Israel, and strangers from the covenants of promise, and so every way far off, out of all parts of the World, in such abundance, as it is ever since to this day, as that in all regards they may be justly call'd, not only a remnant which should continue without fear of failing, but a strong Nation, against which the gates of Hell it self have never since been, or ever shall be able to prevail: (that we may not con∣fine this appellation of a strong Nation only to the Apostles, who were for the effecting of this f 1.329 endued with power from on high, and with a mouth and wisdome, which no adversaries were able to gainsay or ^g resist (ash 1.330 Some seem to do;) nor yeti 1.331 to the strength and undaunted courage of the Martyrs; but extend it, as due, to the whole Church, in regard to their multi∣tude above any Nation, and their Spiritual strength.)

This part of this Prophecy, though it might seem (as Some will) partly fulfill'd in the return of the Iews from the Babylonish Captivity, andk 1.332 that form of a Kingdom which under Zorobabel they were restored to, and under the second Temple which was then built; yet do the following words plainly shew that it can∣not be said to have been wholly then fulfill'd, and that what was then done in the restoring of Iews and Israelites from their dispersion, was but to prepare and make way for greater things after to be done under Christ, for the making good of what is here promised; for it follows, and the Lord shall reign over them in Sion from henceforth even for ever. Now that this hath not been according to the letter, and in any temporal respect fulfill'd to the Iews, is manifest; all form of government being long since cut off from them, and Zion (that place properly so called) in the hands of their Ene∣mies; sometimes one Nation, sometimes ano∣ther having born rule there. But take Zion (as it is usual) for the Church, and in that God hath from the first beginning reigned, and ever doth, and for ever shall reign over his in Christ in it. It is said of Christ, Luc. I. 33. that he should reign over the house of Iacob (his Church) for ever, and that of his Kingdom there shall be no end. Whereforel 1.333 Some not absurd∣ly make these words an argument for proof of the Divinity of Christ, because he is here call'd by Iehovah the proper Name of God. It will be all one to say, the Lord, i. e. God the Father in Christ shall reign, or Christ the Lord shall reign, or reigneth over his in Sion, he and his Father being one. What hath been inti∣mated in these words will farther be confirm'd in the next verse.

8

¶And thou, O tower of the flock, the strong hold of the Daughter of Zion, unto thee shall it come, even the first domini∣on, the Kingdom shall come to the Daughter of Ierusalem.

And thou O Tower of the Flock, the strong hold of the Daughter of Zion, &c.] O Tower of the Flock. The word rendred Flock, and so otherwise signifying, being in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eder, there is some difference between Expositours concerning the Interpretation of it; Some looking on it as the proper name of a place. A place so call'd is mentioned, Gen. XXXV. 21.m 1.334 beyond which it is said Israel, i. e. Iacob spread his tent, after he had journy∣ed from Bethlehem, (about a miles distance from it) where they conceive the Shepherds to have been abiding, when then 1.335 Angel brought to them the good tidings of Christs birth, and so of that his Kingdom, that first dominion here spoken of. Others taking Bethle••em it self to be meant by it, will have whato 1.336 is here pro∣phecied, to be the same that is repeated chapter V. verse 2. and there to be ex∣plained. But others think it the Name of a Tower at the gate in the walls of Ierusalemp 1.337 call'd the Sheep gate, Nehemiah III. 32. through whichq 1.338 some conceive Christ to have rid into Ierusalem when he was received with Hosanna's. But by others more probably is here thought to be designed the Tower of David,r 1.339 or rather all Ierusalem it self, which was as it were the Tower and fold of Gods Flock, Israel, because (say Somes 1.340 of the Iews) all Israel there convened, or were gathered to∣gether three times in the year, as a flock in theirt 1.341 fold: and the same to be likewise cal∣led in the words subjoined, the strong hold of the Daughter of Sion. The word rendred strong-hold is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ophel, which beside this signification, is also the proper name of a Place at Ierusa∣lem, or in the wall thereof, as Nehem. III. 26. &c. and 2 Chron. XXVII. 3. and XXXIII. 14. It hath also the signification of obscurity & dark∣ness, attributed by Some to it, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aphal a∣nother word of like sound signifies, and is accor¦dingly hereu 1.342 interpreted, though to no perspi∣cuous sense, which we shall not here there∣fore insist on, but take it, as by Ours well ren∣dred, to denote whole Ierusalem, though per∣haps properly signifying a part thereof. And that which then we are to take notice of is, that as the name Ierusalem it self and Zion are ta∣ken in the Prophetical Scriptures not only pre∣cisely for those places properly so called, but

for the Church of Christ, of which they were z 1.343 types and figures, and which had its first vi∣sible rise and beginning in or from them, and thence spread it self; so that these, and other like denominations, and appellations given to them, sometimes may and ought to be applied to that and understood of it: and that the Pro∣phecies, seeming to be spoken to them, do contain more then can be restrained, or limited to them, and necessarily are to be ex∣pounded of it: and in such latitude must these appellations of Tower of the Flock, and strong hold of the Daughter of Sion, be here taken. And indeed, they more deservedly agree to that which is the fold of Christs Sheep, and that mountain established in the top of the mountains, and exalted above all hills, ver. 1. that Temple so firmly built on a Rock, that nothing can shake it, nor the gates of Hell prevail against it, then they ever did to that Ierusalem of mens build∣ing, though in its time the glory of the whole Earth, and after by Man again destroyed. This it will be necessary to do, that we may see how the following promise hath been made good. To this it evidently hath, but not to that: and to this therefore 'twill appear more properly to belong, then to that. The promise made is, Vnto thee shall it come, &c.

Vnto thee shall it come, even the first dominion of, &c.]a 1.344 Some of the Iews, by a nice obser∣vation of the accent in the word, rendred shall it come, so distinguish the words, as if this word had reference to the remnant of halting Is∣rael, of her that was cast far off, mentioned in the foregoing verse; and so the words to found, Vnto thee shall it, that is, that remnant that hal∣ted, or of her that halted, &c. come, and to thee shall come the first dominion, which is the Kingdom of the Daughter of Ierusalem. Butb 1.345 O∣thers of them will not have here any considera∣tion to be had of that distinction, but rather the two Verbs of the same signification to be re∣ferred to the same Subject, to wit, the first do∣minion, only for confirmation sake, and to sound, Vnto thee shall arrive and come the first do∣minion, &c. i. e. Vnto thee shall certainly come the first Dominion,c 1.346 which shall be the Kingdom to the Daughter of Ierusalem, or,d 1.347 such as was the Kingdom of the Daughter of Ierusalem. And this Emphasis is well expressed in our Transla∣tion by some little transposition of the words, and understanding the last as a repetition of the former, that this Kingdom or Dominion should come to the Daughter of Ierusalem. But this makes no great difference or difficulty. It is to be enquired what is meant by the first Dominion, & how that came to Ierusalem, or in whom what is promised was to be made good. By the first Dominion may be understood such a Dominion and Kingdom as was at first to them under David and Solomon, (so the Iews mostly understand it;) or the chief Dominion; or thirdly that the Dominion should in that first place come to the Daughter of Zion or Ierusa∣lem. Now how in any of these senses or all of them, it came, or it was to come to them, and in whom it was seated, or in whom it was to be, or is, made good to them, is the main en∣quiry. In Zorobabel first (say somee 1.348 Iews) and under the second Temple it was made good to them. But sure Zorobabel never ruled in that greatness and splendour as to be compared to David and Solomon, or that his Dominion might be equalled to theirs over Israel. And he that relates that opinion of theirs, confesseth that in these prophecies are greater things (as those in the first verse) spoken, then can be said in him to have been fulfilled, or under the se∣cond Temple, though this and some other passa∣ges he thinks to belong to those times, but that the other are yet to be expected; and saies with∣all, that by Some all these Prophecies are look∣ed on as belonging to the times of Messiah, the speedy coming of whom he and they earnestly desire. And that indeed seems the opinion of most of them, viz. that these are things not yet fulfilled, looking on them as carnal and temporal promises of an Earthly glorious reign of Messiah on Earth, wherein he shall rule over all Israel, all the twelve Tribes, asf 1.349 David and Solomon did, having his seat at Ierusalem, which shall never more be destroyed, which state of his power they look on as signified by the first* 1.350 Dominion. And that this Prophecy was antient∣ly looked on as respecting the Messiah, is plain∣ly declared by the Chaldee Paraphrast (of great antiquity and authority among them) who makes him by the Name it self of Tower of the Flock to be described, thus rendring it, And thou, O the Messiah, or Christ of Israel, which art hidden because of the Sins of the congregation of Zion, unto thee shall the kingdom come, & the first (or antient) Dominion shall be to the Kingdom of the Congregation of Ierusalem. So that on all hands, as well the most of the Iews as Christians, will it be agreed that this Prophecy was to be fulfilled in the Messiah, and respects his King∣dom, and the times under him; but with a vast difference between them, the Iews looking on it (as we said) as a promise of an Earthly Kingdom in this World which is not yet come, nor any Messiah, in Earthly pompe and splen∣dour to assert it, yet revealed, for their Sins as the Chaldee intimates retarded; but that such a one shall come, and make good what they ex∣pect agreeable to the litteral sense of the words according to their interpretation: but Christi∣ans firmly believing the promised Christ to be allready come, and to have made good all that by vertue of the Prophecies was to be expected

in that way that they are to be understood, to wit in a Spiritual way, and of better things then the things of this World. And to him do we say, and to the Sion and Ierusalem here meant, viz. the Church, that the words may, as they ought to be, in their best and highest sense and full latitude be applied. To him, and in him, to Ierusalem did the first Dominion, i. e. that of David and Solomon, come. So the Angel of him, that the Lord God should give unto him the T••rone of his Father Da∣vid, and that he should reign over the house of Iacob for ever, Luc. I. 32, 33. over the whole house of Iacob, all the twelve Tribes; and not only over them, but that his Kingdom (he set by God on his holy Hill of Sion) should take in the Heathen also for his Inheritance, and the ut∣most parts of the Earth for his possession, as Da∣vid Prophesieth of him, Psal. II. 7, 8. So that under him is no difference between Iudah and Israel, no nor between Iew and Gentile, all believers in him being as one all the Israel of God Gal. I. 11. 28. Coll. III. 11. Ephes. II. 12, &c. To him was given Dominion and Glory and a Kingdome, that all People Nations and Langua∣ges should serve him, and his Dominion be an ever∣lasting Dominion, Dan. VII. 14. Vnto all whom the sound of his Kingdom went forth, Rom. X. 18. And so in the second Notion the first, that is, the chief Dominion came to the Tower of the Flock to Ierusalem in and by him, a Dominion and Kingdom greater and larger then that of Da∣vid or Solomon, or any other. David in Spirit therefore called him his Lord, Psal. CX. 1. Mat. XXII. 44. and of himself he witnesseth, and his witness is true, that he was greater then Solo∣mon, Mat. XII. 42, and hath therefore deser∣ved a Name given him, King of Kings and Lord of Lords, Rev. XVII. 14. and XIX. 16. Prince of the Kings of the Earth, chap. I. 5. None of their dominions were ever like his for extent or duration. Davids and Solomons were in all their greatness but Types of his, their Kingdom, being even quite overthrown; and the* 1.351 Taber∣nacle of David, which was faln down, was in him raised up to a greater height and more ex∣cellent manner then ever it was in under the Iews. Thirdly, to the Tower of the Flock, to Sion and Ierusalem, to the Nation of the Iews in and by our Lord Christ, came the first Do∣minion, i. e. there it was first set up and di∣vulged by the Preaching of the Gospel of the Kingdom to the Iews and lost Sheep of Israel, there he himself proclaimed it, and shewed his Disciples, that repentance and remission of Sins should be Preached in his Name among all Nati∣ons beginning at Ierusalem, Luc. XXIV. 47. and so S. Paul tells the Iews, that it was necessary the Word of God should have been first spoken to them, Act. XIII. 46. And it may perhaps not be im∣pertinent to observe, that he was even at first acknowledged for the expected King at Ieru∣salem by much People, when riding on an Asse into the City (whether through that gate which was called the Sheep gate, and properly denoted by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Migdal Eder the Tower of the Flockg 1.352 as Some think, or not, it will not concern nicely to enquire; by which fact of his is said to be fulfilled what was spo∣ken by the Prophet, Tell ye the Daughter of Sion, Behold thy King cometh to thee meek and sit∣ting upon an Asse, &c.) he was received by the acclamations of great multitudes, saying, Ho∣sanna to the Son of David, &c. Mat. XXI. 4, 5. &c. or, as St. Iohn hath it, Hosannah, Blessed is the King of Israel that cometh in the Name of the Lord, Ioh. XII. 17. or as in St. Mark XI. 10. Blessed be the Kingdom of our Father David that cometh in the Name of the Lord, which cometh nearer to these words of the Prophet here, and so Luk. XIX. 38. So far were they convinced by the great Miracles that he shew'd, such as were before never shewed, and his pow∣er not only over Men (as when he drave out of the Temple those that profaned it) but over seas and winds and Devils themselves, that they could acknowledge him no less; and therefore, had he not declined it, would have by force made him a King in another manner then he would be so acknowledg'd, viz. an Earthly King, Ioh. VI. 15. And so far it appears, this opinion of him prevailed among the People, that it was put in as an accusation against him by those that would not acknowledge him, that he said he was a King, Luc. XXIII. 2. though it was not he himself but the People that said it; and in respect to that common vote did Pi∣late say, bringing him forth to the Iews, Behold your King, and put for the superscription of his accusation on the Cross, The King of the Iews, (Mar. XV. 26. and the other Evangelists) giving him indeed, though but in scoffe, his just title; at which the chief Priests offended, de∣sired him to change it, and not to write, the King of the Iews, but that he said, I am the King of the Iews, Ioh. XIX. 21. though he never said it, nor challenged to himself any such Kingdom as they pretended contrary to Cesars; but on∣ly such, as he himself told Pilate, that was not of this World, Ioh. XVIII. 36. And that was it indeed which was his crime with them, because he challenged only such a Kingdom. Had he came in the lower power and splendour of an Earthly King, they would, the chief of them, have been as forward as the common People were to have acknowledged him; whose Do∣minion, because he did not so, they rejected, and for the same reason do their posterity still deny and reject it, and so will not acknowledge those Prophecies, as this and other like, concerning his Kingdom to have been in our Lord Christ fulfilled, but still vainly look for another in

whom they should be fulfilled to them, in a Kingdom that is of this World, wherein keep∣ing his seat in an Earthly Ierusalem reedified, he should rule over Iudah and Israel, by force of Arms subjecting the rest of the World to them. But we having learned from himself the nature and manner of his Kingdom wherein he ruleth, and which he, beginning at Ierusalem, so mira∣culously propagated through the whole World, not by carnal Arms and force, but by the pow∣er of his Spirit and Word, do see and cannot but acknowledge the utmost of what by ver∣tue of this Prophecy could be expected, made good in and by him; and that it plainly be∣longeth to him. After all this, may be taken notice of yet another construction of the Words, by somei 1.353 followed, yet tending still to the same purpose, Thou, O Tower of Eder, (or the Flock) that is, Bethlehem, that art ob∣scure, to thee shall come the Daughter of Zion, and there shall come from thee the first Dominion, that is, the Kingdom to the Daughter of Ierusa∣lem, such a King or Kingdom which shall bear rule in Ierusalem, i. e. in thee Messiah the King of Ierusalem shall be born: which though some say may be partly applied tok 1.354 Zorobabel, yet no otherwise they say then as he was a type of Christ, who was to spring of the same race. In summ these words, however they be interpre∣ted, are a Prophecy concerning Christ and his Kingdom, which cannot be eluded: in him and by him, are they in the ampliest manner, and in none other Person ever yet were, fulfilled: he it is that should come, and in vain do the Iews look for another to come and bring an Earthly Dominion and Kingdom to them.

9

Now why dost thou cry out aloud? Is there no King in thee? Is thy Counsel∣lour perished? for pangs have taken thee, as a Woman in travail.

Now why dost thou cry aloud, &c.] Having in the latter end of the former chapter denoun∣ced very heavy judgments against the Inhabi∣tants of Ierusalem, and in the foregoing verses of this made very gracious promises of great good things, now in what follows he so ming∣leth a repetition of both threats and promises, as to shew, that the one do's not hinder nor cross the performance of the other, but that both shall in their time have their due accomplish∣ment, successively one after the other, first the judgments then the promises, though by the e∣vills which they should suffer, they might seem to have cause to despair of ever seeing good again. In the first place to shew the cer∣tainty of the evills to come on them, he, to whom all things to come are present and whatsoever he has determined is as already done, speaketh to them as if they were all∣ready befallen them, and expostulates with them concerning their behaviour under them, as savouring too much of infidelity and dis∣trust.

Now why, &c.] What is the cause of all thy sad complaints, of those expressions of grief, like those of a Womans pangs in tra∣vail in Child-birth? (which is in the Scripture an usual expression of great Sorrows.) Is it be∣cause the Enemy hath deprived thee of thy King and Counsellours, under whose conduct and government thou formerly enjoyed'st tran∣quillity and comfort? This seems the most lit∣teral and simple sense of the words, and in this way they may be compared with what is said, Hos. XIII. 10. as the words are by many rendred, and well bear, Where is thy King now that he may save thee, or thy judges, &c. The History of their being bereaved of King and Counsellours, is read in the XXIV. & XXV. chap. of the 2 Book of Kings And from the words so expounded, may be inferred and will be inclu∣ded that, whichl 1.355 Others give as the sense of them, Is there no King in thee? that is, Is not God, for all this that thou sufferest being deprived of thy Earthly King, thy King and thy Counsellour, so that thou mightest in him find strength and comfort to support thee, and from him coun∣sel to direct thee, and by him be at last deliver∣ed from all these evills? But at present she i. e. Ierusalem, or the Church of the Iews, de∣prived of all visible comfort, hath no King of her own Nation to protect her, no senate nor Counsel to direct her, and God her Hea∣venly King hath for the present withdrawn the wonted signs of his visible and gracious pre∣sence and protection from her; and therefore may she seem to have just cause of bemoaning her condition in most passionate signs of grief: and therefore by way of concession bespeaks he her in the next verse.

10

Be in pain, and labour to bring forth, O Daughter of Zion, like a Woman in travail: for now shalt thou go forth out of the City, and thou shalt dwell in the field, and thou shalt go even to Baby∣lon: there shalt thou be delivered, there the Lord shall redeem thee from the hand of thine Enemies.

Be in pain, and labour to bring forth, &c.] Or as some change the Imperative into the Future, by way of ascertaining her that these things she must for a while endure, Thou shalt be in pain, thou shalt be as in labour,, or, as a Woman in travail, in great anguish. For thou shalt certainly go forth out of the City; she shall be forced to ly a∣broad

broad in the fields, without house or home of her own, and then led into captivity as far as to Babylon: so that indeed she hath visible occasi∣ons of great sorrow. But those sorrows, though great as of a Woman crying out in labour and travail, yet shall be as hers also in another re∣spect, viz. that they shall end in joy, Ioh. XVI. 21. for there even in Babylon, where she might fear utterly to perish, and that her name and posterity should utterly be cut off, doth the Lord promise to save her, and redeem her out of the hand of her Enemies, that had done such despite unto her. So that here is joined to a certain denunciation of judgment, a certain promise of deliverance again from it: that they may not despair under what they shall suffer, but with patience and comfort expect the joy∣ful issue in Gods good time; which is also the scope of the following words. But before we proceed to them, we may take notice of a diffe∣rent exposition of the ninth verse, from what has been given, which we then omitted that we might not interrupt the sense; it is ofm 1.356 Iew∣ish Interpreters of good authority among them, fastening another signification on the word ren∣dred cry aloud, to wit, Why dost thou seek to make friends to thee, viz. the Aegyptians and Assyrians, that they may save thee from those evills which God for thy rebelling against him hath threat∣ned to send on thee, and why do's the approach of the Enemy affright thee? Dost thou not consider that he is thy King and Counsellour, and that in turning to him would be thy only safety? But now forgetting him and seeking to others, and finding them not able to save thee, pa••gs have taken hold of thee, and thou art greatly distressed; and thou hast great cause so to be. Be in pain therefore, and bow down thy self as fainting under sorrow; for now, according as he hath de∣termined, shalt thou go into captivity; but he then that is thy King still, when he hath so humbled thee, will in the midst of judgment remember mercy and deliver thee. &c. This according to that rendring would be the nearest meaning: but this Interpretation though antient is by few followed. But following our Translation, (with which most others agree) there may also be given another exposition, somthing different from the former, Now why dost thou cry out, &c. Is there not a King in thee? Hast thou not coun∣sellours and directours, to save thee? These she once asked, Give me a King and Princes, Hos. XIII. 10. and she had them, and in them trusted; but now doubting that they are not able to save her, and fearing the force of her Enemies, she in anguish as a Woman in travail; & deservedly, for for all that they can do to help her, She shall be driven from her home, and led away captive to Babylon. Yet that she may not despair, she is assured of help from the Lord, who, when she hath been made to know, how vain all other helps are, will shew his power in delivering her, even then, when there seemed no hope to be left to her: and so will there be a plain connexion also between these and the fol∣lowing words. But the first exposition may seem the plainest.

11

¶Now also many Nations are gathe∣red against thee, that say, Let her be defiled, and let our eye look upon Zion.

Now also many Nations, &c.] In these words and the following, he gives a father re∣presentation to her of what evill shall befall her for a time, and then an assurance that she shall in the end overcome all that afflict her, and by the might of the Lord prevail over them, and bring them under. But though this be evidently the Scope of this and the following verses, yet (for making it plain) are some difficulties to be cleared: as first, who those many Nations were that are spoken of: secondly when they here spoken of had these promises of victory made good to them: and before some forms of ex∣pression in the words are to be explained for the better understanding the ground of these queries, and the solving of them. Those many Nations that are gathered against Zion shall say, Let her be defiled.n 1.357 The word signifieth some∣times, pollution, or, defilement by Sin, so Ier. III. 1. Shall not the Land be greatly polluted? and Numb. XXXV. 33. Ye shall not pollute the Land wherein ye are, for blood it defileth the Land. And this signification seem they to respect not only who render it as Ours; or they more mani∣festly o 1.358 who render, She shall Sin, or, be wick∣ed; and they again who render shall be condem∣ned, or, be guilty, or, be obnoxious: but they also who render,p 1.359 Let her be stoned, viz. as a defiled adulteress: and perhaps the Greek also, who looking not so much on the signification of the words, as their meaning, render it, Let us insult, (although they change both number and gender.) For what will be the intent of all these but as much as to say, Let her be looked on as defiled with Sins and made loathsome to her God, and so being forsaken by him let her be dealt with as such, despitefully used and de∣stroyed, that we may insult over her; we can∣not now doubt of being able so to use her. But then defiled here will be referred not only to express her guilt, but rather the miserable con∣dition they hope to bring her to, in polluting her with bloud and slaughter, and contemptu∣ously using her, without respect to her former holiness, and as much as in them lies abolish∣ing all signs thereof. In much like sense seems the word desiling (though the word in the Hebrew

be differing, yet of like signification) to be taken for contemptuous using or destroying, as it is said, Iosiah defiled the high places, 2 Kin. XXIII. 8. & Ez. VII. 24. God threatens, that their holy places should be defiled by the hea∣then, and Ps. LXXXIX. 39. Thou hast profaned his Crown, by casting it to the ground. In much like sense may the word here be understood. It has also another signification, of doing hypocritically, or, being an hypocrite; and Someq 1.360 here chuse to take that. So the Tigurine version, she was an hypocrite. The intention must still be, Let her have the condemnation or punishment of, or, be used as a profane hypocrite (for the word is not of the Preter-tense but of the Future, and is rather after this notion to sound She is, or let her be, then She was, or hath bin.) In fine, it is an expression of their desires, that all manner of mischief and shame might befall her to her utter desolation (like theirs, Psal. CXXXVII. 7) and their hopes to see it that they may rejoice at it and insult over her, as is far∣ther expressed by the next words, and let our Eye look upon Zion, let us see our desire upon her, as the word is likewise used, Psal. LIV. 7.

12

But they know not the thoughts of the Lord, neither understand they his Coun∣sel: for he shall gather them as the sheaves into the floor.

13

Arise, and thresh, O Daughter of Zi∣on: for I will make thine horn Iron, and I will make thy hoofs brass, and thou shalt beat in pieces many People: and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole Earth.

But they know not the thoughts of the Lord, &c.] So they thought, and so they wished, as was aforesaid, that Zion should by their hands be laid perpetually desolate; but the Lord had o∣ther ends; to chastise his People by them, but then to return their malice on their own heads, and to bring that final destruction, which they intended to others, on themselves. Such diffe∣rence betwixt Gods counsel and thoughts, and the thoughts of the Enemies of his People which he makes use of sometimes, for humbling and chastising his People, see likewise describ∣ed, Isa. X. 5. and following verses. He when he hath done his work by his Enemies, shall again in mercy receive his People into favour, and destroy those to whom for a time he gave power over them; which destruction he expresseth by saying, he will gather them as sheaves into his floor, and bidding the Daughter of Zion in his might, to arise and thresh them, trample on and triumph over them, for that he will enable her so to do; for that end he will make her horn Iron, and her hoofs Brass, that she may beat in pieces many People, that is, he will give her irresistible strength and power so to do. In these expressions, the like to which are else where used, is manifestly alluded to the custome in those Countries, both of old and still, to bring the corn, after it is gathered in, made up in sheaves, into a floor in an open place, and then laying the sheaves in order, to lead a∣bout oxen over them, drawing after them a pair of dented Iron wheels, or, as in some places, planks stuck with sharp flints driven into them, that so the Corn may be trodden or forced out by the hoofes of the Oxen, and the straw by the wheels or flints broken in small parts like chaff; and then the Corn purged from the straw is laid up for the use of Men, and the straw for the ordinary food for their Cattel. This custom is elsewhere alluded to in Scripture, Deu. XXV. 4. This being observed, it easily will appear to be the meaning (as was said) that their Enemies should be gathered for destruction, and they should have power given them, to bring them under & utterly sub∣due them. Somer 1.361 learned Men because the ex∣pression is borrowed from the treading out of Corn, which the Oxen do not by the use of their horns, but their feet and hoofes, think it more convenient here, not to understand by horn the horns on the head, (although by these strength is else where rendred) but the horny substance on the feet of the Cattel, to wit, their hoofes, which by saying he will make Iron and Brass, is meant (as also if the word horn be properly understood) that he will give them unwearied strength and irresistible power in subjecting and prevailing over their Enemies. The Chaldee therefore without mentioning horn, or, hoofe, renders, I will make the People in thee strong as Iron, and their remnant firm as Brass. The subduing of their Enemies seems farther ex∣pressed by the following words also, and I will consecrate their gain unto the Lord, &c. Of con∣secrating or devoting spoils and goods taken from Enemies, read in Numb. XXXI. 28. and ver. 50. &c. and Ios. VI. 17. and 19. and to omit the custome of other Nations in conse∣crating spoils taken from their Enemies to their Gods, Nebuchadnezzar may seem to have consecrated the vessels taken out of the Lords house to his Idols; for he carried of the vessels out of the House of the Lord to Babylon, and put them in his Temple at Babylon, 2 Chron. XXXVI. 7. in the house of his Gods, Ezra I. 7. That which we take notice of is, that the consecrat∣ing and devoting the goods and spoils of the Enemies, imports and is a signal and memorial of their defeat and destruction. So that the s 1.362

words are a repetition, or continuation of Gods promise of victory to his People over those many Nations which should be gathered against them, and of his denuntiation of destruction to those Nations. But then who are by those Nations meant, and how, or when this Prophe∣cy was, or was to be, made good on them, are the things to be inquired: and they may be join∣ed together. First as for those Nationss 1.363 Some insisting on the particle now, in what is said, Now also many Nations are gathered against thee, as if it denoted something nigher at hand then the Chaldeans coming against Ierusalem and to be done before that, will have to be understood those that came up in the Army of Senacherib King of Assyria in the fourteenth year of King Hezekiah, whose gathering together, and taunting insulting speeches, and threats against Ierusalem are describ∣ed in the X. and XXXVI. and XXXVII. Chapters of Isaiah, as also, 2 Kings XVIII. 19. And that the prophecy of destruction to those Nations with its expressions was made good on them, they prove from the History in the forecited places, which saith, that when they were gathered together to set upon Ierusalem, the Angel of the Lord went forth, & slew in the night an Hundred fourscore and five Thou∣sand in the Camp of the Assyrians, and all the leaders and Captains, so that Senacherib, after all his proud brags and insultations, returned home with shame unto his own land. To what may be objected, that here the Daughter of Zi∣on is bid to arise and thresh, &c. and that she should beat in pieces many People, but that she had no hand in this, but all was done by the Angel of the Lord; it may be answered, that what was done by the Lord for her sake, though by other instruments,t 1.364 is not unfitly attribu∣ted to her, and she is called to trample on and triumph over them, whom in her behalf, and for her sake, he had brought under her feet; & it may be well said that the Lord had by his utter destraction of them,u 1.365 devoted them and their gain and substance to himself. So that we need not inquire after the truth of whaty 1.366 Some af∣firme (perhaps without any good grounds) that Hezekiah consecrated to the Lord many spoils taken from those Assyrians; though it may be taken notice of, what is said, 2 Chron. XXXII. 23. that upon the victory many brought gifts unto the Lord to Ierusalem. But Others think, that there ought not that stresse here to be put on the Particle Now, as to the designing of the time, butz 1.367 that the import thereof here is for assurance, that what is spoken shall as cer∣tainly come to pass in the time by God deter∣mined, as if it were already done, and there∣fore that to be said to be done now, which was a good while after without fail to be done. a 1.368 Some Others therefore understand by the ma∣ny Nations, such as were in the Army of the Chaldeans, by whom Ierusalem was taken and destroyed, and the Iews carried away to Babel. But what victory had the Iews ever over them? (the like objection to what was against the former opinion.) The answer must be, God gave them into the hands of the Medes and Persians to be threshed and destroyed, so that the Iews then in captivity under them might justly insult and triumph over them, and what God did by others for their sakes be attributed to them. And the consecrating their gain to the Lord,b 1.369 Some think to be made good by Gods bringing it to pass, that the vessels by them taken out of the house of the Lord were sent back again. Others, looking on this as no satisfactory completion of this prophesie alone, c 1.370 think it ought to be extended to the times of the Maccabes, & that in their History may be found that, whereby all that is here spoken may be well said to have been fulfilled. But with none of these are the Iews satisfy'd, and therefore look on this Prophesie as not yet ful∣filled, but to belong to the times of the restor∣ing their captivity, the bringing down all their Enemies, and reestablishing their Kingdom un∣der the Messiah, whom they yet expect, and d 1.371 by those many Nations understand, Some, of them which at that time shall come up with Gog and Magog, being, though they promise to themselves the destruction of Zion,e 1.372 by God stirred up and gathered together, that they may be themselves destroyed: Others, the Ar∣mies of the Romans, by whom Ierusalem was sacked, and the second Temple destroyed, and also suchf 1.373 Armies of the Christians and of Saracens also, as afterwards invaded, or shall hereafter at that time of restoring the captivity, be gathered by God to that place, and there be destroyed, or, (as before) the Armies of Gog and Magog; and according to their several fancies expect the fulfilling of all these things here said: whose dreams as Chri∣ans do deservedly reject, so in this do they (at least divers of them) join issue with them, that what ever else may be said otherwise to have been done towards the fulfilling of the things here said, as to the destruction of the Assyrians, or the Chaldeans, or those of diverse Nations in the time of the Maccabes, yet the full completion of them to belong to the times of Messiah or Christ, (not yet to be expected, as the Iews would have it, but already come) under whom they have been and are manifestly ful∣filled. But then things are Spiritually (as before was observed) not carnally to be understood, & the Daughter of Zion not to be the Earthly Ie∣rusalem,

but the Church of Christ, which indeed (as was above said) from Ierusalem took its first rise, and thence spread it self over the face of the Earth, and brought under many Nati∣ons and much People. With what rage and ma∣lice both at the beginning and in succeeding times they gathered themselves against her, is manifest: yet were they by the power of Christ, the sword of his Spirit, and Scepter of his word, and by those whom he imploy'd furnishing them with weapons, not carnal, but mighty through God to the pulling down of strong holds, and to the casting down imaginations, and every high thing that should exalt it self against the knowledge of God, & to the bringing into captivity every thought to t••e obedience of Christ, gathered into his floor, brought down, and put under his feet, wil∣lingly subjecting themselves in obedience to him, and consecrating and dedicating them∣selves and their substance to his honour. Did we look on things after the flesh, or accord∣ing to worldly concerns, it might not be hard to shew that the Christians (under Godly Em∣perours) have had so great victories over the insulting Enemies of the Church, as might ac∣cording to the letter of this Prophecy be justlier said to have been a fulfilling thereof then any things by those of the Iewish Church: but Christ having declared his Kingdom not to be of this World, we are not so much to judge of his conquests by what hath been wrought by the Arm of flesh, though by his power and in his Name, as by those wrought by the Sword of the Spirit, not against flesh and blood, but against Principalities and Powers, against the rulers of the darkness of this World, against spiritual wick∣edness in high places, Eph. 6. 12. against the rebellious minds of obstinate Men to the sub∣jecting all to himself. It is observed byg 1.374 some concerning this Prophesie, that it is to be in ful∣filling to the second coming of Christ, (for he must reign till he hath put all things under his feet, 1 Cor. XV. 25.) In that day certainly will it appear how the things here spoken (as every other word of God) have without the failing of one title, been fully made good, though perhaps till then, Men will not well agree con∣cerning the manner how, or time when.

CHAP. V.

VER. 1.

Now gather thy self in Troups; O Daughter of Troups: he hath laid siege against us: they shall smite the Iudge of Israel with a rod upon the cheek.

NOw gather thy self in Troups, O daughter of Troups, &c.] It will not be easy in few words to give account of the different expositi∣ons of these words, which are found in Inter∣preters, or to pass judgment between them. They differ in giving the signification of some of them▪ & then in applying them. The grounds of which that we may see, it is to be observed that the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gadad (from whence is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tithgodedi, rendred by Ours Gather thy self in Troups, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gedud rendred Troups) hath two significations u∣sually attributed to it, one of gathering together in troups, the other of Cutting, and hence have In∣terpreters, according to their different judg∣ments, taken occasion of different interpreta∣tions. As for the first worda 1.375 Some taking it from the first of those significations, render it, Now shalt thou gather thy self together, or, Gather thy self together in Troups, or, Troup together; O∣thers, b 1.376 Thou shalt be compassed and beset with Troups, or, invaded by Troups, orc 1.377 Now shalt thou go forth in Troups, or Thoud 1.378 shalt make an impression or, give an onset, and the like. To this seems the Greek also to have respect, rendring it, Now shall be shut or blocked up the Daughter with a shutting or blocking up, that is, so shut or block∣ed up with Troups surrounding her,e 1.379 that she shall not be able to go forth. Although if we should take their meaning from the Arab prin∣ted version, which mostly follows the Greek, and here renders, Now shall be hedged up the Daughter of Ephraim with an hedge, one might think, that by mistake of a letter, they de∣riv'd it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gadar, which signifies to hedge, or, wall about, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gadad to gather in Troups, putting 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which differ in the Hebrew very little. Others preferring the latter signification, render,f 1.380 Some, Thou shalt be destroyed, or, spoiled;g 1.381 Others, Thou shalt be cut off;h 1.382 Others, Thou shalt be wounded. The same word, in the form here used, is also else∣where used for cutting ones self in token of sorrow or mourning, Deut. XIV. I. and may per∣haps in that sense be here appliable, Now cut thy self, &c.

Accordingly do they differ in rendring the Noun, Some rendring, Oi 1.383 Daughter of Troup, or Troups; (or, Thou that hast an Army, or Armies,) Others,l 1.384 Of the spoiler, or robber,m 1.385 Others, Daughter of the cutter off.

More difference yet is there in the application of the words as to the person spoken to. To Ierusalem, say Some, are they directed, and all of them concern her, so as to shew what shall befall her and the reason why, to this sense, O Ierusalem Daughter of the spoiler, or robber, (which art full of spoilers and robbers, or which hast great store of military Troups,) now shalt thou be spoiled, thou which didst lay siege against, or in hostile manner deal with us,n 1.386 the Pro∣phets and messengers of God, and in which they shall smite the judge of Israel, Christ him∣self, with a rod on the cheek. This sense is harsh in respect both to the construction and to the coherence. For if there be any coherence be∣tween these and the following words (as there manifestly is) these things must be fulfilled before Christ was to be born in Bethleem, and so he that was after to be born could not be he that is here said should be smitten. (which ex∣ception lies against all otherso 1.387 who would have by this judge of Israel to be understood the Messiah, or Christ, however differently they expound the former words.)

It is a clearer sense which is given by others, who takeing Ierusalem for the per∣son spoken to, in the former part of the verse, take their Enemies as spoken of in the latter part; so making it a re∣petition or farther declaration of those evills above threatned to Ierusalem, which she should certainly expect to undergo; and telling by whom, and in what manner, or how far they should be inflicted on her: and that, whether the former words be interpreted in that signifi∣cation already mention'd, or in the others also above spoken of. If in the same signification that those expositors already mentioned take them, then thus, Now, ere long, thou shalt be spoiled,p 1.388 O Daughter of the spoiler, or robber, &c. for he, that is, the Enemy, hath laid siege, i. e. shall certainly do it, (speaking of the thingq 1.389 as already done, in token of the undoubted cer∣tainty of it in its time by God determined:) and shall so far prevail, and bring them under, as by way of contempt to smite the judge (or judges, taking here the singular in the sense of the plural,) i. e. the chief Men, the Govern∣nours and Rulers of the People of Israel, with a rod upon the cheek, as being in their power to abuse them and deal with them as they pleased.

Of the same concern as to the Iews do Others also make this passage, who yet render the first words in the other of the two significations mentioned, viz. of being gathered in troups▪

whether thus, Now thou shalt be invaded or com∣passed by hostile Troups O Ierusalem, therefore r 1.390 deservedly called Daughter of Troups, i.e. the assembly or rendezvous and meeting place of Troups that come against thee: he (the E∣nemy) hath laid siege against us, (of Ierusa∣lem) i. e. shall certainly, in that time deter∣mined, besiege, &c. Or,s 1.391 Now shalt thou be gathered in Troups, or, all thy troups be gather∣ed, and shut up together in thee, not able to go forth, O Daughter of Troups, (which hadst, and wert wont to send forth many troups:) for he, (that is, the Enemy) hath laid siege, &c. Or Imperatively, (as the Future Indifferently may be rendred either as Future or Imperative) Now, (things being thus ordered by God) ga∣ther thy self in Troups, thou Daughter of Troups,t 1.392 that wert wont to have and send out many troups to spoil others, now assemble thy troups, and gather all thy forces together, to re∣sist the Enemy, and save thy self if thou canst: all shall be in vain; for he, the Enemy, hath laid siege, shall as certainly lay seige as if it were already done, against us (the Prophet speaking in the person of the People, or mak∣ing himself one of them;) and shall so far pre∣vail, as to smite even the judge of Israel, with a rod on the cheek, i. e. most contumeliously use the chief among us, abuse and vili••y them; which is the import of that expression.

According to these expositions, Ierusa∣lem, or the People of the Iews, is here bid to expect those evils before intimated, chap. V. 9, 10, 11. and told that they shall certainly and inevitably befal them before they shall en∣joy those good things, and obtain that redemp∣tion and victory promised there, ver. 10, 12. God hath threatned the one in the first place, and promised the other after to succeed, and in making good both in their due time, will he shew his veracity. This verse concerns the evils that they shall suffer, and then in the following is farther assurance given of their, redemption, and Redeemer, or, Saviour. Against these latter interpretations, there is no apparent ob∣jection from either the signification, or con∣struction, or coherence of the words, with ei∣ther what preceeds or follows; yet do Others prefer a different way of expounding them, by understanding, the person spoken to of the Enemy, not of Ierusalem it self. But great va∣riety is there between them in assigning who is the Enemy then meant. It will not be need∣ful to insist on that exposition, though of a veryu 1.393 learned Man, which would have these words directed against Gentilism, or Heathe∣nism in general, all those false Religions which set themselves against Christ and Christianity, and contumeliously used and derided them, and persecuted them, to tell them, that though they abounded in Troups and number, yet they should be brought to nought by the preaching of the Apostles, and the prevailing power of the Gospel: for this rather shews how the words may be applied, then gives the prime litteral meaning of them, which we seek for. But who is then the Enemy spoken to and of? Rome, or the Romans sayx 1.394 Some, and their forces under Titus which sacked Ierusa∣lem, to this sense, Now toeu shalt assemble thy Troups, O Daughter of Troups, (Rome, that hast so many Troups) that thou m••yest lay siege a∣gainst Ierusalem, and thy Men shall smite, &c. Or, as othersy 1.395 Now shalt thou be spoiled or cut off, or compassed with Troups, O Ierusalem, Daugh∣ter of Troups: for, thine Enemy, viz. the Ro∣mans, shall lay siege and prevail against thee; or as az 1.396 learned Iew, Now cut and make bald thy self (viz. in token of sorrow as Deut. XIV. I.) for the many evils that thou shalt suf∣fer, O Daughter of Troups, thou which sentest so often many troups to distress Ierusalem and lay her wast (viz. the Romans and other Na∣tions with them;) for God at length in his ap∣pointed time, shall bring thee there to take vengeance of thee, in the place where thou didst that mischief.a 1.397 Which vengeance God will bring on them for two causes mentioned. First, because they laid siege against Ierusalem, when they took it, and destroyed the second Temple. Secondly, because they used contu∣meliously the chief of the Iews, whom they carried captives, as is shewed by the expressi∣on of smiting with a rod upon the cheek. These, though otherwise differing, yet in this agree∣ing, that they understand by the Enemy spo∣ken of, the Romans who took Ierusalem and de∣stroyed the Temple, are all liable to a com∣mon objection, viz. that the things here spo∣ken according to the series of the words, were to be fulfilled before that ruler in Israel, pro∣phesied of in the words next following, to wit the Messiah, was to come forth out of Bethleem, that is, to be born there; whereas the siege and destruction of Ierusalem and the Temple were after Christs time. To the same ex∣ception, lies open also the opinion of other b 1.398 Iews, who by the Enemy here pointed out understand the numerous Armies of Gog and Magog, which they will have to be yet to come against Ierusalem long since destroyed. But if they say this objection toucheth them not, because they hold the Messiah is not yet come, we must answer, that we are assured by the fulfilling as of all other Prophecies concerning him, so of that immediatly following, (as in the consideration of it will appear) that he is already come, and that Iesus our Christ was he, and therefore their obstinate denying of that truth, doth not justify their errour or mistake in this interpretation, which perhaps they therefore take up, that they may seem to have

some colour for that grand errour and their ob∣stinacy in it, by saying such things ought to be done before the coming of the Messiah, which are not yet done, and that therefore they can∣not believe him to be yet come. As for what c 1.399 Some answer here, that the particle Now, seems to import a time nearer to the Prophets uttering this Prophecy, then the coming of the Roman Armies was, it is perhaps not much to be insisted on, because thatd 1.400 may be interpre∣ted of its due time, or time determined for it by God, to whom even what was farthest of, was then as present.e 1.401 But Others therefore more probably by the Enemies here meant un∣derstand the Assyrians•• under Senacherib (whom also they understand by those many Nations mentioned chapter IV. 11.) and that these words are a threatning of cutting off, or de∣struction to them. What is else where threat∣ned to them, see Isaiah X. 12. &c. and chap. XXXIII. I. and what destruction befell them chap. XXXVII. 36. &c. as likewise, 2 Kings XIX. 35. &c. Against this exposition, ap∣pears nothing in the words, or context, which may be objected, if Senacheribs sending a great Army to Ierusalem by Rabshakeh, and Rabsha∣kehs insolent carriage towards the King and his Messengers, and reproachful language, and Senacheribs own blasphemous letter to the same purpose, may seem sufficient to make good what is said, he hath laid siege against us, they shall smite the judge of Israel with a rod on the cheek; andf 1.402 then may the former words be expounded either,g 1.403 Now in the mean while shalt thou gather together thy Troups, O Assyria Daughter of Troups, and bring the Army which shall lay siege, &c. or in the other signification, Now shalt thou be cut off, or destroyed, O Daughter of Troups, or, the spoilerh 1.404 that usest to send out thy troups to spoil others. Yet do others prefer to apply what is said, to the Babylonians or Chaldeans, who with numerous Armies did both besiege and take Ierusalem, and despite∣fully used the King Zedekiah, and slew his Sons, and then put out his eyes, and bound him with fetters of Brass, and carried him to Babylon, and slew also their Priests and Nobles, 2 Kings XXV. I. and that whether the former words be expounded according to the one of the fore∣mentioned significations, or the other, either to this sense, Now gather thy self in Troups, or, prepare thy Army, O Daughter of Troups, which may lay siege against us and smite, &c.] for so far shalt thou prevail: but then those judgments denounced, chap∣ter. IV. 12. shall befall thee, and Israel shall have a redeemer, as follows here in the next verse: Or, Now in the time appointed shalt thou be spoiled, O Daughter of Troups, or owner of that Army which laid, (or shall lay) siege against us, and which sm••te (or, shall smite, &c.) or, Now shalt thou be cut off, or, spoiled, O Babylon Daugh∣ter of the cutter off, or, spoiler, (viz.i 1.405 Nimrod the great spoiler) who hast laid siege to us and smitten, &c, or,k 1.406 Now shalt thou cut and tear thy self for sorrow; O Daughter, &c. But a∣mong all that go this way (against which lies no apparent exception) none more perspicu∣ously makes out the sense, together with the co∣herence and construction, then a learnedl 1.407 Iew, thus. Having described what should be∣fal them, that they should be led captive to Babylon, and how the Chaldeans should pre∣vail over them, and then promised that in a short time they should be released, he de∣clares that it should be by cutting off the Empire of the Chaldeans, as it came to pass; and therefore, as addressing his speech to them, saith, Thou shalt be wounded, or Be thou also woun∣ded, or cut with the sword of the Enemy, that is, tast of that which thou hast made us tast, O Daughter of Troups, i. e. owner of that Ar∣my which hath laid, i. e. shall surely lay (for it was not yet done, according to the usual language of the Prophets, speaking of what shal certainly be as already done) siege against us, and which shall smite the judge of Israel with a rod on the cheek, meaning their contumelious usage of their King Zedekiah, i. e. This shall befall thee, because thou hast done these things in besieging us, and despitefully using our Prince and King. And then having intimated what contempt shall befal the house of David, he subjoins (according to Gods usual method) a declaration of what dignity they shall again attain to, in the time of their restauration, say∣ing, But thou Bethleem, &c. So will the cohe∣rence of the words one with another be mani∣fest, and that there is in these words a Prophecy of the first (i. e. the Babylonish) captivity, and the first restauration, i. e that from that captivity, and not meant as some other, as we have seen, would have it, of the destru∣ction of Ierusalem, and second captivity, as they call it, by the Romans, from which they are not restored. And what he subjoins, And thou Bethleem Ephratah, &c. will be a promise to the house of David of the return of the King∣dom to them, to be expected in the time of the Messiah. And so according to this way of ex∣position, is a plain way made, to the conside∣ration of those words, which concern the King∣dom of the Messiah, whom they expect, and we say is already come, viz.

2

But thou Beth-leem Ephratah, though thou be little among the thousands of Iu∣dah, yet out of thee shall he come forth unto me, that is to be ruler in Israel: whose goings forth have been from of old, from everlasting.

But thou Bethleem Ephratah, &c.] These words being a Prophecy concerning him, in and by whom God would make good to his People that redemption, and those good things promis'd to succeed the evils, which they should first suffer, describe him by the place of his nati∣vity, and condition of his person; as will appear by considering them in order. Thou Bethleem Ephratah, i. e. Bethleem of Iudea, Mat. the II. 1. or which was in the land of Iudah, as there ver. 6. where these words are cited, it is called, and so also Bethleem Iudah Iud. XVII. 7. XIX. 1. and Ruth I. 1. &c. in which Book, chap. IV. 11. is the Name of Ephratah also mentioned, both being names of the same Town, as appears from Gen. XXXV. 19. and both here joyned distinguish it from another Town called by one of them, to wit Bethleem, which was in the lot of the Tribe of Zabulon mentioned, Ios. XIX. 15. In this Town here spoken of did Davids Father live, and he was born, 1 Sam. XVII. 12. Ioh. VII. 42. Though thou be little among the thousands of Iudah. These words cited, Mat. II. 6. are there read, Thou art not the least among the Princes of Iudah, which sense seems allmost contrary to what is here read, according to the ordinary Translations (art little.) To solve the seeming contrariety, expositors have sought out several waies, a∣mongst which are these. First, that which our Translation gives, by supplying the word though as understood. Secondly, that of others reading the words interrogatively, Art thou little? and that ofm 1.408 Others, It's little that thou be, &c. By all which the sense will be brought to be near the same in both places. But the plain∣nest way of reconciling them seems that which n 1.409 a learned Iew, who probably never knew what is written in St. Matthew, and would certainly never have strained to say what should make for justifying the Gospel, or advantage of Christians, gives us, which is this, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sair here used in the Hebrew, and by Interpreters usually rendred little, hath two significations, viz. little, and great, or of great note and esteem, and that in this latter sense it is here to be understood in this place. That the word hath both these significations (as ma∣ny other words have both in the Hebrew and o∣ther languages, and in contrary senses) he proveso 1.410 by instancing in other places, in which though frequently it signifies little, it is to be rendred, great, or chief, or Prince. (The same is affirmedp 1.411 by others of good autority and among the chief Masters of their language.) His words are toth is purpose; Whereas others take this as spoken by way of diminution to that City or Family of that Tribe, as if it were not worthy to have the Kingdom over Israel pe∣culiar to it, unless God had peculiarly chosen David because he was acceptable in his sight, from whom their Grandfather they inhe∣rited that right, it is a better way to un∣derstand the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tsair in the con∣trary notion, of Chief, or ruler, that the mean∣ing may be, thou shalt be chief, Prince, or ru∣ler among the thousands of Iudah. So that if that rendring of their ancients in reporting this Pro∣phecy in St. Matthew, viz. not least (which is all one which great in renown) had been shewed him, he must have acknowledged it to be the true meaning of the word in the Pro∣phet. And with great Emphasis seems that word here put which signifies at once both little and great, or, of great renown, to shew that as some other things which are little in bulk or quantity, are yet in other regards of more esteem and value above others in sight greater, so it was with Bethleem, though perhaps other∣wise little in number, bigness, or account, among the thousands of Iudah, or, as in St. Matthew, among the ••rinces of Iudah, which in sense is all one, alluding to the custom of the Israelitesq 1.412 of dividing their Tribes into thousands (as among us the Shires are divided into Hundreds) over every one of which thou∣sands was a Prince or chief: so that to say a∣mong the thousands, or Princes (viz. of those thousands) is all one The same word which is here used and signifieth a thousand, Iudg. VI. 15. is rendred family, and so here is by Some r 1.413 Iews expounded families, bys 1.414 Others, Ci∣ties. To say then, thousands, or Princes of thou∣sands, or Families, or Cities, will be in this regard as to the meaning all one. And though in any regard Bethleem among these might ac∣cording to the one signification of the word be accounted little, yet indeed the other significa∣tion did deservedly agree to that place, of be∣ing not least, yea great and illustrious, even chief and Prince among them. That by which it was so ennobled follows, because, out of thee shall he come forth unto me, that is to be ruler in Israel, i. e. that it was to be the birth place of the great ruler by God promised to Israel to save them.

Out of thee shall he come forth. That is, in thee shall be born, for so this word that signifieth to come forth ist 1.415 else where used, as Gen. XXV. 25. and Isa. XI. 1. And that in this sense it is here to be taken appears by that answer, which by the chief Priests and Scribes of old was

given to Herod the King enquiring of them where Christ should be born, Mat. II. 5. 6. they readily answering to him, that he was to be born in Bethleem of Iudea, because it was so spoken in the Prophet here, that out of Beth∣leem should come a Governour that should rule Gods People Israel; and likewise by what we read, Ioh. VII. 41, 42. where some by mi∣stake thinking that Christ, because he had been much conversant in Galilee, was born there, thought that a sufficient proof to deny him to be the promised Messiah, because (as from this Prophecy I suppose they had their only ground which they took for undoubted) that he was to come of the Seed of David, and out of the Town of Bethleem where David was. None could they then acknowledge for the Christ, who was not born in that Town. And to their Interpretation must we stick that we may not give advantage to the latter Iews, who think it sufficient for the fulfilling what is here said, that he was to have his extract from Bethleem,u 1.416 from the lineage of David who was there born, though himself was born else where; probably to avoid that argument of the Christians of old, who thought it a proof, (as appears out ofx 1.417 Tertullian) that Christ was already come, because Bethleem was now brought to ruine and not inhabited by the Iews, that there might be any probability of any o∣ther Christ then him whom we acknowledge to be born there. In our Lord Christ did both these concurr, that he was both ay 1.418 branch out of the root of Iesse the Bethleemite,z 1.419 of the house and lineage of David, and also (God so di∣recting it by his providence) born in Bethleem. So that in him all that can be by this expressi∣on in this Prophecy understood or expected, was fully completed: as also what is farther expressed, that he, that was to come forth out of Bethleem, to have his rise thence, and that for the place of his Nativity, was to be ruler in Is∣rael. Who he is, that is spoken of as so, is in∣quired. An ancienta 1.420 Commentator mentio∣ning some, who would have it Hezekiah, saith of them that they do more Iudaize then the Iews themselves, for so little do the things here spoken of agree to Hezekiah who was not born in Bethleem, (if he were not born be∣fore this promise of one to be born, as proba∣bly he was) that the Iews themselves would not go to attribute them to him. And the same censure will in great part take hold on those who attribute them to Zorobabel, who nei∣ther was born there, and in whom such other things as are here spokenb 1.421 cannot by any means be said to have been made good. For though by what is delivered by somec 1.422 anci∣cient Fathers of the Christian Church, we may think that heretofore some Iews did avow the person here spoken of to be Zorobabel: yet, thosed 1.423 who better considered the matter, and have given us their mind in writing, say no such thing, but unanimously (none we sup∣pose contradicting) affirm, that person to be the Messiah, or King Messiah: in which so far they agree with us Christians, but with great difference otherwise, they affirming the words to note such a Messiah, as is not yet come, and labouring from these and the fol∣lowing words to prove it, we, that he that is here promised, the true Messiah, is already come, and that these words prove that he is so, and that it appears from them, that our Lord Jesus Christ is he that should and did come forth of Bethleem, and be ruler in Israel. As this is here foretold of our Saviour Christ, so when he was now to be born into the World, the Angel bringing to his Mother the good tid∣ings thereof, faith Luk. I. 32, 33. The Lord shall give unto him the Throne of his Father Da∣vid, and he shall reign over the house of Iacob for ever, and of his Kingdom there shall be no end; and this was made good in him. But here the e 1.424 Iews object, Iesus ruled not in, or over Is∣rael, but they ruled over him, and put him to Death, and as yet neither do believe in him or serve him. The answer to which is easy: they did indeed and had power over him so far, but not to hinder or impair his Domi∣nion over them here promised: but more to discover the true Nature of it, which they were, and continue mistaken in, and to further the manifestation and propagation of it, not only over Israel in the narrow sense wherein they appropriate it to themselves alone, who are Is∣rael according to the flesh only, but over the whole Israel of God, all those that truly know him and believe in him, and are his chosen People. Herein was the mistake of their an∣cestors, and is still theirs, that they expected him to be a carnal ruler, whereas his domini∣on was to be spiritual, as he declares that ••his Kingdom was not of this World, which duly ob∣served is an answer to all their cavils. Had his Kingdom been of this World, his servants would have fought that he should not have been de∣livered to the Iews. Ioh. XVIII. 36. and whose service ••could he not in that kind, have com∣manded, whose* 1.425 command even the winds and waves, yea the Devils themselves obey∣ed? who by his word cured the Blind, Deaf, Dumb, and lame, and every way impotent, raised Men from Death to Life, and could have obtained from his Father more then twelve le∣gions of Angels for his guard, Mat. XXVI. 53. Or could he not the bare breath of his mouth, have made all his Enemies fall to the round, as

he did some of them that came to take him? Ioh. XVIII. 6. But then how should the Scriptures have been fulfilled, Mat. XXVI. 56. thus far it behooved him to suffer, for fulfilling them, and throughf 1.426 suffering, enter into his Glory. It be∣hooved him to be lifted up upon the Cross that he might draw all Men to him, Ioh. XII. 32. His so far submitting himself did not diminish but encrease the Glory of his Dominion. That blas∣phemous scoff of the ancient Iews, Mat. XXVII. 42.g 1.427 If he be the King of Israel let him now come down from the Cross and we will believe in him, could not then hinder many as well of the Iews as of other Nations from coming in to him, and believing that he was truly the King of Israel, and the obstinacy of many of their posterity in still persisting to say, we will not have this Man whom our Ancestors Crucified h 1.428 to reign over us, must not beat us off from ac∣knowledging this Prophecy so far fulfilled in him, as that he was the person here spoken of, that should come forth to God out of Bethleem and be ruler in Israel; but, considering how all the other Prophecies seeming to them to cross this, were together reconciled and jointly fulfill∣ed in and by him) to infer with the Apostle Peter, Acts, II. 36. therefore let all the house of Israel know assuredly, that God hath made that same Iesus, whom ye crucified, both Lord and Christ. Those that do otherwise and will not acknowledge him so, do not prove him not to be so; but themselves not to be thei 1.429 Israel of God, though insisting on the outward pri∣viledges of the flesh they call themselves Israel. That is the true Israel in which he ruleth, not by a carnal Scepter or Weapons, but by his word, of which his Scepter the greatest part of the World hath so many years seen and ac∣knowledged the power: and that therefore which most concerns us, is, not being moved by the groundless cavils of Iews, or any other against his Dominion, by yielding him willing obedience, to approve our selves in the num∣ber of those, in and over whom he ruleth, so shall we approve our selves to be thek 1.430 true Is∣rael of God, whilst others falsly and in vain so call themselves. Where he is not ruler, there is no true Israel.

Whose goings forth have been from of old, from ever∣lasting, or, (as in the margin) the daies of eternity. He goes on in describing of him, who he saith should come out of Bethleem, & be ruler in Israel, by another more eminent coming or going forth then that from that place, even before that place was, ••from all Eternity, which is so signal a description of the Divine generation before all time, or, that going forth from everlasting of Christ the Eternal Son of God, God of the sub∣stance of the Father begotten before all worlds, and afterwards in time (according to what is said, that he should come forth of Bethleem) made Man of the substance of his Mother and born in the World, as that it appears that this Prophecy belongs only to him, and could ne∣ver be verified of any other. Yet thel 1.431 Iews who deny the Divinity of Christ, endeavour to put us off from this proof of it, or, our so applying the words to him by another inter∣pretation, viz. that these words import no more, then that his going forth, viz. his extra∣ction, should be from David, between whom and him here promised should be a long time, a great number of years and ages, and so ac∣cording to them it should so only be rendred, from of old, from daies of age, or, antiquity, i. e. a long time since, and not from everlasting or before time, (and som 1.432 others who are not Iews following their exposition, think that the words may well enough be applied to Zorobabel who was of the posterity of David, who was ori∣ginally from Bethleem, and so had anciently his extraction thence. But this the Iews them∣selves do not say, who (as was before shew∣ed) do not apply them to him, but to a Mes∣siah, whom they yet expect to come of the li∣neage of David.) Anothern 1.433 Iew expounds them in somthing different words, viz. the cau∣ses of whose production have been from of old, and who hath been from long time soretold of and promised. But the same answer will serve to all these, that we may not let go the plain mean∣ing of the words, which our Translation gives us, as an evident proof of Christs eternal gene∣ration, and so of his Divinity, seeing he that is Eternal must confessedly be God. Our an∣swer will best be framed by taking the words in order, and first that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Motsaothaw, rendred whose goings forth, doth manifestly and properly so signifie it cannot be denied, and that it necessarily implies, in the Person of whom it is spoken, an having been or gone forth actually, when or before the Pro∣phet spake these words. In the former words where he speaks of his being born in after time (which was to come to pass after the ut∣tering this Prophecy) he puts the Future tense [shall come forth,] but here speaking of a go∣ing forth, which was before that time from of old, the preter tence must needs be understood, and is well supplied in our Translation, by [have been,] the Verb substantive being ac∣cording to the usual property of the Hebrew language not expressed but understood. We say it is well supplied by the tense denoting the time past; for the future can here have no place: it will be no sense to say a thing shall be from of old: that would be to confound past and to come in one. This going forth having been from of old, cannot be said to have been made good, by the being of the person spo∣ken of in his ancestors loins, nor by the causes of his being having been of old. That would

note only that there was then a possibillity of his coming forth, not be properly called an actual going forth, as it is here called, no more then 'twould be proper to say, that in Adam's time all Men had their goings forth, or were then born & in actual beings, because they were all then in Adam's loins, and there were then causes which should in after times pro∣duce them. To say then that the person here spoken of had his goings forth, because he was to come forth out of the family of David, after this was spoken, can be no proper exposition of this word, because it denotes goings forth that had actually been, not that were to come. Neither if he had been actually born in Davids time, or any of hisancestors before him (although neither he nor any of his ancestors are here expressed) could this make good what follows in the next words, from of old, from everlasting, or, from daies of Eternity. But then the ren∣dring of those words also must be vindicated from the glosses of the Iews, who would have them to signify only from some long time ago, (some hundreds of years) and not from Eternity, or before time properly so called. We say there∣fore, that as the words here used, (to wit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kedem, by our Translatours rendred of old, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Olam, rendred Everlasting) do some∣times signifie, the first, time long since, and the lat∣ter, long duration of time, whether past or to come; so they do also signify Eternity, of daies and time, (that we may so, in the language of Scriptures, which speak to Men in their own way of speaking, call that Eternal continuance which was before time or daies properly so called.) We need not seek far for proofs of this. That in Proverbs VII••. 22, 23. may suf∣fice for a testimony of both, where the Heaven∣ly Wisdom saith, God possessed me in the be∣ginning of his way, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kedem Miphalau Meaz, before his works of old, and I was set up, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Meolam, from everlasting, from the beginning, or ever the Earth was. That both those words there signifie Eternity is manifest by the context, this being said to be before the Earth was: and it is manifestly to be expound∣ed, o 1.434 as one of their own there glosseth it, be∣fore the Creation of the World, or, asp 1.435 another un∣derstands it, of priority of Eternity, by prio∣rity of necessary existence, not of time proper∣ly so called, because time was afterwards created. To this may be added, as for this use of the former word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kedem, that in Psal. IV. 19. He that abideth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kedem, of old, i. e. from Eternity: and for the second, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Olam, what is said, Psal. XC. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Meolam ad Olam, necessarily ren∣dred from everlasting to everlasting: to omit the many other places, where it is necessary so be understood. And as for that word too which is rendred from daies, that also is used some∣times to signifie that Eternity in which was no distincton of daies or parts of time; so Isa. X••III. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mi••om ani hu, word for wordq 1.436 from the day I am he; that is, as the Iews themselves interpret, and ours rightly render, before the day was, i. e. from Eternity. And so God is called according to the usual exposition, the ancient of daies, Dan. VII. 9. not that he is circumscirbed by daies of the greatest number or antiquity, but Eternal. Now if these words singly, any of them, may denote Eternity; how much more, being all put to∣gether, in that order as here, must they increase and heighten the signification; and shew that, of the person here spoken of, as having actual goings forth, the nature of which is so describ'd when the words were spoken, they are in the most improv'd signification to be taken? Which will be farther confirmed by adding that ad∣vantage, which is not only urged byr 1.437 divers Christians, but suggested by thats 1.438 Iew himself, who most earnestly endeavours to deprive us of this proof for Christs being God of the substance of the Father, coëternal with his Father. To this he argues, That the Christians concluding from these words, that Jesus is God, because he had his goings forth from of old, &c. and their saying, Who is from daies of old but God? is false, because God was before the daies of old; And whereas they say his goings forth were from of old, from daies of Olam, (age or long ago) implies that then he went forth; but God is ancient, (or, Eternal) without begin∣ning: And what is said from Olam to Olam, i.e. from age or antiquity, and to age, thou art God, signifies from before age or the World, as he saith there, before the Mountains were brought forth: and so what is said, Proverbs VIII. 23. I was set up Meolam, from Olam, or Age, or Antiquity, is, before Olam, or Age, or the World, as he there adds or ever the Earth was. In this his obscure way of arguing is to be observed, that he misreports the opinion of the Christi∣ans, as if they said, Then, in age or ancient time, Christ went forth (i.e. had his beginning and was not before) whereas God had no begin∣ning: whereas we do not say so, but that he had his going forth or emanation from the Fa∣ther, his Eternal generation without begin∣ning of time, or priority; but so as that he is coëternal with the Father. And so what he saith, as if we give to Christ a beginning of his going forth, comes to nothing, as a meer fiction of his own. But what he adds, is that which makes whollyto our advantage, i.e. that the prepositive letter or Particle Mim, which is here put to these words, may be, and in the places cited ought to be understood, as signifying not only from, but before. And so then may it here also be

understood, and so ist 1.439 by divers learned Chri∣stians; and will so prevent any advantage, that may by any be taken from attributing here to Kedem, of old, or, Ye••e Olam, daies of age, any narrower signification, then that of Eternity; by rendring it, before what was of old, or, the beginning; or before daies of Age, (before any daies or age began,) which then will be all one with from everlasting; and so our conclusion still be confirmed, that the person here described by his goings forth, of that nature as the words ne∣cessarily require, must be Eternal. No other sense will agree to the words spoken of go∣ings forth, which were in actual being when the Prophet spake this; nor can they agree to any that then were not in being, as hath been shewed. And that the words are to be applied to our Lord Christ, & were spoken of him, hath been also shewed. All the cavils and objections of the Iews have nothing in them that may shake our Principles, or weaken our belief in him, but rather confirm them; and at once shew, with what vain hopes they deceive them∣selves, while they will have these words to be a promise of a Messiah, and yet, denying the true Messiah, in whom they are fully made good, expect one by vertue of them, to whom they can by no means agree, viz. one who had had no actual goings forth, when these words were spoken, nor yet hath, and they do not expect that he should have, till he take his whole actual being, as other Men do, at the time of his birth, being till then only in the loins of his ancient stock: whereas these words cannot be verified of any person, but such a one as may say, as Christ of himself, Ioh. VIII. 58. Be∣fore Abraham was (much more before David, yea, before Adam, before the ancientest of times) I am, by an Eternal being. Out of what hath been said may likewise appear, (although Calvin doth not deny that Christs Eternal be∣ing and Divinity may hence be proved,) the in∣validity of another exposition,u 1.440 by some, though interpreting the words concerning Christ, so expressed, as to give advantage to the Iews, viz. that these goings forth of Christ, are still to be understood, as the former words, of his being made Man and born at Bethleem, which is said to have been from daies of Eternity, because from all Eternity it was decreed, that there in time he should be born. But, why these goings forth, from of old, from everlasting, which the per∣son spoken of is said to have had when this was spoken, cannot be the same with that coming forth which he should have afterwards in time to come, out of Bethleem, by being born there, hath been shewed. Again, it cannot with any propriety of speech be said, That Gods de∣cree maketh things actually to have been, be∣fore ever they were produced in the time de∣termined for their production, (except other circumstances make it necessary so to under∣stand it, as according to some Revelations XIII. 8. but of that place, see Dr. Hammond, who otherwise understands it.) Though by virtue thereof all things are present to God, and as certain to be as if they already were; yet it will not be language intelligible to Men, by taking away all distinction of times, to say, such a Man hath been already born into the World, because God hath decreed he should be born. Add, that if it were sufficient so to un∣derstand the words, here would be nothing more said of this eminent person here signally pointed out, by some great thing peculiar to him, by which he should be known and distin∣guished from all others, then might be said of any other ever after born in Bethleem, of all which it might be also verified, that their go∣ings forth thence had been from of old, &c. because their ancestors lived there, and God had decreed they should be born there. This ex∣position then cannot be sufficient or satisfacto∣ry. Whosoever will soberly and seriously and without partiality consider the words, shall per∣ceive in this verse, the person spoken of (who is Christ the true only Messiah) described, by a twofold emanation, coming, or going forth; the first in order of the words his birth as Man, in time, after this Prophecy uttered, at Beth∣leem; the other his Eternal emanation or gene∣ration from the Father, which he had when this was spoken, and from all Eternity, before the beginning of time or daies properly so called. The first of these though singular to him, in that it was without concurrence of an Earthly Father, yet in this common to him with others, in that he was born of a Wo∣man in time, and in Bethleem, and so shews him to be a Man: but the other wholly pecu∣liar to himself and distinguishing him from all others, because it was from Eternity before all time, and so shews him to be God Eternal and one with the Father. Before we pass from the words, one thing more may be observed, to wit, concerning the wonderful aptness and suitableness of the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Motsaoth or goings forth here used, to the thing spoken of, in as much as the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Motsa, coming, or, going forth, is used for expressing a word, which is the production and going forth of the mouth, as Deut. VIII. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Motsa Pi, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Motsa Shephata∣im, the going forth of the lips; it is therefore very appositly and significantly here used to express the going forth, or eternal generation, of him who is called the word of God, of whom it is said, Ioh. I. 1. In the beginning was the Word, and the Word was with God, and the Word was God, the same was in the beginning with God. All things were made by him, &c. Which words shew the same that here is said, that Christ (there called the word) had his goings forth before all time without beginning to be,

being Eternal with the Father, and gave certain evidence and demonstration of that his Eter∣nal being, or goings forth before time, by creat∣ing and giving goings forth to time it self, and all things that are dated or measured by time; whicha 1.441 Some also will have here signi∣fied: though doubtless his own Eternal be∣ing, as distinct from his birth at Bethleem, is the thing here chiefly described, and not only the manifestation of it in his works in time even at the beginning of it.

3

Therefore will he give them up, untill the time that she which travelleth hath brought forth: then the remnant of his Brethren shall return unto the Children of Israel.

Therefore will he give them up, untill the time that she which travelleth hath brought forth, &c.] How these words are inferred from the fore∣going, as the word therefore shews them to be, will be the better perceived, when we shall have inquired into the meaning of them. Many and different expositions are given of them: that we may see which to prefer, some of them are to be taken notice of.b 1.442 The Iews re∣port a saying of some of their ancient Doctors grounded on what is here said, That the Son of David, i. e. the Messiah, should not come till the Kingdom of wickedness (or,c 1.443 as Others read, the fourth Kingdom) had over spread the whole World for nine months, as it is said, therefore will he give them up, untill the time that she that travelleth hath brought forth, &c.d 1.444 This the latter Iews cite, but do not much insist on the explication of it. Perhaps they receiv∣ed (e 1.445 saith one) by tradition from the daies of the Prophets, that exactly so long the trouble spoken of should endure, according to t••e time of a Womans going with Child. But seeing they labour not farther to inquire, or cannot tell us, what their ancestors meant, it will not concern us to trouble our selves about it; but rather to look, what Expositions they themselves give. Such are, First,f 1.446 That God will leave Israel, or deliver them to their Ene∣mies, till their condition shall be like the con∣dition of one that is with Child, near her time of bringing forth; and then shall the (promi∣sed) ruler, and his near relations appear, and return to be, or become a ruler over the Chil∣dren of Israel, as he saith, and the remnant of his Brethren shall return unto the Children of Is∣rael. Or, asg 1.447 Others express it, In the day of Salvation (when God will bring Salvation to Israel) he shall deliver them into great tribula∣tion, so that pangs shall take hold of them, as pangs of a Woman in travail, as he saith in Daniel XII. 1. and there shall be a time of trouble, such as never was since there was a Nation even to that same timethen the remnant of his Brethren, i. e. of the Messiah, i. e. the Tribes of Iudah and Benjamin, which were left, when the ten Tribes were led captive, shall return unto, i. e. with, the Children of Israel, the ten Tribes, viz. they and these, all of them shall return to their Land, and the King Messiah shall rule over them. Or, ash 1.448 another saith, the ten Tribes shall go up first into the Land of Israel to war against the Christians, and other People of the East, and North, and then their Brethren of Iudah and Benjamin shall return, or come unto them, according to his fanciful explication of the foregoing verse.

The construction of the words according to this exposition must be with a supply, unto a time like the time of her [i. e. a Woman] that bringeth forth [or was with Child] & hath brought forth. But this supply of like the time is harsh, and hath no grounds for it; as neither to say, that this denotes a time of sorrow and pangs. Those are yet while she is in travail, and hath not yet passed her labour, and brought forth. When she hath once brought forth, and is delivered of the Child; her anguish is turned into joy, becausei 1.449 a Man is born into the World. And here is nothing in these words, that signi∣fieth pain or anguish, but it is only said word for word, untill the time that she that beareth hath brought forth. Secondly,k 1.450 another expo∣sition, by some of them given, is, by expounding He not of the Lord, but of the ruler promised to come forth out of Bethleem, and the word, shall give them up, by shall permit, or suffer, or leave, or let alone, (as it is used Gen. XX. 6. therefore suffered I thee not to touch her, word for word gave I thee not, &c.) Thus the Messiah shall suffer them, i. e. shall defer his coming to them [or helping of them] till such a time, as in the former explication. Or, as Thirdly, Others give the meaning, Till the time that she that beareth hath brought ••orth, i. e. till the time of birth be come, the time of appearance for him, and them; according to what is said in Isaiah I X. 6. Vnto us a Child is born, &c. or, as he saith, Isaiah LXVI. 8. Zion travailed, she brought forth her Chil∣dren. Or, yet Fourthly somthing different, as l 1.451 another hath it, He should give them up, i.e. that they shall continue in captivity, till the time that she that travaileth, &c. i.e. Zion, of which he saith, chap. IV. 10. be in pain and labour to bring forth, O Daughter of Zion, like a Woman in travail, and that in Isa. I.XVI. which we have seen, without farther explication of the mean∣ing of this bringing forth: and then, that the meaning of the words, and the remnant of his Brethren shall return unto the Children of Is∣rael is, that they all shall be comprehended un∣der

[the name of] Israel, and shall not be any more as two Nations, nor any more divid∣ed into two Kingdoms. These expositions have we from the Iews, which we have thus more largely related, because it is in a Prophe∣cy concerning the Messiah, in which is the great controversie between them and us, least it may be said, that we follow our own opini∣ons without taking notice of what they say.

Now as for Christian expositours there is a∣mong them also great difference in giving the meaning of this verse,m 1.452 Some of giving it, as if it should signify, That therefore, because things should be so ordered, as before spoken, by God, he would give up the Iews for a while to be grievously afflicted; but their afflictions should have a joyful issue, as the sorrows of a Woman in travail, which when she hath brought forth are turned into joy; and that to such a Woman he compareth the Bo∣dy of the People of the Iews; so that their suffer∣ings under the hand of their Enemies are,n 1.453 according to them, compared to the pangs of a travailing Woman, their deliverance to a happy birth. Or, 2ly that before the coming of the Messiah (Christ) the Iews should be deli∣vered up for a certain time to suffer great af∣flictions, and then Messiah should stand up, &c.o 1.454 Others, He shall deliver them up unto the time, that the Church shall by a spiritual birth (p 1.455 the conversion of Gentiles by the Preaching of the Gospel) bring forth, and the remnant of the Iews also with those of the ten Tribes shall turn unto him.q 1.456 Others, far otherwise as to the first words, Therefore will he permit them, that is, bear with the Iews, and suffer them (who were afterwards to be destroyed by the Romans) so long to live and remain in their Country being returned from the Babylonish captivity, till the Church by the preaching of the Gospel hath brought in many Brethren of the Gentiles, as well as Is∣raelites, in the time betwixt the passion of Christ and the destruction of Ierusalem; or much to that purpose, as One in few words gives it,r 1.457 Till the Synagogue hath brought forth Christ, or the Church, or tills 1.458 Genti∣lism hitherto barren, hath brought forth Sons to God, Brethren to Christ.

And there is yet another Interpretation brought, in which by these words, until the time that she that travaileth hath brought forth, is understood the blessed Virgins bearing, and bringing sorth Christ: which thought 1.459 Some look on as forced, yet is by Others preferred before the rest, and will perhaps upon the ex∣amination be found the most simple proper and genuine among them. To the farther expla∣nation of it may be premised, that the word rendred therefore, may signifie also, but yet, notwithstanding, or nevertheless, agreeable to its signification in the Arabick tongue, and asu 1.460 some observe it sometimes to signifie in the Hebrew; and then the words yield this mean∣ing, Because God hath determined, that that ru∣ler in Israel, whose goings forth have been from of old, from everlasting, shall in time come forth out of Bethleem, and be there being made Man born of a woman; therefore till that time, till she which is to bring him forth hath there brought forth, will he give them up to be afflicted, and troubled, and not presently show to them his promised Salvation in full manner: but then af∣ter that he is come forth and manifested, his Bre∣thren the converted Gentiles by Faith being be∣come Children of Abraham, and so Brothers to this ruler, andx 1.461 to the true Israel, shall re∣turn unto him, and be all together faithful sub∣jects and members of his Kingdom, and he shall stand, and feed or, rule them all, &c. Or else, Though God hath certainly decreed and promised to give Salvation unto Israel, by him whose goings forth have been from of old, from everlasting; yet he hath determined with all, that he shall come forth unto him out of Bethlehem: and therefore notwithstanding the certainty of this Salvation by him promised, it shall not presently be manifested to them, but he will defer it, till she that should bring him forth, hath there brought him forth; and then shall it be manifested by his calling into his Kingdom the remnant of his Brethren, the Heathen, that shall be converted to him, who shall together with those of Israel turn unto him, and he shall stand, and feed, or rule a∣mong them in the strength of the Lord, &c. What is there in this explication that is forced either as to the plain and proper signification of the words, by all agreed on, or as to the con∣nexion? And this Prophecy so understood will well agree with that of Isaiah VII. 14. where, as a sign of Salvation to them, and to point out the time when it shall be brought to them, it is said, Behold a Virgin shall conceive, and bear a Son, which is the same that is here promised, and said to have been made good by the blessed Mother of Christ, her bringing him forth in Bethleem, Mat. I. 22, 23. These two Pro∣phets Isaiah and Micah lived at the same time, and in their Prophecies were directed by the Spirit of God to speak sometimes the same things, as appeareth by what we have seen, chap. IV. 1, 2. and so both agree concerning the birth of Christ of a Virgin, or Mother in Bethleem, that he might be the Saviour of the Israel of God all the World over: for the pro∣mise of God was not only to Israel according to the flesh, but to all also that were afar off, e∣ven as many as the Lord our God should call, Acts II. 39. and all these are called the remnant of

his brethren, even those that were before aliens from the Common Wealth of Israel, and afar off, are now in Christ made one with them, Eph. II. 12. &c. all breathren among themselves, and all Brethren to Christ their ruler. Having taken on him their nature in the flesh, he is not asham∣ed to call them so, as the Apostle speaketh Heb. II. 11. confirming it out of Psal. XXII. 22. where in the person of Christ he saith, I will declare thy name unto my Brethren. And there is no reason to take the name of Brethren here in a narrower sense, then to comprehend all the remnant, whom the Lord shall call, Ioel II. 32. whether the Iews or Gentiles, and to restrain it with some only to the Iews, though they were nigher of Kin to him according to the flesh, and were first invited to come in. We are taught of Christ himself to give the word this latitude, when to the Iews who appropri∣ated that name to those who were meerly re∣lated unto him in the flesh, he gives answer, that whosoever should believe in him, and do the will of God, is his Brother, and Sister, and Mother,x 1.462 Math. XII. 46. &c. or as Luk. VIII. 22. My Brethren are these which hear the word of God and do it. Now he, that great ruler in Israel, whose goings out were from everlast∣ing, being come forth in the time appointed out of Bethleem, and being there born of a Woman, and soy 1.463 God manifested in the flesh, and having called those his Brethren unto him, and set up his Spirital Kingdom among Men, it is added,

4

¶And he shall stand and feed in the strength of the Lord, in the Majesty of the Name of the Lord his God, and they shall abide: for now shall he be great un∣to the ends of the Earth.

And he shall stand and feed, &c.] He shall persist, and continue to feed, or set himself to feed, i. e. he shall with all care, and pru∣dence, watchfulness, and diligence, and ten∣derness, rule, and guide, and conduct, and pro∣vide for, and supply with necessaries his Sub∣jects, which are his flock, as a good Shepherd (to which good Princes, and rulers are usual∣ly likened) doth his Sheep. And this he shall do in the strength of the Lord, not as an ordina∣ry Man, but as one, who hath extraordinary, and plainly divine power conserred on him from the Lord to enable him so to feed and rule, not to be hindred, or overpowred by any that would oppose him, or do wrong, or vio∣lence, and prejudice unto his flock under his protection: and in the Majesty of the Name of the Lord his God, so as plainly to evi∣dence, that the Majestatickz 1.464 Name of the Lord his God is in him, that God hath glorified him, and is glorified in and by him; and under the protection of his great power and Majesty, they his Subjects shall a∣bide, be in a sure and stedfast condition, secure against all other powers: for now, when he shall enter on his rule, shall he be great unto the ends of the Earth, extending his Name, Glory, and Dominion as wide as the World, and to the ut∣most parts thereof. These expressions (saith aa 1.465 Learned Iew) evince, that the ruler here spoken of can be no other then the Messiah; not Zorobabel, who never attained to this height and happiness. So say we; and that our Lord Christ is the here and elsewhere promised Mes∣siah, and that all here spoken evidently agrees to him as fulfilled in and by him, who is that ruler in Israel, thatb 1.466 good and great Shep∣herd of Gods Flock, which standeth and feed∣eth them continually, that inc 1.467 safety they go in and out and find pasture, and defendeth them in the strength of the Lord (all power being gi∣ven to him in Heaven and in Earth, Matthew XXVIII. 18.) so that they shall never perish, neither shall any pluck them out of his hand; for no Man is able to pluck them out of his Fathers hand, who is greater then all; and he and his Fa∣ther are one. Ioh. X. 28, 29, 30. In his Name doth he keep them, ib. ver. 11, 12. and they shall therefore abide, never miscarry under his protection. For he is and will be with them all∣way unto the end of the World. Mat. XXVIII. 20. and in gathering and guiding his, will shew and extend the greatness of his power and his gloryd 1.468 unto the ends of the Earth, among all Nations, as it is this day, and ever shall so be. He shall be great, that is, the name of the Messi∣ah, saith Kimchi.

But while we apply these words to our Lord Christ, anothere 1.469 Iew steps in and endeavours to raise cavils and objections out of them a∣gainst us. Having said that Christ is not acknow∣ledged as ruler by Israel, which hath been already answered; he adds and argues from what is said, in the Majesty of the name of the Lord his God, that therefore he (here spoken of) hath a God, and therefore is not himself God: and if they say this is spoken of him as Man, or in respect of his Manhood, Was Man from of old, from everlasting? again, This King hath Brothers; again. Is it not so that at his birth no new thing happened? only they say that at the hour of his Death he reigned. Further, His Dominion is not to the ends of the Earth, &c.

His words are short, but so as his meaning appears; and he thence infers that hence is proved, that the promised Messiah is not yet come. But these are sleight cavils, and signify nothing to us, who profess that our Lord Je∣sus

Christ the Son of God, is God and Man, God of the substance of the Father begotten be∣fore the Worlds, and Man of the substance of his Mother born in the Word, perfect God and perfect Man, equal to the Father as touch∣ing his Godhead, and inferiour to the Father as touching his Manhood. In these words is no∣thing that may cross what we hold and believe, but fully confirms it. In that the Messias here spoken of had his goings forth from of old from everlasting, it is manifest that he is God, as hath been before shewed: in that he was in time to come forth out of Bethleem, and God is called his God, and Men his Brethren, it is manifest that he is also Man, partaker of flesh and blood. But do we therefore say, that Man, or flesh and blood was from everlasting, or eternal? By no means, but that he that was E∣ternal God before time, was in time made Man, and so though in the first respect one with the Father, coequal to him, God himself, yet in the latter respect, after him and inferiour to him: so that one Christ is both God and Man, yet without confusion of substance and natures. So that if what is affirmed of him according to one nature should be objected as not agree∣ing to the other, and so a proof against its being in the same person, will be no more, then if any should object against him that affirms, the reasonable Soul of Man is incorruptible, that therefore he affirms the body, which toge∣ther with that Soul makes one Man, to be also incorruptible. As he is one God with the Fa∣ther, so is he the Lord and God of Men, (as Thomas acknowledged him, Ioh. XX. 28.) as he is Man inferiour to the Father, so he call∣eth Men his Brethren, and their God his God. Ioh. XX. 17.

Why he should here take occasion of object∣ing, that no new thing happened at his birth, I know not. Had there not, it might be an an∣swer to him, thatf 1.470 his own greatest▪ Doctors tell him, that no new alteration in the World ought to be expected at the coming of the Mes∣siah. But we know there did happen such strange things as never did at the birth of any other, as (not to mention that he was born of a Virgin without Father on Earth, as never any other was) that strange star, the appearance of which made those wise Men from the East coming to Ierusalem to ask without doubt or more ado, Where is he that is born King of the Iews? Mat. II. 1, 2. and that glorious ap∣parition of the Angel, Luk. II. 10. proclaiming to the Shepherds, I bring you tidings of great joy, which shall be to all People, for unto you is born this Day in the City of David (which is Bethleem here spoken of, and the thing here spoken of it) a Saviour, which is Christ the Lord. What he adds, only at the hour of his Death (or con∣cerning the hour of his Death, for his words are obscure) they say that he reigned, seems to intimate, as if he fancied that Christians, be∣cause they could not avoid that objection, That no strange thing happened at his birth, did therefore date his Kingdom from his death; or else that he upbraids us, that we say, that he that was overcome by Death reigneth. Be his meaning what it will, his objection is of no force against us, who profess that Christ was both born King, and all the time of his living on Earth evidently shewed himself so, by such means, as we have formerly seen; insomch that Nathaniel convinced by what he saw, plainly confesseth him so, Rabbi thou art the Son of God, thou art the King of Israel, Ioh. i. 49. and the People not doubting of it, would needs have taken him by force to make him a temporal King as he shewed himself a spiritual one, Ioh. VI. 15. besides their openly pro∣claiming him so, Mar. XI. 10. Luk. XIX. 38. and that his Death whereto he humbled him∣self, did not (notwithstanding the blasphe∣mous scoffes of the chief among the Iews, Mat. XXVII. 42. Marc. XV. 32.) evidence that he was not a true King or put an end to his Kingdom, but more advanced it, and did but serve to draw his Subjects (even a great part of the World) all Men unto him, Ioh. XII. 32. And at that too, as ignominious as they sought to make it, happened such strange and unusual things, as made the centurion, and those that were with him watching Jesus, to con∣fess him not an ordinary King, but to say, Tru∣ly this was the Son of God, Mat. XXVII. 54. Marc. XV. 36. So far was he from having his power lessened by his Death, that by it he o∣vercame Death it self, and destroyed him, that had the power of it, that is the Devil, Heb. II. 14. and in his Cross triumphed over them, and all infernal powers, openly and discernably to all that would not shut their eyes, Coll. II. 15. Then his resurrection after his Death (that not being able to hold him, Act. II. 24.) which he made evident by so many waies, as we find in the Gospels, and by appearing so many times, and to so many witnesses, (as is re∣corded, 1 Cor. XV. 4, 5. &c.) and then his ascending visibly into Heaven in the sight of his Apostles, Acts I. 9. Mar. XVI. 19. make it most evident, that the same Iesus, whom they crucified, God made both Lord and Christ, Acts XXI. 36. and that he is the Messiah, the ruler in Israel here prophecied of, and that we are to look for no other. But saith he, his domi∣nion is not unto the ends of the Earth. Here call we in the whole World to witness against him. He living in Germany (far enough from the land of Israel) could not but know how far and wide over the face of the Earth the Domi∣nion of Christ hath spread it self, and in how many Nations he is acknowledged as Lord,

and King, and his name adored, and magnifi∣ed: so that he would not have made this cavil, except he had willingly stopt his ears, and shut his eyes, or would not understand what he heard, or perceive what he saw; such obstinat∣ness doth his way of arguing discover. There is nothing therefore in what he hath said, that may take us off from applying these words of the Prophecy hitherto to our Lord Christ, and affirming them to be all in him fulfilled in their true and utmost meaning. His cavils out of the following words are of like nature, as in due place will appear.

But before we pass from these words one thing more may be observed, viz. that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veyashabu, by Ours rendred, and they shall abide, isg 1.471 by some Others rendred shall return, or, shall be converted: into the reason of which it will not be needful nicely to in∣quire, whether it were because instead of what is now read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veyashabu, which signifies and shall abide, they did read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veyashu∣bu, which signifies they shall return; or whe∣ther reading it, as it is now read, they thought it to signifie the same that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yashubu, tak∣ing the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shub, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yashab, to agree in the signification of turning also, as they somtimes do in the other of abiding, as ap∣pears by what we read, Ps. XXIII. 6. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veshabti, by consent of all, is rendred abide, or, dwell, though the theme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shub, most usually denotes to return. They that fol∣low this interpretation make the meaning to be, That many shall be turned and flock in to Christ, because now he shall be great, or that now he may be great, unto the ends of the Earth. But there is no reason to forsake our Translation, and the exposition before given.

5

And this Man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shep∣herds, and eight principal Men.

6

And they shall waste the Land of Assyria with the Sword, and the Land of Nimrod in the entrances thereof: thus shall he de∣liver us from the Assyrian when he com∣meth into our Land, &c.

And this Man shall be, &c.] A learned Iewh 1.472 saith of these words, that though the sig∣nification of the words be plain, yet the mean∣ing and sense of the whole is very abstruse. In this they and Christians agree, that what is spoken in them agrees to the Messiah and his times or Kingdom. But in the application thereof must needs be a vast difference, they saying that the promised Messiah is not yet come, and so (the most of them) that the things here spoken of are not yet fulfilled, but are to be accomplished, when the Messiah shall come: we, that the Messiah, who is our Lord Christ, is already come, and so the things by him and under him fulfilled, and in fulfilling, as they ought to be understood, and that no o∣ther Messiah is to be expected, nor other ac∣complishing of these Prophecies. The truth will appear by going over the words in order.

This Man shall be the peace. There is nothing in the Original Text expressed that signifieth Man; but the words barely sound, This shall be peace, without mention of person or thing, which hath caused difference among expositors according to their different understanding of what is to be supplied, as pointed to by the particle this. Some understand it of the person before spoken of, as our Translatours, who therefore add Man, This Man shall be peace. The same do many other expositors understand both Christians and Iews also. Soi 1.473 one of them, It is to be understood of the Messiah, because he shall be the cause of peace, as it is said, and he shall speak peace to the Nations, Zech. IX. 10. that great blessing was he to be the Author of to his: and therefore our Lord Christ being the only true Messiah, of him is, agreeably to the words, here said, He is our peace. Eph. II. 14. At his birth, was by the Heavenly Host proclaimed peace on Earth, Luk. II. 14. & he entring on his ministry, while he was on Earth, came and preached peace to them which were afar off, and to them that were nigh, Eph. II. 17. and when he was again to leave the World, he bequeathed peace to his, gave it to them, and left it with them, Ioh. XIV. 27. So that well might it be said of him by way of Prophecy, This Man shall be peace, or, the peace.

And this supply of the person may seem as agreeable to the meaning of the words as any.

But then of us, i. e. of Christians, who thus understand the words as affirming that our Lord Jesus Christ shall be peace, or, the peace, may be demanded by the Iews or others, what peace we mean; or, how that peace, which we say he is the Author and establisher of, may agree with that description, which is given of it in this and the following verse, to wit, such as should be made good by repelling the Assy∣rian, by raising against him seven Shepherds, and eight principal Men, by wasting the land of Assyria with the Sword, and the land of Nimrod, &c. and by delivering from the Assyrian, &c. To which we have to answer, that these ex∣pressions are figurative, and so the litteral signi∣fication of every word is not nicely to be in∣sisted on, so we may but have the whole meaning appositly given.

That diverse expressions of such benefits as were promised to be made good under the Messiah are figuratively to be taken, is that which cannot be denied, and by the learnedst ofk 1.474 the Iews themselves confessed: as for in∣stance,

that which is likewise a description of the peace by him to be effected, thatl 1.475 the Wolfe shall dwell with the Lamb, and the Leopard lie down with the Kid, the Calfe with the young Lion, and a little Child should lead them, &c. and the Lion should eat straw with the Oxe, &c. and all this should be because the Earth should be full of the knowledge of the Lord, which none will say those beasts are capable of, or expect there should be such a strange change in their nature. And it must therefore be confessed, that the expressions are figurative, and denote only that great change in the natures and dispo∣sitions of Men which shall be wrought by the Doctrine of Christ, and that mutual accord in love and meekness which thereby they shall be disposed to. And why may not these words be understood so too, i. e. figuratively? They must needs so be, if we read, This Man shall be peace, that is, the peace here described shall be wrought by the Messiah (for reasons which will by and by appear.) And so figuratively taken, what do they but, under the type of a com∣pleat temporal peace to the Iews, represent to us that more excellent spiritual peace, that comprehensive blessing of peace with God, peace among themselves (and as far as in them lies, peace with all Men) and peace within themselves, not to be disturbed by the assaults of any enemies thereof, which is by Christ gi∣ven to his Church and the members thereof, the Subjects of his Kingdom, and wrought by the preaching of the Gospel, maugre all that shall oppose it?

The Assyrians and Chaldeans were then the known Enemies of the Iews, such as invaded their land, and trod in, or entred into their pala∣ces, and wasted all things; if now God should raise unto them any, under whose conduct they should not only repel those Enemies, but pursue them, and wast their land, and wholly subject them so as that they should no more have cause to fear them, would not this be a very great blessing, a bringing in and establishment of a most desirable peace, and a thing mar∣vellous in their eyes, the greatest they could then wish for? By representing this therefore to them to be done, he figures out that greater blessing, that desirable peace, which that Mes∣siah, whom in the foregoing words he had promised, and described, should be the au∣thor of, & make good by conquest of more mali∣cious and potent Enemies then the Assyrian or Chaldean, even Satan himself with all his in∣fernal host (whom with his own weapons and in his own territories he hath vanquished; through Death ^m having destroyed him that had the power of death, and given to his the victory o∣ver Death, and the sting of it, sin) and the prin∣cipalities and powers and rulers of the darkness of this World and spiritual wickedness in high pla∣ces, Eph. VI. 12. and all the World that lies in wickedness, and the Enemies of the truth which with unappeasable malice constantly seek to invade the Church and infest the mem∣bers thereof, and to disturb their peace. A∣gainst all these, and all that can be named, will he secure it to them, and continually raise up such a sufficient number of such as shall main∣tain his truth and beat down whatsoever shall oppose it, and furnish them with the irresistible power of his spirit for that end, so that none shall be able to take from his that true peace which he giveth. With him is power also to secure to his an outward peace, and to raise up such as shall bring under all that shall in∣fest that also.

And this also he often doth by wonderful means, as he seeth most for his glory and the good of his Church. But that we do not look on as the thing here principally meant or pro∣mised, but that spiritual peace of a more di∣vine nature, which we have spoken of, ac∣cording to what he promiseth, Ioh. XVI. 33. that in ••im they should have peace, though in the world they should have tribulation, bidding them therefore to to be of good chear, because he hath overcome the world; which words of his seem a summary of what is here spoken and pro∣phesied of.

If any of such who so read the words, This Man shall be peace, that is, the Messiah, like not of this way of expounding them, but say, whether Iews or others, that under the Messiah, they ought according to the proper sound of the letter to be fulfilled,n 1.476 St. Hie∣rom teacheth us thus to argue with them, These things spoken here as to be effected by Messi∣ah are either fulfilled, or yet to be expected and not fulfilled. If they say they be fulfilled, let them give us the History thereof by autho∣rity of ancient Books confirmed, and tell us when the Assyrians and Chaldeans were ever subjected to the Iews, conquered and govern∣ed by them; (we may add, if they say they are, let them then confess that the Messiah, who they confess was to be the authour of that peace, by the conquest of those Enemies, and delivering them from them, is already come.) But 'tis not likely, that they will say this. If then they say that they are not yet fulfilled, nor Messiah yet come, as they do,o 1.477 but that they expect that they shall be, according to the sound of the letter, fulfilled when he shall come, and that if the Assyrian shall offer to invade them, (as in the Prophets time he did) the Messiah with his Princes and chieftains, de∣noted here by seven Shepherds, and eight prin∣cipal Men, shall so subd••e them, as to deliver them from all further fear of annoiance from

them, we then demand, Where are their pala∣ces in any land, that they may call their own, for the Assyrian to enter into and tread in? Where (if they had such) any Assyrians (they being so long since cut off from being a Nation) to tread in them? Shall the Messiah, that he may fulfill these things according to the letter, build up for them palaces, which may be troden in, and raise Assyrians out of the dust, who have so long ceased to be a known Nation, to come and tread in them, that so he may drive them out of Israels land, and waste theirs with the Sword? This would be such a strange miraculous change in the course of the World, as the greatest of their Doctors (as we have said) will not admit them to expect at the coming of the Messiah: and for this reason is it that, as above we intimated, these words must necessarily be understood figuratively, if understood as to be effected by Christ, because that before his coming these Nations, viz. Assyrians and Chaldeans, had been so utterly de∣stroyed, as not to be reckoned among Nati∣ons, much less to be in any such power as to invade the land of Israel, and annoy them in hostile manner: and much more now stands the case so.

This objection seemsp 1.478 to one among the Iews (no less learned nor observant of his own advantages then others) so evidently pressing and so unanswerable, that he plainly professeth, that what is here spoken cannot be looked on as a promise of things yet to come, and to be expected: There is, saith he, no signification (or place) for a promise that Assur (or the Assyri∣ans) shall in time to come be cut off or destroy∣ed by the Sword, seeing they are perished and cut off already, so that there is now no remain∣der of them, by which they are known to be: and this makes him look after other waies, by which the words may be expounded, so as not to suspend their fulfilling on the coming of the Messiah; as first, not referring the word this to the person before spoken of, or what is before said of him, but to what is after in the following words described, and so supplying thing, or time, viz. this thing shall be our peace, or the condition of our peace, at that time by this shall our peace be procured, or established, viz. that when the Assyrian shall come, &c. then we shall raise, &c. So making it a consolation to Is∣rael in those daies, who stood in fear of the Kings of Assyria, and were threatned that they should be led into captivity by them, but are here promised (to fortifie them against that fear and put an end to it) that after that ano∣ther Nation should rise up against them (that is, against the Assyrians) with many Princes and commanders, who should revenge their quar∣rel on them, intimating, that the King of the Chaldeans should prevail over them and destroy them; as, saith he, it is expresly foretold in the Prophecies of the Prophets in many places, and as it was actually brought to pass: (for other∣wise this promise can signify nothing, if it be in∣terpreted of the many commanders and Cap∣tains of the forementioned ruler, as if they should with their Sword destroy those, who were already destroyed, long before that ru∣ler was born.) Or else he saith, there may be a∣nother exposition given, by reading the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shalom, which is rendred peace, in the sig∣nification of recompence, or reward, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shil∣lam, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shillum, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shalmon, other forms from the same root do signify, that so the words may sound, and this shall be the recompence of Assur, who, or because he, (taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ci when to de∣note here as much as Asher, who or because he) shall come into our Land, viz. that there shall rise up against him such as shall bring him to ruine as before: and this exposition he likes of, and thinks that no objection ought to be made a∣gainst it from Grammar rules concerning change of Vowels in construction, and distin∣ction of accents, seeing they are rules that do not alwaies unalterably hold.

This Rabbin plainly denies and takes away from those of his own Nation and sect all ground of any argument from these words, whereby they would prove against Christians, that the Messiah is not yet come, because that is not done by our Lord Christ, which they expect should be done by the Messiah; but doth not in his expositions say any thing which may contradict what we believe, that our Lord is the Messiah spoken of in the foregoing verses, and that all that by vertue of this pro∣phecy was to be expected from the Messiah hath had it's due accomplishment, though he do not look on these present words as spoken of his person; in which some among Christians agree with him also, and do not understand by this, this Man, or person, buta 1.479 Some taking it for a note of time, This time shall be a time of peace, or, then shall be peace and prosperity, when, i.e. after, the Assyrian and Chaldean shall have inva∣ded our Land, &c. for then we shall raise, (to wit by our praiers to God) against him seven Shepherds, viz. Cyrus with other Kings, and eight principal Men, viz. great Peers or Cap∣tains and rulers, Ieremiah LI. 28. and they shall subdue with their weapons the Land of Assy∣ria, and Babylon, and free us, so that we shall not any more fear their coming into our Land, and treading in our borders, as we did before. Others not much from the same purpose, so joining that particle with peace, as to denote the condition of it, as after described, viz. b 1.480 This shall be our peace, or thus the condition of it, and it thus acquired, viz. by the destru∣ction of the Assyrian Army, which invaded Isra∣el, by the Angel of the Lord (they might add, and of his Kingdom by the Chaldeans) and of the Chaldeans who sacked Ierusalem, and led

them captives, by Cyrus and Darius, and those many Princes with them (whom by their Praiers to God they raised up, that they might perform this work) who subdued and destroy∣ed both Assyria and Chaldea. And then some take it as to the connexion to depend on what went before, viz. For now shall he be great unto the ends of the Earth, as if this here were promised before hand to come to passc 1.481 as a pledge of that promise of Christ and his great∣ness, that seeing this come to pass, they might not doubt of that.

But if this exposition be followed, the words should seem rather to have respect to what is before promised, chap. IV. 10. &c.

Among all these expositions, that of the Chri∣stians first of all mentioned is most followed, and (as we have shewed) hath nothing in it why it should be excepted against; but withal there is no danger in following any of the rest, ex∣cept that only of such of the Iews, who expect yet a literal fulfilling of these things by the Messiah, and would therefore prove him not to be yet come, because they are not yet so fulfilled. The vanity and absurdity of which o∣pinion hath been sufficiently shewed, and is e∣vident.

Having thus at large spoken of different opinions concerning the meaning of these two verses in general, occasioned chiefly by their different applying of the first word This, it will be convenient to look more particularly into the import of some other of the words in them, to see how they are, or may be accommoda∣ted to those different meanings, that we may ac∣cordingly judge thereof.

And first concerning Assur, (or the Assyrian) and the Land of the Assyrian, and the Land of Nimrod, some take these to be both as one, and that by the Land of Nimrod, is meant no otherd 1.482 then Assyria, viz. Nineveh and its territories or provinces. Others distinguish them so as by the Land of Assyria, to under∣stand that distinctly, which was usually so cal∣led, under the Dominion of Nineveh and the Kings thereof; and by the Land of Nimrod,e 1.483 that of the Chaldeans in the Land of Shinar un∣der the Kings of Babel, in which Nimrod be∣gan first to reign Gen. X. 10. and out of that Land went into Assyria, and built Nineveh (according to the Margin in our Bibles, which translation a very Learned Manf 1.484 prefers, and is of the first opinion.)

As the name of Assyria is sometime so used as to comprehendg 1.485 both these, so it is mani∣fest that at other times they are taken as di∣stinct Kingdomes, and came severally to invade the Iews; first the Assyrians, who took Samaria and destroyed the Kingdom of the ten Tribes, and then the Babylo••ians or Chaldeans, who took Ier••salem and captivated the Iews; and they themselves were severally destroyed, but both many years before Christs being born at Bethleem; and therefore these Names (as we have seen) by those who understand the words here spoken as a description of things to be done by Christ after his coming in the flesh, are not properly understood according to the letter, but so as to denote any Enemies, espe∣cially Spiritual, representing them as terrible, fierce and malicious, as the Assyrians were then to the Iews;h 1.486 nothing could then express a greater Enemy or in higher terms then the Name of Assyrian, a name most▪ formidable to them.

A Iew of great note,i 1.487 who properly under∣stands these words, and expects the Prophe∣cy yet literally to be performed by his Messi∣ah, and so interprets them, as to denote that in the latter daies the Assyrians and Babylonians shall be at peace with Israel, and come no o∣therwise then peaceably into their Land, & shall be obedient to their King, having Ierusalem for his Metropolis, and ruling over the whole World, starts occasionatly a question, Why those Nations are here named, and not Edom (which in his language are the Romans, or generally Christians?) and makes his answer to this pur∣pose, Because Edom, or the Edomites, are the chief of their Enemies, and therefore they shall have no mercy, but be utterly cut off, where∣as the others on their subjecting themselves shall be received to terms of peace. So he shews his good will and desires, but confers nothing to the true meaning of the words.

Suchk 1.488 as by Assyrians and Babylonians take here to be meant Gog and Magog, seem to have no good ground for their opinion from the words, nor will it be easily made appear that they are here meant.

When Ashur shall come.] The particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ci, rendred when, and so properly signifying, yet having other uses, is byl 1.489 Expositours diffe∣rently taken, by some for when, by others for if, by others, after that, by others, because, or for that, as they can best suit it to their se∣veral expositions, and in the sixth ver. by some m 1.490 least that, and so in this also by a Iewish A∣rabick Translatour.

Seven Shepherds and eight principal Men. That is,n 1.491 many, say Interpreters; seven it self being sometimes put for an indefinite number denot∣ing many, and much more eight being added to it, as in like manner the same expression is used, Ecc. II. 2. Give a portion to seven, and also to eight, & others not unlike elsewhere of the num∣ber of seven and seventy; for to take these pre∣cisely to signify the number expressed, is that which Interpreters agree to be no way neces∣sary or agreeing to the scope of the words.

Some ancient Iews indeed seem so to take them, and reckon them up by name, viz. the seven Shepherds to be, David in the midst, o 1.492 Adam, Seth, and Methusalem, on his right hand, Abraham, Iacob, and Moses, on his left; then the eight principal Men, Iesse, Saul, Samuel, Amos, Zephaniah,p 1.493 Zedechiah, Elias, and Messiah; but the latter Iews wonder on what ground or tradition they did this; and what ever it were,q 1.494 one of them plainly saith that it makes nothing to the exposition of the present words (and therefore though in several Books and Copies there be some difference in reckon∣ing up those names, it is not material, one name may serve as well as another, none of them serving to the purpose.)

r 1.495 What some also think, that in the naming of seven Shepherds or rulers, there is an allu∣sion to the number of seven Princes and Coun∣sellours of the Persians, mentioned Esther I. 14. and Ezra VII. 14. may seem also an ob∣servation of more nicety then much to be in∣sisted on.

That which on all hands both by Iewish and Christian expositors will be agreed on, is, that the import of the expression in this place is, that God so ordering it there shall not want many, and those sufficiently qualified with such en∣dowments and power as is requisite, to main∣tain and make good against all opposers and Enemies thereof, that peace which is here pro∣mised, to those to whom it is promised; and those so qualified are here called Shepherds, and Principal Men, or Princes of Men.

Both these titless 1.496 Some take to signi••ie the same thing, viz. Rulers, Governours, Comman∣ders, Chiestains, cheif Men: which they that more literally expound the words, understand of military Men, or Warlike commanders;t 1.497 they that expound them figuratively, of Go∣vernours and Pàstors of the Church of God, and Ministers of the good thereof, and propa∣gators and defenders of the truth, endowed with the Spirit of God, and thereby enabled for performance of that office. That difference whichu 1.498 some make, as if the latter (viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nesiche Adam, Princes of Men) did denote such as were taken out of the common sort of Men, because Adam the common name of Man, is often taken for an ordinary Man, in distinction from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ish, a Man of greater qua∣lity, and so did import, that by God should the meanest of the People raise up many, who should be so qualified and enabled, as that they should be able to perform that which is here said they should maugre all the opposition of most potent Enemies, however true it is in it self, yet may perhaps to some not seem to be of that weight, as that it may be much pressed or insisted on as a necessary meaning of the words undeniably concluded from them.

These, who ever they be, it is said shall be raised against him, i. e. against the Enemy, denoted by the name of Assur or the Assyrian. Or, saith a learnedx 1.499 Iew, it may be rendred with him, that is with the Messiah before spo∣ken of, as to denote, that they should by him be set on work, and be employed under or with him in that work which he hath to do.

But this interpretation is neither by himself preferr'd, nor by others followed; however it would alter nothing in the scope and meaning of the words: as neither will that much which is byy 1.500 Some said, That by the naming this number Shepherds and Princes, is signified, that this promised Messiah should be a greater defence to them, then the help and force of seven Shepherds or Princes, which were Men, could be; so that it shall be abundantly sufficient that they have him to oppose against all Enemies, and in confidence of that they are introduced as supposing themselves to have such forces.

These also, who ever be understood by them, it is said that they shall waste the Land of Assyria with the sword, &c.

They shall waste, In the Margin of our English Bibles, is put, Heb. Eat up. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ra∣au, in the Hebrew is such as may indifferently be deduced either from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Raah, to feed, feed on, or, eat up, or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Raa to break, and accordingly by some is taken in the one, by some in the other of these notions. z 1.501 Some therefore would have it rendred shall break (i. e. destroy or rule over with Tyran∣ny,) Others shall feed, i. e. feed on, or Eat up, i. e. likewise destroy; fora 1.502 that feed∣ing, which is for the good of the Cattel that feed, is the destruction and consuming of that which they feed on, or eat up.

So that the meaning here of the word as taken from either of those roots, will be the same in effect, still destruction, and is well ex∣pressed by our Translatours by the word waste.

And the Land of Nimrod in the entrances thereof. In the Margin our Translatours read, or with their own naked Swords. The word in the Original, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Petacheah, being from the same root with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Petechoth, psal. LV. 21. rendred drawn Swords, and with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Petachim, which signifies, Doors, Gates, or, Entrances, makes Interpreters doubt which to take. Our Translatours, as loath to deter∣mine, put one in the Text, the other in the Margin.

If it be rendred Swords, then to say with their own Swords, will be as much as to say, they shall turn their own Swords upon them, or conquer them with their own weapons, such

as they find in their own Land, for the word with that affixe which it hath put to it, will literally sound, with the Swords of it, that is, of their own Land, and not with their Swords, i. e. the Swords of the Conquetours; or else (as one b 1.503 notes in a little different signification of the word, which he supposeth it to have) with the edges of that Sword mentioned, for so he thinks the word also to signifie the mouth, or edges of the Sword. So as that the meaning may be, They shal deal with their land or with them according to their own dealings, so make use of the Sword toward them, as they have used it towards o∣thers. If it be rendred entrances,c 1.504 then will the meaning be, that they shall conquer their Land, and slay them in their own gates, and entran∣ces of their own Country.

Yet some of the Iews, who are for a literal interpretation of the words, and a fulfilling them accordingly, will not have it so far lite∣rally understood, as that they should by ver∣tue of what is said, destroy and cut them off with the Sword; for, saithd 1.505 one of them, the Prophet here promiseth peace and not war, and therefore the meaning only is, that they shall openly and manifestly every where rule over them in their Land and Cities.

e 1.506 Another of them saith, that by Swords here spoken of are to be understood those pu∣nishments that should come on them, viz. the Assyrians, from Heaven by vertue of the praiers of Israel, according to what is said, Isa. XXXI. then shall the Assyrian fall with the Sword, not of a mighty Man, and the Sword not of a mean Man shall devour him, &c. viz. because he was destroyed by an An∣gel. So that though hence may seem to be con∣cluded, that even after the coming of the Mes∣siah there shall be Wars, yet it is probable, that these seven Shepherds and eight Princes of Men, shall have no need of using the Sword against Assur; so that they themselves here do not think that the literal signification of every word ought strictly to be insisted on.

But according to that figurative acception of the words imbraced by most Christians, which we in the first place mentioned, the mean∣ing will be evident, That by the might and pow∣er of Christ, and such as shall be by him quali∣fied and commissioned for the spreading and maintaing of his truth, all that oppose it shall be brought under and made to yield as evi∣dently, as when an Enemy (such as the Assy∣rian then was to Israel) is by many comman∣ders and their forces beaten in his own Coun∣try, and with his own Weapons, forced from him and turned back upon himself, so that he shall not be able to create farther disturban∣ces.

And he shall deliver, i. e. the Messiah or ru∣ler in Israel, Christ, by his own power, the Ministry of those whom he shall qualify and imploy for maintaining his truth and his peace, shall deliver us from the hands of such Enemies as shall assault us, that we shall not have need to fear them. They (saith he that rendreth it recompence instead of peace, as we have seen) i. e. those denoted by the seven Shepherds and eight principal Men, (so taking the Verb here put in the singular number to stand for the plu∣ral 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hitsil, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hitsilu,) shall deli∣ver us from the Assyrian that invadeth us and maketh incursions on us; Or, that he may no more come, &c.h 1.507 as some. Thus may it seem con∣venient to take notice of the signification of some of the words, that so they may be adjust∣ed and accommodated to that exposition which shall be embraced as the scope shall direct and require. Our Translation renders, thus shall he deliver us, i. e. by these means: but that which they render Thus, properly signifieth, And, and is so by most rendred, though the meaning will be one.

7

And the remnant of Iacob shall be in the midst of many People, as a dew from the Lord, as the showers upon the grasse, that tarrieth not for man, nor waiteth for the sons of men.

8

¶And the remnant of Iacob shall be a∣mong the Gentiles, in the midst of many people, as a lion amongst the beasts of the forrest, as a young lion among the flocks of sheep, who if he go thorow, both treadeth down, and teareth in pieces, and none can deliver.

And the remnant of Iacob shall be, &c.] A learned Iew maketh here a question, whether these words are by reason of the Note of con∣nexion and, to be joined with the words im∣mediatly preceeding, viz. (as he would have it rendred) and this shall be our peace, or, (as he rather thinks it should be understood) and this shall be the reward of Assur, &c. and so to be understood of the happy condition, which they enjoyed after their return from their Ba∣bylonish captivity under the second Temple, or to be referr'd & bear respect to the other words that went before, viz. the sixth verse, and he shall stand and feed, &c. and so to be looked on as a promise, the fulfilling of which is yet to be expected, when their yet expected Messiah, shall be come: no inconvenience or absurdity he thinks will be, to which soever it be applied.

This observation of his concerning the con∣nexion of the words, it will not be amiss to

observe, because among Christian expositours k 1.508 there are Some, who interpret what is here said, as to refer it to the Iews that returned from the Babylonish captivity, and their conditi∣on before Christs coming: and if their opi∣on be followed, then perhaps will the connexi∣on be more proper with the words immediatly foregoing. Others, to the times of Christ af∣ter his coming in the flesh: and then may they be referred to all, not from the fourth verse on∣ly, but from the second also in a continued series, but with difference from what that Iew would have it, not as a promise which is not yet fulfilled, but which hath been alrea∣dy made good, and is still in making good, and shall be so till Christs coming again at the end of the World.

The remnant of Iacob, &c.] In chapter IV. 7. he promiseth, that she that halteth, or was afflicted, should be made a remnant. By the remnant of Iacob herel 1.509 Some understand those that should of them return from Babylon;m 1.510 O∣thers those of them, that should any where be left of them among the Nations, and could not return home,n 1.511 Others, those of them that should remain with God after they were tried or refined in the furnace of affliction, according to what he saith, Zech. XIII. 19. And will refine them as Silver is refined.o 1.512 Diverse of Christian Interpreters expound it of the Apo••stles, and Apoitolick Men, and such as should succeed them in the Church for propagating the knowledge of Christ and his Gospel. But probably this title may be extended to as many as the Lord should call, to all to whom the A∣postle saith the promise was, Acts II. 39. That remnant which should be saved, Rom. IX. 27. the Remnant according to the election of grace, Rom. XI. 5. those whom our Saviour calls his little Flock, Luk. XII. 32. by a title well answerable to this of remnant of Iacob, or in a word to the whole Church and true members thereof, which in respect to the many, that are out of it, are but a remnant, and that remnant a remnant of Iacob, though not all according to the flesh sprung from him (as the first of them who were called were) yet all by faith the Israel of God.

To this remnant (how ever taken) are here great promises made, and peculiar priviledges attributed, and those set forth under two si∣militudes of differing nature in different re∣spects, in one they being compared to Dew, in the other to a Lion. 1. They shall be in the midst of many People, as the dew from the Lord, as the showers upon the Grass, &c. Of these words are two somewhat different expositions given, the one of which maketh them a description of the condition of that remnant of Iacob in respect to themselves, how it shall be with them by the blessing of God; the other in respect to others▪ or how they shall be to others among whom they are; the firstp 1.513 attributing those latter words, that tarrieth not for Man, &c. as an Epithet not to grasse, but to Dew from the Lord and showers upon the grass, and maketh out the meaning to this purpose; That as the dew and bigger rain, which falleth on the grass, is only from God, andq 1.514 so disposed of as he will, without Mans help or disposal, so the remnant of Iacob shall depend only on God, and his goodness, not on Mans help, or contrivance, or assistance, and by his help and blessing shall in the midst of many People, many Enemies en∣compassing and exposing them, be yet preserved and maintained, so as still to subsist and won∣derfully to encrease to the admiration of those many that shall behold them. According to this exposition it will not perhaps be amiss (as a Di∣vine ofr 1.515 great note observeth▪ by dew, or rain on grass, to understand grass, or fields of grass, nourished, or refreshed by dew and rain, with∣out the help and cultivations of Men, by the sole hand and blessing of God.

The second way of exposition is, by referring those words that tarrieth not for Man, to the grass, by Gods watering it with dew and rain from Heaven, cherished and caused to grow and flourish; and so the meaning will be,s 1.516 that that blessed remnant shall be in the midst of those many People, among whom they are dispersed, by whom they are entertained, and received, and hearkned to, as beneficial to them, as dew from the Lord, as showers on the grass, which cause them to grow, and flourish with∣out the help of Man; their Doctrine shall drop on them as rain, their speech distill as the dew, as the small rain on the tender herbs, as the showers on the grass. Deut. XXXII. 2. so they by their Heavenly Doctrine and good example and communicating of Spiritual blessings, shall cause them, who are otherwise as uncultivated herbs and plants, to grow in grace and flou∣rish in the house of God, and bring forth fruit unto him only by his blessing, and not by any art of Man; Or, (ast 1.517 a learned Iew thinks the words may be expounded) without ex∣pecting reward from Men. To which may be added perhaps not unfitly, that they shall be thus beneficial to all among whom they live, by drawing down Gods blessings on them for their sakes, as Laban confessed, that God blessed him for Jacobs sake, Gen. XXX. 27. and by coaling and mitigating Gods wrath, which o∣therwise would speedily burn them up, if these were away, as the moistning dew and showers preserve the grass and herbs from the scorching of the Sun (see Gen. XVIII. 26, &c. and XIX. 22. and Mat. XXIV. 22. Mark XIII, 20.) This may be looked on as comprehended in,

though not the main intention of, the words.

A Iewishu 1.518 Doctor expounding these words in this manner also, viz. as describing how the remnant spoken of shall be in behaviour towards these many People in the midst of which they are, makes the meaning of them to be, That they shall be loving to, and deal kindly with, those that deal courteously with them, and do good to them, as dew doth to the grass, and that of their own good nature, with∣out respect to profit or reward: to them, he means, and to them alone, being of contrary be∣haviour to others, as will appear by what he saith on the next words. And if this be all, that he thinks meant, surely he falleth far short of showing the duty and property of true Israe∣lites (who by this remnant are meant) who are taught to do good to all Men, Galat. VI. 10. to love not only those that love them, but al∣so even their Enemies, and to good to them that hate them. Mat. V. 44. that they may be Chil∣dren of their Heavenly Father, who sendeth rain on the just, and on the unjust. so must they be as the dew from the Lord, and as rain by him given in the midst of many People, striving to extend their good to all those many, that as ma∣ny as are capable of receiving good by them may receive it. Mean while he may suggest to us another property, which the comparing them to dew and showers requires in them, viz. softness and gentleness in their behaviour, in the midst of those, or amongst those, that will receive them, and hear them; which will the better bring us to the consideration of what is meant in the second similitude, which is, that they shall be as a Lion, &c. They, which shall be gentle and soft in their behaviour, as communicative of all good to those that will receive the truth, shall against all that oppose it, though many and strong, be of a Lionlike courage, and by God be enabled with power to beat and tread down all before them, and prevail over them, so as none may resist them, as a Lion doth over the beasts of the forrest, and a young Lion over the flocks of the Sheep. This their power may well be described by the words of the Apostle, 2 Cor. X. 4, 5, 6. in that by the weapons of their Warfare, which are not carnal, but mighty through God to the pull∣ing down of strong holds, they cast down imagina∣tions, and every high thing that exalteth it self against the knowledge of God, and bring into cap∣tivity every thought to the obedience of Christ: so hath Christ promised to them, a mouth and wisdom, which all their adversaries shall not be able to resist, Luk. XXI. 15. This was made good in the Apostles, and such as have since succeeded them in their employment, and ad∣ministration of Christs Kingdom, and others the true members thereof, and he will never leave his Church destitute of a remnant of such valiant defenders of the truth, and conque∣rers (through the power of his Spirit) of what is contrary to it: though all the powers of Hell join their forces against them, they shall disperse them.

v 1.519 Some learned Men refer what is here spo∣ken to the times after the Babylonish captivity, and especially those of the Maccabes, where∣in the Iews under valiant commanders over∣came diverse strong Enemies, and with Lion∣like courage set on them and brought them under; which though it may be granted, and their victories looked on as a fulfilling what is here spoken in part, yet sure it will appear to have been more evidently and fully made good since Christs coming into the World, and setting up his Spiritual Kingdom among men by these conquests by his little flock obtain∣ed over the Devil and the World, Sin and er∣rour, never so deeply rooted and strongly back∣ed, and all that may be comprehended under those names by the Apostle given them, Eph. XI. 12. of principalities, powers, rulers of the darkness of this World and Spiritual wickedness in high places.

The conquering and dispersing these (as by the Church of Christ in the power of his might and invincible force of his Spirit hath been wonderfully done) and converting rebellious sinners, are things of a higher nature, and signs of a greater strength and courage, then any that is shewed in the conquering and destroy∣ing the greatest and most potent Nations that ever were on the Earth, as to any temporal dominion or concerns, in as much as the bringing the minds of Men into subjection is harder then the forceing their bodies. And sure though Gods remnant have promises of temporal things as well as of Spiritual, yet where such are mentioned as concern them as members of Christs Kingdom (as the things here spoken of from the second verse all along have been shewed to be) it is manifest, that they cheifly relate to their Spiritual estate, the things thereto pertaining being the peculiar priviledges of his Church and flock as so, be∣ing a Kingdom not of this World, and the happiness of that and them being according to those to be valued, whereby their dignity may be made appear not so much by their being great in this World, as their being great in the Kingdom of Heaven, and their prevalency not over temporal and carnal, but over Spiritu∣al Enemies, which are worse, and require a greater force then those to subdue them; in the conquering of these is the strength of the Lion of the tribe of Iudah cheifly seen.

x 1.520 The Iew last cited saith, that as Israel shall deal kindly with those that have shewed kind∣ness to them, so on the contrary shall they deal with their Enemies that have done ill to

them, behaving themselves towards some of them, to wit the Assyrians, as a Lion among the beasts of the forrests, killing whom they please; and towards others, viz. the Edomites (so they call Romans or Christians) to whom they have greatest hatred, as a young Lion a∣mong the flocks of Sheep, utterly destroying them, and suffering none to escape. You may see in them still the leaven of their old Do∣ctrine in their false interpreting of the Law, by Christ reproved, Mat. V. 43, 44. Thou shalt love thy Neighbour, and hate thine Enemy; but the Iews generallyy 1.521 in expounding these words run on in their old errour, which they will not retract, viz. that the things here spo∣ken concern a time not yet come, viz. when those Nations by this Man mentioned, or, (as others of them) when Gog and Magog shall come to fight against Ierusalem; because they will not acknowledge the Messiah, on whose coming the fulfilling of them depends, to be yet come: and again in that they expect them to be fulfilled, only in a gross literal sense, by a bloody Massacre of their Enemies with the edge of the material Sword. We may make use of them as for finding out the signification of the words, as in other places, so in such passages of the Prophets also as concern Christ, his coming, and Kingdom, and the priviledges thereof; but as to the sense in such we must expect to have it as wide from the truth, as they can wrest it, being obstinatly resolved not to acknowledge him as yet come.

9

Thine hand shall be lift up upon thine ad∣versaries, and all thine Enemies shall be cut off.

Thine hand shall be lift up, &c.] Thine hand (O Remnant of Iacob.) That seemeth the near∣est person to be understood, Thou shalt have the upper hand or victory over all that oppose thee. Others refer it to God, Thy handz 1.522 O God,a 1.523 or, O Christ: it will come all to one pass; they doing what they do by the power of his might, and he being exalted and mag∣nified in them by what they do by his power. What is to be understood here by the cutting off of the Enemiesb 1.524 may be taken from the former verse, they shall be cut off from being Enemies, all (if understood of Men) that makes them Enemies to Christ, and his Church, their sins and errours taken out of the way. Somec 1.525 of the Iews read, let thy hand be lift up, un∣derstanding the Enemies as before, viz. ad∣versaries to denote the Sons of Esau, and Ismael, still looking for what is spoken as yet to come, as we have said.

10

And it shall come to pass in that day, saith the Lord, that I will cut off thy Horses out of the midst of thee, and I will destroy thy Chariots.

11

And I will cut off the Cities of thy Land, and throw down all thy strong holds.

12

And I will cut off witchcrafts out of thine hand, and thou shalt have no more Soothsayers.

13

Thy graven Images also will I cut off, and thy standing Images out of the midst of thee: and thou shalt no more worship the work of thine hands.

And it shall come to pass in that day saith the Lord, &c.] Here, that the connexion of the words may appear, is questionable, what is the time designed by that day, and who the per∣son, or persons here spoken to are. Some among d 1.526 Christians think, that the connexion is be∣tween these words and the first verse, as if all coming between were a parenthesis, and that the day here spoken of is the same with that wherein the things there mentioned were to be made good, and that the person here spo∣ken to is the same that there, namely Babylon, and that what here follows are threats and comminations to her, answerable to those things, that are elsewhere in Ieremy, and other Prophets threatned to her.

e 1.527 A learned Iew thinks the words to be coupled not with the promises immediatly preceeding, but with the threats, that were before by our prophet denounced against the Iews, and Israelites, as containing farther threats, & so the time to be the same, in which the things before in this Prophecy threatned a∣gainst them shall have effect by their Enemies coming on them, and they still the persons spoken of and to, and the words also to have connexion with what followeth, chap. VI. 1. Hear ye now what the Lord saith.

But to Others both Iews and Christians (the most of them) this breach seeming wider then so to resume the connexion of the words; they refer what is now spoken to the words immediatly preceeding, and will have the time to be that wherein the things therein mentioned should be fulfilled, and the persons still spoken to, Israel (or the remnant of Ia∣cob) and the words, though seeming to have the form of a threat, yet to be indeed a graci∣ous promise of that peace, and security, which they shall enjoy, and have no need of seeking

other helps, such as they and other Nations then ordinarily made use of, but relying on God alone, and cleaving faithfully to him, shall find him all sufficient to themf 1.528 yea there∣fore will he take from them such things, that they may learn to depend upon him:g 1.529 so the Iews to this sense, I will cut off thy Horses, &c. i. e. I will by giving thee firm and secure peace cause that thou shalt have no need of multiplying Horses, or Chariots, or walled Cities, or strong Holds: or, for fear of the Enemies to fly to Witchcrafts, and Inchant∣ments, or to Soothsayers to direct thee when to fight with success, nor for want of help in me to betake thy self to Idols, and to worship them. So that the cutting off, and destroying those things to them, and depriving them of them, will be in their sense the cutting off and destroying their Enemies, the fear of whom made them formerly fly to them.

They do likewise cite their Chaldee Para∣phrase, who goeth in a different strain, ren∣dring, I will cut off the Horses of strangers from among thee, and their Chariots, and the Cities of the People, and destroy all their strong Towers, and I will cut off also Witches from amidst thee, and thou shalt have no Soothsayers, I will also cut off the Images of the People, and their statues out of the midst of thee, and thou shalt no more serve the works of thine hands, and I will root out the plantations of the Gentiles from a∣midst thee, and destroy thine Enemies. This Pa∣raphrase h 1.530 they cite, as in confirmation of their own expositions; with which it agreeth indeed as to that, which they make the scope in general, to denote, that they shall enjoy peace and security, and trust in God, and serve him alone; but in this, much differs from it and from the text, in that what is attributed according to them, to Israel, is in it attributed to their Enemies, their Horses called their E∣nemies Horses, of which they give no reason; perhaps they might think they meant Israel themselves, tho in respect to them they instead of their name put in their Enemies, &c. lest the words, that seemed to import ill unto them, might be joined with it, as else wherei 1.531 by the Enemies of David they will have to be un∣derstood David, as 1 Sam. XXV. 22. and by the Enemies of the Lord the Lord himself, 2 Sam. XII. 14. making there the meaning to be, thou hast provoked the Lord, whereas the letter sounds the Enemies of the Lord.

But ak 1.532 Christian Interpreter makes far∣ther use of the Paraphrasts expression, viz. for confirmation of his opinion, that these things here spoken belong to the times after Christ, and that the persons spoken to are not only those of Israel, but of all other Nations, that should be converted to Christ, because else an objection might be made against it, for that after the return from the Babylonish Cap∣tivity, and when Christ came, and since, the Iews were not guilty of Idolatrous worships and Witchcrafts, &c. that they should be pro∣mised to have them cut off from them, and that therefore the words cannot be looked on as a promise of good to them, and therefore that the Horses and Cities and Witchcrafts and Idols are to be understood of such as were a∣mong other Nations, who were to be convert∣ed to Christ, and so be made the remnant, and Israel of God, i. e. that those things in which they did before trust, and so hardly re∣ceive the Gospel, he would now take away, or at least make them no longer to be the cause of their resisting the Gospel, but that all should yield and give place to it. But though that which he saith be true as to the main, viz. that Gods Israel comprehends as well the Gentiles that were to be called in to Christs Church, as the Iews, & that there were among the Iews no Idols, or Idol worship at Christs coming, and that this promise was to be fulfil∣led as well to the believing Gentiles as Iews, yet that there is need to interpret the words there∣fore, as if by the things named were to be un∣derstood those among the Gentiles, because at Christs coming no such were among the Iews, or that the Chaldee Paraphrast meant them of those, is neither evident, or need to be insist∣ed on, or scrupled at, because the Prophet seems to speak of things as they were in those times when he spake, and to say that in future time, when God would fulfill his word here spoken by the Prophet, he would cause that it should be otherwise; they whom he speaks of should not make use of or confide in such things as they now did. That in the Prophets time such things were among the Iews, and they peccant in forsaking God to rely on them, appears by what is said in the Prophet Isaiah who was contemporary with Micah, Isaiah II, 6. &c. Therefore thou hast forsaken thy People the house of Iacob, because they be reple∣nished from the East and are Soothsayers, &c. Their Land also is full of horses, neither is there any end of their Chariots, their Land also is full of Idols, they worship the work of their own hands.

Where we see are reckoned up such things, as are here mentioned, and their Sin shewed to be their relying on and pleasing themselves in them to the neglect of God and his waies; so that well may here be understood that he saith, that for the future, the time here pointed at, he would cause that it should not be so with them, (and hence by the way may be taken a∣nother conjecture why the Chaldee Paraphrast

should instead of thy Horses and Chariots, &c. put the Horses of strangers, &c. viz. because these things they had from other People. (Sol 1.533 Some expound thy horses, i. e. the help of Egypt which thou relyest on to furnish thee with Horses) or learned the use of them from other People, and used them as the did. But we need not be much inquisitive after his mean∣ing, that being to be reduced to the Text, and not the Text to that. Mean while, that these words are to be looked on, as a promise for good to those whom they concern, viz. a promise of peace and security in God alone, and encou∣ragement to rely on him alone, without de∣pendance on any humane helps or waies, ra∣ther then a menace of evil to those spoken to, we may well be inclined to think by the ap∣plication of much the like words to the peace∣able condition of the Kingdom of Christ,m 1.534 Ze∣chariah IX. 10. I will cut off the Chariot from Ephraim, and the Horse from Ierusalem, and the battle bow shall be cut off, and he shall speak peace unto the Heathen.

14

And I will pluck up thy groves out of the midst of thee: so will I destroy thy Cities.

So will I, (or and I will) for so in the He∣brew) destroy the Cities. In the Margine is put, or Enemies, and so the Chaldee Paraphrast takes it. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Areca in the Hebrew signi∣eth both these, Cities, and Enemies, and so is that meaning to be given to it, which the sense of the place requires, or shows to be most convenient. Here therefore according to their several judgments some take one, and some the other. It is not unfitly observed by an 1.535 learn∣ed Iew, that if here the words be taken as a menace, or denouncing evill, then it must ne∣cessarily to make congruous sense be ren∣dred Cities, but if it be taken as a prediction of good, then it may be rendred either way. To what may be said, that it is not here to be ta∣ken for Cities (though diverse Interpreters so take it) because he had before said, I will cut off the Cities of thy Land, ver. 11. some answer, thato 1.536 there are meant Cities of de∣fence, here Cities of Idolatrous worship, in which were their groves and Idols Temples.

15

And I will execute vengeance in anger, and fury upon the Heathen, such as they have not heard.

And I will execute vengeance upon the Heathen such as they have not heard of] On that former exposition of most Christians, which interpret the preceeding words from ver. 10. as a pro∣mise of good unto the Church and Beleivers, this will kindly follow, as showing how much contrary it shall be with such as receive not his Doctrine and refuse to obey. Having so dis∣posed of things for the good and security of his Subjects, on his Enemies he will execute ven∣geance. But then most of them render the last words which have not heard, or will not ••ear, hearken to his word, or Doctrine, or because they would not hear the law, saith the Chaldee, the preaching of the Gospel say Christians, and so refer the Relative which to the Heathen. But the words are capable of that rendring which Ours give, and is byp 1.537 Some others also appro∣ved, by referring it to the vengean••e spoken of, viz. which or such as they have not heard of.

Thatq 1.538 Iew which (as we saw) takes the foregoing words as a threat ••gainst Israel, or the Iews here doth not take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Goim, (Nati∣ons, or Peop••e) for the Heathen, but for the People of Israel or those Nations and People, (viz. Israel and Iudah,) that God would take vengeance on them for their refusing to hearken to him, making it a continuation of the commination.

Thatr 1.539 other Iew which expounded Israels being as dew, &c. of their being kind and profitable to them that dealt kindly with them, expounds this, that God will severly punish those that would not hearken to them to pity and show kindness to them. Such as make the Bab••lonians or C••••ldeans the persons spoken to, and here threatned with de••••ruction: by thoses 1.540 that will not hear, understand such of those Nations under that Empire as should oppose Cyrus, and refer to Isa. XLV. 1. &c.

There is anothert 1.541 Translation of great note, which making the words from the tenth verse to the end, a promise of good by Christ to his Church, gives yet a different constructi∣on of them from what we have seen, viz. For it shall be in that day, saith the Lord, when I shall have cut off thy Horses out of the midst of thee, &c. (i. e. have much afflicted thee, and so purged thee from thy wicked doings and the instruments thereof) that I will destroy thy adversaries, and execute vengeance on the Nati∣ons which have not heard. But this constructi∣on seems much more harsh, than that which is commonly received, and by our's given; al∣though our's seem to express much the same that those translatours would have, by putting ver. 14. So will I destroy, instead of what others put, and I will destroy, especially if, as in the Margine, we read, their Enemies.

CHAP. VI.

VER. 1.

Hear ye now what the Lord saith, Arise, contend thou before the moun∣tains, and let the hills hear thy voice.

2

Hear ye, O mountains, the Lords con∣troversie, and ye strong foundations of the Earth: for the Lord hath a contro∣versie with his People, and he will plead with Israel.

HEar ye now what the Lord saith, &c.] Al∣though it be not necessary perhaps to seek for a connexion between every chapter, or all o∣ther passages in the Books of the Prophets, in as much as they spake them at several times, and so when they committed them to writing, set them down as they were spoken, without necessary dependance of every part one on another, and so this might be looked on, asx 1.542 a new address (as the Prophet was by the Spirit moved,) to the People: yet of the co∣herence between it and the foregoing parts of this Prophecy, we may not unfitly take an hint from a Iewishy 1.543 Doctor to this purpose; that whereas God had sometimes threatned to them heavy judgments to the destruction both of Samaria and Ierusalem, Israel and Iu∣dah, and then again given them gracious pro∣mises, of victory over their Enemies, and great tranquillity and prosperity, lest any should thence take occasion to suspect, that his waies were not equal, and he not constant in his pur∣poses, but various and changeable, one while intending and declaring one thing, then ano∣ther, and repenting him at one time of what he had said or done at another; he here bids the Prophet to declare the methods of his pro∣ceedings to them, by rehearsing what he had done for them, and their forefathers, and what just things no way grievous were required of them, and how they behav'd themselves to∣wards him, and laying open what transgressions they were guilty of, that so it may appear, that he was alwaies inclin'd to mercy and to do them good, but that they by the unequal temper of their behaviour, and perverse rebel∣lious carriage, provoked him to use severity to∣wards them, and to deal with them in judg∣ment, that he might not seem a patronizer of wickedness; the cause was from themselves and not from any inconstancy in him, the change in them, not in him, who was still the same, the Lord, the Lord God merciful and gra∣cious, &c. but that will by no means clear the guilty, &c. Exod. XXXIV. 6, 7.

For making this evident therefore, the Pro∣phet thus begins and bespeaks them, Hear ye now ye People of Iudah and Israel what the Lord saith, &c. The Lord saith it, and therefore it requires their due attention, the Lord saith un∣to him, Arise, (O Micah) contend thou before the mountains, &c. The Margine hath, with the Mountains, for so the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eth more usually signifies, but it is by the Hebrewz 1.544 Gram∣marians observ'd here to denote as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El to, or before, in presence of the Mountains. The Mountains and hills (saith aa 1.545 learned Iew) are dead inanimate things, and cannot be guilty of Sin, why then should he reprove them? The sense then must be (saith he) re∣buke and reprove the sin of this People with such vehemence, publickly, and with so high a voice, that even those insensible Creatures the Mountains and Hills may hear it; as much as to say, Contend with or reprove this People in the presence of the Mountains, and that so loudly and vehemently, as if thou would'st make even those things, that have no sense of hearing, the very hills, to hear thy voice.

b 1.546 Some render, with the Mountains, and let these hills hear, i. e. those of Iudaea that moun∣tanous Country: and then the Mountains and Hills may be taken forc 1.547 the Inhabitants of them.d 1.548 Others think them cited as if they were guilty, because on them they worship∣ped Idols and committed abominations. O∣thers againe 1.549 both Iews and Christians, by Mountains and Hills take the Princes and great ones to be meant, as sometimes in Scripture they are by those names designed, and then the particle With, must in its usual sense be un∣derstood, (but the controversy seems more general with all People.) The Chaldee Para∣phrase is cited by thef 1.550 Iewish expositors as rendring Mountains by Fathers, and Hills by Mothers; as if he should call on Abraham, I∣saac, and Iacob, and Sarah, Rebeccah, Leah and Rachel, in their graves, to hear how ill they had requited the Lord for all his goodness shewed to them, (and so in someg 1.551 Editions of the Chaldee it is read: but in others, and those more common, otherwise, viz. Mountains and Hills, as in the Hebrew.)

But there is no need of taking Mountains and Hills in any other then their proper signifi∣cation, h 1.552 it being agreeable to the language of the Scripturei 1.553 elsewhere, when God speak∣eth, or any thing is spoken from him, and in his Name, the more to affect the hearts of Men, and make what is spoken to sink into them and be attended to, to call in Heaven

and Earth and lifeless insensible Creatures as witnesses against them, and judges between God and them, for the solemnity of the mat∣ter, and to show the justness of what he doth or saith, & how more sensless and stupid they are in not hearkning and obeying then any of those lifeless Creatures, which obey all his will as readily as if they had ears and were of quick∣est hearing. As they speak loudly without voice to declarek 1.554 the glory of God, and wit∣ness to his truth, so do they hear without ears when the Lord speaks. Israel therefore refu∣sing to hearken to the Lord, out of these doth he raise up such as shall hearken to him, and call on them so to do.

Hear ye O Mountains the Lords controversy, and ye strong foundations of the Earth. Instead of Hius in the first verse, here in the second verse is put ye strong foundations of the Earth (or, ye strong▪ ones the foundations of the Earth:) so are the Mountains and Hills called, as the strongest and firmest parts of the Earth, and thereforel 1.555 likened to the pillars or foundati∣ons thereof.m 1.556 They that by Mountains under∣stand the Kings and chief Princes of the World, seem by these to understand their deputies and Magistrates, who do as it were sustain the pillars thereof, Psal. LXXV. 3. But it seems most convenient, as declaring the Majesty of God, to retain (as we said) the proper sig∣nification of the words, Mountains and Hills.

These being summoned (as fit witnesses for their con••tancy and stability) to hear, he de∣cla••es what they are called on to hear, viz. the Lordsn 1.557 controversy with his People, and his im∣pleading them for matters between him and them. He that is Soveraign Lord of all, and cannot do any unjust thing, nor could be accu∣sed of injustice in doing what he will with his own, much less in punishing them who have done otherwise then they should, in rebel∣ling against him and transgressing his com∣mandments, yet with wonderful condescensi∣on, puts himself as it were on equal terms with this rebellious People, ando 1.558 chusing ra∣ther to manifest his justice and equity then the right and power of his Dominion, calleth in all Creatures to be witnesses and judges be∣tween himself and them, of the justness and even necessity of his proceeding with them. That he may before all be justified in what he speaks, andp 1.559 cleared in his judging (or con∣tending) even themselves being judges, he gives in his reasons, and calls on them to give ••n theirs, or any arguments they can produce for themselves in their behalf, according to what he elsewhere saith, Isa. XLIII. 26. let us plead (orq 1.560 let us be judged) together, declare thou, that thou may'st be justified; if thou hast any thing whereby thou mayest justify thy self, produce it, and let it be heard.

3

O my people, what have I done unto thee, and wherein have I wearied thee? testi∣fie against me.

O my People what have I done unto thee, &c.] Thus he begins his plea with them, by calling on them to produce what exceptions they have against him and his service; for their forsak∣ing it might seem to import, as if he had ill treated them, and been an hard master to them. he bids them therefore, if they have any thing to say for themselves against him in that kind, to produce it. O my People, what have I done unto thee, and wherein have I wearied thee? r 1.561 Some for explication add, What evill have I done unto thee? viz. that thou shouldst thus behave thy self towards me, as thou dost: Wherein have I wearied thee? What com∣mands have I given thee, or what have I re∣quired to be done of thee, the doing of which might be a trouble and wearisomness unto thee? because they were apt to say, What a weariness is it? Mal. I. 13. So that to this expression, will be agreeable what we have in the New-Testament, His commandments are not grievous, 1 Ioh. V. 3. and what our Saviour saith, Mat. XI. 30. My yoke is easie and my burden light.

Others muchs 1.562 differently expound the first words, not understanding Evil, but Good, What, i. e. how much, good have I done unto thee? how great mercies shew'd to thee? And then the following words much as before: and wherein I have wearied thee by my command∣ments, what trouble thou hast been put to in doing them, testify thou and declare. The Chal∣dee paraphraseth the former part of the verse, what good have I said that I would do to thee, and have not done it? which meaning may agree with either of the foregoing: and the latter part thus, and what hard [or grievous] infirmity have I multiplied upon thee?t 1.563 as if she had re∣spect to his preserving them continually in health in all their travel through the desert: and so some Others understand this, not so much of Gods not wearing them with his command∣ments, as of hisu 1.564 not having in any kind put them to hardship and difficulties in their coming out of Egypt, and travel in the desart, through which he bare them as on Eagles wings Exod. XIX. 4. and Deut. XXXII. 11. &c. and led them through the deep as an Horse in the wil∣derness, that they should not stumble, Isa. LXIII. 13. &c.

But the first of these expositions, as to the

whole verse seems more naturally to flow from the words, and may be compar'd with and confirmed by what he saith, Ier. II. 5. What iniquity have your Fathers found in me, that they are gone from me? &c. and ver. 31. Have I been a wilderness unto Israel, and a land of darkness? the meaning of which ax 1.565 learned Iew thus gives, Have I put upon them any great dif* 1.566ficulty, or burdened them with any hard command, that they are fled from mine obedience?

Testifie against me.] He challengeth them to produce their grievances, if they have any against him, before those Mountains and Hills summoned in to witness between them. If they have no such things on their part to produce, he hath his great benefits conferred on them and their forefathers, by which he deserved and might justly challenge their faithful obe∣dience, to produce on his part: which there∣fore, to convince them of their great ingrati∣tude, he proceedeth to recite.

4

For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants, and I sent before thee Moses, Aaron, and Miriam.

5

O my people, remember now what Balak King of Moab consulted, and what Ba∣laam the Son of Beor answered him from Shittim unto Gilgal, that ye may know the righteousness of the Lord.

For I brought thee up out of the Land of E∣gypt, &c.] For the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ci, so rendred, ^y Others render otherwise, as1 1.567 When,2 1.568 But, surely,3 1.569 Although, and the like: but the cohe∣rence is by none made plainer then by reading it For, as it plainly signifies.

I brought thee up, &c. and redeemed thee out of the house of servants, i. e. out of the house or place ofz 1.570 servitude or bondage, where thou wert a servant. The words are the very same, that are used in the preface to the ten Com∣mandments both Exod. XX. and Deut. V. and there rendred the house of bondage, and hath the same meaning here.

Diversea 1.571 both Iews and Christians menti∣on here another reason of this appellation of house of servants, viz. that Egypt may be cal∣led so in respect of the Egyptians themselves, who were inheritors of that curse laid on their forefathers Cham, and his Son Canaan, that he should be a servant of servants unto his Bre∣thren, Gen. IX. 25. But this (however other∣wise true) seems here rather a nicety not much to be insisted on,b 1.572 though this may seem to heighten the greatness of the benefit of his redeeming them thence, where they were in most vile bondage and low condition, servants to servants.

And I sent before thee Moses, Aaron and Mi∣riam.] The Chaldee thus paraphraseth these words, And I sent before thee three Prophets, Moses to teach the tradition, (or way, so I sup∣pose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mesirah, rather is, then tradition which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Masorah) of judments, i. e. to give them Laws; Aaron to make propitia∣tion for the People; and Miriam to instruct the Women. (Aaron hath the title of Prophet given him, Exod. VII. 1. and Miriam of a Prophetess, Exod. XV. 20. where she went before the Women in singing praises to the Lord for their deliverance from the Egyptians; and they both seem to challenge that title, as belonging to them, as well as unto Moses, Num. XII. 2.) These he saith he sent before them, i. e. gave them for guides to them to go before them, to conduct, instruct, lead, and assist them, both in their going forth of Egypt, and in their passage through the wilderness.

c 1.573 Some by his saying, that he sent them be∣fore them, understand, that he before hand, before their going forth out of Egypt, sent them to give them the joyful news of their de∣liverance, and prepare them for it. These be∣ing both true, and the word comprehending both, both may be looked upon as meant, to the minding them of all those benefits, that God made these three his instruments of con∣ferring on the Israelites, from the first begin∣ning of his great work of his redemption of them out of Egyptian bondage, as long as they continu'd together amongst them, which was even till the time of the next great work or be∣nefit here particularly mentioned, viz. what concerns the story of Balak and Balaam, and so all from their first moving to come out of Egypt, until they came to Shittim, all God's wonderful works and mercies towards them, as in the Books of Moses recorded; for be∣fore what is mentioned of Balak, Miriam di∣ed Num. XX. 2. and so did Aaron, Numb. XX. 28.

The putting them in mind therefore of what was done as well after their decease as before, is ushered in with a new address, O my People, remember now what Balak King of Moab con∣sulted, &c. consulted, i. e.d 1.574 what counsel he took, viz. how he might by any means bring about their destruction. The story of what was agitated betwixt Balake 1.575 King of Moab, and Balaam thef 1.576 Soothsa••er▪ is recorded, Numb. XXII, XXIII. XXIV. Balak finding himself un∣able to accomplish his designs on Israel by force of Arms, thought to do it by bringing God's

curse upon them, for which end he sends for Balaam (who it seems had then the repute of an holy Man and great Prophet) to come and curse them, for I wot, saith he, that he whom thou blessest is blessed, and he whom thou cursest is cursed, Num. XXII. 6.

How willing Balaam was to have complied with him in this pernicious design, is manifest by his carriage in the relation of the History, but God would not suffer either of them to have their will. Balak hired against Israel Ba∣laam to curse them, nevertheless the Lord their God would not hearken unto Balaam, but turned the curse into a blessing unto them, Deut. XXIII. 4, 5. Ios. XXIV. 10. Whenso∣ever by building altars and offering sacrifice he sought to procure a curse against them, the message that was put into his mouth to return to Balak was a blessing, which he could not chuse but utter. So that he being forced to it said, how shall I curse whom God hath not cursed, or how shall I defy whom the Lord hath not de∣fied? Num. XXIII. 9. and, behold I have re∣ceived commandment to bless, and he hath blessed, and I cannot reverse it, verse 20. He confessed that no inchantment could prevail against Isra∣el, verse 23. and in fine therefore instead of cursing them, plainly pronounceth blessings up∣on them, and curses and destruction to those who would have had them cursed and destroy∣ed, Num. XXIV. 15. &c. So that Balaks de∣sign in getting Balaam to curse Israelg 1.577 seems that which is intimated by, remember what Balak consulted; and Balaams blessing them instead of cursing them, that referred to by those words, and what Balaam the Son of Beor an∣swered him.

But there is one thing more in that History to be taken notice of for the fuller understand∣ing of what is here spoken, and that is, that though Balaam could not by his curses prevail to hurt Israel, yet he sought and taught Balak by another way to attempt it, viz. by seduce∣ing them to do that, which if done by them should certainly pull down Gods curse on them, viz. Fornication and Idolatry.h 1.578 This is by some thought to be intimated in what he saith to Balak, Num. XXIV. 14. I will advertise or counsel thee. But though no such counsel is there more fully exprest, yet it is afterwards, cap. XXXI. 16. where Moses reproving the People for saving alive the Midianitish Women, saith, behold, these caused the Children of Israel through the Counsel of Balaam, to commit trespass against the Lord in the matter of Peor, to which also reference is made Rev. II. 14. where tis said that Balaam taught Balak to cast a stumbling block before the Children of Israel, to eat things sacrificed to Idols, and to commit Forni∣cation. That counsel of his is there called the Doctrine of Balaam, and that may, not per∣haps unfitly, be here included in what Bala∣am answered to Balak, as calling to mind, as a great Sin of their forefathers, so togéther a signal mercy of God, in not suffering that counsel to prevail to the utter destruction of them, but to end in the punishment of part of them only (viz. twenty-four thousand Num. XXV. 9.)

And thisi 1.579 Some look on as cheifly here re∣ferred to, joining with these words the follow∣ing, namely, from Shittim to Gilgal, making the meaning thus to be, And what pernicious counsel Balaam gave for working mischeif to them in their passage betwixt Shittim and Gil∣gal, viz. that in all that way (as far as his dominions extended) he should send into the camp of Israel of the fairest of his Women, to entice them to Fornication, and consequent∣ly to Idolatry; that so by that means, which he could not do by any inchantments, he might prevail to bring Gods curse upon them: which counsel if it had taken effect, had certain∣ly done what he intended. For being begun to be practis'd in Shittim, we see how it provoked God to send a plague among the People to the destruction of twenty four thousand, Num. XXV. 9. and had it been seconded or continu∣ed in their further march toward Gilgal, had probably brought destruction on the whole People before they could arrive there, but was defeated by God's so timely taking notice of it, and by the early punishment of those that were at first seduced, and afterwards by the k 1.580 cutting of the Midianitish Women, who were intended to be a snare to them. So that the plot was dangerously on Balaams part laid, and God's great mercy in defeating it was ve∣ry conspicuous, and worthy to be had in re∣membrance.

But Others do otherwise expound these words,l 1.581 some taking by the words, from Shit∣tim to Gilgal, to be denoted the several stati∣ons to which Balak took Balaam, that he might view the Camp of Israel, and curse them, (viz. those named, Num. XXII. 41. and chap. XXIII. 14. and 28.) butm 1.582 those pla∣ces were not between Shittim and Gilgal, but eastward of Shittim, to the west of which Gil∣gal was: and if it be said, that it is meant, that thence he might see their camp, as it lay between Shittim and Gilgal, it will be again answered, that the camp thenn 1.583 pitched in the plains of Moab, did not reach farther then Shittim, nor seems to have been extended far∣ther towards Gilgal.

Others therefore,o 1.584 both Iews and Christi∣ans, disjoining the words, from Shittim unto Gilgal from these, and what Balaam answe∣red him, and repeating the word, remember, as

again having influence on these, thus supply the sense; And remember those things which I did for thee in the way from Shittim to Gilgal, from Shittim in the plains of Moab cast of Ior∣dan, where they sinned, (in the matter of Peor, Num. XXV. 3. 18.) and deserved all to be cut off, had not God been merciful to them, unto Gilgal on the other side of Iordan in the pro∣mised land.p 1.585 At Shittim they abode till after Moses his Death. From thence after Moses's Death Iosuah conducted them over Iordan (the waters of which were, as formerly the waters of the Red Sea under the conduct of Moses, miraculously divided to let them pass through as on dry land) unto Gilgal, where they first incamped in, and took firm possession of that promised land, which ever since they had enjoy'd: and there God renewed his Co∣venant with them by renewing Circumcision, which had been omitted in their journeyings through the wilderness, and so rolled away from off them the reproach of Egypt; for which cause the place had its name Gilgal, (which signifieth rolling) Ios. V. 9.

So that as in the former words they are put in mind of all the great things, that God did for them under the conduct of Moses, and in his time, summed up Ios. XXIV. 6. &c. so in these of those under the conduct of Ioshuah and after his Death: and so, in summ, of all that he did from his first beginning to redeem them from bondage, and bringing them out of E∣gypt through the Red Sea, through the desert and through Iordan, till he had setled them in the promised land: and so consequently of all that he did afterwards for them there, in driving out to their Enemies and setling them in it till this very time, wherein they had so far provoked him by their unthankful and re∣bellious behaviours, that he thought of casting them again out of it, and threatned by the mouths of this and other Prophets so to do, except they should prevent it by serious and speedy repentance, and new obedience, which all the Prophets, calling on them in his name, could not perswade them to.

All these things with the notorious cir∣cumstances attending them, and variety of transactions, whereby God manifested his in∣finite wisdom, power, justice, mercy, and truth, in his miraculous preservation of them, and destruction of, and defeating the counsels of their Enemies, in his punishing them some∣times for their rebellions, yet in great mer∣cy sparing and preserving the main body of them, and not suffering any good promise, that he had made to their Fathers to fail, till he had fulfilled all, do these comprehensive heads of the story expressed put them in mind of. There was no need of reciting all particu∣lars, they being things that they could not be ignorant of, being recorded in the Books of the Law and Ioshuah, and by mouth from the Fathers, (according to God's command) all along from the time that they were first done, related to them; only they laid them not to heart, to make that use of them as they ought to have done, thence to take occasion of con∣tinued thankfulness, expressed in faithful ad∣herence and obedience to God; so that they might justly be thought and said to have for∣gotten them: and therefore are by a brief men∣tion of these main heads put in mind of them, and bid to remember them, that so they might know the righteousness of the Lord.

Righteousness.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Righteousnesses; a word of latitude, according to several Acts in which q 1.586 righteousness shews it self, as of giving or do∣ing what is right & just, uprightness in dealing, justice in judgments, and in dispensing punish∣ments, and rewards, mercy, and beneficence, fi∣delity, and veracity, and justness in a cause: and to all 'tis appliable according as the place where it is used requires, and is here therefore differently interpreted byr 1.587 exposi∣tors; Some, his just dealings in all matters be∣twixt Israel and their Enemies, and in what concerned them among themselves according to their different behaviour, when they re∣belled and when they obeyed, when they sin∣ned and when they repented;s 1.588 Some, the great mercies of the Lord shewed to them, and benefits conferred on them;t 1.589 Some, the faithfulness of the Lord in making good all his promises made to their forefathers, not∣withstanding all those impediments, which stood in their way, through the Enemies en∣deavours and their own rebellions and Sins. Whichsoever of these be taken, the thing will be true, and the word may well be taken in its full latitude as it comprehends all these and ought of like kind, for examples of all its meanings and all that it can import, will be afforded in the histories pointed out, and they will instruct them to know the righte∣ousness of the Lord taken in what sense or no∣tion you will; yea, though we should not look back on all those passages from Egypt to Gil∣gal▪ but only on those from Shittim to Gilgal; as some seem more particularly to refer these words only to them. So the Chaldee para∣phrase. Have not great things been done for you, from the plain of Shittim to the house, or place, of Gilgal, that the righteousness of the Lord might be made known?u 1.590 and some Christian interpre∣ters, who for making the words as they sup∣pose the plainer, (though the usual reading seem more plain) render thus, That thou mayest acknowledge t••e righteous dealings of the Lord from Shittim to Gilgal, and say, &c.

But though all these may (as we said) agree to the sense of the words, and be looked on as true, yet if we look to the words foregoing, wherein God saith that he hath a controver∣sie with Israel, and calls on them, as it were to plead the case, and debate the matter with him, before witnesses, that it may appear on which part the right stood, or the fault lay, that he hath taken up a quarrel against them, it will seem perhaps a closer and more natural way of making the inference, or giv∣ing the meaning to expound them, that ye may know (or that it may be known for the word is only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lemaan Daat, to know; or, for knowing, without expressing the per∣son) the righteousness of the Lord, i. e.y 1.591 that the right of the cause is on his side, and he is very just in what he doth now, in accu∣sing thee of ingratitude, and threatning to pu∣nish thee for it, that there is no injustice in his doings (and so may it be compared with that expression, Psal. LI. 4. above mentio∣ned.) Those great things done for them which he calls to their mind, and pleads, are manifest evidences on his part against them, to justify him: they having nothing to answer for them∣selves, or testifie against him, what shall they do but as men wholly convicted, and in great confusion, say as follows.

6

•• Wherewith shall I come before the Lord, and bow my self before the high God? shall I come before him with burnt offerings, with calves ef a year old?

7

Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my first born for my transgression, the fruit of my body for the sin of my soul?

Wherewithal shall I come before the Lord, &c.] This abrupt, passionate, form of speech seems to require somthing to be understood, and sup∣plied, whereby it may be joined to the pre∣ceeding words, and thatz 1.592 Some would have to be and mayest say: which then must be un∣derstood with some caution, not as if the Pro∣phet should suggest to them words, which he thinks convenient that they should, or he would have them to say (because they are such as he could not but know were not to be said, being not agreeable to the waies of worship for making attonement, and pacify∣ing God, by God himself in the law prescrib∣ed, who would not be pleased with any other things then what he himself chose, being not pro∣fited by any, nor accepting of any, but what himself approved) but rather mentioning them as such, which probably they would be ready to say, being convinced of Gods righ∣teousness in his plea, and having nothing to testifie against him, or answer for their own justification: as if they should say, We con∣fess Gods righteousness, and acknowledg all that he hath said to be true, and that he hath better deserved at our hands, then we have repayed him, and would be glad therefore by any means, and on any terms to make our peace with him. If offering those ordinary ob∣lations, which the law required (which as speaking in their person he may seem to inti∣mate they would say they had not failed in) will not suffice, what else shall we do? be it offerings of things never so expensive (as by those hyperbolical expressions of thousands of rams, and ten thousands of rivers of oil seems denoted) or things never so dear, or precious to us, our Children, yea the dearest of them, our first born, all of these would we willingly offer for making attonement for our sins, where∣by we have provoked him, and for appeasing him, if all would do.

Not much different as to the meaning will be whata 1.593 others supply, viz. If any of you (or every one of you for his particular) shall say, wherewith shall I come before the Lord, &c. On all hands it will be agreed that the words are spoken by the Prophet, as in the person of the People (agreeable to what their behaviour shewed to be the thoughts of their hearts) as a reply to what God hath said in his plea a∣gainst them for evidencing his own righteous∣ness, and their great ingratitude, whether we look on them as an acknowledgment, that they are convinced of their own guiltiness, and desire to acknowledge their sins, and repent of them, which they would testifie by any means, if they knew what would be accepted, or suffice in that kind: tacitely implying that he had not wearied them in any service, but b 1.594 that there was nothing so wearisome, or troublesome, or expensive, which for pleasing him they ought not to do, or would not willing∣do; or whether as a justifying of themselves, c 1.595 That all was true indeed that God had said; and as for themselves if they had been defe∣ctive in their duty, and so displeased him, it was through ignorance, because if they might be informed what would please him, were it never so great a matter, they would willingly do it.

However it be, the Prophet by putting this question in their name in these terms,d 1.596 makes way for informing and instructing them in the true means of pleasing God, which, as in an∣swer to their question, he declares in the fol∣lowing words. But before we come to those

words, wherein he positively sets down, what things God required, and was to be pleased with, we must necessarily suppose a denying the things in this question on their parts ex∣pressed to be pleasing, or acceptable to him, viz. multitude of oblations and sacrifices above what he required in his law, as if by the greatness and preciousness of them their pardon were to be bought out. Offerings and sacrifices were indeed in the law of Gods own institution, but those all of such nature as God might, for all that he had commanded, justly ask, wherein have I wearied thee? They were neither so costly, nor so many, as that they had reason much to be aggrieved at; they were all of such things as were at hand easie to be gotten, and of the store wherewith he had blessed them, so thate 1.597 if any were poorer then others, in many of them regard was had to his poverty. And that they might know, that it was not the value or great price of the offe∣ring that he ooked after, appears, in that for greater sins oblationsf 1.598 of lesser value were enjoyned, and forg 1.599 some great sins none at all; that thereby the heinousness of them might appear. And to think therefore, that by adding to the sacrifices, which God had prescribed in the law, as by changing single beasts into thousands of the best sort, or in stead of beasts to offer, to sacrifice, the dearest of their Children, could be no safe rule to go by in seeking to appease the wrath of God for their sins, and present themselves accept∣able in his sight.h 1.600 They were not to add to, no more then to diminish from what he commanded Deut. IV. 2. and XII. 32. Therefore did their offerings even of such things as he allow∣ed and required to be offered at any time please him, because offered in obedience to his commands, and of such things, for such ends, in such a manner, a••d with such a mind in them rightly prepared and disposed accord∣ing to his will in his word declared, not for any thing otherwise of intrinsick goodness in the things themselves, or the value or multi∣tude of them which he esteemed. And for this cause, because they thought otherwise, and neglecting those other circumstances, where∣by the offerings were to be made acceptable, and were never without them, thought to please him with sacrifices, and oblations, as if the bare offering them and external performance, were as much as he required, and a sufficient performing of their duty, whereby they should gain his favour, is it that we often hear him reproving them even for their legal sacrifices, and rejecting them with indignati∣on, as things which he delighted not in, but e∣ven loathed and hated, as Isa. I. 11. &c. 66. 3. Ier. VI. 20. Amos V. 22. &c. and as things that though by them he thought good under the law to exercise them in obedience to him, andi 1.601 to instruct them and bring them to repentance and faith, yet were notk 1.602 his prime and main intention, nor things which meerly of themselves could please him; as ap∣pears, Ier. VII. 21, 22. &c. Here there∣fore is most true what ^l some say, though it seem not the proper construction, or interpre∣tation of the words, while they would thus read and expound them, Shall I give, or offer in sacrifice my first born? This would be my transgression, (it would be a very great wick∣edness and not fit for me to do;) or shall I offer for a sacrifice the fruit of my body? this would be the sin of my soul; and how shall I do this great wickedness? It is certain, that however with the greatest zeal and shew of desire to be reconciled to God, they should have preten∣ded, and been willing to have done any such thing, (and ought if he had required to have been willing) yet this (as the case stood) had been but more and more to provoke not to appease him, by offering such things never by him required, as though of the greatest e∣steem in their own eyes, yet were to him an abomination,m 1.603 however in their Idolatrous worships they were commended and looked on as most meritorious acts. And therefore this question, for what end soever put by the Prophet in their person doth so necessarily in∣clude a negative answer [No, thou shalt not come before the Lord with such things; he will not be pleased with thy giving such things] that taking it as granted, he doth not farther insist on it, but proceeds in positive terms, to instruct them what is pleasing to God, and what good for them to do, and re∣quired, that they may in acceptable manner come before him, and that they may find ac∣ceptance with him.

8

He hath shewed thee, O Man, what is good; and what doth the Lord require of thee, but to do justly, and to love mer∣cy, and to walk humbly with thy God?

He hath shewed thee, O Man, what is good, &c.] This is an answer given by the Prophet to the question in the preceding words, put as in the person of the People, or any of them, and gives a full resolution to the main of the question, viz. what it is wherewith the Lord would be pleased, though not such as perhaps they who would put the question in such terms as it is put, did, or would expect, for they make their question concerning things

without themselves, by what in that kind they might please him, as taking it for granted that by such things God was to be pleased: not making question of any thing within them∣selves, or how their own hearts and minds were to be disposed, and their conversation was to be ordered. But the answer respects only this, with exclusion of the other, as with∣out this not worth the mentioning, and of no value, yea rather abominable in the sight of God. Their whole Flocks and Herds, yea their dearest Children would they part with∣all to make satisfaction for their sins,n 1.604 but mention not the parting with those sins, or rectifying their inward man, and amending their waies. This in their eies was a great offer, a way to gain acceptance, but he shews them that in this they were clear mistaken, God looking to them and their behavior, not the greatness, or costliness of their offerings; and therefore that if they would in acceptable man∣ner come before him, and have him pleased, they must bring with them, not what seems good in their own eies, but what he hath shewed them to be good, and hath required, so that without that it is in vain to talk of, or pretend to offer any other gift, though ne∣ver so costly, or of things without themselves, never so dear to them.

This, except willingly, they could not be ignorant of, so that they might have made themselves answer, or not needed at all to put this question, for he had shewed it to them, and declared it in his Law, wherein he had plainly set down all that he required of them. Yet doth the Prophet summarily repeat it to them, and what doth the Lord require of thee, but to do justly, &c. What but these things? so as that all other things required are but in order to these, or with supposal of these, and without these neither good nor required; so where he seems to reject those Sacrifices which otherwise the law enjoyned, as by them offe∣red, he doth explain what was the main thing by him intended, and required, so as that with∣out it the outward performances signified no∣thing. So Isa. I. 11. &c. when he had shewed that the multitude of their sacrifices to him was to no purpose, &c. he saith, Wash ye, make you clean, put away the evill of your doings from before mine eyes, cease to do evil, learn to do well, seek judgment, relieve the oppressed, &c. So Ier. VII. 22, 23. telling them that he spake not to their Fathers concerning sacrifices, he adds, but this thing commanded I them, saying, obey my voice, &c. And so Amos V. 22. &c. telling them, that he will not accept their burnt offerings, &c. that they may know, wherewith to be accepted, he adds, verse 24. But let judgment run down as waters, and right∣eousness as a mighty stream. To the same pur∣pose, Hos. VI. 6. saith he, I desired mercy and not sacrifice, and the knowledge of God more then burnt offerings: as Samuel told Saul, 1 Sam. XV. 22. Hath the Lord as great delight in burnt offer∣ings and sacrifices as in obeying the voice of the Lord? o 1.605 Behold to obey is better then sacrifice, and to hearken then the fat of rams.

These and the like pl••ces all aim at the same thing that the words of the Prophet here, though the terms be different, all shewing that the offering of a Mans self to God, by forsak∣ing his sins, and ordering his conversation a∣right before him, is that which is good and acceptable in his sight, and required more then, and preferred before, all oblations, and out∣ward pompous ceremonious performances or shew of worship to him; and all speak that which was before said in the law (and is noted in the Margin of our Bibles in this place,) And now Israel what doth the Lord thy God re∣quire of thee, but to fear the Lord thy God, to walk in all his waies, and to love him, and to serve the Lord thy God with all thy heart, and with all thy Soul, to keep the commandments of the Lord and his statutes, &c. Deut. X. 12. 13. There being put the same question that here, what doth the Lord require of thee? but, with what follows as in answer to it, shews the duty re∣quired in both places to be the same, and the words to aim at the same thing, though in sound they differ.

Now the whole of that duty is here compre∣hended in three parts, or summed up under three heads. First, To do justly. Secondly, To love mercy. Thirdly, To walk humbly with God. To which will easily be reduced all the command∣ments of the law; those concerning our duty to our neighbour, and our behaviour towards him to the two former; those concerning our duty to God and our carriage before him to the last. To do justly, to give to every one, whe∣ther superiors, equals, or inferiors their due, to do in all things what is equal and right, not oppressing any, nor def••auding them, in dealing with them in any kind, not to hurt them by word, or deed, nor injure them in their persons, estates, or good name, or any thing belonging to them.

It comprehends (saith ap 1.606 learned Iew) all those commands, which are concerning a Mans behaviour, or dealing, between a Man and his neighbour.q 1.607 Another, saith that what it imports is justice and equity, and implyes the taking away all fraud and injuriousness be∣tween Men, and likewise comprehends the avoiding such greediness in following the de∣sires, or lusts, as is hurtful to the Soul, and such excess in pursuit even of such things as are needful, as is hurtful to the body, in as much

as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mishphat Judgment, right, or just dealing, is the bringing of every one that hath right to his right.

r 1.608 Some Christians so far extend it as to comprehend all that is due from a man to God, to men, and to himself, that in all these he give to each what is his due and right, and perform what Justice requires.s 1.609 Others restrain it to a mans doing justice, or judgment in judging himself impartially for his sins, not indulging to them, or sparing them for his own sake, or the love he hath to them, but condemning them in himself, and himself for them, and so labouring by judging himself, by casting away his sins and repen••ing of them, to prevent that he be not judged of the Lord.

In all these waies the word may be perhaps not unfitly applyed, and in other like which it may in its latitude comprehend, and so (as t 1.610 some will have the meaning to be) to require obedience to God in all that he requires to be done (all his commandments being true, just and righteous, and the perfect rule of ju∣stice.)

But comparing these words with those that follow, vers. 10, 11, 12. we may think doing justly to be more particularly here referr'd to what is required in mens dealings between themselves, and others, or their behaviour in their dealing with them, and so are a summing up of the duties of all the Commandments of the second Table, containing our duty towards our neighbour, and requiring the performance of them, according to the rule of justice.

And if there be ought, which the rule of Charity may add in the performing of them, above what men willing to do no more then in rigour of justice they may think required of them, that is shewed in the next words to be amongst that good which God also requires of them: viz. To love mercy, not only to give to every one what they might in justicev 1.611 ac∣cording to mens Laws and known right re∣quire, but to be kind, merciful, pittiful, exercising all acts of Charity and beneficence, which the Letter of the Law would not force them to, whereby they might be in any kind helpful to any, and remitting of their own right for the good of others, not being harsh, cruel, hard hearted, toward them, or exact∣ing upon them; and this willingly, cheerfully, and out of choice, and without expecting re∣compense from them, as the word Love im∣ports. And this also referres to the Command∣ments of the second Table, as the meaning of them is summed up by our Saviour, Thou shalt love thy neighbour as thy self, Mat. XXII. 39. Marke XII. 31. agreeable to that com∣prehensive rule of his, All things whatsoever you would that men should do to you, do ye even so to them. Mat. VII. 12. and to that precept of the Apostle, To do good, and to communicate for∣get not, for with such Sacrifices God is well pleased. Heb. XIII. 16. Such he here requires. For the question being put concerning what Sa∣crifices would be acceptable to God, the an∣swer mentioneth not any such as were named, as by them intended, but shews thisx 1.612 to be good, and required.

These two heads seeming thus to refer to, and comprehend the duties of the second Table, the third comprehends those of the first, viz. And to walk humbly with thy God [or to humble thy self to walk, or in walking with thy God.] To walk with God is to frame the life and con∣versation in respect to God, or for what con∣cerns a mans behaviour b••fore him, or towards him in all things, that ma•• concern a man be∣twixt him and God, or pertains to his duty towards him: so the sense here seems to re∣quire that it be understood, though else∣where it may seem to signify to adhere to God, andy 1.613 to please him, as Gen. V. 24. it is said Enoch walked with God, which by the Apostle is interpreted ••e pleased God. Hebr. XI. 5.

In, or for, such walking, it is required of a man, that he humble himself. This humbling himself or humility is requisite and is to be shewed, in his doing, in his suffering, and in his assent, or believing. 1^st In doing, by his ready taking on him his yoke, and submitting to all his Commandments without grudging, or resisting (z 1.614 contrary to that stiff-neckedness so often complained of in the Jews) and not looking on his own performances as profit∣able to God, or deserving oughta 1.615 from him, but sa••ing when he hath done all, I am an un∣profitable servant, I have done what was my duty to do (as our Saviour teacheth us to say, Luke XVII. 10.)b 1.616 contrary to pride, or confi∣dence in his own doings, and requiring an abase∣ment of himself, out of consciousness of his own ill deservings, and a relyance only on Gods mercy and goodness for acceptance, and so working out his Salvation with fear and trembling. ••hil. II. 12.

Secondly, in s••ffering, viz.c 1.617 that he take in good part whatsoever God shall please to lay on him, and humble himself in the sight of God, James IV. 10. and u••der his mighty ••and, I. Peter V. 6. and in whatsoever he shall suffer according to the will of God, committing the keep∣ing of his Soul to him in well doing, as unto a faith∣ful Creator, 1 Pet. IV. 19. without grudging and repining against him, as if he suffered more then he deserved.

Thirdly, in his assent, and believing, by not replying in any thing against God, Rom. IX. 20. nor murmuring, nor disputing against any of his commands, Phil. II. 14. b••t re••dily as∣senting

to all that he hath said, or required to be believed, as undoubtedly true, and to what soever he hath commanded, as necessary to be obeyed, and performed, however contrary the one may seem to mans reason, or the other to his interest,d 1.618 not raising doubts, or scruples against either, and acquiescing in his revealed truths and will, without searching after the hidden things of God, or things too high for men to comprehend.

Others (moste 1.619 of the Jews) render the word (according to a signification of it used in their Rabbins) to walk in secret, i. e. in s••ncerity, and uprightly, as heedfully in secret, where no eye of man sees, as in publick in the sight of all, so making it their end to please God and approve themselves to him, not to make a Pharisaïcal shew before men, or gain applause from them. Such behaviour as our Saviour commends in Alms, Prayer, Fasting, and consequently all such acts of Piety, as require, not men, but God, which sees in secret, to be witness to, and judge of them, Mat. VI. 1. &c.

This little differs from the former meaning; they necessarily go together, sinceri••y and hu∣mility, and they cannot be one without the other, both excluding all pride, and ostenta∣tion, and stubbornness, and contradicting.

There are other Translations which renderf 1.620 to walk sollicitous with God,g 1.621 others to be ready or prepared to walk with God. We need not go to prove, that the word hath these signi∣fications, as wel•• as the two former, for as long as it signifies either of the former, either of these will be included in the meaning, and not ill express it for whosoever walketh hum∣bly, or sincerely with God, will be very sol∣licitous in the performance of his duty, that he avoid all things offensive to God, contrary to his will, or word, and be very diligent also in serving him, ready to assent to all that he shall say, and to submit to all that he shall require his obedience in.

The words however taken, manifestly (as we said) refer to the Commandments of the first Table, comprehending, as* 1.622 a learned Jew notes, the acknowledging of one God, and the loving him with all the heart, and with all the soul; and so plainly agrees with that sum of that Table given by our Saviour in the forecited Mar. XII. 29, 30. The Lord our God is one Lord, and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength, the performance of which, together with the other (summing up the second Table) which there follows, but is here put in the first place, (as they cannot be separated by any that will please God, and walk uprightly with him) the Scribe there saith, agreeable to what is here intimated, is more then all burnt offerings and sacrifices, which were never required, nor ac∣cepted, but as subservient to these necessary duties, at all times and at all places good and required, whereas those were not in themselves absolutely good, nor required, nor accepted, but with regard to time and place and other circumstances, yea when not rightly offer'd h 1.623 abominated, even such as were otherwise permitted by the Law, how much more such whichi 1.624 God commanded not, neither came into his heart, such as some in the foregoing verse mentioned. Now the Jews, or Israel••tes, as appears by the following verses, stood guilty of the neglect and breach of all these duties of doing justly, v. 10. &c. of loving mercy, v. 12. of walking humbly, sincerely, or carefully with God, v. 16. and so long as they continued so, it wa•• in va•• for them to enquire with what Sacrifices they may come before the Lord, or he may be pleased and appeased. If they should offer all things most dear to them, they shall not be able to ap∣pease him, or turn away his wrath: He con∣tinues to cry out against them for their sins, and threaten them with his severe judgments, asl 1.625 the following part of the Chapter de∣clares.

9

The Lords voice crieth unto the Ci••y, and the man of Wisdom shall s••e thy name: Hear ye the rod, and who hath appointed it.

The Lords voice crieth unto the City, and the man of Wisdom shall see thy name: Hear ye the rod, and who hath appointed it.] That there is difficulty in this verse appears by the diffe∣rent expositions that are given of it, accord∣ing to the several judgments of Interpreters. The plainest amongst which seems that, which is given by divers both Jews and Christians, agreeable to what our Translators read in the Text, which a learnedm 1.626 Jew thus expounds; By the City is meant either Samaria, or Ie∣rusalem, and whereas in the Text is said only Wisdom, there is to be supplied Man [the man of Wisdom] will see thy name, i. e. will ap∣prehend the greatness of thy power, and learn it; and that which he cries, or proclaims, is what is said, Hear the rod, i. e. take notice of the punishment, and know who hath stirred it up, and prepared or ordered it, using the name of rod for punishment, because punish∣ment is inflicted by it, or it is an instrument of punishing.a 1.627 Another much to the same

purpose, The Lords voice, that is, the word of the Prophet prophesying in the name of the Lord, cries to the City, that is, the People of the City, viz. Ierusalem, or Samaria, calling on them to return by repentance; but when I the Prophet, saies he, proclaim thy words in the midst of that City, only he that is a man of Wisdom among them will see in the midst of his heart thy glorious name, and that it is meet to bow before it when the Prophet men∣tions it, and mentions his word, but other men will not see: and that man of Wisdom saith to them, Hear the rod, i. e. the rod of punishment, saying, hear how grievous this decree is, and hear who hath appointed this decree to bring it, for he that hath appointed it, can bring it to pass, as he hath appointed it, because there is power in his hand.

These explications seem to give the mean∣ing of the words in the plaine••t sense, and most agreeable to the letter of the words, of any; yet will it be expedient for the judging of this, to take notice of others given by Inter∣preters both ancient and of great authority.

The Chalde Paraphase thus expounds them, o 1.628 W••th their voice the Prophets of the Lord cry unto the City, and the Teaclers fear the name [of the Lord.] Hear ô King and Rulers, and the rest of the People of the Land.

A Jewishp 1.629 Rabbin notes, that he interprets not according to the letter: yet need we not therefore withq 1.630 some, who approve the sense by him given, conjecture that he read the words in the Hebrew text, otherwise then they are now given: he might take the liberty of a Paraphraser, to give more at large (not tying himself close up to the words) that which he took to be the meaning. Only we may observe, that what those before rendred r 1.631 to see, he will have to signify fear; and so do others also (as we shall see;) and what is by them rendred rod he seems to take for scepter (as it seems elsewhere taken) as Psalm. CX. 2. and so to denote the King, or Ruler to whom it belongs, and then perhaps he might take the following words to signify, And he who (or whosoever) espouses, or owns it, i. e. acknowledges himself a subject to that Sce∣pter, or to those that hold it, which are the rest of the People of the Land. This seems nearer then to introduce a different reading (as Grotius doth for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vmi yeadah, reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rame veadah.) But this man hath the liberty of a Paraphrast.

Among those that only translate, the LXX. or Greek render, The voice of the Lord shall cry to the City, and shall save those that fear his name. Hear, ô Tribe, and who shall adorn the City? The vulgar Latin, The voice of the Lord crieth unto the City, and Salvation shall be unto them that fear thy name. Hear ô Tribe, and who will approve it?

In these it is manifest, that what is in the first mentioned Translation rendred Wisdom, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tus••iah, is taken for Salvation, or safety, not because they read the word in the Hebrew otherwise then now it is, ass 1.632 some think, but because they took it to si∣gnify Salvation, as it is elsewhere also rendred in the Greek, as Iob. XXX. 12. and Prov. II. 7. both in the Greek and vulgar Latin. That likewise which is rendred see, they take to signify fear, as the Chalde doth, the words that signify the one and the other being very near in sound, and differing only in the last letter, for as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••ireh with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He in the end doth signify shall see, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yir•• with yod in the end signifies those that fear, or are fearing. And it was anciently an opinion of t 1.633 a Jew of note, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He or H in the end was but substituted for i or yod (as quiescent letters having the same sound are not unfre∣quently put one for the other without change of the signification) and the word had the signifi∣cation of fear, and the sense to be, they will learn Wisdom, that fear thy name. Though Aben Ezra thought he was out, yet many we see of great authority are of the same opinion with him, so far as to take the word in the signification of fear.

Then as to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Matteh, which is rendred rod, they preferring another signifi∣cation, which it elsewhere often hath, render it Tribe. The last word also which we render appointed it, the Greek rendring shall or will adorn, may seem to refer it to another root, viz. as if it were a future tense from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Adah to adorn; yet it may be probable enough that they might think the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yaad, which more usually signifies to appoint, order, or pre∣pare, might so far extend it self, as to signify also to adorn. And the Latin gives to it the si∣gnification of approving, and the Syriack of te∣stifying to, rendring the whole verse, The voice of the Lord upon the City preacheth doctrine to those that fear his name, Hear, ô Tribe, him who witnesseth; although these also may seem to refer the word to another root, as a more u 1.634 modern Translator, who gives it the same signification, doth seem to some to have done, viz.w 1.635 to that root from whence is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ed a witness, and is by them blamed, in regard that no such form, as the word is now read in, can thence be regularly deduced. But the Author of that modern Translation shews them to be out in their conjecture concerning his reason of so rendring it, seeing he in ax 1.636 Di∣ctionary by him compiled, doth to the root

or verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yaad, for which they supposed him by mistake to have taken another, give in the first place, as the prime of all, the signi∣fication of witnessing, as he will have a word from the same root also to signify, Iob. IX. 19. as the vulgar Latin there also so rendreth it: so that if he be mistaken it is not be∣cause he mistook the root, but because he gave to the root a signification that they think it hath not, but he thought it to have.

Farther yet, by reason of the different ac∣ception of the words, much variety is there among Interpreters, both Jews and Christians. As for the Jews,y 1.637 one of good antiquity who translated the Scriptures out of Hebrew into Arabick, renders the words, The voice of the Lord of the Worlds crieth or proclatmeth to the City, and he that hath Wisdom [or understand∣ing] will proclaim in thy name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 besmeka, or will declare thy name, Hear the rod, and who hath threatned it [or with it.] The great∣est difference in this is, that the word ren∣dred shall see he seems to render shall shew, or declare, or make known, although otherwise the word which he useth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yonadi in another way of construction, viz. not with the preposition Be, but with an accusative case may signify shall, or will know, or see, as well, as to make known or declare, and in which sense he took it may be doubted.

Another of good note (viz. R. Solomon Iarchi) thus expounds the words to this mean∣ing, The voice of the Prophets of the Lord to the City, who preach to them repentance, and the Prophet crieth or preacheth to them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tushiah] Wisdom, [even the Pro∣phet] which sees thy name, that sets his heart to understand and see thy waies, [so that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tushiah, Wisdom, is referred to the word crieth going before] Incline your ear, and hear the rod of revenge or punishment which shall be upon you or chastise you, which the Prophets warn you of, and hear who it is which hath appointed that revenge (or punish∣ment) whether he hath power to make good what he hath decreed. This exposition differs but little from what we saw in the other Jews, and takes the words much in the same signi∣fication.

But another,a 1.638 a learned man, and of some antiquity, differs much in the acception of one word, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lair, which others render to the City, and interprets it to awaken or stir up, viz. to repentance: and that the word may so signify, and (as to the present verse, if taken by it self) would make a good sense is no doubt, but that the construction of the words so ordered, as to refer to it in the 12^th verse, require that it should be a noun, and signify to the City, it being there said the rich men thereof, or of it, i. e. the City called unto and spoken of; and none else of them there∣fore follow his opinion.

There is yetb 1.639 another Jew of great name among his Nation, yet of latter standing then any of the aforementioned, and who had seen what they said (and perhaps the ancient La∣tin too) who cavils against the first mentioned interpretation, and then gives another much different from it, and all the rest. His eavils against that interpretation are, that there is no need of saying the voice of the Lord crieth to the City, if it be understood that the Pro∣phets of the Lord spake and preached con∣cerning (or against) the City Ierusalem or Samaria, seeing it is known that this whole Book is Prophesies of the Prophet. Then that if the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yireeh, shall see, be re∣ferr'd to the noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tushiah, Wisdom, it ought to have been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tireeh in the feminine gender, as the noun is. Then that wisdom hath not eies to see with, and a name is not a thing to be seen: and if it be said that here is understood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ish, the man, which is of the masculin gender, it will yet be to be objected, how it can be said that the man of wisdom shall see his name; it should be rather said, shall hear (or, hear of) thy name. The exposition that he, rejecting this, himself gives, taking the word. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Matteh, which we render rod in a clean different si∣gnification, which it is also capable of, is to this purpose: That those of Iudah and Ieru∣salem above all ought to do justly, and all that God requires, because the City Ierusa∣lem was that to which above all other Cities the voice of the Lord cryed, i. e. to which the priviledge of Prophecy was even peculiarly belonging; and thy name, ô Ierusalem, inti∣mates or imports Wisdom, making the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yireech shalem, of which he saies the name of Ierusalem is compounded, viz. from what Abraham said the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yireeh will see, and shalem, as the City was called in Melchisedeks time, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yireeh Tushiah, shall see wisdom, to import the same thing, and citing in confirmation of his opinion what their Doctors say, The air of Ierusalem makes wise. Hear ye,] both he that perverteth or turneth aside the voice of the Lord, and declineth or turneth aside him∣self from doing those things which are in the foregoing verse shewed, to be good and re∣quired; and he that hath espoused or addicted himself to wisdom, or that Godly course; or else, and him that hath appointed it to come upon them, so that the meaning is, He that perverteth the voice of the Lord, and turneth it contrary to what it commands, he is truly a wicked person, and worthy of much pu∣nishment,

but he that espouseth or taketh to himself wisdom shall be delivered from it. This is the import of his words, in which his cavils or objections against the former inter∣pretation, are f••ivolous. To the first he can∣not himself dissemble that there is an answer before hand given by supplying the man, which he cannot deny to be allowable here as well as in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ani T••phillah, I am prayer, i. e. a man of prayer, Ps. CIX. 4. and as for the other, viz. that it were pro∣per to say shall hear, not shall see thy name, seems captiously sought, that by disparaging that interpretation he might make way for his own; for he well knew that the word si∣gnifying see, is not restrained only to the sight of the eyes, but taken as well for the sight of the mindc 1.640 to perceive, to understand, to be aware of, to take notice of, to observe, to consider, and the like, yea even to hear also, and what is the office of other senses, as well as of the seeing, or else why may he not as well quarrell at what is said, Ier. II. 31. See ye the word of the Lord; and Ex. XX. 18. and all the People saw 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 K••loth, the voices, or thunderings, and, see the smell of my son, Gen. XXVII. 27. As for his own exposition, it is so far fetched and so harsh, that few we may suppose w••••l embrace it: and we had not need to have mentioned it, but for the great name and credit of the man, lest any should think that so famous an Expo••••tor had said some∣thing better then others, which had not been taken notice of. It is his custom to censure others, and to strive to bring something that others had not said, but not alwaies better, as manifestly here.

There is yet difference betwixt modern Christian Interpreters, some taking the words in the same way and order of construction as they are in the text of our translation; and the difference betwixt them is from the diffe∣rent significations that they take the words in. The first word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tushiah, which is rendred the man of wisdom [by supplying the man]d 1.641 others making the same supply, render the man of safety, or Salvation shall see thy name.e 1.642 Others without that supply, wis∣dom shall, &c. Of the proper signifi••ation of the word more shall be said by and by.

Then the word rendred shall seef 1.643 others render shall fear, which one thus explainethg 1.644, When the voice of the Lord cryeth to the City it is wisdom (or the part of wisdom) if any shall (or for any to) fear thy name, i. e. re∣vere or dread thy Majesty. They seem to think it more proper to say one shall fear thy name, then shall see, &c. yet in this is no im∣propriety, seeing having those acceptions which we have before seen; and to say they shall see his name in the Prophet that cries in his name, i. e. perceive that the name of his God is in him, that the word is not the word of man, but the word of God, and evidenceth his power and Majesty; is very intelligible lan∣guage, and will amount to as much as to fear, and necessarily produce it. But it can∣not be doubted that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yireeh more regularly and Grammatically signifies shall or will see, then fear.

Fart••er, the words rendred who hath appoint∣ed, h 1.645 some of them render who calls for it,i 1.646 others who attests it, or bears witness to it, and the like: but these are without difficulty re∣conciled.

l 1.647 Others do beside the different acception of some words clean invert the construction, in the middle part of the verse, putting that last which others put first, and rendring it, and thy name shall see, or doth see that which is, i. e. as some of them explain it, whatsoever is done in the City, in as much as all things are open to thine eies, and thou seest all the wickedness that is committed in the City, or the ver•• being of whatsoever is, as it is, and whatsoever is most secret and hidden in it, therefore thou criest unto it, i. e. the in∣habitants of it, and reprehendest them, and threatnest them for their e••il doings, and they ought to hearken, those reprehensions and threats ought to be heard, harkened, and at∣tended to.

That which makes them chuse thus to place the words in the construction, and to prefer this rendring before the other, seems to be, because that they suppose it to be more agreeable to analogy of Grammar, because in joyning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yireeh ••o 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and rendring it wisdom shall (or will) see, the noun rendred wisdom is the feminine gender, and the verb shall see the masculine; but to this we suppose a sufficient answer hath beenm 1.648 already given by saying that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ish, a man, or the man, which is of the masculine gender is here understood, and so the verb answers to that. And it would be easy to illustrate it by other examples besides that already cited out of Psalm CIX. 4. in which the thing expressed implies and denotes the person in whom it is, or to whom it per∣tains, as Prov. XIII. 6. Wickedness overthrows sin, i. e. the mann 1.649 of sin or sinner, and Prov. XX. 1. Wine, for a man of wine, with other like taken notice of byo 1.650 Grammarians. And again, it is not unusual to find a verb of the masculine gender coupled with a noun of the feminine form, as in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Amar k••heleth, if that be to be accounted a feminine Eccl. I. 2. and Eccl. VII. 8. A gift destroyeth

the heart. The noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mattanah signi∣fying gift is feminine, and the verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yeabhed, destroyeth, mas••. with many others also whichp 1.651 Grammarians observe: so that here seems no objection in prejudice to that translation.

As for the signification of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tushiah, which in our text is rendred wisdom, and they render that which is, it will be conve∣nient to speak something, because it will have influence on all the Translations for adjusting them. It is taken to come from a verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yashah (though not in use, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yesh put for it) which signifies to be or exist, or be in being, or have existence, and this noun thence derived to signify primarily being, existence, solidity, or firmness, and thence to be trans∣lated to signify the Law and wisdom, and any good and right action, because, saiesq 1.652 Kimchi, the Law and wisdom remain firm and perma∣nent when all other things turn to nothing. It is sometimes translated by our Translators wisdom, as here, and so Iob VI. 13. and C. XII. 16. and Prov. XVIII. 1. sometimes sound wis∣dom, as Prov. II. 7. and C. III. 21. and C. VIII. 14. sometimes substance, as Iob. XXX. 22. or as in the Margin wisdom, sometimes enter∣prize, or as in the Margin any thing, Iob. V. 12. sometimes the thing as it is, Iob. XXVI. 3. or that which is, as Iob. XI. 6. and here in the Margin, sometimes working (or work) as Isaiah XXVIII. 29. These are most, if not all, of the places in which this word occurs in the Scriptures, in which how it is by other Trans∣lators rendred who pleases may see, and judg which comes nearest the signification of the root. It is enough to our present purpose to see how ours have done it: and then when it shall be observed that it is equally agreeable to Grammar rules, which of the two nouns be put first in the construction, whether the noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tushiah, which the first inter∣pretation puts foremost, as it stands in place so in construction, rendring the man of wisdom shall see thy name, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sheméca thy name, which the last puts first in the construction Thy name shall or doth see that which is, it will be left to the Reader to chuse which he will to follow, for among all the Translations cited, these two seem the simplest and le••st forced.r 1.653 Divers, as we said prefer the latter; our Trans∣lators, that the Reader may have his liberty, give both, the one in the text, the other in the Margin; by putting the first in the text they seem most to incline to that, and upon due consideration it may seem reason to agree with them in it to this sense, The voice of the Lord by the Prophet crieth unto the City to stir them up to repentance, and who so is wise will, O Lord (and cannot but) see thy name in that Prophet, and acknowledge him to be thy Messenger, and the word in his mouth to be thy word and not his own, while he crieth,s 1.654 Hear the rod, and who hath appointed it, hear what severe judgements are threatned against you, and who it is that threatneth them; he that is able to bring to pass whatsoever he saies, that so being aware hereof you may seek to make your peace with him by time∣ly repentance, for as the case stands, you are in manifest danger. There are grievous sins with you to provoke him to use great severity, and the judgments that he hath de∣termined to bring upon you, except you pre∣vent him by breaking off your sins by repen∣tance, are very severe. That Gods justice and righteousness may [in all this cont••oversy v. 2.] appear, both their sins contrary to what God requires of them, v. 8. and his judg∣ments that he denounceth against them, are in the following verses declared,t 1.655 all that he might bring them into the right way, and they might escape the danger being warned of it.

VERS. 10.

Are there yet the treasures of wickedness in the house of the wick∣ed, and the scant measure that is abo∣minable?

Are there yet the treasures of wickedness in the house of the wicked? &c.] Such difference is there between Interpreters in the rendring of this verse also, that it cannot but seem strange, till the reason and ground of that variety be looked into. That rendring which our Trans∣lators put in the Text is agreeable to what the Chalde Paraphrast, the ancientest of Jewish Interpreters hath, (understanding in him as well as in the Hebrew in, viz. in the house, or at the house, otherwise his words may sound, Is there yet the house of the wicked, treasures of wickedness?) and to what an ancient Arabick translation done out of the Hebrew hath, and some of the bestu 1.656 Hebrew Grammarians, as well skill'd as any in their own language direct to, and diverse modern* 1.657 Interpreters follow. But our Translators give in the Margin another rendring also, viz. [Is there] yet unto every

man an house of the wicked? The difference be∣twixt this and the former is from hence, that what is in the former rendred, are there, is in this rendred every man; and that interpreta∣tion of the word is by many likewise, both Jews and Christians abetted, viz. the rendring of the word by man, and then making the con∣struction so as it is in the Marginal rendring, or [Is there] ••et a man of a house of the wicked &c. any that hath, or, hath any man, or, e∣very manvv 1.658 an house gotten by wicked means, and treasures heaped together by rapin, un∣justice, and like waies, &c. or to like purpose. Another, every man in the City is not only wicked by himself,x 1.659 but hath also scant measure. Another,y 1.660 O man, is there yet in the house, &c. Some by the same work take to be signified not barely a man,z 1.661 but a man of greater de∣gree and dignity, and expound it, Is the man of renown and dignity, or great place among them, (or without an interrogation, the man of, &c. is &c.) yet in the house of the wicked, taking part or going shares with him in raking together by fraud and oppression, and for this means using false and scant measure, which is abominable, hateful, and displeasing unto the Lord?a 1.662 Or, notwithstanding all that the Lord hath cryed, his house is still as the house of the wicked, filled with treasures wickedly got∣ten, &c.

b 1.663 A modern Jew takes it to signify the man, i. e. saies he, that man of wisdom, viz. the Pro∣phet, spoken of in theforegoing verse, and then in reference both to the preceding and following words thus expounds it, The man of wisdom that sees thy name, cryeth aloud to them in the streets and open places, Hear the rod, and who hath appointed it; and besides this he goes into the houses of the wicked to re∣prove them for their doings, and to warn them, and yet they give not heed unto him to turn from their evil waies; that is it which he saies, yet the man is in the house of the wicked, as much as to say, while as yet the Prophet is in the house of the wicked, where∣in are treasures of wickedness and scant mea∣sure, which is abominable, crying with (or uttering) the voice of the Lord, and re∣proving him for his iniquity, and saying unto him, Shall I count them pure, &c. and threat∣ning him with evil from the Lord, saying, thou shalt eat but not be satisfyed, &c. even then this very while, while the man, the Prophet, reproves and warns the wicked in his house, the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their evil counsels, and leave the good counsel of the Prophet, and will have none of his re∣proofs. This exposition, as novel and differ∣ing from all others, I thought good to set down at large, that the Reader might judge of it; perhaps he will find some harshness in it.

Another acception of the word we have yet in some Versions very ancient, and of great authority, in which it is rendred fire. So the Greek, coupling it with the preceding words according to their Version, who shall adorn the City? shall fire and the house of the wicked trea∣suring up treasures of wickedness? &c.c 1.664 So the vulgar rendring it, as yet there is fire in the house of the impious, treasures of iniquity, and a lesser measure full of wrath. So the Syriack also, and the printed Arab, who follows here the Greek, take it to signify fire; and ad 1.665 learned Jew also, who expounds it, There shall be yet, or perpetuall••, a fire in the house of the wicked, by reason of the treasures of wickedness, &c. i. e. those treasures unjustly gotten shall be as perpetual fire to consume him, and all that he hath. This of his expounding it will be con∣venient to observe, that it may not be thought necessary to say, that those others which take the word in this signification did read other∣wise then is now usually read in the Hebrew, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Haesh instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for it is certain that he did not, and why should it be thought they did? that he did not we shall presently see, in giving the reason of this va∣riety of rendrings: the reason is a seeming ambiguity in one word, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Haish in which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ha makes not in it self ought as to to the signification, but as it is subservient to the following syllable 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ish, either as a particle of interrogation or admiration, accord∣ing to some,e 1.666 who say that the vowel pathach which it hath, shews it here to be; or as an article put before a noun according to others. Then the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ish written only with aleph, having the vowel Chirek, that is (i) under∣writ, for being a consonant in the Hebrew language (though put as answering to A the first letter of our Alphabet, which is it self a vowel) hath no found of it self, but accord∣ing to the vowell that is joyned with it, and therefore as having here the vowell Chirek (i. e. i) it is read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ish, so if it had the vowel Tzeri (i. e. e) it would be read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Esh, which undoubtedly signifies fire, and thef 1.667 fore∣mentioned learned Jew thinks it, though read with Chirek, or i, to have here the same si∣gnification, as other words that he instanceth in, viz.g 1.668 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chen, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ben and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••in have the same signification when written with tzere, i. e. e, and when written with chirek, i. e. i, the first grace, the second a son, and so

therefore he would have it to be rendred fire, as likewise others (as we said;) not because they read it otherwise then it is now usually read. But others think the difference of the sound and vowell to import a difference in the signification too, and therefore looking more to the sound then the letters, take it here to be the same in signification with the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which sounds, as this doth Ish, and si∣gnifies a man,h 1.669 though that be usually writ∣ten with another letter, viz. yod [or i] be∣tween 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which serves only to make the vowel longer, and otherwise makes no difference in the sound, for that it is not un∣usual to have that letter omitted in the ex∣pressing the vowel without altering the signi∣fication. And that so it is both here and also II Sam. XIV. 19. the only other place whe••e the word is found thus written; and in both they would therefore have it signify man (and there our Translators seen so to have taken it.) Others, thirdly, seeing it is neither written as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Esh, fire, nor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 man, take it to have a different signification from either of them, viz. the same with the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yesh, and to denote that which in our language, is agreeing to it in sound, is, or is there, or in the plural number are there: so both here and in that other place (II Sam. 14.) will they have iti 1.670 to signify: (and by the way it may be observed, that in that place the Greek and ancient Latine so render it, though here otherwise, It is not (i. e. not possible) to turn.) And for confirmation of this makes not only the autority of the ancient Chalde Para∣phrast, who, as we said, so here renders it, but the word also which he in that dialect expresses it by, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ith, which (as also the samek 1.671 in the Syriack dialect) seems made from this, only by changing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sh into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 t, as is usual in words taken in those dialects out of the Hebrew, as also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aisl 1.672 in the Arabick here used in the ancient MS Transla∣tion, which all write this word with Aleph in the beginning, as here it is written, and use it to signify is. (It may be observed also that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉m 1.673 written full, with all the letters that it usually hath when it signifies a man, is by some of the Jews said to signify is, or are, or there be, Prov. XVIII. 24. and so there rendred by the Chaldee and Syriack Inter∣preters.) This rendring hath as good autority, and as probable proofs for it as any, and there∣fore do we look on it as well preferred to be read in the Text by our Translators, seeing it makes the clearest sense of any; and so the words of this verse are (as indeed according to any of the Translations) a reproof of those spoken to, or of, for notorious injustice, and sins, contrary to what God requires in the first place, V. 8. viz. to do justly, and that whe∣ther spokenn 1.674 by way of question, or admi∣ration, that after so much calling on, and warning, they should p••rsist in their wicked∣ness, and continue to do such things as they are charged withall; or whether as if God, in the persono 1.675 of a Judge, did question and examine them concerning those things, that so their guilt, and his justice in punishing them, might be made manifest. The things they are charged with are, that they retain still in their hoases treasures of wickedness, goods gotten by ill and unjust means, and that for lucres sake they keep scant measures, whereby to give forth in their selling less then they should, and as it is added in the ••ext verse, wicked or false balances, and deceitful weights,p 1.676 light ones to fell wi••h, and heavy ones to buy with. For the scant measure our Translators put in the Margin Measure of leanness, to shew that the word so signifies literally in the Hebrew, but by that every one will easily perceive to be meant that which is scant, or less then it should be, not of just bigness: and such mea∣sure is said to be abominable, hatefull to the Lord, and highly provoking him to anger, as also are false balances and deceitfull weights, as Prov. XI. 1. A false balance is an abomina∣tion unto the Lord, and Prov. XX. 10. Divers weights and divers measures, both of them are a∣like abomination to the Lord. And so false ba∣lances are not good, V. 23. So Amos VIII. 5. they are reproved for making the Ephah (which is the word here rendred measure, it being the name of the measure chieflyq 1.677 of dry things) small, and the shekell great, and falsifying the balances by deceit. All these are contrary to the express Commandment of God, L••vit. XIX. 35, 36. Ye shall do no unrighteousness in judgement, in mete-yard, in weight, or in mea∣sure: just balances, just weights, and a just Epha, and a just hin shall ye have; and Deut. XXV. 13, 14, 15, 16. Thou sh••lt not have in thy bag divers weights, a great and a small, nor in thine house divers measures, &c. For all that do such things, and all that do unrighteous∣ly, are an abomination unto tie Lord thy God, they cannot be in themselves pure or justifiable, nor will God in any wise justify them, or account them just, as in the next words follows.

11

Shall I count them pure with the wicked balances, and with the bag of deceit∣full weights?

Shall I count them pure with the wicked ba∣lances? &c.] In the Margin ••ur Translators put, ••or, shall I be pure with? &c. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ezceh in the form that it is here put, may seem most regularly to signify I shall be pure or ju•••• intran••••ely; and if so here taken, mu••t be understood, as if the Prophet should speak in the person of any of the people,r 1.678 or to shew what every one of them ought to say with himself, the question importing a deny∣ing of the thing, and to be as much as to say, I cannot certainly be pure or just with such things, and so implying, As I would be co••nted pure therefore, I ought to put them from me, or else I shall jus•••• be punished by God, ors 1.679 as some think the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He prefixed, signifies rather an affi••mation then a question, a report of what every one of them did sa••, Cer••ainly I shall be pure though I use false balances, &c. or with a supply of, Wilt thou say I shall be pure, &c. or as if the Prophet should speak in his own person,t 1.680 Should I, though a Pro∣phet, and taking heed to the rest of my waies, be pure if I used false balance, &c. no sure∣ly; much less then, they who are otherwise also wicked, and add this to their many o∣ther transgressions hereafter mentioned, with which alone it were impossible they should be looked on as pure or innocent.

The Chalde, and Greek, and Syriack chang∣ing the person, Shall t••ey, or he, be justified, seem to have had regard to the meaning more then to the word, which is in the first person, Shall I, &c.

v 1.681 Others, both Jews and Christians, as ours in the Text, take the word here to si∣gnify tra••sitively, and to be spoken as in the person of God, Shall I justify or account them pure, and deal with them as so? A Christianx 1.682 Interpreter of great note, who takes the words in the same signification that ours do, yet proposeth another meaning, which he saies will perhaps be presenable to this purpose, Are•• there yet, &c. i. e. yet a little while and the treasures of wickedness shall not be found in the house of the wicked, &c. for they shall be violently taken from them, for God will not justify them, nor defend them in such doings, but will severely pu∣nish them for them. But the former sense seems plainer.

12

For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitfull in their mouth.

For the rich men thereof are full of violence, &c.] These doings of theirs, here charged on them, area 1.683 contrary to that second head of those good things which God requires of them, verse 8. viz. to love mercy, for to that is vio∣lence (such as he described C. II. v. 2.) appa∣rently cont••ary. For, orb 1.684 as for the rich man, &c. or, so it is that the rich men thereof are, &c.

[Thereof] i. e. of the City mentioned, v. 9. are full of violence, i. e.c 1.685 have their houses filled with goods taken away from others by violence and oppression, or are wholly given to violence and oppression, even they who have enough of their own, and need not to take from others; and the inhabi••ants thereof, the other inhabi∣tants thereof, saith a learnedd 1.686 Jew, that have not so much power in their hands, for any advantage to themselves, spare not to ly and speak deceit.

e 1.687 Another expounds this of the inhabitants thereof in general, that they speak against God, or falsely concerning him, saying, The Lord s••eth us not, or the Lord hath forsaken the Earth, as those Ezech. C. VIII. 12. and C. IX. 9. or as he saies, Hos. VII. 13. they have spoken lies against me, and so he makes what is here spoken contrary to that third thing required, v. 8. viz. to walk humbly or sincerely with God: but of their sinning, contrary to that, he seems more clearly to speak, v. 16.

13

Therefore also will I make thee sick in smiting thee, in making thee deso∣late, because of thy sins.

Therefore also will I make thee sick in smiting thee, &c.] Having declared some of those sins for which he cried unto the City, he now in part describes that rod which he bad them to hear, those punishments with which he appointed to chastise them.

I will make sick, thee O City, or inhabi∣tant of the City, sof 1.688 supplying the person which in the Hebrew is not expressed; in smi∣ting thee, I will so smite thee as to make thee sick. As thou by using violence and oppression hast made sick the heart of the poor oppres∣sed, so will I by myg 1.689 grievous and severe punishments make thee sick, or a••flict thee, by a grievous stroke, and by bringing deso∣lation

on thy sins, or on on thee for such thy ini∣quities, [or ash 1.690 Some according to another si∣gnification, to cause men to wonder and be asto∣nished at my severe punishing thee for thy sins.] Instead of I will make thee sick, several ancient i 1.691 Interpreters render, I also will begin to smite thee, or I have began to smite thee, and so also some morek 1.692 modern; the occasion of which seems a likeness between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chalal and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chalah, the roots of those verbs, whereof one signifies to make sick, the other to begin: so that they thought the same signification to belong to both. For so Munster in his Dictio∣nary shews himself to have done, putting this word, as he saies, according to the opi∣nion of some under the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chalal, yet reading it, as it is usually now read, where∣as more regularly it should belong, as others put it, to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

14

Thou shalt eat, but not be satisfied, and the casting down shall be in the midst of thee, and thou shalt take hold, but shalt not deliver: and that which thou deliverest, will I give up to the sword.

Thou shalt eat, but not be satisfied, &c.] He here more particularlyl 1.693 reckons up some of those punishments with which he will strike them, and make them sick, and to languish or be wasted even to desolation. And for pu∣nishment of their greediness of heaping up more then enough by unlawful means, he threatneth that they shall eat, but not be sa∣tisfied, viz. the curse of God going along with what they eat, it shallm 1.694 not satisfy nor nourish with wholesome nourishment, but shall, as the Chalde and some othern 1.695 Jews add for explication of the following words, breed in theeo 1.696 evill diseases, and pains in thy bowels, which shall bow thee down, and cause thee to couch and stoop. It is not meant, saiesp 1.697 one of them, of want or scar∣city of what they might eat, but that the di∣gestive faculty in them should be vitiated, weakned, and corrupted, that it should not perform its duty, and so though they eat they should no: be satisfied. Both these are else∣where called the breaking of the staff of bread, viz. the not giving virtue to nourish, and taking away sufficiency. Butq 1.698 others under∣stand it of scarcity and want of what may sa∣tisfy them, that which they have to eat shall not be sufficient for that purpose: and so where the very same words occurs, Levit. XXVI. 26. it seems to be understood: and the following words, thy casting down shall be in the midst of thee,r 1.699 others take as a description of a differing punishment from the former, ex∣pounding in the midst of thee, not of their bowels, but of their City or own Country, in that thou shalt be brought low before thy carrying into captivity, there thou shalt with many evils, which shall bring thee down, be asfflicted in the Siege; or, the cause of your destruction shall not be so much from with∣out from others, as from within your selves, s 1.700 your own sins shall pull it on you, or,t 1.701 though no enemy from abroad should infest thee, there shall befall thee evils at home, as in thy own bowels, by which thou shalt be consumed, and brought down through the Curse of God upon thee. These senses are not so different but that they may all be compre∣hended in the words.

Thou shalt take hold, but shalt not deliver, &c.] What they shall take hold of, and what not deliver, or what is the meaning of these phrases, is questioned. Theu 1.702 Jews for the most part expound it of taking hold of seed or conception, and not delivering to be not bring∣ing forth a mature birth, but miscarrying by abortion, not being safely delivered; as if he should say, Thy women shall conceive and be with child, but shall miscarry, and not bring forth. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tasseg is such as may be rendred either in the second person mascu∣lin, Thou shalt take hold, or in the third person feminine, she shall take hold, and so the other verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Taphlit, either thou shalt not deliver, or she shall not deliver: andx 1.703 some learned men like well that it should so be taken in the third person s••e, i. e. the wo∣man, or thy wife. But this need not nicely to be insisted on, as making a difference; for if it be said of a Nation or Inhabitants of a City, Thou shalt conceive but not bring forth, it will easily be understood to be meant, thy women in thee, and so, and that which thou de∣liverest, i. e. those children which thy women bring forth, or are delivered of, will I give up to the sword to be slain by the enemy, and so will the second person be kept, as in the other words, Thou shalt eat, &c. Thy casting down, &c. thou shalt sow, &c.

y 1.704 Another Jew, who makes the sense much the same, yet refers this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to an∣other root, so as to signify z 1.705 shalt encompass or shut up, meaning their wombs should through corrupt humors be as shut up. (so it is said Gen. XX. 18. that God had closed up all the wombs of the house of Abimelech) But this, though coming to the same pur∣pose, yet as to the derivation of the word seems far fetched.

a 1.706 Others by that which they should take hold of, think meant their goods, or part of them if they could: but i•• is manifest that what is spoken of must be persons from what follows, that they shall be given up to the sword.b 1.707 Others, therefore, un∣derstand it of their children.c 1.708 Others rendring the word a little differently, Thou shalt over∣take the enemies, which lead away thy sons and daughters into captivity, but shalt not rescue them, and if thou rescue any of them, their end shall be to be destroyed by the sword.d 1.709 Others yet, understanding the things spoken of to be their wives and children, and what is most precious to them, yet interpret the verb in a far different sense, viz. Thou shalt remove them out of the way, and hide them, to save them if thou canst, but shalt not be able to save them from the enemies hand; and what thou savest for a while, I will at last deliver to the sword: and it is manifest that the word is used in both these significations, whether written with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Samech or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shin, as we said C. II. v. 6.e 1.710 Others make the person spoken to, the Land or City, that shall end••a∣vor to hold fast and keep safe her people, but not be able to do it.

15

Thou shalt sow, but thou shalt not reap: thou shalt tread the olives, but thou shalt not anoint thee with oyle; and sweet wine, but shalt not drink wine.

Thou shalt sow but shalt not reap, &c.] The like judgements are threatned Levit. XXVI. 16. and Deut. XXVIII. 30. and forward to vers. 38, 39, 40, 41, &c. Amos V. 11. Hagg. I. 6. f 1.711 Sweet Wine, i. e. grapes to make sweet wine; for they are them that are troden', not the wine it self. Abarbinel goes particularly to adapt the judgements to their sins against what is required V. 8. but not so fully to the purpose.

16

•• For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels, that I should make thee a desolation, and the inhabitants thereof an ••issing: therefore ye shall bear the reproach of my people.

For the statutes of Omri are kept, &c. In the Margin our Translators put, or He doth much keep the statutes, &c.] The reason is because the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yishtammer is such as may signify either passively it is kept, or it shall be kept, for it is the future tense, but that is used to signify the present, and sometime also the time past, especially when it hath the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 V before it, which signifies and; or else he doth warily keep or shall keep it. And where∣as the verb is of the singular number, and the noun joyned with it (according to the first rendring) of the plural, that is easily salved by an usual observation in such cases, by un∣derstanding every one of the statutes, which would be the singular, and so it is by theg 1.712 Jewish Interpreters salved: and so in the se∣cond rendring, He doth much keep, &c. to make it agree with what preceds spoken to them in the second person, and with what follows and ye walk (in the plural number and second person) may be supplied,h 1.713 every one of you doth keep.

A learnedi 1.714 Jew here observes, that when a Nation or People is spoken to, that some∣times they are spoken to or of, in the mascu∣lin gender, sometimes in the feminine, some∣times in the singular number, sometimes in the plural; and we may add that it is like∣wise not unusual tok 1.715 change persons without interruption in the sentence, so as that the same person may seem to be spoken of, as absent, and to, as present in the same sentence: and this being observed, will keep the Rea∣der from being troubled with such seeming difference, where it occurs; and therefore the vulgar Latin and Syriack, though not observ∣ing the third person used in the Original, but rendring in the second Thou hast kept, may be thought to have given the meaning well enough. Whatl 1.716 others give for the meaning, literally rendring the word in the future, The statutes of Omri &c. will be kept, as if it were by way of prediction, and he should say, that notwithstanding all that had been or should be said, or done to them, they would continue still in their perverseness, and run on in their wicked Idolatrous courses; seems not so pro∣per to the place, wherein they seem charged with sins that they were already guilty of, rather then to tell them what God saw they they would do, till they had pulled upon themselves utter destruction.

The sins that they are here accused of, are the keeping the statutes of Omri, and the works of the house of Ahab, and walking in their counsels, by which what is meant will easily be discerned, by looking into the History of those two Kings of Israel, as set down in the 16^th Chapter of the first Book of Kings, where is shewed how both Omri and his son Ahab set up and established such wa••es of Idolatry, as

Ieroboam had brought into Israel; and did even worse things to the preve••ting and extirpating the true worship of God, and from them did the Kings of Iudah learn to do the like, and establish, as by a law, the like wicked waies and things as they did, among the Jews also: for so of Iehoram, King of Judah, it is said, that he walked in the way of the Kings of Israel, as did the house of Ahab, II Kings VIII. 18. and vers. 27. of his son Ah••ziah, that he aid evil in the sight of the Lord, as did the house of Ahab, as also II Chron. XXV. 6. &c. and XXVI. 3. so of Ahaz II Kings XVI. 3. so of Manassch King of Judah, II Kings XXI. 3. so that whereas there is difference betwixt In∣terpreters whe••her the things here spoken be meant of Samaria or Ierusalem, or Israel or Iudah, or both, from the words themselves there is no certain direction, for determining either on the one side or the other, except there were some way to shew whether this particular part of the Prophecy were spoken before the taking of Samaria, or after it (as m 1.717 some think it was) inasmuch as our Pro∣phet prophesied in the daies of Iotham, Ahaz, and Hezekiah (in the 6th year of whose Reign Samariah was taken, II Kings XVIII. 10.) both concerning Samariah and Ierusalem; and it is manifest that both Kingdoms were guilty of these sins, of keeping the statutes of Omri, and all the works of the house of Ahab, and walking in their counsels, as it is said of A∣haziah, that he walked in the waies of the house of Ahab, because his mother was his counseller to do wickedly, and that he did evill in the sight of the Lord, because they were his counsellers, after the death of his father to his destruction, and he walked after their counsell, II Chron, XXII. 3, 4, 5.

As for these sins, they are manifestly con∣trary to what is required in the third place, V. 8. viz. to walk humbly or sincerely with God, whereas he required that they should acknow∣ledge him alone the only true God, and wor∣ship him in those waies by himself prescribed, they forsaking him, set up and worshipped false Gods, according to the statutes and waies by those wicked Kings introduced, and followed therein their counsels, directions and prescriptions. What heavy judgements on their so doing should ensue the next words declare, viz.

That I should make thee a desolation, and the inhabitants thereof an hissing, &c. Therefore ye shall bear, &c.] Here is that change of persons and numbers and genders, which we before mentioned. Thee in the second person singu∣lar, inhabitants thereof (i. e. of that City) in the third person and feminine gender, and ye shall bear, the second person plural masculin, all spoken of the same person, viz. t••e City, or the Inhabitants thereof.

That I should make thee.] That doth not here denote the final cause or intention, as if for this end God would ••ave it so, that they should do such things that he might bring them to destru∣ction, or that it wasn 1.718 their intention by so doing to pull on themselves destruction, but to shew the necessary consequen••e from their wicked doings to his judgements, that seeing they con∣tinued perverse••y in such their doings, it would necessarily follow (justice so requiring) that they should by him be so punished, and he would make them a desolation, or as the Margino 1.719 an astonishment, which will necessarily follow on the other, viz. when all that behold how a Nation lately so florishing was made desolate, should be astonished (as Ier. XVIII. 16. and XIX. 6.) (the word indifferently signifying, and so including both) and the Inhabitants there∣of an hissing: That they t••at see what is be∣fallen them, shall hiss at them in token of scorn and derision. The like expressions are used in several other places, as Deut. XXVIII. 37. 1 Kings IX. 7, 8. 11 Chron. XX•• X. Ier. XXV. 9, and 18. and C. XXIX. 18. and XLIX. 17. and ••I. 37. Lam. II 15, 16.

Therefore ye shall bear the reproach of my People. As to the signification of these words, Interpre∣ters do not at all differ, yet in the giving of the meaning of them in other words do much differ, p 1.720 some thus expounding them, Reproach, in lieu of that reproach wherewith ye have reproached my People, i. e. the poor innocent oppressed ones [which the violent oppressing rich and great men have reproachfully and contumeliously used] the reproach which the Heathen shall cast upon you shall be a recompense or punishment of that.q 1.721 Others, that reproach wherewith in my Law I threatned my People if they should forsake me; and those whom I had chosen to my self for a peculiar People, and done so great things for, as are called to their mind, V. 4, 5. justly deserve for their unthankfulness and rebellions against me.r 1.722 Others, ye (O ye rich men, V. 12.) shall bear the reproach of having pulled all those evils on my People; they shall lay the reproach and shame on you for it.s 1.723 Others looking on this as spoken to the Kingdom of Iudah and Ierusalem, after that Samaria was taken, and the Israeli••es, or ten Tribes carried captives, take it as a threat that the like should befall Ierusalem as had befallen Samaria, and that the same reproach which the ten Tribes (whom they think meant by my People) had suffered, the other two should also ere long bear, and shamefully be led into captivity, as they already were, and their

Kingdom also be laid wast.t 1.724 Or that they should not think to wear out the shame of their evil doings among other Nations, but should still continue to be reproached, for that being the People of God, they had forsaken him, and by their evil doings had provoked him to cast them out of his Land.u 1.725 Some by reproach un∣derstand those greater punishments which they should bear, for that having been by God owned for his People, they had not esteemed as they ought their priviledge, nor behaved themselves worthy of it; (compare Amos III. 2.) or as the Reverend Diodate expresses it, the igno∣minious punishment for having profaned the name and title of being my People and Church by your sins, according to what is said, Ezech. XXXVI. 20. And when they entred unto the Hea∣then whither they went, they profaned my holy Name, when they said to them, these are the People of the Lord, and are gone forth out of his Land (and see Rom. II. 24.) and others perhaps otherwise give the meaning; so that the words plainly signifying as they are in our Translation rendred, it will be left to the judg∣ment of the Reader to take that exposition, which he conceives to give the most genuine and fullest meaning of them. What additions to, or difference from other Translations are in this verse found in the Greek, andx 1.726 such as follow them, will not be to our purpose much to insist on, or inquire into, that in∣tended by us being to see what expositions the Hebrew, as now read (of the sincerity and incorruptness of which reading we make no doubt) will admit, that so the Reader may take his choice, seeingy 1.727 they that make it their business to adjust and justify that Version, give no good account of it; only whereas some, be∣cause they render not of my people, but of the peoples, think they read not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ammi as is now read, which usually signifies my people, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ammim, which most frequently is used for peoples; it is byz 1.728 others manifestly proved that there is no necessity to say so, in as much as plural numbers, though more re∣gularly ending in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 M, yet often are with∣out it.

CHAP. VII.

VERS. 1.

Wo is me, for I am as when they have gathered the summer-fruits, as the grape-gleanings of the vintage: there is no cluster to eat: my soul de∣sired the first-ripe fruit.

WO is me, for I am as when they have gathered the Summer fruits, &c.] The Prophet in the former part of this Chapter (whether in his own person, or in the person of the Church, and company of the true worshippers of God, as the state of things in those times which he describes stood) sadly complains of the great and general cor∣ruption of those times, which hath madea 1.729 some to think, that he rather spake by way of pre∣diction of things as they should be in the fol∣lowing times of Manasseh, then as they were in the daies of Hezekiah, that good King and great reformer of Religion, under whom he seems to have spoken these things: for he prophesied in the daies of Iotham, Ahaz and Hezekiah. But if we consider that Ahaz was a very wicked King, and promoted to the utmost both Idolatry and all abominations of the Heathen, and the waies of the Kings of Israel, II Kings XVI. 2, 3, &c. we may well think, that not only in his time (in which also our Prophet lived and uttered part of his Pro∣phesies) but in the succeeding times of He∣zekiah also (at least till the Reformation by him made) there were great corruptions of manners among the People, as well of Iudah as Israel (to both which it is said he prophe∣••ied) as appears out of the History, and the great need there was of a reformation, both of their worship and manners, and the great pains and care that Hezekiah was p••t to in effecting it, as appears II Kings XVIII. 4. and II Chron. XXIX. 3, &c. and his declara∣tion of their great wickedness, and the heavy judgments that they had thereby pulled on Iudah and Ierusalem, expressed there, v. 8, 9. in much like terms as we have here, c. VI. v. 16. viz. that the Lord delivereth them to trouble, to astonishment, and hissing, &c. so that as our Prophet Micah even in the times of Hezekiah prophesied, and spake to all the People of Iudah, saying, that Zion should be plowed like a field, and Ierusalem should become heaps, by which means Hezekiah was moved to fear,

and besought the Lord, and to the utmost of his power sought to reform what was amiss, and the Lord repented him of the evil which he had pronounced against them, Jer. XXVI. 18, 19. So may it be perceived, that in the times be∣fore Manasseh, there was occasion enough for the Prophet to utter this complaint. But what∣ever the times that he particularly speaks of were, the corruption of them it appears was very great, which he thus both bewaileth and describeth,

Wo is me, for I am as when they have gathered the Summer fruits, &c.] or as in the Margin, as the gatherings of Summer, as likewise the Sy∣riack Version hath it. Some of the ancient Translations otherwise. Theb 1.730 Greek, as he that gathereth ears let fall in the harvest; the c 1.731 vulgar Latin, as he that gathereth in Autumn the clusters of the vi••tage, and modernd 1.732 Interpre∣ters also differently, as when the Summer fruits are intercepted or taken away (so that a Tra∣veller seeking such wherewith to refresh him∣self, can find none.) These all, however they differ in the expression of their meaning, yet seem not much to differ about the signification of the words in the Hebrew, but all do take the first word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Asphe to have in it the si∣gnification of gathering, and the second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kaits the signification of Summer or Summer fruits: and in the intention of the expression they likewise, as they are usually expounded, seem to agree, viz. that it is to denote the pau∣city of godly men then among them, that there were no such remaining among them, as were to be accounted of. So that if the words be looked on, as spoken in the Pro∣phets own person, it will seem a complaint much like that of Eliah, 1 Kings XIX. 10. That he, even he was left alone, that truly and sincerely worshipped God, and he could scarce find any other: or a bewailing of his condi∣tion that it was his lot to live or prophesy in such a time, whereine 1.733 there were very few good and pious men to be found. It was as hard and rare to find them as good figs or grapesf 1.734 after the time of in-gathering or vin∣tage. Which makes him wish that he had lived in those former times, when there were such as were like the first ripe fruits, excelling in their kind, and they not a few, but as a full harvest or vintage. Or if as spoken in the per∣son of the people of God, or his Church, or Nation (as a learnedg 1.735 Jew speaks) which seems most convenient and agreeable to the place, then will it be a complaint of that Church or Company of the paucity of truly pious men in her, as rare and hard to find, as good fruit after the Summer fruits are di∣ligently gathered in, or clusters of grapes after the vintage: few will be found and those not very good. For so we may well suppose the qua••ity and imperfection of those that are to be found to be in these words complained of, as well as their paucity for number. This the fore-mentioned learned Jew well suggests to us by his saying, that by the gatherings of the Summer, or Summer fruits, are meant or signified such fallings or fruits as are ga∣thered up by the poor, which either falling in time of gathering, and so being fouled, sullied, marred, or stained, or otherwise naught, the owners think not worth the taking up, or gathering them in, but leave them behind for who so will to take them up.h 1.736 So that here by this similitude seems intimated not only, that there were but few good men left, but that those few also that went for such, and had some good thing in them, yet came far short of those good men in former ages, as short as fallings or refuse fruits left behind, of those that were carefully gathered for their goodness, or some few sowre grapes left on a Vine do of such a cluster as a man would chuse to eat. (So R. Salomon observes, the C••alde Paraphrast by the gatherings of Summer fruits to have understood while he renders the last figs ill refuse figs.) Better might be de∣sired, but scarce found, that is it which he saies, my soul desires the first ripe fruit, i. e. such truly virtuous men as the primitive times did produce, such as excelled other men, as far as the first and kindly ripe fruits, do such after-growing, unkindly fruits as come not at all to maturity and perfection. That by first ripe fruit such of the best sort and most grateful in their kind are meant, is manifestly more agreeable to the use of the like expres∣sion, Hos. IX. 10. and to the sense of the place, then withi 1.737 some to understand it of unripe fruit, not yet come to maturity: as if the Pro∣phet should say, that seeing the scarcity of good men and difficulty to find them, he was con∣tent even with such as he could find, for he rather with earnest longing doth desire better then he could find. What reason he had for his complaint thus made in his own or the Churches name in figurative terms in the next words he farther explains, saying,

2

The good man is perished out of the earth; and there is none upright among men: they all lie in wait for blood: they hunt every man his brother with a net.

The good man is perished out of the Earth

(or as in the Margin) the godly or merciful man.] Our English word good we••l answers to the Hebrew word in the Origin••l 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chasid, which signifying both a ho••y godly or pious man, or a kind mer••ifull man, hath occa∣sioned some little difference betwixt Interpre∣ters: k 1.738 some rendring it the holy or godly man: l 1.739 others the kind or mercifull man. To both these is the Hebrew word applyable, and so is our English to such a one as hath regard both to his duty to God, and expresses that in an holy and godly conversation, and to his duty to man expressing that in acts of C••arity or mercy and doing good to others; both these in observance of the Commandments concur to the making up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chasid, a good man; they will not, where there is sincerity, be separated, and such the Prophet desires to find, but can find none of them, they are perished out of the Earth or Land, (for of that part of the Earth, that Country where he lived of Iudah and Israel he speaks:) such have formerly been, but now are dead and gone, and 'tis in vain to seek for them, for there is none ••pright a∣mong men. Among such as are now living in the Land, i. e.m 1.740 s••arcely any to be found, for that we may so understand it as to the greater part, and not precisely, that there was not any one single such man on the Earth, we may observe what the Lord answered to Eliah, complaining in like manner that he was left alone, and there was none that feared God, 1 Kings XIX. 14, and 19. and Rom. XI. 3, 4. and so is this complaint like those which we have, Ps. XII. 1. and XIV. 3. and Rom. III. 10, 11, 12. which at least import the great paucity and scarceness of good and upright men, which are so few in respect of those which are otherwise, that it may in respect of the generality be said there are none such, they are lost among the multitude. That he hath just reason to say so, he farther makes evident by describing the contrary behavior of the ge∣nerality, viz.n 1.741 That they all lay wait for blood, and hunt every man his brother with a net.

Lie in wait for blood] i. e. to take away the lives of men, or, aso 1.742 some, to spoile them of their substance, and what they have, which is to them as their blood, and wherewith their life is sustained: probably both are compre∣hended in the namep 1.743 bloods (for it is the plu∣ral number) and coveting of other mens goods and rapine, often endeth in cruelty and mur∣der. That men greedy of gain may obtain their prey they will not spare to take away the life of the owners thereof,q 1.744 Prov. I. 19. and by all crafty cunning and hidden means do they seek, and take occasion to effect this.

They hunt every man his brother with a net.] As a Hunter, Fowler, or Fisher that spreads his net, uses all arts to get his prey into it, that he may catch it, and destroy it, so do these use all possible arts, whereby they may insnare any, by whose destruction they may gain ought to themselves. This rendring is plain and proper, and the meaning of it perspi∣cuous; yet do some (and those of the ancientest Interpreters) render otherwise, viz. they hunt every man his brother to death or destruction,r 1.745 so the Chalde, Syriac, and vulgar Latin. The reason of this diversity is manifest to be from hence, because the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cherem signi∣fies a net and also destruction, and it cannot be thought that they who rendred it according to one signification, were not aware of the other, because in other places they use it, but took that which they thought here most agree∣able to the sense and meaning of the place. So they that here render it destruction or death, Habbac. I. 15. render it net. Here they thought it seems that of destruction more agreeable to what goes before They lay in wait for blood, and tending to the same sense. They that render with a net, understand the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be (as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) they that to destruction, the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 L, as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉s 1.746 Lec••erem.) Thet 1.747 Greek rendring the words they afflict with affliction, or straiten with straitning every one his neighbour, seem rather to have given the meaning, then to have attended to the li∣teral signification of the words. They that seek after various readings, might per∣haps say, that here instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yatsudu, they hurt, they seem to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yatsuru they straiten or afflict, and instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cherem, a net, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hereb, much, or some o∣ther word: but such conjectures are no safe or sure way of solving difficulties, or recon∣ciling differences. The meaning will be other∣wise well enough made up, by saying that by straiten with straitning, or afflict with affliction, they would express what is by the Prophet in figurative terms expressed, inasmuch as the Hunter's intention by laying his net, is to bring those creatures, which he would catch, into a strait, that so he may have them at his pleasure, and use them how he will.

3

¶That they may do evil with both hands earnestly, the Prince asketh, and the Iudg asketh for a reward: and the great man uttereth his mischievous desire: so they wrap it up.

That they may do evil with both hands ear∣nestly,

the Prince asketh, &c.] In these words, wherein he farther taxeth the great corruption, avarice, and cruelty, of such especially who were in authority, and ought to have done justice, and seen it done, and those that were rich and potent, there is some difficulty. A learned* 1.748 man well versed in the language of the Scripture, confesseth that this place did long and much perplex him, that he could not satisfy himself in the interpretation of it, and perhaps was not at last satisfied. And such different expositions are brought of it, that the Reader who takes notice of them, will perhaps be put to use his best judgement and discretion, to choose which he may prefer and satisfy himself with. The former part of the verse, in which is the cheif difficulty, con∣sists briefly of these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Al Haraa for evil, or to do evil, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cappaim, hands, or both hands, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Liheitib, to do or make good, or to do well. From the understanding of these words, and joining them in constru∣ction one with another, and either taking them, so as to make a distinct period of themselves, or in conjunction with the following words, the Prince asketh, &c. ariseth that diversity of interpretations: the more ancient Translations thus rendring, viz. the Greek, for evil do they prepare (or make ready) their hands, and so the Arabick following them; the Vulgar Latin, the evil of their hands they call good. The Chalde Paraphrase, they do evil with their hands, and do not do good. The Syriack accordingly, their hands are prepared (or ready) to do evil, and they do not do good. Among more modern Inter∣preters there is yet more variety. Of the Jews x 1.749 some thus expound the first words by them∣selves, also, For the evill (or for a reward of the evill) of your hands, do ye hope that he will do good unto you? (or, as a MS copy reads, that I will or shall do good unto you?)y 1.750 Others taking the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 L prefixed to the last word, to import here, as sometimes it doth, for, or instead of, thus, for the evil of your hands, be∣cause it is to you instead of doing good, is, or shall this come: or asz 1.751 another expounds it, For evil two hands, i. e. two portions, instead of doing good, i. e. they render double of evil, for, or instead of, good. This seems very obscure, and would be plainer thus, for doing, or to do evil, i. e. They do of evil twice as much as they do of good, or double evil to what, or instead of what, they should do of good.

a 1.752 Others will have the words to be thus expounded, They set themselves as for the evil that is in their hands, that they may do it well, i. e. confirm it, or do it effectually or throughly, that they may take bribes: so that in their opi∣nion the meaning of the word, to do well, is to do firmly or throughl••. Against whichb 1.753 an∣other of them excepts, because it is improper to sa••, a man may do ill well; but to that may seem an easy answer, that the doing it well, imports not any goodness in the thing that is done, but earnestness and putting to force in doing it: which in otherc 1.754 Languages is not unusual to say, that a man doth such a thing well, when he throughly and earnestly doth it, though the thing it self be not good. And there∣fore do ours with otherd 1.755 modern Translators and Expositors take this meaning. The mean∣ing which he that excepts against this, gives, is, When any desires to have any evill, that is in the hands of any, or is done him by the hands of any, rectified, any wrong or injury done to him redressed by those that are in au∣thority, they to do him right, require bribes and gifts; so that the remedy shall be ••orse to him than the damage that he hath suffered, and desires to have made good to him, and will cost him more. This meaning doth a late learn∣ed e 1.756 man likewise give, viz. that it cannot be obtained of those that are in authority and place of Judicature, to defend and do right to an innocent oppressed man against him that is of wicked hands, without giving them bribes and rewards; so that the words may run, to do good or right against him that is of wicked hands, the Prince asketh, &c. or, Is good and right to be done against him that is of wicked hands? (i. e. if right be to be done, &c.) or the hands are (i. e. ought to be) for doing good, or right, against evil, or in∣terrogatively are the hands for doing right against evil? but they abuse their hands, instead of doing right with them, they use them onely to take bribes, the Prince asketh, &c. But there seems no reason to depart from that sense which our Translators follow; under∣standing by earnestly, fully, with diligence, and the utmost of their power. It seems well to agree to the words, except we shall think it a plainer way to render it, for evil (or to do evil) two or both hands [viz.f 1.757 are ready] or they hunt with both hands, but to do good, the Prince asketh, &c. that the meaning may be, They are ready with both hands, i. e. with all their might to do evil, they have two hands for that, but must be hired and largely bribed to do good. Whereas the Chalde (as likewise the Syriack) renders, and do not do good. A learnedg 1.758 man thinks that instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Leheiti••, which signifies to do good, he read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lo hetib in two words, which signifies he hath not done good, but there is no necessity to say so, but rather that he read it as it is now

usually read, and took the letter •• L to im∣port, as we said some think it to do, as much as, for or instead of, and so gave the meaning of it in equivalent terms; for to say they do evil and do not do good, is all one with, they do evil instead of doing good.

The Prince asketh, and &c. Here are three sorts of persons accused of combining together for the perverting of justice, described by their several titles, the Prince, the Iudge, the Great one. Firsth 1.759 the Prince, i. e. either the King or cheif Ruler, or the Magistrate, he that should oversee all, and look that judgement be impar∣tially done, even he looks after bribes, and requires presents from those that seek for ju∣stice. j 1.760 Others by the Prince understand such as are in cheif authority under the King, who, because it were a shame for him to ask, do ask gifts for him. Secondly the Iudge, he that should determine the cause and pronounce sentence according to right, without respect to persons in judgement, Deut. I. 17. and not take any gift, Deut. XVI. 19. he isk 1.761 for a reward, or asketh a reward, and is swayed by what he hopes to gain, or that which shall come to his l 1.762 share of the money given, not by the merits of the cause. And the great man, i. e. saym 1.763 some, he that is great in the Kings Court, n 1.764 others the Advocate, the Pleader, or he that is to set things in order for a legal proceeding, and to inform the Judges, and instruct those that have Suits in Law, and order their Plea to the best advantage.o 1.765 Others, any great, potent, or rich man. He uttereth his mischievous desire, or as in the Margin, the mischief of his soul, i. e. either the mischeif which he hath con∣ceived within himself; or asp 1.766 some, that which shall be, or prove mischeif to himself, or as diversq 1.767 ancient Translations the desire of his soul. If the great man be taken in either of the two former significations, the meaning will be, ei∣ther, that these three one under another, joint∣ly conspire to set Justice to sale, not as right, but as their own gain and advantage shall re∣quire, and be advanced by, though it will end in the destruction of their soules; or asr 1.768 some •• (though perhaps not so appositly to the place) that whatsoever the Prince, though ne∣ver so illegally, requires from any, both the Judge and the great man do further his desire in it, and care not what, how contrary to Law, Right, and Justice soever they say, or pro∣nounce in his behalf for effecting his designs, out of hope and advantage to themselves too, and that they may share in the gain. But if it be taken in the third signification, then the meaning will be, that the great or rich man, who hath in his mind or desire to get any thing by wrong from any others 1.769 poorer or weaker than himself, and who hath done wrong in any kind, seeing both the Prince and Judge have both their hands open to receive gifts and bribes, is not afraid or ashamed to utter what mischeivous design he hath in his mind, being sure of their assistance in what∣soever he desires; and so how unjust soever the cause be, yet by their mutual compliance, they make it firm on his side, or so wrap it up and involve it, that the right shall not ap∣pear. The verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yea••••etuha rendred they wrap it up, being in the plural number.t 1.770 seems to include the three sorts of persons mentioned, viz. the Prince, the Iudge, and the Great man, shewing that they all conspire in that which is done. The signification of it may be taken either from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aboth, first, as it signifies a cord strongly twisted, whence is said u 1.771 Isaiah V. 18. that draw sin, as with a Cart rope, and so it will be to twist strongly toge∣ther, so as it cannot be easily undone or broken; and so the meaning will be, that the matter however weak in it self, as being altogether unjust, is by these three twisting it up made as firm and strong as ax 1.772 three-fold cord, that it shall prevail against right, and not by any that hath better right on his side be dissolved; or secondly as it is spoken of a tree or bough with many thick branches or leaves folded, and as it were twisted one with another, and so to signify they branch out or divide into ma∣ny branches the matter (as some learnedy 1.773 Jews expound it) or probably, they make intricate the matter, as thick branches of trees complicated and wrapped together, so that men may not easily discern between the right and the wrong, nor distinguish one from the other. Agreeable to which meaning seems the rendring of the Vulgar Latin, they trouble it, i. e. confound, or, make confused the matter: and this signification is agreeable to that of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abatha in Arabick, to mingle to∣gether or confound, in which language like∣wise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aphatha with change of the b in∣to p or ph is to twist or rest, although in this signification also it may be understood as the former, to make difficult or hard to be solved. Then the Pronoun affixed to that Verb which signifies it, is regularly appliable so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Havoth Napshoz 1.774 rendred his mischeivous de∣sire, or mischeif of his Soul, i. e. that mischievous unjust design which the great rich man hath con∣ceived in himself, and now utters, that by the assistance of the Prince and Judge whom he hath gained by promise of bribe, it may be

justified and made to prevail against any that oppose it.

This signification of mischeif, or naughti∣ness, or calamity, or destruction, or the like is agreeable to the often use of it in the Scripture; that other, which some ancient In∣terpreters (as we said) give it, is confirmed by the frequent use of the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hawa, in the Arabick tongue, in that no∣tion of desire.

[In the Francfort Edition of the Greek Bible 1597, it is observed in the Notes or va∣rious Lections, that this verse, &c. in the Greek differs much from the original Hebrew, and so it doth both from that and all other Translations (except such as were out of the Greek) that it will be in vain to seek to re∣concile them; it being there read and the Iudge speaks peaceable words, it is the desire of his Soul, and I will take away, &c. But it is more our business to see what the Hebrew will bear, and what rendrings best agree with it.]

4

The best of them is as a brier: the most upright is sharper then a thorn-hedg: the day of thy watchmen, and thy vi∣sitation cometh; now shall be their perplexity.

The best of them is as a briar, &c.] Of them, whether of those forenamed, the Prince, the Iudge, and the Great man (asa 1.775 some) or more b 1.776 generally, of all the whole multitude of the People, of the present generation (agreeably to what was said v. 2.) is like a briar, or thorn; and he that is the most upright among them, is as a bough of thornsc 1.777 out of an hedge made of thornes, or sharper (as is well sup∣plied) then a thorn-hedge. Both these words rendred briar and a thorn-hedge are joined to∣gether, Prov. XV. 19. and there rendred an hedge of thornes. So mischeivous are they, that there is no dealing with them without recei∣ving hurt from them, as he thatd 1.778 meddleth with thorns, or handleth, or goes through a thorn-hedg, cannot escape either having his hands pricked, or his flesh or clothes rent, or receiving some mischeif.

The day of thy watch-men and thy visitation cometh, &c.] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Metzappeh, as likewise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tzopheh (from the same root signifying to look abroad or about, to spy, and sometimes to look for, or expect, &c.) pro∣perly signifying a watch-man, one that is set in some eminent place to look about and spy what he can discover, as the approch of ene∣mies, or other comers to a place, or any like∣lyhood, or occasion of danger, and give re∣port thereof to the Inhabitants, that they may be aware of it, is in the Scripture applyed to Prophets from the likeness of their office, who were also anciently called seers, I. Sam. IX. 9. as Ezek. III. 17. and XXXIII. 7. as for the same reason it may be attributed to other e 1.779 Teachers or Governors, who have oversight and care of People, or ought to watch for their good, and take care, or warn them to take care to prevent any evill, that they may see coming on them: and of such Governors, is the word by some understood. Now what titles or epithets soever did belong to true Prophets, no doubt, false Prophets did pre∣tend to and take to themselves, and those that were deluded and seduced by them would attribute to them. Accordingly is this name here understood by some of true Prophets, by some of false ones. Those that understand it of the true Prophets, thus give the meaning; The day of thy watch-men, i. e. which the Pro∣phets, whom God gave as watch-men to thee to warn thee of the danger and destruction, which, if thou shouldst continue in thy sinfull courses, would certainly come upon thee; did forewarn and tell thee of, is now (be∣cause thou obstinately goest on in them)f 1.780 come, is now at hand, and thy visitation, the time that God will visit and punish thee for thy iniquities, is (according to their words) come.

Now (suddenly) shall be their perplexity either of thoseg 1.781 mentioned, the Prince, the Judge and great man, and such as before in∣dulged all liberty and freedom of wickedness to themselves and perplexed others, or, more h 1.782 generally as if he had said to the People, now shall your perplexity be, now shall you be brought to confusion; such change of per∣sons being not unusual in speaking to, or of any. Those that understand it of the false Pro∣phets, give it either thus, 1. The day of thy false Prophets, who made thee trust on lies, thou shalt now see what it will prove, whe∣ther good or bad. For behold the day of vi∣sitation for thine iniquities is come, now shall be their perplexity, i. e.i 1.783 the perplexity of those false Prophets: or ask 1.784 others explain the same meaning, in the day wherein thy false Prophets said that all things should be happy and prosperous unto thee, shall thy vi∣sitation come, i. e. God shall punish thee, and now shall they be perplexed in mind, i. e. God shall punish them for the injury done by them to the poor. And to this interpretation seems reduceable the Chalde Paraphrase, andl 1.785 others explaining it, in the day that thou didst expect

or look for good, the day of the visitation of thy wickedness cometh. Or else 2••ym 1.786 The day of thy false Prophets, the day wherein they shall be punished; shall come; for shortly shall come the day of thy visitation. To which is re∣duceable the exposition of others, who ex∣plain it in the day of, (i. e.n 1.787 when thou shalt see) the day, that is, the destruction of thy Prophets, know that thy punishment is come: (where by Prophets I suppose he must mean false Prophets.) The like way of construction followo 1.788 they, who (as we said) understand by watch-men, the Governors, Princes, or Magistrates. To either of these expositions a∣gree the words, as in our Translation read. But ap 1.789 Jew of later standing, who had seen what those ancienter said, pretends to give a prope•••• meaning of the words, and de∣nying the word which is rendred watch-men, to be put here as a title either of true or false Prophets, will have the words thus rendred (as still having respect to those afore named, the Prince, the Judge, the Great man, join∣ing together in seeking for bribes and gain, and setting justice to sale.) In the day (or all the time) that they are looking after, (for so sometimes the word may signify, viz. to ex∣pect or look for,) or expect thee to bring to them gifts or rewards: heed shall be given to thee, cognisance of thy cause shall presently be had, and no longer: when they have gotten all they can, and they expect no more from thee, thou mayst seek for justice, but no re∣gard shall be had to thee, or notice taken of thy cause. But now the Land being laid de∣solate, they shall be in perplexity, and have no more occasion of spoiling in matter of Judi∣cature. This man (as hath been elsewhere said) loves to go different from others, and to pretend to understand the words better than they did: but however his meaning may please any, his construction of the words here seems harsh. Anotherq 1.790 Jew ancienter than he (but whose works have never yet been printed) taking the word watch-men, in its more lit∣teral sense, thus expounds it, The day cometh, or is at hand, that thy watch-men (those that are set on high places, to spy or discover afar off what is coming and give report thereof) r 1.791 shall say, thy visitation cometh, i. e. the enemy or thy punishment cometh. Or else, saith he, the day of thy watch-men, i. e. the enemies who expected or waited for thy destruction, i. e. the time that they waited for, and the day wherein thou shalt be visited with punish∣ments for thy evill doings. Now shall you be brought to perplexity and confusion. With this man (as to the first way) agrees also a Christians 1.792 interpreter of good note, who ex∣pounds it, The day of war, when thou shalt set watch-men on thy walls, cometh, suddenly shall men be in á hurry or tumult. If this meaning please any, the words in our Trans∣lation may be accommodated to it also.

5

¶Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom.

Trust ye not in a friend, put ye not confi∣dence in a guide, &c.] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Alluph rendred a guide, ist 1.793 else where put to signi∣fy a Prince, a great man, a cheif man, or leader, &c. and so is byu 1.794 some here taken. Against •• which a learnedx 1.795 Jew excepts, as not well agreeing to this place, where he com∣plains of the defect of faithfulness, and friend∣ship amongst men, and the falseness and fraud that was amongst those who were of nearest relation, and had greatest ties of friendship betwixt them: and thinks therefore the word here to be much of like signification with the foregoing, friend, and to denote a companion, or familiar friend and acquaintance, with whom a man hath used most familiarly to converse. Which is the mind also of a learned Christian, viz.y 1.796 Lud. de Dieu. Another learn∣ed z 1.797 Jew, understands it of an Elder Brother, viz. as he that ought to be the leader and di∣rector of the rest of the family.a 1.798 Another takes it to signify here an husband, who is by that title else where called in respect of the wife, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Alluph, the guide of her youth b 1.799 Prov. II. 16. that so as in the next words, the husband is counselled not to trust his wife; so in these, the wife should be cautioned not to trust her husband,c 1.800 to shew the great cor∣ruption of the times, when man and wife must beware of one another. This exposition may seem perhaps too nice, though of a serious man. To any of these significations, will our English word, Guide, well fit, whether any superior by whom we ought to be faithfully directed, or any equal, whose advice we would take and trust, and repose our selves with confidence in.

That Jewish Doctor, Abarbinel, who as before we said loves to go different from other Expositors, here by a friend, understands, the Iudge before mentioned, by a guide, the Prince, and that these he forbids to put any trust in, yet withall warns a man not to speak ill of

them, or curse them, not so much as in the greatest privacy, betwixt himself and his wife, according to what is said,d 1.801 curse not the King no not in thy thought, and curse not the rich in thy bed-chamber. Which exposition of his, as we can see no reason to follow, though somee 1.802 Chri∣stians follow it, so much less, those allegorical ones, which he brings out of former Rab∣bins, enigmatically applying the words to the evill concupiscence, to God, and to the Soul, and the like; which it will be much besides the purpose to rehearse, much more to make use of.

Keep the doors of thy mouth from her that lieth in thy bosom.] i. e. Utter not even to thy wife that which thou wouldest have to be kept se∣cret, lest she divulge it to thy prejudice: for so wicked and false are all, neglecting all ob∣ligations, that even she that is one with thy∣self, will deceive and betray thee.

6

For the son dishonoreth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a mans enemies are the men of his own house.

For the Son dishonoreth the Father.] Not only those that are equal with a man, but those also that are inferior to him, and depend on him, and are by all Laws of duty most bound to respect him, and to endeavor to preserve his safety and reputation, cast off all the res∣pects that they ow by the Laws of God and nature, as in these relations here mentioned: and are ready to do him all disgrace, despite and mischeif. So that he need fear not only enemies from abroad; in his own house and family he shall find them, even among those from whom he might expect the greatest love and respect. Much the same expressions in W^ch the Prophet here bewails the corruption of his times, doth our Saviour use in declaring such perillous times as should be under the Gospell also,f 1.803 Matth. X. 21. and vers. 35, 36. And his counsel to be wise as Serpents, and harmless as Doves, and to beware of men (there vers. 16. and 17.) agrees well with our Pro∣phets caution here, not to trust in any of them. By the enumeration of these several instances is made good what was said, vers. 2. the good man is perished out of the Earth, and there is none upright among men, and that may seem sufficient for the connexion between these and the preceding words. Yet others (not unfitly) make these words to follow as a more full ex∣plication of that perplexity which vers. 4. he said should be upon or among them, viz. that so great it should be, as should make them forget all Londs of relation, all duties owing from one to another, and every one shifting for themselves, and looking after their own con∣cerns and safety, take no care of, nor shew any respect to those, whom they owed most to, but so behave themselves towards them, as if they were strangers and enemies, so that there was need of cautioning them that would be safe, not to put confidence in any of them. (What some would have this caution to im∣port, that they should not trust or put con∣fidence in their false Frophets,g 1.804 who by fair speeches would deceive them, and with feigned words make merchandise of them, may by way of inference be accomodated, viz.h 1.805 If the nearest relations shall not be faithfull, much less will it be safe to put trust in those whose end is to deceive; but is not that which the Letter seems to aim at.)

7

Therefore I will look unto the Lord: I will wait for the God of my salva∣tion: my God will hear me.

Therefore will I look unto the Lord, &c.] The times being so corrupt, and such danger from all sort of men, no fidelity in, no security from, even those who ought to be a mans greatest helps, and supports, what shall a man do? whither shall he betake himself for refuge? The Prophet speaking as of himself, in the person of anyi 1.806 godly and prudent man, or of the truek 1.807 Israel, or Gods People, or Iera∣salem, or in thel 1.808 person of that Nation in captivity, leads by his example the way, and shews that God alone is to be trusted on in such times of difficulty, who is a rock of Salva∣tion, a sure refuge, and in his due time will not fail to hear and answer them, who wait on him, as shall be best for them; he will not fail or frustrate their expectation, they shall not in vain rely on him.

The Prophet having hitherto denounced judgments now (according to the custom of the Prophets)m 1.809 draws towards his conclu∣sion with consolatory words and promises.

8

¶Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me.

9

I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgement for me: he will bring me forth to the light, and I shall behold his righteousness.

Rejoice not against me O mine enemy, &c.] It will easily be conceived that the Prophet here speaks in the person of the Church, or Nation of the Jews, looking on her self, as now under hard pressures, and in that capti∣vity under the hand of her enemies, which the Prophets had foretold, and bid her to expect; and in that regard comparing her self to a poor, distressed dejected woman, and her ene∣mies to a proud, imperious, insolent dame, insulting over her, as quite cast off, and given up irrecoverably to destruction, and destitute of all hope. Who is her enemy that she speaks to? Babylon, sayn 1.810 many, more particularly, o 1.811 which led her captive, and triumphed over her. Others understand it rather of Idumaea, or the Edomites, who are every where set forth as the most inveterate enemies of Israel, that hadp 1.812 a perpetual hatred against them. And though they themselves were not able to do them so much mischeif as others, yet they made it up in spite, and when ever any ca∣lamity befell them, rejoiced greatly at it, and insulted over them, and did the best they could to help against them. Obad. ver. 10, 11, &c. That both of these may be here well joined under that title, may appear by what is said respe∣cting both of them, Psal. CXXXVII. 7, 8. Nor will it be inconvenient to take in with them any other that did shew like hatred to the Jews at that time, and rejoiced at their calamity, all those her enemies, whose behavior towards her is described, Lam. II. 16, 17.

Some of the Jews will have particularly to be meantq 1.813 Rome, or the Romans (whom they usually call Edomites, and under that name comprehend other Christians) whom they look on as theirr 1.814 greatest enemies, and expect and pray for their destruction more earnestly then for that of the Mahometans or any other, and have much less kindness for. But there is more then expression of their hatred to them in this their interpretation, for from this grant∣ed they would make an argument to perswade, that the Messiah is not yet come: at whose coming they expect that these their enemies shall be totally destroyed. That which she saith to her enemy is, Rejoice not against me? &c. She represseth the enemies taunts, and takes comfort to her self from her assurance that things shall not alwaies continue in that con∣dition with either of them, as they now are, but there shall be a change, to her for better, by the mercy of God to whom she will turn by repentance, and stedfastly cleave, and to her insulting enemy who contemned God and despitefully used his People for the worse, by his Justice in due time exserting it self, though for a while conniving at them, or making use of them for the correction of his children, and bringing about his ends for his own glory, not to give them cause of boasting of them∣selves, and their own might. Of such Gods method in correcting his People, and taking vengeance on those whom he makes use of as his instruments for that end when they grow proud and insolent, see Isaiah X. 5, 12, &c. and C. XXXIII. V. I. Ier. XXX. 8, 10, &c. and other like places. As for her self she saith, when I fall I shall arise,s 1.815 when, if, or though, I fall from my dignity, be deprived of power, or fall into calamity, I shall by Gods help be restored and raised again.

I shall arise] The word is of the preter∣perfect tense, and word for word signifies, I have risen, to shew the certainty which she hath of it,t 1.816 according to the usual expression of the Prophetical style, speaking of those things, which by vertue of his promise or word are to be expected, as of things already done or come to pass. This is the usual and received exposition; but there is among the Jews ^u one, who thinks it more convenient to take the words, I have fallen and I have risen, as they are in the form, so in the signification of the preterperfect tense, thus, Rejoice not against me, ô mine Enemy, because of my captivity, in which I now am, as thinking that I shall not come out of it any more, seeing the wrath of God is kindled against me, for behold I have formerly many times fallen into captivity, as in Egypt and Babylon, and have risen or reco∣vered from those falls, and returned from those captivities, and so shall it now be, That al∣though I sit in darkness, the Lord shall be a light unto me, and after this darksome night shall arise (to me,) a bright light, as at other times it hath been, because this my fall hath not been a thing that hath come by chance, but by the Providence of God for punishment of my sins, to which is a determined time, and therefore when I arise he will redeem me. 'Tis true, that I do in this my captivity, bear the indignation of the Lord, because I have sinned against him, but this is not to be perpetual, but till he hath pleaded with me his contro∣versy, and inflicted on me that punishment which I ought to bear according to mine ini∣quities. And so likewise is to be understood, and execute my Iudgement, i. e. that judgment which it was due to execute on me. And when v 1.817

he hath made an end of doing this, then shall he bring me forth to the light, from the dark∣ness of my captivity, and then shall I behold his righteousness, viz. the righteousness and mer∣cies that he will exercise towards me. To this purpose he. But though a convenient meaning might be made of the words by interpreting those words in the preterperfect tense, and from help formerly afforded from God, faith∣full penitents may have assurance upon un∣feigned repentance of finding the like again, when any calamities befall them, and they may to that purpose make use of these words on occasion: yet we cannot here go along with that Doctor in as much as he seems to drive at a false end, (as we have already said on this present verse) and taking the deliverance from the Babylonish captivity, which seems here particularly intended, only by the way, looks for the completion of this Prophecy by a deliverance and restauration from the capti∣vity or exile that they are now since Christs time under, by a destruction of the Romans or Edomites, as he calls them (as we said) which he hath not from these words any ground to expect.

When I sit in darkness, &c.] Darkness is often put in Scripture to signify adversity, mi∣sery, calamity or trouble, as on the contrary light, for prosperity, joy and happiness.x 1.818 Here the unhappy condition of captivity may seem called, and compared to, darkness, by reason of the withdrawing of Gods Providence, or its seeming to be intercepted, in comparison of what appears of it, in the time of Salva∣tion, y 1.819 although it in it self be still remaining, and shall, that darkness being dispelled, again with much lustre shew it self to the comfort of the penitent and patient sufferer. The Lord who now seeming to be withdrawn from him, hath left him as in darkness, shall again lift up the light of his countenance upon him, and be a light and comfort unto him. In as∣surance of this she saith, I will bear the indi∣g••ation of the Lord, i. e.z 1.820 she will patiently bear the punishment, that he hath seen fit to inflict on her, as being sensible that she hath justly deserved it, (saying, because I have sin∣ned against him,) and will expect, till being reconciled to her, he shall plead ••er cause, and execute Iudgment for her sake on her Ene∣my, who being by God made an instrument for correcting her, insulted over her, as if she were worse then her self, and used the oc∣casion put into her hand to wreak her own spite, not to execute Gods command. When he hath thus performed his whole work of chastisement upon her, then will he return in mercy to her, bring her forth to light, restore to her comfort, and the joy of his Salvation, and she shall behold his righteousness, which he will exercise toward her in delivering her, and recompensing vengeance on her enemy,* 1.821 or his goodness, loving kindness, and faithfulness, the word including all. Having thus declared her own condition, and what she assures her self of, she proceeds to declare what her ene∣my is to expect.

10

Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the Lord thy God? mine eies shall behold her: now shall she be troden down as the mire of the streets.

Then she that is mine enemy shall see it, and shame shall cover her which said, &c.] She that nowa 1.822 insults over me, as if I were utterly forsaken and cast off by God, and derides me for still putting my trust in him, who she thinks either cannot or will not deliver me, seeing ••he good hand of God upon me, in my gracious restauration, shall in that strange alteration, which she shall see in things concerning me contrary to her desire, where∣by the Lord will approve himself still my God; have enough to cover her with shame, by being frustrated in her expectation, but much more from what shall befall her self: for from the height of her pride shall she be cast down into the lowest and basest condi∣tion, to be even trod down and trampled upon with all contemt, as the very dirt and mire of the streets. And whereas now she cannot please her eies more with any thing then her looking on my misery, then, on the contrary shall my eies behold and look on her in her despicable condition, to their full satisfaction. See the like use of the word, Psal. LIV. ult. and LIX. 10. and Micah IV. 11. The word rendred she shall see, as taking it for the third person future feminine, others take for the second masculin, as likewise the following verb, and thus render the words, as in the Margin, and thou wilt see her that is mine enemy, and cover her with shame. But the former is the more received interpretation, and there is no reason to depart from it.

This Prophecy, if applied to Babylon and the Chaldeans, was then fulfilled when Ba∣bylon was taken, and their Empire destroy∣ed by the Medes and Persians, Dan. V. 30, 31. and it isb 1.823 observable, that that great turn of their fortune was made in that very night, when Belshazzar with his Nobles did insult afr••sh and lifted up themselves a∣gainst

against God, and his People that trusted in him alone, and praised their own Gods of gold and silver, &c. as 'tis in that Chapter vers. 2, 3, 4.c 1.824 They that apply it to the Idumeans, look on it as made good, either when they were taken also by the ••haldeans, not many years after Ierusalem, or after the return of the Jews when they were overthrown by the Maccabees, ••ib. 1. cap. V. 3, &c. Of destru∣ction threatned to them, see Ieremy XLIX. 7, &c.

Some of the Jews (as we have intimated) would have us look on it as a Prophecy not yet fulfilled, but hereafter by the destruction of the Romans, by whom they were since ••ar∣ried out of their Country, and such, under whom they are still thence detained, to be fulfilled. By their false principles on which they go, they are necessitated so to do: their Ancestors having denied and rejected Christ when he came, and God having rejected them so long since for it, which they are resolved not to acknowledg, but to persist still in like obstinacy, have nothing to pretend as a color for it, but that those Proph••sies of a tem∣poral deli••erance from the hands of all their enemies to be wrought (as they would have it) by the Messiah are not yet made good. And these enemies they will have p••rticularly to be the Romans, (on whom they bestow the name of Edomites •• so passing over the Baby∣lonish captivity, before which our Prophet spake ••hese things, and their restauration from it, (of which he plainly prophesied that, which was by what fell ou•• in their carrying to Ba∣bylon, and the destruction both of their other enemies that then insulted over them, and of Babylon it self afterward, and their restoring to their own Country again, e••idently and si∣gnally made good;) fix new times, and un∣certain periods, that so they may still foster their error, and keep up their posterity in a vain hope of having those, and the like Prophesies (w^ch ha••e long since been according to the true intent made good) yet fulfilled according to their own groundless desires, as they have kept themselves for many hundreds of years past.

To this purpose is it what ad 1.825 Doctor of great note among them expresly saith, that the ene∣my here spoken of, and bidden not to rejoyce is Rome the wicked, under whose power their captivity had been prolonged above a thousand years (when he wrote this, and some hundreds of years are past since.) This I particularly take notice of, because the name Rome is here in some Editions of that Author left out, and in a Man••script so blotted out as yet to appear, by order it seems of the Inquisitors. Although by the Epithet, which is left behind, viz. the wicked, is sufficiently understood what they mean, to warn such as look into the Jewish writers that they do consult se••eral Editions or Manuscript Copies if they have them at hand, if they would see what the Jewish wri∣ters say in such places where they meddle with Christians. By the same means is it, I suppose, that in another of their Commentators, R. Sa∣lomo Iarchi, in some Copies manuscript and printed is put, mine enemy, i. e. Babel and Rome, but in others is pute 1.826 Babel and Persia, in othersf 1.827 Aram. In this Digression it may likewise be observed, that in some editions of the Chalde Paraphrase is here put,g 1.828 Rome mine enemy, though in other Editions the name Rome is not found. And it may well (according to the conjecture of a learnedh 1.829 man) be thought to have by some latter Jews been put in, for adding authority to their opinion. For it Io∣nathan, the Author of the Paraphrase on this, and the other Prophets were so ancient, as he is taken to be, it is not probable that it was ever put in by himself, though in those Paraphrases of other Books which were not so ancient, it be no wonder to see such glosses of their own, agreeable to their own opinions, put in.

11

In the day that thy walls are to be built, in that day shall the decree be far removed.

12

In that day also he shall come even to thee from Assyria, and from the fortified cities, and from the fortress even to the river, and from sea to sea, and from mountain to mountain.

13

Notwithstanding the land shall be de∣solate, because of them that dwell there∣in; for the fruit of their doings.

In the day that thy walls are to be built, &c.] That there is no small difficulty in this and the following verse, appears by the irreconcilably different expositions which are by Interpre∣ters given of them, in respect both to the person spoken to, and the things which are spoken concerning that person. As to the person pointed to by the word or pronoun thy, on stating of which much depends the understand∣ing of what is either promised, or threatned, some will have to be meant Ierusalem, or the Nation of the Jews, Gods Church or People; Others, on the contrary, the insulting enemy before mentioned, who ever she be. If Ieru∣salem

or the People of the Jews be meant, then will it be a promise of good to them, which according toi 1.830 some will be to this purpose. In the day that the Lord shall again build up thy walls, (or there shall be a day wherein thy walls shall be built up and) in that day shall the decree be far removed (or k 1.831 that day shall far remove thy decree) i, e. say l 1.832 some, the decrees and exactions of thy ene∣mies whereby they exacted tribute of thee, or tyrannically ruled over thee, and oppressed thee: or asm 1.833 others, the decree made for hin∣dring thee to be rebuilded, viz. the decree made by Artaxerxes, Ezra. IV. 21. these shall be no longer in force against thee, but thou shalt be freed from them, and enjoy thy li∣berty. n 1.834 Others, the decree shall be far ex∣tended or go far abroad, i. e. the decree of punishment to be brought on thine enemies. In that day also he shall come unto thee, &c. i. e. sayo 1.835 some, he, i. e. any of thy dispersed, ca∣ptive, exile children that shall be in any of the places after named, shall come home and return unto thee:p 1.836 others, there shall be, that shall come unto thee from all those parts, viz. such shall be the glory of Ierusalem again after her restauration, thatq 1.837 many of all Nations shall flock unto it. Not far from this is that expositions ofr 1.838 some Jews, That day shall cer∣tainly be, and in it shall be subject unto thee the inhabitants of those Nations, [i. e. I sup∣pose such of them as shall joyn themselves to the Jews, and joyn with them in serving their God, not as if all those Nations should be sub∣jected to them.] This restauration of Ie∣rusalem (as is bys 1.839 some observed) was made good, and the Prophecy corporally and typically fulfilled after the seventy years of the Babylonish captivity,t 1.840 when the Jews had liberty again to return to their Country, and build their City and Temple: but spi∣ritually and principally,u 1.841 when the King∣dom of Christ was after his coming spread through the whole Earth, and the decree went forth far abroad, i. e. the doctrine of the Gospel; that decree mentioned, Psalm II. 7, 8. by vertue of which, he was to have the heathen given him for his inheritance, and the ut∣termost parts of the Earth for his possession, and by the doctrine of the Kingdom they were to be called in to him from all parts. Surely that this higher manner of the fulfilling this Prophecy, by building the spiritual Ierusalem i. e. the Church of Christ, may well be at∣tended to, and cheifly looked on by Christians, and so compared with what is said, Amos IX. 11, &c. that God would raise up the Taber∣nacle of David which was fallen, and close up the breaches thereof, &c. and so applied as that is, Acts XV. 16, 17. ••is not to be controverted: but we rather at present look after the plain literal fulfilling of it, which it long since so fully had, that we may on good grounds say; that the Jews in vain and without reason look for it as yet to come.

If the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yirchak signify to go far abroad, and be divulged, as we have seen ^v some to interpret it (thoughx 1.842 others question it, because it more usually signifies to be re∣moved, or put far off) then might it, being ap∣plied to the decree of Cyrus, Ezra I. or of Darius, Ezra VI. be expounded thus, Then shall the decree for thy restauration be sent or promulged far and wide, and by vertue thereof thy children from all those parts where they are captives, shall come unto thee, though literally understood, and not only of the pro∣mulging of the Gospel, according to that ex∣position formerly given.

Again, it may be considered whether, by the decree, may not be understood, the de∣cree of God by his Prophets denounced, con∣cerning the destruction of Ierusalem, the ca∣ptivity of the Jews, and the laying their Land desolate for their evil doing, and so the pro∣mise to be, that when God in mercy shall see time to restore again Ierusalem, that then the decree shall cease, be as it were laid aside and reversed, and then shall her exile children come again to her from all parts, though their Land, mean while, by vertue of that decree shall be desolate, &c.

By the decree,y 1.843 some who more spiritually interpret the words, understand human Laws and Traditions contrary to God, which shall give place to God's, and be removed to make way for that, and that then diverse of all Na∣tions shall come in unto the Lord. These waies of expounding the words are there, if they be looked on as spoken to and of Ierusalem, as our Translators by citing in the Margin, Amos IX. 11. seem to do, and not without good reason. But others, as we said, will have them directed to the enemy, and then is there farther variety of expositions.z 1.844 Some by the enemy meaning Babylon or the Chal∣deans, and thus giving the meaning, it will be a day, i. e. a long day, or long time e're thy ruins shall be repaired: In that day of thy being troden under, the power of sending a∣broad decrees among the Nations* 1.845 shall be far from thee, (according to that expression, Na∣hum II. 13.) In that day he, i. e. Cyrus shall come unto thee from Assyria, and to thy fenced Cities, and shall subject to himself the places, or Regions here described.

And the Land, i. e. Chaldea, shall be desolate with it's inhabitants, because of their many impieties and slaughters, and rapins, by them formerly committed. This sense is given by a great learned* 1.846 man, but seems somewhat harsh.a 1.847 Others taking the words as referred more generally to the enemy, (without par∣ticularly designing who is meant) thus, At that very time when thou shalt establish thy Kingdom, and rise up with all thy might a∣gainst me, the decree of God shall be far and wide extended, and his judgment shall come on thee, who hast so contumeliously used me, from Assyria, &c. i. e. from one Nation to another, till all mine Enemies be destroyed. A learnedb 1.848 Jew, likewise taking it as spoken to the Enemy in that large sense, looks on it as a threatning from the Jewish Nation to them, that she shall be revenged on them for their insulting over her, saith that the mean∣ing may be, At the time that you shall think to plaister or make up your buildings, the de∣cree of God shall be far removed from you, concerning it, i. e. he shall determine the con∣trary. That day shall certainly be e're long, and shall (appear made good) in the Coun∣tries here named, by their being taken by Nebuchaduezzar, or afterwards: Assur or Assy••ia being in the first place named as Israels Enemy, that at that time prevailed over them, and led them captives, &c.

Others of the Jews, who look on the words as directed to the Enemy, more plainly speak out their mind, that by the Enemy they mean the Romans or Christians: soc 1.849 one of them, therefore; Speaking concerning the Enemy he saith, In the day that thou thinkest to build up thy walls with the spoils of Israel, when thou shalt come with Gog and Magog into the Land of Israel, in that day shall the decree be far removed, i. e. that day shall be to thee to the contrary, and thy decree, which thou determinest over the Nations, and Israel which thou rulest over: that day shall come even to thee, That day of the salvation of Israel is a day of the Lord, and to thee, the Enemy shall come to destroy thee, from Assur, &c. and the Land shall be desolate, viz. the Land of the Peopled 1.850 with them that dwell therein. e 1.851 Another thus expounds it, that the sons of Ed••m, i. e. the company of Christians shall come up to conquer Ierusalem, which, since Titus destroyed it, had been in their hands, and was taken from them by the Ismaelites, or Mahome∣tans. The Kingdom of Edom (saith he) shall go up thither to build their walls; but the mat∣ter shall not succeed according to their thoughts, for in that day the decree shall be far removed, that is to say, The decree which was in their hands, i. e. the custom, of taking it as at other times they had done: and how that decree shall come to be removed (or altered) he sheweth, saying, that is a day and it shall come unto thee, i. e. that is a day, a peculiar signal day, a day unto the Lord, and to thee, ô Enemy, shall it come, even to thy neck shall it reach. And so he mentions that against the Kingdom of Rome shall come the Kingdoms of Assyria, and of the sons of the East, that is it which he says from Assyria and the fortifiedf 1.852 Cities, which he supposes to be Chaleath and Chabor, by the River Gozan, and the Cities of the Medes, of which Ioseph Ben-Gorion saies, that the People of them Alexander the Macedonian did shut up within the Mountains that they should not come forth. These, the Prophet saith shall now come forth against this Ene∣my, and by saying from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Matsor, or the fortress even to the River, he intimates that the ten Tribes also which were there in re∣straint and captivity, shall come against them, and the other People which are in the North-East even to the River, viz. Euphrates, which is between Ierusalem and Babel shall all come up against them.

And because the Christians shall some re∣main in Ships on the Sea near the Land of Israel, and others be on the Land, therefore he first reckons up the People that shall come against them by Land, from Assyria, and from the fortified Cities, and from the fortress, and then prophesies that there shall come against them that are on the Sea, strong Nations also by Sea, which is that which he saith, and from Sea, i. e. on the Sea shall they come from Sea, and then from Mountain to Mountain, as much as to say, also of the Inhabitants of the Moun∣tains shall come against them: and so in fine, the Land of Israel in which the War shall be, and multitude of People shall be gathered to∣gether, shall be desolate because of them that dwell therein, viz. those Nations which live in it for making War one with ano••her; and all this shall be for the fruit of their doings, by which they did evil to Israel. And whereas theg 1.853 Chalde Paraphrast interprets it of the Land of the Nations, that that should be desolate by reason of the slaughter and destruction of the Inhabitants, that also, saies he, is true.

Thus have we from him a long story as pun∣ctually told us, as if he had with his eies seen it already acted, and as confidently affirmed as if his exposition were as authentick as the text it self, and had been dictated to him by the same spirit, as the words thereof were to Micah: but such is it as the words afford no ground for. Consider when Micah prophesied, and what happened after, of the taking of

Ierusalem, and the captivity of the Jews, and their restauration, and coming from all parts again to Ierusalem, after the Land had for seventy years been desolate for their sins; and that if there be any thing beyond this in an higher sense to be looked after, it was fully made good in the setting up the Church, the Kingdom of Christ, and by so many Nations being called into it by the preaching of the Gospell; and it will easily appear that this Prophecy hath in the utmost extent of it been long since so fulfilled, as that these Jews look∣ing for a farther completion of it, by freeing them in such a way as they fancy from their present condition, will (as we before intima∣ted) evidently appear to proceed only out of obstinacy to maintain and make good their groundless supposition, that the promised Messiah is not yet come, but yet to be ex∣pected as a temporal Savior, whose Kingdom should be of this World.

Beside thes•• waies of expounding, some taking the words as directed to Ierusalem, or the Nation, or Church of the Jews, others to their Enemies, there is yet another, which seems to part them between them, given by one of their ancienter Commentators, viz. R. Sa••mo Iarchi, who taking the first words as referred to the Enemy, which said, Where is now thy God? as if she also said to Ierusalem, The day wherein thy walls should be built, which thou expectest, the decree of that day is far removed, i. e. the time of it shall be prolonged, it shall never come: then makes the following to be the Prophets answer to this purpose, That day which you mock at, saying it is lost, it is come to nothing, is a day reserved, and kept with God, and shall not be frustrated, and shall come even to thee, O Enemy, to wast (or destroy thee) from Assur, which was the first, or cheif of those that did us mischeif, and the fortified Cities, i. e. and unto the fortified Cities, which Iona∣than the Paraphrast calls Churmani the great; (perhaps Armenia) and the strong City or fortress is Rome, as he saith, who will bring me into the strong City, Psal. LX. 9. and CVIII. 10. and they say in the Midrash of Elleh ••addebarim Rabba, (i. e. the great allegorical ex∣position of Deuteronomy,) that is Rome, &c. This we give at large out of a manuscript Copy, because in the ordinary printed Co∣pies, both the name of Rome and other words are wanting. And the Land shall be desolate, i. e. (saies he) the Land of the Nations.

It may seem tedious that we have reckoned up all these waies of expounding these words; but perhaps it was necessary, lest any finding any of them omitted might suspect that it had in it somthing apposite, or of moment for un∣derstanding the Text, which was not taken notice of.

Having now the cheif of such Interpreta∣tions as are given, any may use his own judg∣ment, and I suppose none will seem plainet, and more agreeable to the words, then the first, taking the words as spoken of, or to Ierusalem, or the Nation, or Church of the Jews, that to her is promised, that there should be a day, wherein her walls should be built, and in that day her exile children should come again to her from several places of their dispersion; though it should not be till after the Land, for the evil of their doings, should be deso∣late, and they be removed from it; before the making good of this gracious promise, that judgment or punishment afore threatned should take place for chastisement of them for their sins. The particle •• V rendred notwithstanding, by it self signifies simply and: but according as the words, among which it is placed, be construed or understood, will have other mean∣ings, as here according to our Translation, not∣withstanding, i. e. though these things be pro∣mised, yet before they come to pass, the Land shall be desolate, &c. or, these things shall be, though the Land be made desolate, or as in the Margin, after that the Land hath been desolate these things shall be.

As for the places named in the 12^th verse, there is no small difference in assigning them, In∣terpreters according to their exposition of the other words, seeking to fit them to it.h 1.854 They that look on the words as a promise of an happy restauration of the Jews, take them as a descri∣ption of those places in or about Assyria, and beyond it, where they were detained, and from whence they should return; whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Matsor be taken for the name of a place, or for any fortified City, and the whole Country to be denoted, both that of it which was a∣bout it's Rivers, and on or about it's Moun∣tains, ori 1.855 else a description of the Land to which they should return to possess it, by all its borders, both for length and breadth; there being in both these Countries,k 1.856 places to which the words may be applied.l 1.857 They that look on them as a threatning destruction to Babylon or the Chaldeans, take them as a de∣scription of those places and Countries which Cyrus King of Persia should subdue, and take from the Chaldeans, by the strong Cities under∣standing Babylon, Borsippa, and other like; by the River, Euphrates; by from Sea to Sea, from the Persian Gulfe to the Syrian, or that part of the Mediterranean Sea; by from Moun∣tain to Mountain, from mount Taurus to mount Carmel.m 1.858 Others look on them as a descri∣ption of the Countries of those Enemies of the Jews, which bordered on their Land, as

Egypt (designed by the words from Sea to Sea) and the Idumeans (or Edom) Moabites and Ammonites denoted by from Mountain to Moun∣tain, i. e. mount Hor, about which these Coun∣tries did ly, which Nebuchadnezzar should also take. According to these and the like grounds, do they appropriate the descriptions here given to different places. All that we can say is, that without doubt, when these words were spoken it was well understood what places were meant by the descriptions given of them; but now so long after, what∣soever can be said, is but by conjecture, and cannot be certainly affirmed, so as to conclude for one opinion, to the silencing and taking away pretence of probability from all others.

Having been thus long on these words, we shall not dismiss them without taking notice of what is said in the Dutch Annotations (as translated into English on the 13. verse.) viz. that by the Land they rendring it, this Land, is to be understood the land of Canaan, and what is said, it shall become a desolation, this happened first in the time of the Babylonian devastation, and afterwards in the time of the New Testament, and continueth so to this very day. In this Note seems to be some con∣fusion, for it seems to make these two de∣solations, viz. that occasioned by the Babylo∣nians, so many years before Christ, and that by the Romans, after Christ, to be one con∣tinued desolation, or both in this one Pro∣phecy to be prophesied of, whereas the long distance of time, and the restauration of Ie∣rusalem after the first devastation and the con∣dition of the Jews coming between, shews them to be of different and distinct considera∣tion as to the letter of what was spoken, though what was spoken of one, may in ano∣ther sense be applicable to the other.

Again, what Drusius saith, that by some the 11, and 12. verses are understood as of denun∣tiation of punishment to his people for their sins, and then V. 13. is to be understood of Israel; I know not by whom it is, or how made out. I suppose they must then understand the words as spoken to the Jews or Israelites, In the day that thou thinkest to build up thy walls and fortify thy self against thine Enemies, thy decree (or determined purpose) shall be far removed, or frustrated. In that very day wherein thou thinkest to secure thy self, shall the Enemy from all parts, and into all thy quarters come unto thee, and the Land shall be by them made a desolation, &c. The words taken by themselves might bear this sense, but as here they stand considering what went before, verse 8. &c. When I fall I shall arise, &c. expressions of assurance of comfort and salvation, and what follows to the same pur∣pose, verse the 14. to the end of the Chapter; it will appear, that if they be looked on as spoken of Gods People, they are consola∣tory, and a promise of good, though, that those who continue in their wickedness may not snatch at them, and thence take occasion to encourage themselves in evil; it be added, (to shew that these things shall not be made good to them, but upon repentance, and after they have been chastised for their sins, accord∣ing to the Prophesy going before to that pur∣pose) notwithstanding the Land shall be deso∣late, &c. or (this shall be) after the Land hath been desolate because of them that dwell there∣in for the fruit of their doings. If they be looked on as comminatory, they will more properly seem to belong to the insulting Enemy, as declaring what shall betide her for her pride and insolency and like behaviour.

14

¶Fe••d thy People with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel: let them f••ed in Ba∣shan and Gil••ad, as in the daies of old.

Feed thy people, or as in the Margin, 〈◊〉〈◊〉, &c.] the word being used in both senses, the first simply, the 2^d figuratively. A learnedn 1.859 Jew notes that these words uttered in form of a prayer, are a good promise, and declaration (or Prophecy) of what should be, according to the usual custom of Prophecies, that God would keep them by his Providence. On the contrary it is byo 1.860 another noted on the LXIX. and ••IX. Psalm, that the Imprecations and curses there used, are not properly curses by him wished against his Enemies, but rather denuntiations or foretelling of such evils, as God would send upon them, which he di∣rected him, as elsewhere other Prophets, in such forms to utter. That which the Prophet either for the People, or in the name of the People asks (and by asking shews that God will so bring it to pass) is, Feed thy People with thy rod. The word as it more generally signifies a rod cut from a•• tree, to be carried in the hand, so is figuratively used, some∣times for a Scepter, sometimes for a Shep∣herds staff, with which he guides or directs, and orders his Sheep. And according to his using it in driving, ordering, or directing them, is his behavior towards them, expressed, (and so the behavior of Princes or Governors, who are usually compared to Shepherds towards the People, or those that are under them,

likened to a flock or sheep.) So in the Ara∣bick tongue, by onep 1.861 that hath a smooth, soft, or gentle rod, or staff, is expressed, one that gently rules and guides his flock; by one that hathq 1.862 a rough and hard slaff, one that roughly or harshly behaves himself towards them; ac∣cording to which Psalm II. 9. that which we render, thou shalt break them with a rod of Iron, is rendred byr 1.863 some, thou shalt feed or rule them with an Iron rod, to express severe dealing toward those spoken of. Contrary to which is that Psalm XXIII. 4. Thy rod and thy staff, they comfort me.s 1.864 It is an instrument both for direction, and correction, to guide, and to restrain, as the Shepherd sees to be needfull. * 1.865 And so by it here will be meant Gods care over them for their good and preservation, by directing them to what is good for them, and keeping them from evill, his watchfull and peculiar Providence over them, who are cal∣led by a Note of peculiarity his People, the flock of his heritage, as elsewhere, the Lord having taken Israel to be unto him a People of inheri∣tance, Deut. IV. 20. and chosen them to be a special People unto himself above all People that are on the face of the Earth, Chap. VII. 6. For the Lords portion is his Pe••ple, Iacob the lot of his inheritance. Chap. XXXII. 9. so therefore every where in Scripture called, and owned by him, viz. as his People, and so also his flock, Isaiah XL. 11. and Ezek. XXXIV. the eighth, and several other verses: and so his People, and the Sheep of his Pasture, Psalm c. 3. and so our Savior calls his Church, ••is Sheep, Ioh. X. 27. and his flock, Luke XII. 32. These he praies (saith Abarbinel) that he will feed or govern henceforth with his own rod, and not with the rod of the Enemy, be∣cause they are, saies he, the flock of thine heritage.

Which dwell solitarily in the wood, in the midst of Carmel, &c. These words being con∣cise, it hath caused diversity of expositions, of which before we give farther account, we may observe that the particle in, viz. in the wood is not expressed in the orig••nal text, but sup∣plied as understood: and again concerning Car∣mel, that it is a name of a Mountain.t 1.866 Two Mountains are observed to be called by this name, one in the Northern part of Iudea, near the Sea, in the confines of Assur and Ze∣bulun, of which is mention in the History of Elijah, 1 Kings XVIII. 19, 20. and 42. vers. and in the History of Elisha, II Kings II. 25. and IV. 25. The other more Southerly in the mid land near Hebron in the lot of the Tribe of Iudah, of which is mention in the History of Saul, 1 Sam. XV. 12. and in which, it is said that Nabals possess••ons were, 1 Sam. XXV. 2. and to this Mountain they refer usually what is spoken by the Prophets, concerning the pastures of Carmel, as Ier▪ L. 19. Amos I. 2▪ and here: although, as a lea••nedu 1.867 man ob∣serves, they may aptly enough be referred to that Carmel which Elijah did frequent. A learn∣ed x 1.868 Jew observes that this name was given to the Mountain or place so called, as being a place of Fields, and Trees, for that the word doth otherwise signify a place of Trees, Fruits and Fields (abounding in Corn or Grass) and therefore is so rendred elsewhere a plentifull or fruitfull Field, as Isa. XVI. 10. and XXIX. 17. and XXXII. 15. and Ier. IV. 26. and XLVIII. 33. (so in our Translation, for in divers others the name Carmel is retained as a proper name.) The name also signifies a full green ear of Corn, as Levit. II. 14. and elsewhere. We may by the way also note that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yaar rendred Wood, is also elsewhere sometime joined with this word Carmel, as Isaiah X. 18. the glory of his Wood, and of his Carmel, which ours render of his Forrest and of his fruit∣full Field, and XXXVII. 24. the Forrest of his Carmel, as if in Carmel were a wood or forrest. Bashan also and Gilead were places noted for plenty and richness of pasture; a Land for Cattle, Numb. XXXII. 1. Deuter. XXXII. 14. and elsewhere often. Again we may observe that severaly 1.869 In••erpreters do differently distinguish the words, some join∣ing the words in the midst of Carmel, with those that go before, others with those that follow. These things being observed, we shall the better perceive the grounds on which they that give different expositions go, and how to discern or judg betwixt them.

Among the several expositions we have these, 1^st, that of the Chalde Paraphrast, Feed thy People with thy word, the People of thine inheritance, in the Age (or World) which is to be renewed; (he means perhaps after their return from captivity) they shall dwell (or let them dwell) alone, which were solitary in the Wood, and they shall dwell (or let them dwell) in Carmel, and they shall feed (or let them feed) in the Land of Mathnan, i. e. Bashan, and Gilead as in the days of old. In reference to this, and other expositions may be ob∣served that it was foreprophesied as a blessing, that Israel should dwell alone, &c. Numb. XXIII. 9. and Deut. XXXIII. 28. in safety and security, without dependance on other Nations, or fear from them, or mixture with them. 2^ly. That of a learned Jewishz 1.870 Expositor, which dwell, i. e. th••t they may be alone in their Land, and no other People with them. In the Wood, in the midst of Carmel, i. e. Let them dwell in the Wood

as in Carmel, which is an inhabited place, of Fields, Vine-yards, and Trees; as if he should say, they shall then dwell (or let them then dwell) confidently or securely in the Wood, which is a place of hurtfull beasts, and not be afraid of them, as a man that dwelleth in the midst of Carmel where there is no cause of fear, as he saith, Ezek. XXXIV. 25. 3^dly. They shall dwell safely in the wilderness and sleep in the Woods.a 1.871 Another of them, Feed, them which dwell solitarily (separated to the service of God, after that the other Nations are cut off) as [in] the Wood (or Forrest) in the midst of Carmel; so let them feed in Bashan and Gilead, i. e. all those other Countries being free to them in their possession and occupation, none hindring them, as Woods on the Mountains are free to all that will, to feed, or gather wood in them; so let those rich places be free to them. 4^ly.b 1.872 Another, O Lord our God, feed thy People Israel with thy rod and staff, not with the rod of the Enemy, because they are the Sheep of thine heritage, and there∣fore, them dwelling alone in the Wood, in the midst of Carmel, feed, so as that these Sheep may obtain to dwell securely alone, and no other dwell with them in their Wood in the midst of Carmel, thereby denoting the Land of Israel, and Ierusalem, because Car∣mel was a place of good Fields and Vine-yards, and so shall the Land of Israel become again good, fruitfull, and green, or florish∣ing. Let them feed in Bashan and Gilead, which are Countries on the other side of Iordan, (as in the daies of old) when Reuben and Gad, and half the Tribe of Manasseh were in them.

These expositions have we from the Jews. Amongst Christians is yet farther variety. c 1.873 Some to this purpose giving the meaning, Feed thy People, &c. those which now being scattered among strange Nations, the Chaldeans and others without any Pastor or guide, are as if, they dwelt solitarily in a Wood exposed to dangers, do thou feed again in the midst of Carmel, and bring back, that they may feed again in Bashan and Gilead in their own Countries, as in the daies of old, i. e. in secu∣rity and prosperity under thy protection, as their Fore-fathers did. This much agrees with the Chalde, and to the same sense are the words, as in our Translation read, ••perspicu∣ously paraphrased by a learned and famous d 1.874 Bishop of our Church, In this mean time, viz. of the desolation of the Land, O God take thou care of thy People, Oh do thou feed and go∣vern them by thy gracious protection, lead thou this flock of thine heritage, which now dwell so∣litarily in the wilderness of their captivity, into the midst of thy fruitfull pastures of Carmel, let them feed in the rich Fields of Bashan and Gi∣lead, as in former times. Others, though not differing in the signification and sense of the words, yet diversly pointing them,e 1.875 make part of them the words of the Prophet, part the words of God, as if the Prophet having said, Feed thy People with thy rod, &c. which dwell solitarily in the wood, God should answer in the midst of Carmel shall they feed, and in Bashan and Gilead, i. e. they shall be brought back from their captivity, and possess their rich Land again, as formerly from their com∣ing to it out of Egypt till their captivity. Or•• as somef 1.876 others, the Prophets words are, feed thy People; &c. which now dwell in their captivity, as in a wood, (feed them I say) in the midst of Carmel; and Gods answer, they shall feed in Bashan and Gilead to the same sense that before.g 1.877 Others, feed them dwel∣ling in the wood of their captivity among the Chaldeans, as securely as if they were in the midst of Carmel; then adding by way of assu∣rance, when thou hast brought them back they shall feed in Bashan, &c.h 1.878 Others, that dwell solitarily in the wood, i. e. without mingling themselves with other Nations, that they may serve thee alone, &c. These all agree in this at least, that they make the first words to be the words of the Prophet by way of petition to God, and so including a prophecy of what shall be accordingly. But there is a learnedi 1.879 Commentator, who looks on them all, as the words of the Prophet to Israel, bidding them, and so comforting them with assurance that they should, feed their own People, their own Sheep, as they had, for the time of their captivity, fed their Enemies Sheep, served them; but should hereafter be their own men, look in safety, security, and liberty after their own affairs in their own Land. ••But this ex∣position is not so agreeable to the words, as that we should forsake that wherein others a∣gree to follow it. However in this all hitherto agree, that the words contain a Prophecy of the Jews return from captivity to their own Land, and that they should there be in secu∣rity under the protection of God, live in plenty and prosperity, and be supplied with all things good for them, as Sheep in those rich pastures under the conduct of a good and carefull Shepherd.k 1.880 Others take other waies, look∣ing on the words as the words of God the Father to Christ, bidding him to take care of his Church, and to feed them with Evange∣lical food: orl 1.881 at least as the words of the Prophet to Christ, praying him that he would bring Israel into his Church, and feed and guide them, though destitute of help, like Sheep in Woods.m 1.882 Others, as the words of

God to the Pastors of the Church, Christs fellow labourers, prescribing to them how they should take care of the flock, of which he had made them overseers, under the Type of the ancient Church.n 1.883 Others, as the words of the Church to Christ, the cheif Shepherd of the Church praying him that he would feed his People, i. e. his Church scattered all abroad upon the Earth, and ha••ed by the children of this World, (with his staff) i. e. his word and spirit, those his flock of Sheep, as they are often compared, that dwell alone as a separated People, not intermixed with the rest of the World, with Sects and Hereticks, (for which reason they are also often persecuted and driven into soli∣tudes) and yet living in safety and confidence against all Enemies, and Hell gates under the protection of their Shepherd, &c. But though these are pious meanings, yet we look on as more apposite to our purpose, and giving the natural meaning of the words, the former expo∣sitions, and among them, thato 1.884 Paraphrase, W^ch as we said, is agreeable to them, as in our Trans∣lation read, making the persons, speaking, spoken to, and of, the Prophet, God, and the Nation, or at least the Church of the Jews, implying (as we said) a prophecy, or gra∣cious promise of return out of captivity to their own Land, and that under the prote∣ction of God, taking care of them as his People, his flock and Sheep, they should enjoy all things necessary, and conducing to their well being in abundant manner, set forth by a si∣militude of Sheep feeding in those rich Pa∣stures named. Although withall it cannot be doubted that all these good things promised to the Jews are in a higher manner made good to the Church of Christ, and all faithfull be∣lievers rescued from sin and Satan, and brought back into his Fold; who, as he saith, shall be saved under his protection, and go in and out, be kept in safety and security, and find pasture, i. e. spiritual food for their Souls of his word and Sacraments, and all things conducing to their comfort and eternal good. And to this ultimate fulfilling of this Prophecy under Christ, doth the Chalde Paraphrast seem to point, making them as a prayer to God that he would feed his People with his word, in the age that was after to be renewed, as above was said. This Paraphrase is said to have been composed some thirty years before Christ. This place will be well illustrated by comparing it with another, promising the same blessings in very like expressions, Ier. L. 17, 18, 19.

15

According to the daies of thy coming out of the Land of Egypt will I shew unto him marvellous things.

According to the daies of thy coming out of the Land of Egypt, &c.] These words are general∣ly looked on, as spoken in the person of God, in answer to that former petition of the Prophet, Feed thy People, &c. assuring him that he will so do; and that he may not doubt of it through any seeming difficulties, puts him in mind of those former great things which he had done for their Fathers in bringing them with his mighty power out of Egypt, with mighty signs and wonders. He that could do that, can do this; his power is still the same; of that they cannot doubt, and he assures them he will do it; though considering their for∣lorn condition, how low, and weak they are, how many and potent their Enemies, and what great obstacles are in the way, it cannot be done without shewing unto them marvellous things, like those of old, such as shall be wonderous in their own eies, and in the eies of all that behold them: so that they shall say among the Heathen, The Lord hath done great things for them, Psal. CXXVI. 2. yea that in some respects that which God would do, in their bringing back from Babylon, and their other dispersions, and their wonderful restau∣ration, should be rather more marvellous, then what he did in the daies of their coming out of Egypt, appears by what is said, Ierem. XVI. 14, 15. Behold, the daies come, saith the Lord, that it shall no more be said, The Lord liveth that brought up the Children of Israel, out of the Land of Egypt; But the Lord liveth that brought up the Children of Israel, from the Land of the North, and from all the Lands, whither he had driven them, and I will bring them again into their Land that I gave unto their Fathers. With much the like words, Chap. XXIII. vers. 7, 8. which seem to make as if in, and for effecting the latter deliverance, even greater marvels were wrought and greater power shewed then in the first. For what reasons it may be so said, will not be to our present pur∣pose to enquire, our present words represent∣ing them as alike marvellous; and they were both manifestlyp 1.885 types of that greater deli∣verance by Christ wrought, and those more marvellous things by him done, for the de∣livering of his People from the power of Hell and the Devil. And so may we look on the words both here, and in those places of Ieremy, as directing us to that wonderful de∣liverance, for a fuller and higher completion of these Prophesies, then was either by the deliverance in bringing them out of the Egy∣ptian bondage, or Babylonish captivit••, though more immediatly the words point at those, and in this the expressions of the Jews them∣selves will concur, viz. that the final com∣pletion of these Prophesies, is to be by what should be done by Christ or the Messiah. So

Kimchi on Ieremy XVI. 14, 15. saith, that what is there said shall be made good in the daies of the Messiah, (as likewise Abarbinel, as being the opinion of their ancienter Do∣ctors.) But mean while, though thus far in words they agree with us, yet in the appli∣cation of them to the matter spoken of, there is a vast and irreconcilable difference. For we say, that as for any temporal deliverance by these words foretold, it was made good in a marvellous manner by bringing back the dis∣persed Jews from the Babylonish captivity. But as for that more marvellous delivery, by this typified and given them to look for under the Messiah it is wholely spiritual (his Kingdom being not of this World) and hath been ac∣cordingly fulfilled by rescuing his People (and those as well Gent••les, as Jews) from a worse captivity under a more potent Enemy, then either the Egyptian of old, or Babylonian afterward, even the Devil, and the power of Hell. But the Jews, that they may look for, by vertue of these Prophesies, a temporal restitution from the captivity they are now under, since their rejecting of Christ, passing by that deliverance from the Babylonish capti∣vity, as a small thing, though God set so si∣gnal a character on it, apply the words to that which they yet expect, without any grounds of a promise to be wrought for them, by their Messiah's subduing all Nations to them, espe∣cially the Christians, whom they hope to see totally cut off, as hath been above said, and his making them Lords over them in this World. We have already seen those marvel∣lous things done, and still doing, which make us expect no other of a different kind, which would indeed be less then what hath been al∣ready done. Thy coming out of Egypt.]q 1.886 Thine, O Prophet, or People, in thy Fathers. I will shew unto him.] i. e. the People of Israel. The change of persons spoken to in Scripture is frequent, and doth not alter the meaning: all is meant of the People.

16

¶The Nations shall see and be con∣founded at all their might, they shall lay their hand upon their mouth, their ears shall be deaf.

The Nations shall see, and be confounded at all their might, &c.] These again seem to be the words of the Prophet, describing the ef∣fects of those marvellous things that God would work: so unlikely was it that the Jews being in that low and servile condition, which they were brought to in the Babylonish capti∣vity, should be restored to be again a King∣dom, and flourishing Nation, that the Na∣tions seeing what marvellous things God had shewed in restoring them, could not but won∣der, and be confounded to see all their own might, which they trusted in, brought to no∣thing; and those whom they so much despised to be advanced to that height, and power, that they are not able to hinder or hurt them; r 1.887 some by their might, understanding the might of the Enemies themselves,s 1.888 others, the might of the People that are saved. And the manifests signs of their confusion, and conster∣nation should appear, in that they should lay their hand upon their mouth, be silent and mute, as not knowing what to say, nor daring to speak against God or his People, nor able to contradict what they saw. With this expres∣sion may be compared, Chap. III. 3, 7. and Exod. XI. 7. Ios. X. 21. Iudg. XVIII. 19. Iob V. 16. and XXI. 5. and XL. 4. Psal. CVII. 42. And that their ears should be deaf: so un∣grateful should be the things that they heard, as that they should be astonished by hearing them, and being not able to bear them, even stop their ears against them, as wishing them∣selves even rather deaf then to hear such mar∣vellous things, as God had done for those whom they hated. This their confusion is also expressed in the next words.

17

They shall lick the dust like a Ser∣pent, they shall move out of their holes like worms of the Earth: they shall be afraid of the Lord our God, and shall fear because of thee.

They shall lick the dust, as a Serpent, &c.] Those insolent Enemies who erst while so proudly insulted and triumphed over Gods People, and magnified their own strength, shall now be brought to the lowest, and most abject condition, as if they were worms and no men: which is elegantly set forth by these expressions, They shall lick the dust as a Serpent: so cast down shall they be, so humbled as not to be able to raise up themselves, and so through fear behave themselves, as if they were condemned to the samet 1.889 posture and food, with that accursed creature. The like expression have we, Psal. LXXII. 9. Isaiah XLIX. 3. And they shall move out of their holes like worms (or creeping things) of the Earth. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yirgezu, rendred, move, is such as is takenu 1.890 usually to signify a trembling motion, or motion with perturbation, whe∣ther spoken of a bodily moving from a place, x 1.891 or of the mind being moved with some passion, as of fear, or anger, or the like;

the effects of which are commonly seen in the trembling motion, or gesture of the body also. It is therefore by ^z some rendered, they shall be disturbed: ^b by others, they shall be moved with fear, or tremble, or the like. The word in our Translation includes the latitude of the word, any motion with its circumstances of fear, and disturbance, or the like, which it seems here to intimate. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Misgeroth rendred holes, being from a ^b word that signifies to shut up, or shut in, properly denotes a place wherein any is so shut in, or remains, any inclosure, and may therefore be applied to a dwelling place, a Castle, or hold. It is used elsewhere for a Prison; as Psalme CXLII. 7. and Isaiah XXIV. 22. and by some of the Jews taken for chains, as whereby Pri∣soners are restrained, Psal. XVIII. 45. where ours render it close places, as likewise II Sam. XXII. 46. still the same notion of the word is retained, and so in this place, whether it be rendred (as by ours) out of their holes, with respect to the worms, or creeping things of the Earth; their holes being to them the places wherein they are inclosed; or as byd 1.892 others in respect to the men (the Enemies) that are compared to them, their mansions, or strong holds, wherein they shut themselves up for security; it will be necessarily suggested to us that as worms, or like creeping things move themselves with confusion out of their holes, when the Earth is disturbed about them: so the Enemies of Gods People should in con∣fusion, and tumultuously, with fear and con∣sternation, leave their mansions, and strong holds, wherein they thought to be secure, not able to lift up themselves against God, and those by him sent against them, or made to prevail over them;e 1.893 so that they shall deliver up to them the places wherein they trusted. The words are still an expression of great confusion, disturbance, and consternation, which shall befall them; and the reason of that consternation to them is in the next words given, because they shall be afraid of the Lord our God, &c. This is the import of the usual expositions, which are among themselves easily recon∣cileable. But there is af 1.894 Doctor of the Jews, who here (as often as we have elsewhere in∣timated) takes a different way from others, and will have the word rendred, holes, to si∣gnify captivity, (although that also would be from the same notion) and the sense to be, that the Enemies of Israel, being cast down wounded, shall tremble, by reason of, or in revenge of the captivity which they brought on Israel, God now taking vengeance on them, for the evils they did to those his People in their captivity. But his exposition is so harsh, and violent, that few, I suppose, will follow it.g 1.895 Another, by reason of their own restraint, they shall be afraid of the Lord our God, and shall fear because of thee; so sub∣missively and humbly shall they behave them∣selves, through fear of God, who hath done such marvellous things in exalting those, whom they erst while trod upon, and triumphed over, and casting them themselves with all their might down to the ground; so may these words be looked on, as the cause of that great consternation in the former descri∣bed, or else they may be looked on as an ef∣fect, or farther des••••ip••ion of their con••••er∣nation, that they shall now be reallyh 1.896 affraid of God, whom before theyi 1.897 despised and re∣proached, and with fear and crouching ad∣dress thems••lves to him, as forced to acknow∣ledge that there is none besides him.

And shall fear because of thee. Here is a change of the persons; as if with admiration addressing his speech to the Lord, he now on a sudden spake to him, of whom he was speaking. Except, withk 1.898 others, we should look on it as a turning to Israel, or the People of God, for w••om he did such marvellous things to the conf••sion and conste••nation of their enemies. As if he said they shall be a∣fraid of the Lord, whom they see to be our God, and they shall also fear thee, whom before they insulted over, saying to thee, where is the Lord thy God? ver. 10. now seeing him to own thee in so signal a manner by those great thing•• th••t he doth for thee. The scope of his words will be still the same, viz. to set ••orth both the goodness, and the great∣ness of God, manifested in the marvellous things, which he doth for the delivery and ex∣altation of his dej••cted People and destr••ction and bringing down of their proud Enemies, both which, viz. the goodness and power of God, he proceeds also to admire and magnify in the following verse, in another regard, viz. the taking away that which was the cause to them of their former misery, (see vers. 9.) that so it may not prevail to keep them still miserable.

18

Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his he∣ritage? he retaineth not his anger for ever, because he delighteth in mercy.

19

He will turn again, he will have compassion upon us: he will subdue our iniquities, and thou wilt cast all their sins into the depths of the Sea.

Who is a God like thee that pardoneth iniquity, &c.]l 1.899 Some, that they may with greater Emphasis give the meaning of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El in our Translation simply rendred, God, render it, a mighty God: and sure the mighti∣ness both of his power and mercy is so evi∣dently exerted, and made manifest in the fol∣lowing acts mentioned, as that the Prophet by his question here put, denying (as that is the manifest force of the expression in form of admiration, or interrogation, and so there∣fore bym 1.900 some rendred negatively,) that any besides him can do those things, asserts him to be the one onely true God, and that there is none among all that were ever worshipped by the Heathen to be compared to him, and that he and onely he, is infinite in mercy and power, and so able to do such things. The acts mentioned are, that pardoneth iniquity, with the others subjo••ned, as concomitant, or farther explications of it. This is a Title or property which God challengeth to himself; and whereby he proclaimeth himself that he is a God pardoning, or forgiving iniquity, Exod. XXXIV. 7. and Num. XIV. 18. where the words in the Original are the same that here, and this was alwaies accounted the property of God alone: so say they, Mar. II. 7. [n 1.901 He giveth re∣pentance and spareth or taketh away the pu∣nishment.]

And passeth by the transgression of the remnant of his heritage.] Passeth by, i. e. winketh at, and doth not rigorously enquire into it to take vengeance for it to the uttermost, but as one thato 1.902 passeth by a thing that he will not take notice of, doth not impute to▪ the remnant of his heritage their transgressions; those (say some, bothp 1.903 Jews and Christians) who shall be left remaining of the Jews at that time when God shall restore them from captivity. Above c. IV. 7. God promiseth to make her that halted a remnant, the People of his inhe∣ritance shall not so be destroyed, though they be chastised, and though the wicked be cut off from among them but that an holy seed, ar 1.904 remnant shall be preserved, and saved, Rom. IX. 27. and to these is the promise here made, not to all in general. He that is a God forgiv∣ing iniquity, will yet by no means clear the guilty; i. e. saith the Chalde, the guilty that will not repent, or turn, and be converted, as he saith in the same place, Exod. XXXIV. 7••▪ but to those that turn to him he will shew mercy, as is here described, and they for their paucity in respect to the others, who perhaps would call themselves his People, but go contrary to him, are called the remnant of his heritage, and of these he doth not say that they are altogethers 1.905 innocent, and without sin, but supposing their repentance intimated, vers. 9. that he will pardon, or take away, their iniquity, and pass by their transgression because they are his heritage, not for theirt 1.906 deserts, but of his own free mercy, it being his property not to retaine anger for ever, to be implacable in his wrath because he delighteth in mercy; so is his nature oft described, as, besides the forecited places of Exodiu and Numbers, in many others. I am merciful, saith the Lord, and I will not keep anger for ever, Ier. III. 12. and see Psal. CIII. 8, 9. though they have nothing in themselves to deserve it, yet saith he, I, even, I am he that blotteth out thy transgressions for my own sake, and will not remember thy sins; Isaiah XLIII. 25. This property of mercy (as all others) in him is unalterable, and therefore as he hath formerly shewed mercy to his People, so will he againe do, he will turn againe, he will have compassion upon us, which according to the ordinary use of that word, turn,v 1.907 may ei∣ther be expounded, he will againe have com∣passion upon us, as he hath formerly used to have, or else with respect to what went be∣fore. He retaineth not his anger for ever,] He will after he hath chastised us, for our ini∣quities, by which we have provoked his wrath, in mercyx 1.908 turn againe from his wrath, he will not in anger shut up his tender mercies, Psal. LXXVII. 9. but willy 1.909 turn us to him∣self, and turn himself to us, and have com∣passion upon us, according to what is said, Ionah III. 9. with like use of the word,z 1.910 who can tell if God will turn, and repent and turn away from his fierce anger that we perish not? and Zach. I. 3. Turn ye unto me, saith the Lord of Hosts, and I will turn unto you, &c.

He will subdue our iniquities.] The word subduing, or bringing down or under, which isa 1.911 usually applied to the bringing under E∣nemies, is here well applied to sin, the worst of Enemies, and the subduing of which is a token of greater power then the bringing un∣der any bodily Enemies: in the subduing these will the greatness both of Gods mercy, and power appear; in sin is considerable both the power whereby it prevaileth on men, ca∣ptivating, and inthralling them to it self, and theb 1.912 evils which it pulls on men, or punish∣ments,

that it makes men liable to; the taking away both these, the word subduing will in∣clude and require, and both these will God do for his People, by giving them grace, and power to resist sin, and shake off its yoke, and by taking away the punishment thereof, and sreeing them from it. The same is meant by c 1.913 those that render and expound he shall put their iniquities under his feet, as things that he will not look upon any more, but put out of sight, and mind, quite suppress, or not suf∣fer to rise up and come in sight. In the new Testament are several expressions which agree to this, and make for illustrating it, as, de∣stroying the body of sin in Gods children, that they should not henceforth serve it. Rom. VI. 6. that is, should not reign in their mor∣tal bodies, ver. 12. nor have dominion over them, ver. 14. that God shall bruise or tread Satan under their feet. He will so subdue, and put under their iniquities, that they shall not farther have dominion over them, nord 1.914 rise up in judgment against them. To express further the certain, and utter abolition of them, he adds, Thou wilt cast all their sins into the depth of the Sea.] Those things which are so drowned in the bottom of Sea, and covered by it, are looked on as out of sight, out of mind, out of regard, no more likely ever to be taken notice of againe.e 1.915 Some here think an allusion to be had to a custom used amongst the Jews, who when they would have any thing to be put away out of memory or regard, and from further use, would des••ine it to be cast into the salt Sea, or Sea of Sodom. Of which custom, or expression, some examples out of their writings are brought by the learned Doctor Lightfoot in his Centuria Chorographica, c. 5. (and see him on Matth. XVIII. 6.) but whether any such custom among them was in our Prophets time, may be questioned. Others think him to allude to the drowning of Pharaoh and his Host (the Egyptians) in the red Sea, of whom it is said, The Sea co∣vered them, they sank as lead in the mighty wa∣ters, Exod. XV. 10. of whom he said, Chap. XIV. 13. See the Salvation of the Lord, which he will shew you to day, for the Egyptians whom ye have seen to day, ye shall see them again no more for ever. Especially he having said above, vers. 15. According to the days of thy coming out of Egypt, I will shew unto him marvellous things. But however without looking after allusion to any particular custom, or History, the Scope of the phrase according to the customary ex∣pression of all Nations and Languages will be manifest, so as to signify, that God will blot out their iniquities, (as he speaks,f 1.916 Psal. LI. 9.) cover them, and no more suffer them to be in his sight, or remembrance to provoke him to anger, or to rise up against them for their destruction. Here again (as hath been ob∣served,) and in the following words, is ag 1.917 change of persons, the third, and the second, He, and thou promiscuously used, as some∣times speaking of God, sometimes to him, yet without making more difference in the sense then if he had in all the verbs used the same, either the third or (rather as ah 1.918 learned Jew thinks) the second: which makes that somei 1.919 Translators have not thought necessary so exactly to set them down, as they are in the original, but to put one in the place of the other, the sense being still the same, as to any that peruse them will appear.

20

Thou wilt perform the truth to Ia∣cob, and the mercy to Abraham, which thou hast sworn unto our Fathers from the daies of old.

Thou wilt perform the truth to Iacob, &c.] That which gives him assurance, that God will do for them those good things mentioned, is Gods faithful promise made from of old to them, in their Fore-fathers, which he had con∣firmed by his Oath, and to it put his seal, which the Jewishk 1.920 Doctors do not unfitly say, is truth: so that by thesel 1.921 immutable things, in which it was impossible for God to lie, established, it could not fail, but give alwaies firm consolation to those who had right in it. And from it therefore doth the Prophet here give assurance, that God will so as he described, have mercy on them; neither their Enemies, nor sins shall be able to hinder it, because so it was necessary that he might per∣form, and in so doing should perform the truth to Iacob, and the mercy to Abraham, which he had sworn, &c. That by Iacob, and Abraham, are meant, not only their persons, but their posterity is on all hands agreed, the promises pertaining to, aand having been made good, more to their posterity, then their persons. Here is usually made a question concerning the different meaning of truth, and mercy, and why one is said to be performed to Iacob, the other to Abraham. The ordinary answer, both by diversm 1.922 Jews, andn 1.923 Christians, is, that the good promises of God as made to Abra∣ham at first, were mercy, mere mercy, but in respect to Iacob, truth. Gods truth was in∣gaged to make good to him, and his posterity, as heirs to Abraham, what of free mercy was

promised to him, and his seed: which is an easier exposition, and more agreeable to the words, then what Rab. Salom•• gives, viz. as if the promise which he should make good to Iacob, were the reward of Abrahams goodness, which he shewed in teaching his Sons to keep the way of the Lord. But hereo 1.924 other que∣stions are also started, as, why Isaac is not here named as well as Iacob and Abraham, and why Iacob is named before Abraham: but what ever pleasing or probable answers are, or may be given to these questions, it seems not convenient at all to make them. For this would be to question why the holy Spirit by the Prophets spake as he did, and not as men would think fit he should have spoken, as if they were fit to teach him, or prescribe a method to him. We shall not therefore insist on them, only we cannot but take notice, what occasion that fierce Jewish Doctor Abar∣binel takes in his answer to the first of those questions, of venting (as on all occasions he doth) his malice against Christians, while he thus saith,

Because from Abraham came Is∣mael, and the Assyrians, which shall here∣after be at peace with Israel, therefore he saith, that when God shall perform the truth to Iacob, i. e. the truth of those things which he revealed to him in the Vision of the Ladder, Gen. XXVIII. 12, &c. wherein, he saith, God shewed to him all that con∣cerned both the captivity, or dispersion of his posterity, and their restauration therefrom, in the redemption, or restauration of his seed, He will shew mercy also to Abraham, in that the Assyrians, the Sons (he saith) of Keturah, which came from him, and the Sons of Ismael shall receive the Law of God, and shall be subject, or submit themselves to Israel. But he makes no mention of Isaac, because Esau who came from him, shall have no portion, or inheritance in the Law of God, nor in the peace of Israel, for there shall be none left remaining to Esau.

This is his precise determination of the que∣stion, in which his aim appears to be, to cut off the posterity of Esau from any lot, or part in those blessings promised of old to Abraham, and from all mercy. But though Isaac be not named, yet was not his son Esau then in his Grand-father Abraham's Loins, as well as o∣ther of his posterity, and so under him com∣prehended as well as they; though Iacob (as to the Land of Promise) carried away the bles∣sing of the inheritance: and so did Isaac from Ismael, and the Sons of Keturah? And what is here to exclude him more then them? Be∣sides the Promise made to Abraham is of lar∣ger extent, reaching to all Nations, and fami∣lies of the Earth, Gen. XII. 3. and XVIII. 18. and XXII. 18. Among those all sure those of the progeny of Esau also must be included. And though Isaac be not here expresly men∣tioned, yet is he according to the judgment of the Chalde Paraphrast, who adds his name, manifestly comprehended, and understood, and to him the like Promise was made as to Abraham, that in his seed should all the Na∣tions of the Earth be blessed, Gen. XXVI. 4.p 1.925 With him he did establish also the blessing of all men and the Covenant, so that though he made it rest more peculiarly upon the head of Iacob, and the right of primogeniture being transferred to him, his posterity enjoyed the promised Land; yea and as for spiritual bles∣sings they had the preemmence also, in that they had theq 1.926 Oracles of God committed to them, his Law to direct them for obtaining the pro∣mised blessing: and to them didr 1.927 pertain the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the Promises; yea and that of them accord∣ing to the flesh, Christ that promised seeds 1.928 in whom the blessing was to be extended to all the Nations, and kindreds of the Earth, came: and therefore at his coming, he was first sent to bless them, Act. III. 26. And it was ne∣cessary that the glad tidings thereof should first be published to them, Act. XIII. 32, and 46. yet was there by vertue of the Promise made to Abraham, and repeated to Isaac, mercy also, and a blessing for all other Nations that should come in. Why shall Esaus posterity be excepted against, and utterly excluded, even Isaacs Sons, to whom he gave also a blessing, though inferior to Iacobs, when as the word all is general without limitation? and we see Am. IX. 12. a Promise of the reception of the remnant of Edom also, as well as of other Nations. But what do we plead for Esau's posterity, when it is manifest that the Jews quarrel is not here against them that are really so, but against those whom he, with others of them, is pleased to bestow that name or title upon, viz. Christians, without anyt 1.929 rea∣son at all, but what is absurd, ridiculous, and altogether false. Onely, the Edomites, or Esau, were a name most hateful to them, (contrary to the plain Command, Deut. XXIII. 7. Thou shalt not abhor an Edomite.) and there∣fore to shew their irreconcilable hatred to them, they would call them by that name, We have no reason to take it to our selves, nor acknowledge it: but with greater reason then they who arev 1.930 Israel only after the flesh, do all true Christians (of what Nation soever, and from whom soever descended) challenge to themselves the name of Israelites, to be the

x 1.931 Israel of God, and being of the Faith of A∣braham, to be the children of Abraham, Gal. III. 7. and so to have right to the truth, which God had by oath confirmed to Iacob, and his mercy to Abraham, to whom was before preached that Gospell, in thee shall all Na∣tions be blessed, v. 8. for the Promise was not to Abraham, or to his ••eed through the Law, but through the righteousness of Faith, Rom. IV. 13. and is sure to all the seed, not to that only which is of the Law, but to that also which is of the Faith of Abraham, who is the Father of us all, ibid. v. 16. On refelling his calumny therefore in calling Christians, Ed••∣mites, or Esauites, and excluding us in that notion from any part in that mercy to Abra∣ham, we shall not longer stand, it having no other ground then the inverterate malice of those who have refused their own mercy to∣wards those, who have embraced and laid hold on it. That we may return therefore from this digression to the words of the Pro∣phet, we may from the words, and conces∣sions of him, who hath occasioned it by this his question and answer to it, take advantage for our summing up of what is given us to understand from them; as 1. that the mercy in them mentioned, belongeth not only to Israel after the flesh, but to those of other Nations also, as he allows to the children of Ishmael and Keturah, who shall come in to God, by the obedience of Faith, and so be∣come of his Israel, being of Israel's Faith. 2^ly. That the mercy here promised was to be made good at, and by the coming of the Mes∣siah, which is meant by the time of Redem∣tion, or restauration by him mentioned. Thus therefore as to the scope of the words we con∣clude, that these words, as a conclusion of the former Prophecy concerning the restauration of the Jews, and the confusion of their Ene∣mies, contain an assurance of a temporal or corporal deliverance to them, and were ac∣complished when God remembring his Co∣venant made with their Fore-fathers, accepting of their conversion, pardoning their sins, and blotting out their iniquities, did free them from the Babylonish captivity, and bring them back into the promised Land; but that the ex∣pressions are such as giving to expect all that by vertue of Gods truth to Iacob, and mercy to Abraham, and oath to their Fore-fathers, was to be expected, seem to include a Pro∣mise of Christ, that seed of Abraham, in which all they 1.932 kindreds of the Earth were to be blessed,z 1.933 with all the benefits of his Redem∣tion, and so were by him fulfilled in an higher manner, not of giving to the Jews any vi∣ctory over all Nations, and earthly possessions, and dominion as they fondly expect, (as we have above shewed, and the Author we have last mentioned, here plainly intimates in his words cited) but of rescuing all that come in to him, and lay hold on his Redemtion, both Jews, and Gentiles of all Nations, out of the hands of worse Enemies then the Baby∣lonians, even sin and Satan, and making them Citizens, not of the Earthly, but of the Hea∣venly Ierusalem, heirs of the Kingdom of Heaven, and conferring on them all spiritual blessings. This also being comprehended in these words, was fully made good by Christs taking on himself the seed of Abraham, and coming into the World for the work of our Redemtion, and setting up his Kingdom a∣mong men, and calling them without exclu∣sion of any Nation or condition, into his Church. Thus to understand the words of Christ, and his Kingdom we learn, both out of the Hymn of the blessed Virgin Mary, and of Zachary in the first Chapter of S. Luke, in both which much like the same expressions are used as here: and in the first it is said that by Gods sending of Christ, he had holpen his servant Israel in re∣membrance of his mercy, as he spake to our Fa∣thers, to Abraham, and to his seed for ever, vers. 54, 55. and in the other, that God had visited, and redeemed his People, and had raised up an horn of Salvation for us, in the house of his Servant David, as he spake by the mouth of his holy Prophets, which have been since the World began; That we should be saved from our Enemies, and from the hand of all that hate us; To perform the mercy promised to our Fathers, and to remember his holy Covenant; the oath which he sware to our Father Abraham, that he would grant unto us, vers. 68, &c. In Christ there∣fore was that which is here mentioned, Gods truth to Iacob, the mercy to Abraham, which he had sworn unto the Fathers from the daies of old, performed: in him fully,a 1.934 yet so as to be still in performing unto the Worlds end, by his calling into his Church, both Jews a••d Gentiles, and offering his Salvation to them, and blessing them with all spiritual blessings, which Salvation that the Jews will not acknow∣ledg but reject, and him that brought it, to expect only a temporal restauration by one whom they fancy yet to come, is their mere groundless obstinacy, envying the extent of Gods boundless mercy promised in the seed of Abraham to all Nations, for which we pity them, and desire God that he would open their eies, that they may see, and acknowledg, and lay hold on his Salvation,b 1.935 which he hath prepared before the face of all People, a light to lighten the Gentiles, and the glory of his People Israel.

Thus much as to the words of this Prophet. We may only add an observation, which the fore-mentioned Jew takes from an ancient c 1.936 Author of theirs; viz. that there is not any denuntiation of hard things to Israel, which is not concluded with promise of merc••. Among other instances (as out of Moses, Hosea, Ioel, Amos, Ieremiah) he brings this conclusion of Micah's Prophecy, in which after several Judgements, he shuts up all with words of comfort. And very remarkable in that kind is indeed this conclusion, which to shew how greatly God delights in mercy, is uttered in words giving assurance of mercy, not only to Israel after the flesh, upon their repentance, but to all that shall in Christ, the promised seed by Faith, lay hold on his Promise made to Abraham, and in him to all the kindreds of the Earth, so that the Gentiles also reading it, cannot but glorify God, and rejoice with his People, and sing unto him that Hymn which thed 1.937 Apostle shews to be fitted to them, viz. O praise the Lord all ye Nations, praise him all ye People, for his merciful kindness is great towards us, and the truth of the Lord en∣dureth for ever, praise ye the Lord.

The LORDS Name be praised.

Notes

• a 1.1

  Junius and Tremellius.
• b 1.2

  Rab. Tanchum.
• c 1.3

  Christophorus à Castro.
• d 1.4

  Abarb.
• e 1.5

  R. Tanchum.
• f 1.6

  Vatablus.
• g 1.7

  Pelicanus, Oecalamp. Calvin. Deodat.
• h 1.8

  Calvin.
• i 1.9

  Tarnovius. Ab Ezra. R. Solomon, R. D. Kimchi.
• k 1.10

  Drusius & Tarnovius.
• l 1.11

  Abarb.
• m 1.12

  Deodat
• n 1.13

  Moreh Neb. l b. 1. cap 10. and 23.
• o 1.14

  Vatablus, Grotius, Tarnovius.
• p 1.15

  Isaiah XXVI. 21.
• q 1.16

  Abarb. Calv.
• r 1.17

  Rashi.
• s 1.18

  Amos IV. 13.
• t 1.19

  R. Tanch. on Amos IV. 13. Compare 2 Pet. III. 10, 12.
• x 1.20

  Tarnov.
• y 1.21

  Grot.
• a 1.22

  R. Tanchum. Vatabl. Abarb. Hieron.
• b 1.23

  Abarb.
• c 1.24

  C. à Castro Rib.
• d 1.25

  R. D. Kimchi.
• e 1.26

  Abarb.
• f 1.27

  R. Tanch. Ab. Ezr. R. D. Kimchi.
• g 1.28

  R. Tanch.
• h 1.29

  Calvin. Jun. and Trem.
• i 1.30

  R. D. Kimchi. Abarb. &c.
• k 1.31

  Ethnah, Ethnan.
• l 1.32

  Abarb. Vatab.
• m 1.33

  Rib.
• n 1.34

  Chaldee Par.
• o 1.35

  R. D. Kimchi.
• p 1.36

  R. D. Kimchi, R. Tanch. Abarb.
• q 1.37

  Rib.
• r 1.38

  Calvin.
• s 1.39

  Jun. and Trem. Tarno.
• t 1.40

  Vatab. Tarnov.
• u 1.41

  Rashi▪ Ab. Ez. R. D. Kimch.
• x 1.42

  Munst.
• y 1.43

  R. Tanch.
• z 1.44

  Job 7. ver. 12. Isa. 27. 1. and 51. 9. Isa. 91. 13.
• a 1.45

  Full. Misc. lib. 6. cap. 7.
• b 1.46

  Bochart. de Animal. R. D. Kim∣chi in Rad.
• d 1.47

  Sandys his travels pag. 139.
• f 1.48

  Tarn. Grot. &c.
• g 1.49

  Abarb.
• g 1.50

  Abarb.
• h 1.51

  R. Tanchum.
• e 1.52

  Abarb
• i 1.53

  R. D. Kimchi, Abarb. Drusius. Grotius.
• k 1.54

  Abarb. Vatablus
• l 1.55

  R. Tanchum.
• m 1.56

  Abarb.
• n 1.57

  R. D. •• Kimchi.
• o 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abarb.
• p 1.59

  Grotius
• q 1.60

  De••dat
• r 1.61

  Lat. Vulg.
• s 1.62

  Rib. Grot, &c.
• t 1.63

  Abarb. Mont.
• u 1.64

  R. D. Kimchi.
• y 1.65

  R. D. Kimchi. Michlal Yophi. Vatabl. Drus. &c.
• z 1.66

  R. Tanchum.
• a 1.67

  Abu. Walid, (& see Ab. Ezra.) R. Ta••chum in libro Murshed in the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.68

  Abarb.
• c 1.69

  R. Tanchum.
• d 1.70

  Grot. Stoakes.
• e 1.71

  Jun. Trem.
• f 1.72

  Vulg. Latin.
• g 1.73

  Abarb.
• h 1.74

  R. Tanchum.
• i 1.75

  R. Tanch. Gloss. Heb. Ar.
• k 1.76

  R. D. Kimchi, Munster.
• l 1.77

  R. Tanch.
• m 1.78

  Abarb.
• n 1.79

  Aben Ezra.
• o 1.80

  Grot. Stokes.
• p 1.81

  R. D. Kimchi.
• q 1.82

  Abu Walid.
• r 1.83

  Jun. Trem. R. Tan.
• s 1.84

  Calv. Stokes.
• t 1.85

  Greek and Vulg. Lat.
• u 1.86

  Rib.
• x 1.87

  Menochius.
• y 1.88

  Ribera, Doway Bible.
• z 1.89

  Tirinus.
• a 1.90

  Grot.
• b 1.91

  Jun. Trem.
• c 1.92

  Abarb.
• d 1.93

  LXX. Lat.
• e 1.94

  R. D. Kimchi.
• f 1.95

  Aharb.
• g 1.96

  R. D. Kimchi. and see Targ. and Hieron.
• h 1.97

  Aben Ezra.
• i 1.98

  R. Tanchum, Pelican, Calvin.
• k 1.99

  Abarb. Hieron. Ribera. Sa.
• l 1.100

  Rib. C. à Castro.
• m 1.101

  Ab. Ez. R. D. Kimchi. R. Tanchum. Vatabl. &c.
• n 1.102

  Maresius his French notes.
• o 1.103

  Mich∣lal Yophi.
• p 1.104

  Grotius, Stokes.
• q 1.105

  Jun. Trem. Tarnov.
• r 1.106

  Drusius.
• t 1.107

  In Calvin.
• u 1.108

  Oecolamp.
• x 1.109

  See Abarb. who saith, Maresha and Adullam here are names by which the whole Kingdom of Judah is designed.
• y 1.110

  Bochart. de Animal. part. 2. Lib. 2. cap. 1.
• z 1.111

  Kamus in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Levit. XI. 18.
• a 1.112

  Psal. XXXVI. 4.
• b 1.113

  Psal. IV. 4.
• c 1.114

  R. Tanchum.
• d 1.115

  Abarb.
• e 1.116

  Syriac. Greek.
• f 1.117

  R. D. Kimchi.
• g 1.118

  Abarbi.
• h 1.119

  Aben Ezra.
• f 1.120

  R. D. Kimch.
• k 1.121

  Rab. Tanch.
• l 1.122

  So some Jews.
• * 1.123

  See R. Tanch.
• i 1.124

  1 Kings XXI.
• m 1.125

  See R. Solomon & Paraeus.
• n 1.126

  De Dieu.
• o 1.127

  Abarb. R. Tanchum.
• p 1.128

  Menochius. Tyrinus. See Greek translat.
• q 1.129

  Chr. à Castro.
• r 1.130

  R. D. Kimchi.
• s 1.131

  Abarban. Montanus, Ch. à Castro. Deodat. Oecolamp. Ribera. Tarnov.
• x 1.132

  R. Judah. It in. Kimchi in Radic. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.133

  Sa. Rib. Chenoc.
• b 1.134

  R, Tanch.
• c 1.135

  R. Tanch.
• d 1.136

  and so Jun. Trem.
• e 1.137

  R. D. Kimchi. Vatablus & Michlal Yophi.
• f 1.138

  R. Tanchum.
• g 1.139

  Abu. Walid. in the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.140

  Psam. LXXIII. 18. Isaiah X IV 13.
• i 1.141

  Doway Bible
• k 1.142

  Isaiah LVII. 17. Jer. III. 14. and 22.
• l 1.143

  Abarb.
• m 1.144

  Arias Mont.
• n 1.145

  Aben Dana.
• o 1.146

  De Dieu.
• p 1.147

  Stokes.
• q 1.148

  R. D. Kimchi.
• r 1.149

  Aben Ezra. Abarb.
• s 1.150

  R. Tanch.
• t 1.151

  Abarb.
• u 1.152

  Grot.
• u 1.153

  Grot
• x 1.154

  Jos. XII••. &c
• y 1.155

  Drusius.
• z 1.156

  R. Tanch.
• a 1.157

  R. D. Kimchi.
• b 1.158

  Jun. Trem.
• c 1.159

  De Dieu.
• d 1.160

  Dru. and the Arab. version.
• i 1.161

  Pelican.
• k 1.162

  Menoc. Tirinus. Ribera. Sa. Men.
• l 1.163

  Castalio.
• m 1.164

  Grot.
• n 1.165

  Ab. Walid. in root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• o 1.166

  Aben Ezra. R. D. Kimchi.
• p 1.167

  Abarb
• q 1.168

  R Solomon, R. D. Kimchi.
• r 1.169

  R. Tanchum.
• u 1.170

  Dutch Notes, Diodat.
• x 1.171

  Jun. Trem. Parae.
• y 1.172

  Vat
• z 1.173

  Arab. Mss. R. Tanchum.
• a 1.174

  Christ. à Castro.
• b 1.175

  R. Tanchum.
• c 1.176

  See Abarb.
• d 1.177

  Christ. a Castro. Sa. Menochius, Tirinus, Ribera. Pelicanus.
• e 1.178

  Lud. de Dieu.
• f 1.179

  See R. Tanch and R. Kimchi.
• g 1.180

  Abu Wald. See Abarb.
• h 1.181

  He takes Lamed for a Note of the accusative case.
• i 1.182

  Rashi.
• k 1.183

  R. Tanchum. Abarb.
• l 1.184

  Abarb.
• m 1.185

  Ar. Mont.
• n 1.186

  R. Tanch.
• o 1.187

  Calv. Gro.
• p 1.188

  Jun. Trem. Tar. Aben Ez. R. D. Kim.
• q 1.189

  De D••eu. R. Sal. Jar.
• r 1.190

  Pagn. edit. Tig. Christ. à Ca∣stro. Vatab. Dutch Notes.
• s 1.191

  Jun. Trem. Tar.
• t 1.192

  Dutch Notes.
• u 1.193

  Vatablus.
• x 1.194

  Lud. De Dieu.
• y 1.195

  See De Dieu.
• z 1.196

  See Grotius.
• a 1.197

  Abarb. See Vatabl.
• b 1.198

  Jun. Trem. Tarnov. Deodat.
• c 1.199

  Christ. a Castro. Tirinus.
• d 1.200

  Grot.
• e 1.201

  Stokes.
• f 1.202

  Peli.
• g 1.203

  Jun. Trem. Tig.
• h 1.204

  Abarb.
• i 1.205

  Tar.
• l 1.206

  See Christ. a Castro.
• m 1.207

  R. Tanch.
• n 1.208

  R. Kimch.
• o 1.209

  R. Tanch.
• p 1.210

  R Kinchi.
• q 1.211

  R. Tanch.
• r 1.212

  It is that which R. D. Kimchi followeth.
• s 1.213

  Jun. Trem.
• u 1.214

  See Syriack and Tig. Schindl. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.215

  It may be enquired whether here be not two rendrings in Chaldee clapt into one out of different readings: that which is cited by Rab. Salomon is only the latter.
• x 1.216

  Abu Walid. R. D. Kim. in Rad. Mich. Yophe.
• y 1.217

  R. Tanch. and see Ab. Ezra.
• z 1.218

  R. Tanch.
• a 1.219

  See Ezek. XIII. 3. Hos. IX. 7. Jer. V. 13.
• b 1.220

  Abu Walid. R. Salo. Jar. Ab. Ez. Abarb. R. Tanchum.
• t 1.221

  Schind▪ in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and see Abarb. Oecolamp. Ca∣stal.
• c 1.222

  Tarnovius, Diodati, Drusius.
• d 1.223

  R. D. Kimchi. Vatablus, Drusius.
• e 1.224

  Doway Transla.
• f 1.225

  R. D. Kimchi, Calvin. Pa∣raeus, Drusius, De Dieu, Tirin. Gro.
• h 1.226

  Grotius.
• i 1.227

  De Dieu.
• k 1.228

  Tarn
• l 1.229

  Jer. XXXIX. 4. and see Ezek. XII. 12.
• m 1.230

  Drus.
• n 1.231

  R. Tanch.
• o 1.232

  Chald. Paraph. R. Sol. Jarchi. R. Tanch. A∣barb.
• p 1.233

  R. Tanch.
• q 1.234

  Abarb.
• r 1.235

  R. Tanch.
• s 1.236

  R. D. Rim. & Rash. in Mss. for in Bux. Bibles these words are left out.
• t 1.237

  Pelic. Oecolamp. Diodat. Riber. Sa. Menoch.
• u 1.238

  See Col. II. 15.
• x 1.239

  See Mat. XVI. 18.
• y 1.240

  R. D. Kimchi and Abrab.
• z 1.241

  Grot. Mat. XI. 14.
• a 1.242

  Christ. à Castro.
• b 1.243

  i b. Ezra.
• c 1.244

  R. Tanch.
• d 1.245

  Jun. Trem. Grot. &c.
• e 1.246

  Chaldee Par. Vulg. Lat.
• f 1.247

  Septuag. Syriack. Arabick.
• g 1.248

  R. D. Kimchi.
• h 1.249

  Abarb.
• i 1.250

  Grot.
• k 1.251

  Abrab.
• l 1.252

  R. D. Kimchi.
• m 1.253

  Tirinus.
• n 1.254

  Christ à Castro▪ (although it be not Kimchi's exposition, as ••e would have it) Tirin.
• o 1.255

  Ab. Ezra. R. D. Kimchi. R. Tanchum, Prov. XXVIII. 6.
• p 1.256

  Rashi. R. D K. R. Tanch. A••arbinel.
• q 1.257

  Aben ••Ezra. R. D. Kimchi.
• r 1.258

  R. Tanchum.
• s 1.259

  R. Tanchum.
• t 1.260

  Grot. Tarn. Ribera, Sa, &c.
• x 1.261

  Tarn.
• y 1.262

  Abarb.
• z 1.263

  Aben Ezra, Kimchi.
• a 1.264

  R. Saadi. Arab. version MS. R. Tanchum.
• b 1.265

  Kimchi.
• c 1.266

  R. Tan∣chum.
• d 1.267

  Kimchi.
• e 1.268

  See Ecclus. XXXIV. 21. 2. See Christ. a Castro.
• f 1.269

  R. Tanch.
• g 1.270

  Abarb.
• h 1.271

  Isaiah XLVIII. 2.
• i 1.272

  Kim. Abarb Grotius.
• l 1.273

  Jer. VII. 9. &c.
• m 1.274

  Grot. Christ. à Castro.
• n 1.275

  Abarb.
• o 1.276

  Psal. lxxx. 13.
• p 1.277

  Calvisius an. Christ••. 135.
• q 1.278

  Calv. an. 123.
• r 1.279

  See Christ à Castro.
• a 1.280

  R. D. Kimchi, Abarb••nel.
• b 1.281

  R. Solo. Ab. Ezra. R. D. Kimchi, Abar••.
• c 1.282

  R. Saadias, Abu Walid, R. Tanchum.
• d 1.283

  R. Tanch.
• e 1.284

  See Grotius in Haggai.
• f 1.285

  See Paraeus Isa. 2
• g 1.286

  See Dr. Hammond.
• h 1.287

  Abarb.
• i 1.288

  Eph. II. 20, 21.
• l 1.289

  See Tirinus on Isa. II. 2. and Pa∣raeus on Micah.
• m 1.290

  Ribera, Tar.
• n 1.291

  Joh. I. 45.
• o 1.292

  ver. 46.
• p 1.293

  Joh. IV. ••9.
• q 1.294

  Aba••binel.
• r 1.295

  R. Tanchum.
• s 1.296

  Abarb. See Christ. à Castro.
• t 1.297

  Ribera.
• u 1.298

  R. D. Kimchi, Aben Ezra.
• x 1.299

  R. D. Kim∣chi.
• y 1.300

  Christoph. a Castro. Abar••.
• z 1.301

  Tar.
• a 1.302

  Paraeus.
• b 1.303

  See Sanc.
• c 1.304

  Rib. See Christ. à Castro.
• d 1.305

  See Act. II. 42. and 44. &c.
• e 1.306

  See Tertullians apology pag. 35. Edit. R••galt.
• f 1.307

  Ribera.
• g 1.308

  See Grot. de Veri.
• h 1.309

  Chelec. page 361. edit. Cochi.
• i 1.310

  See Ra••mund out of Sha∣••at.
• l 1.311

  See Deodati, &c. Isaiah 2. See Christ. à Castro, Paraeus.
• m 1.312

  S. e Jerom. to Junia and Fratella.
• n 1.313

  1 Kings IV. 25.
• o 1.314

  Grotius.
• p 1.315

  Sanct.
• q 1.316

  R. D. Kimchi Mss. and see Aben Ezra.
• r 1.317

  Abarb. So Montanus also di∣stinguisheth the words, and compares Galatians IV. 8. and 9 and Ephesians II. 11, 12.
• s 1.318

  See Montanus and Sanctius.
• t 1.319

  R. Solomon Jarchi.
• u 1.320

  2 Kings v. 3. 6.
• x 1.321

  R. Tanchum. Septuagint. Arab. version.
• y 1.322

  Abarb. Ar. Montanus.
• z 1.323

  Ilierom. Ribera, Menochius.
• a 1.324

  Tarnovius.
• b 1.325

  Abarbinel.
• c 1.326

  Ribera, Menochius, Tarnovius,
• d 1.327

  Dutch Notes.
• e 1.328

  R. Tanchum.
• f 1.329

  Luk. XXI. 49. 21. 15.
• h 1.330

  Rib. Sa. Menoc.
• i 1.331

  Hierom. Tar.
• k 1.332

  R. Tanch. Tirinus.
• l 1.333

  Munster.
• m 1.334

  Christ. à Castro. Ti∣rinus.
• n 1.335

  Luk. I. 8.
• o 1.336

  Grot
• p 1.337

  Jun. Tremel. Deodati.
• q 1.338

  Tirinus
• r 1.339

  Ab. Ezra.
• s 1.340

  R. D. Kimchi, R. Tanchum.
• t 1.341

  Some think it so called from its poor condition. See Calvin.
• u 1.342

  Chald. Greek, Vulg. Lat.
• z 1.343

  Jun Tremel. Deodat.
• a 1.344

  R. Sol. Jarchi. See Abarbanel.
• b 1.345

  Aben▪ Ezra. R. D. Kimchi, R. Tanchum.
• c 1.346

  Abarb.
• d 1.347

  Kimchi.
• e 1.348

  R. Tanchum.
• f 1.349

  Abarb.
• * 1.350

  Kimchi.
• * 1.351

  Acts XV. 16. 8
• g 1.352

  Tirinus.
• i 1.353

  Grot. Stokes,
• k 1.354

  Grot,
• l 1.355

  Abe••. Ezra. R, D. Kimchi, Drusius.
• m 1.356

  Chaldee Paraphrast. R. Sol. Jarchi▪ and see Abarb.
• n 1.357

  R. Tanch.
• o 1.358

  Vatab. Calvin. See Chald. Paraph. R. So∣lomon Jarchi, Kimchi, Munst.
• p 1.359

  Vulg. Lat.
• q 1.360

  See Arias Montanus & Christ. à Castro.
• r 1.361

  Deodat. Ludovicus de Dieu.
• s 1.362

  Christ. à Castro. Men••ch, Tirinus.
• s 1.363

  Christ. à Castro, Menoch. Tirinus
• t 1.364

  Deodat.
• u 1.365

  According to the notion of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heche∣ra••••ti.
• y 1.366

  Tyrinus out of Josephus, but in Josephus no such thing is expressed.
• z 1.367

  R. D. Kimchi.
• a 1.368

  Rib. Grot.
• b 1.369

  Grot.
• c 1.370

  Sanctius.
• d 1.371

  Ab. Ezra.
• e 1.372

  R. D. Kimchi.
• f 1.373

  Abarbinel.
• g 1.374

  Calvin.
• a 1.375

  Pagninus, Rash••, Jun. Tremel. &c.
• b 1.376

  Michlal Yophe, Munster. Drusius, and see Kimchi.
• c 1.377

  Interlineary.
• d 1.378

  Castalio.
• e 1.379

  Calvin.
• f 1.380

  Vulg. Lat.
• g 1.381

  Grot.
• h 1.382

  R. Tanch. Abarb.
• i 1.383

  R. Tanchum.
• l 1.384

  Vulg. Lat.
• m 1.385

  Grot.
• n 1.386

  See in Christ. à Castro.
• o 1.387

  Aben Ezra. Capell. Crit. Sac. pag. 246.
• p 1.388

  Pelicanus.
• q 1.389

  Tanch.
• r 1.390

  Kimchi.
• s 1.391

  Calvin.
• t 1.392

  Deodat. Dutch-notes.
• u 1.393

  ••rias Mont••nus.
• x 1.394

  Vatablus.
• y 1.395

  Lyra. Christ. à Castro.
• z 1.396

  Abarb.
• a 1.397

  Abarb.
• b 1.398

  R. D. Kimchi, Michlal Yophe.
• c 1.399

  Ribera, Ch. à Castro.
• d 1.400

  See Kimchi and Abarb.
• e 1.401

  Ch. à Castro. Menochius, Tirinus.
• f 1.402

  Ch. à Castro.
• g 1.403

  Tirinus.
• h 1.404

  Ch. à Castro.
• i 1.405

  Grot.
• k 1.406

  Pelicanus.
• l 1.407

  R. Tanchum.
• m 1.408

  De Dieu.
• n 1.409

  R. Tanch.
• o 1.410

  See Porta Mosis, Chaldee Paraph. and Zach. XIII. 7. in Syriack and Greek, and Arab.
• p 1.411

  Abu Walid. Gloss Heb. Arab.
• q 1.412

  See Hammond on Matth. II. and See Sam. X. 19. Exod. XVIII. 25.
• r 1.413

  Rashi, Abarb.
• s 1.414

  R. D. Kimchi.
• t 1.415

  Grotius.
• u 1.416

  R. D. Kimchi, Abarh.
• x 1.417

  his Book against the ••ews chap. XIII. edit. Rigalt.
• y 1.418

  Isa XI. I.
• z 1.419

  Luk. II. 4.
• a 1.420

  Ly a.
• b 1.421

  For so R. Tanchum confesseth on ver. 3.
• c 1.422

  Theophylact on the second of Matthew.
• d 1.423

  Chaldee paraphrast R. So∣lomon, R. D. Kimchi, Abarb. R. Tanchum, Nitzachon.
• e 1.424

  R. D. Kimchi, Nitzachon.
• * 1.425

  Mat. V••. I. 27. ••uk. VIII. 25
• f 1.426

  Luk. XXIV. 26.
• g 1.427

  Marc. XV. 32.
• h 1.428

  Luk. XIX. 14.
• i 1.429

  See Romans IX. 6.
• k 1.430

  Galat. VI. 16.
• l 1.431

  R. D. Kimchi, Abarbi∣nel.
• m 1.432

  Grotius.
• n 1.433

  R. Tanchum.
• o 1.434

  R. Solomon Jarchi.
• p 1.435

  Aben Ezra.
• q 1.436

  Compare Psal. II. 7.
• r 1.437

  Tarnovius, Glassius, Hacspan.
• s 1.438

  Kimchi.
• t 1.439

  Hacspan. Tarnovius, Glassius.
• u 1.440

  Calvin. Bren.
• a 1.441

  Jun. Tremel. Pet. à Fig. See Tarnov.
• b 1.442

  Talmud. lib. Yoma. c••p. 1.
• c 1.443

  Yalkute.
• d 1.444

  Kimchi.
• e 1.445

  Abarb.
• f 1.446

  R. Tanch.
• g 1.447

  R. D. Kimchi. Michlal yophi.
• h 1.448

  Abarbinel.
• i 1.449

  Joh. XVI. 21.
• k 1.450

  R. Tanchum.
• l 1.451

  Lipman in Ni••zakon.
• m 1.452

  Calvin.
• n 1.453

  Grotius.
• o 1.454

  Munster. Vat. edit. Steph. in fol.
• p 1.455

  See Dutch Notes.
• q 1.456

  Vatabl. Ed. 4to & 8^• Hierom. Lyra. Tarnov. See Casta.
• r 1.457

  See Christoph. à Castro & Pelican.
• s 1.458

  Ribera.
• t 1.459

  Calvin.
• u 1.460

  R. Tanchum on Hos. II. 14.
• x 1.461

  Deodat.
• x 1.462

  See likewise Mark III. 35.
• y 1.463

  1 Tim. III. 16.
• z 1.464

  Exod. XXIII. 21.
• a 1.465

  R. Tanchum.
• b 1.466

  Joh. X. 14.
• c 1.467

  ib. ver. 9.
• d 1.468

  Mat. XXVIII. 19. Acts. i. 8. Rom. x. 18.
• e 1.469

  R. Lipman in Nitzachon.
• f 1.470

  Maimonides Yad. Tract. Melichim. cap. ult.
• g 1.471

  Chaldee Paraphrase Vulg. Latin.
• h 1.472

  R. Tanchum.
• i 1.473

  R. D. Kimchi.
• k 1.474

  Maim. in Melac. cap. ult. & in his Epistle of the Resurrection.
• l 1.475

  Esa. XI. 6. &c. Heb. II. 14. 1 Cor. XV. 57.
• n 1.476

  On Micah v.
• o 1.477

  Judaei in adventu Christi quem sibi si∣mulant haec omnia juxta literam futura esse contendunt, Hieronymus. & see R. Sol. Jarchi, & R. D. Kimchi & Abarbinel.
• p 1.478

  R. Tanch.
• a 1.479

  Drusius, Grotius.
• b 1.480

  See LXX. and see Christ. •• Castro.
• c 1.481

  Idem ex Theo.
• d 1.482

  R. Tanchum. Buchart. Peleg. p. 260.
• e 1.483

  R. D. Kimchi, Aben Ezrah, R. Sol. &c.
• f 1.484

  Bocha••tus
• g 1.485

  Groti••s.
• h 1.486

  See Castalio.
• i 1.487

  Abar inel.
• k 1.488

  Mead.
• l 1.489

  Solomon, R. D. Kimchi.
• m 1.490

  Grot. & see R. Kimchi.
• n 1.491

  See Aben Ezra. D. Kimchi, Tanchum, Abarbinel, and see R••bera.
• o 1.492

  In Kimchi, Seth Enoch and Methusala; but in a manuscript as we have put it. This is •• ad out of the Tal∣mud, Succal••. cap. v. fol 92.
• p 1.493

  In Kimchi and Lipman Ezekiah; so that the Boo••s and Copies differ: and Yal∣kut for Amos hath Amram.
• q 1.494

  R. Tanchum.
• r 1.495

  Tarnovius.
• s 1.496

  R. D. K••mchi. R. Tanchum.
• t 1.497

  See Dutch notes and o∣thers.
• u 1.498

  Jun. Tr••mel. Tarnov. De Dieu.
• x 1.499

  Kimchi.
• y 1.500

  Paraeus, and see Deodati.
• z 1.501

  R. Solomon R. D. Kimchi.
• a 1.502

  R. Tanchum.
• b 1.503

  R. Tanchum.
• c 1.504

  Idem.
• d 1.505

  Abarbinel.
• e 1.506

  R. Lipman.
• h 1.507

  David Kimchi, Chaldee & Syriack.
• k 1.508

  Grotius, Tirinus.
• l 1.509

  Grot.
• m 1.510

  Aben Ezra. Abarbinel, and see Pelican.
• n 1.511

  R. D. Kimchi.
• o 1.512

  Vatablus edit. 4^to & 8^to Ribera. Menoch. Christ. à Castro.
• p 1.513

  R. D. Kimchi, Abarbinel, Munster, Grotius, Deodati.
• q 1.514

  Compare Psal. 110. & 3. and see Flac. Illyr. & Rayan.
• r 1.515

  Calvin.
• s 1.516

  Vatab. edit. 4^to & 8^to Ribera, Menoch. Dutch Notes Christ. à Castro.
• t 1.517

  Abarbinel.
• u 1.518

  Abarbinel.
• v 1.519

  Tirin. Grot.
• x 1.520

  A••arbinel.
• y 1.521

  R. D. Kimchi.
• z 1.522

  Drusius, Christ. à Castro.
• a 1.523

  Sa▪ Menoch.
• b 1.524

  See Hierom. Ribera & Tarnov.
• c 1.525

  Abarbinel.
• d 1.526

  Grot. and see Christ. à Castro, & Stokes.
• e 1.527

  R. Tanchum, so Cyril. Alexand.
• f 1.528

  Calvin, Drusius.
• g 1.529

  R. Sol. Jarchi, Ab. Ezra. R. D. Kimchi, Abarbinel. & R. Tanchum mentioneth this way of interpreting though he approveth it not.
• h 1.530

  R. D. Kimchi.
• i 1.531

  Kimchi. R. Tanch. &c. See Kimchi de Rad. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• k 1.532

  Ribera; and see Sa. Menoch. and Tirinus.
• l 1.533

  R. Solomon.
• m 1.534

  See R. Sol. and R. D. Kimchi on that plae.
• n 1.535

  R. Tanch.
• o 1.536

  Christ. à Castro. See Ab. Ezra.
• p 1.537

  Calvin. Drusi••s.
• q 1.538

  R. Tanchum.
• r 1.539

  Abarb.
• s 1.540

  Grot.
• t 1.541

  Jun. & Tremel.
• x 1.542

  Grot.
• y 1.543

  ••barbinel.
• z 1.544

  R. David. Kimchi.
• a 1.545

  Abarb.
• b 1.546

  Jun. Trem.
• c 1.547

  Grot.
• d 1.548

  A. Lapide, Tyrin. Tarnov.
• e 1.549

  R. Tanc••um. Vatab. Ribera.
• f 1.550

  R. D. Kimchi. Abarb. and see R. Tanchum, & R. Solom.
• g 1.551

  See Bib. Reg. Buxt. Polyglot, &c.
• h 1.552

  Ainsw. in Deut XXXII. 1.
• i 1.553

  Isa. I. 2. Micah. I. 2.
• k 1.554

  Psal. XIX. 3. Luc. XIX. 40. Ho••. II. 21.
• l 1.555

  Compare Deut. XXXII. 22. and Psal. XVIII. 7.
• m 1.556

  Abarb.
• n 1.557

  See Hos. IV. 1.
• o 1.558

  Grot. Pelican.
• p 1.559

  Ps. li. 4.
• q 1.560

  Vulg. Lat.
• r 1.561

  Aben Ezra, R. Dimchi.
• s 1.562

  R. Solomon, Abarbinel.
• t 1.563

  See Deut. VII. 15. VIII. 4. Exod. XV. 26.
• u 1.564

  Ch. à Castro.
• x 1.565

  R. Tanchum.
• * 1.566

  Christ hid till his second comming in six respects.
• 1 1.567

  Jun. Trem.
• 2 1.568

  Kimch.
• 3 1.569

  R. Solom. Jar.
• z 1.570

  Chald. Greek, &c.
• a 1.571

  Kimchi, Abarb. Vatabl. and others.
• b 1.572

  See Christ. •• Castro.
• c 1.573

  R. D. Kimchi.
• d 1.574

  Abarb.
• e 1.575

  Num. XXII. 4.
• f 1.576

  Josh. XIII. 22.
• g 1.577

  Ab. Ezra, R. D. Kimchi, Abarbinel.
• h 1.578

  Ains. on Num. XXXIV. 16.
• i 1.579

  Ribera, Men••chius, Ti••inus.
• k 1.580

  Numb. XXXI. 17.
• l 1.581

  Tanchum.
• m 1.582

  See Ch. à Castro. & Ribera.
• n 1.583

  Num. XXII. 1. and XXV. 1.
• o 1.584

  R. D. Kimchi, Munster, Vatablus, Grotius, Abarbinel.
• p 1.585

  Jos. 〈◊〉〈◊〉. 1.
• q 1.586

  Moreh Nevochim. Nic. Fuller concord.
• r 1.587

  Pisc. Tarnov. Dutc•• Notes; see R. Tanchum.
• s 1.588

  Cal. Diodat. Grot. Drusius, R. Tanchum.
• t 1.589

  Vat. Ribera Tirinus, Menoch. Sa. Deodat, &c. & Christ. à Castro.
• u 1.590

  Junius & Tremellius.
• y 1.591

  The word righteous is so used Gen. XXXVIII. 26. Deut. XXV. 1. Jer. XII. 1.
• z 1.592

  Junius Tremellius, Grot▪ and see R. Tanchum.
• a 1.593

  R. D. Kimchi. Aben Ezra. Ch. à Castro.
• b 1.594

  See Abarbinel.
• c 1.595

  See Pareus
• d 1.596

  R. Tanchum, Corn. à Lapide.
• e 1.597

  See Lev. v. 11. cap. XII. 8. and cap. XIV. 21.
• f 1.598

  Moreh Nevochim. lib. 3. cap. xlv••. Grot. on Levit I. v. 3.
• g 1.599

  Grot. de satisfactione cap. x. and on Psal. 〈◊〉〈◊〉.
• h 1.600

  Prov. XXX. 6.
• i 1.601

  Calv.
• k 1.602

  Moreh Nevochim. lib. 3. cap. XXXII. See Abarb. gand so the Syriack and Arabick translations.
• m 1.603

  Jer. VII. 31.
• n 1.604

  See Calv.
• o 1.605

  See Psal. L. 14.
• p 1.606

  R. D. Kimchi.
• q 1.607

  R. Tanchum.
• r 1.608

  Tirinus.
• s 1.609

  Rib••ra. Ch. à Castro.
• t 1.610

  S••e Ta••novins.
• v 1.611

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abarb.
• x 1.612

  See Hos. VI. 6. above cit••d.
• y 1.613

  Ribera.
• z 1.614

  Aben Ezra.
• a 1.615

  Ch. à Castro.
• b 1.616

  Calvin.
• c 1.617

  He••. XII. 5. Tarnov••us.
• d 1.618

  A••arbin••l.
• e 1.619

  R. D. Kimchi, R. Tanchum, Abarbinel.
• f 1.620

  Vulg. Lat.
• g 1.621

  Gre••k, Syriack, and A••abic.
• * 1.622

  R. Sol.
• h 1.623

  Prov. XXI. 27.
• i 1.624

  Jer. VII. 31.
• l 1.625

  See Aben Ezra, of this way of conn••xion.
• m 1.626

  R. Ta••ch••m.
• a 1.627

  R. D. Kimchi.
• o 1.628

  Or perhaps, the voice of the Prophets of the Lord cry unto the City.
• p 1.629

  R. Salomon,
• q 1.630

  Grot.
• r 1.631

  viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yireh
• s 1.632

  Capel us Crit. ••c. p. 277. See Buxtorf. Vindic. pag. 682.
• t 1.633

  R. Japhet in Aben Ezra & R. Tancaum.
• u 1.634

  Munster.
• w 1.635

  See Tarnov••us.
• x 1.636

  Munster in his Hebrew Dictionary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 test-ficatus est.
• y 1.637

  I suppose R. Saadias, thou••h he put not his name.
• a 1.638

  R. D. Kimchi saies his Father so interpreted it.
• b 1.639

  Abarbinel.
• c 1.640

  See R. Tanchum on Jer. II. 31.
• d 1.641

  Munster.
• e 1.642

  See Christ. à Castro, and see Ar. Mont.
• f 1.643

  Ar. Mo••t.
• g 1.644

  Grot.
• h 1.645

  Jun. Tremell.
• i 1.646

  Munst. Calvin.
• l 1.647

  Jun. Treme•• Capell. Tarnov. Dutch Notes.
• m 1.648

  See Tar∣novius and Buxtorf. Vindic. p. 682.
• n 1.649

  Abe•• Ezra.
• o 1.650

  See Glass. Gram. pag. 488.
• p 1.651

  See Buxt-Gram. Lib. II. cap. 10.
• q 1.652

  R. D. Kimchi here, and in Rad. where Elias Levita s••ies according to R. Levi Ben Ger om, that this noun properly signifies any right, or good way, or law, which it is conveni••nt for a man to con••o in hims••lf to, and that therefore the law and wisdom are denoted by that name, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tushiah.
• r 1.653

  An•• s••e Diodat. and the Dutch Translation.
• s 1.654

  It would not be far f••om this to render, with a mod••rn Jew, The voice of t••e Lord crieth, and the man of wisdom which sees thy name (i. e. the Pro∣phet) crieth Hear &c. Aben-dan•• in Michl••l yophe.
• t 1.655

  See Calvin on vers. 6. &c.
• u 1.656

  Abu Walid, R. So∣lomon, D. Kimchi.
• * 1.657

  Munster, &c.
• vv 1.658

  Grot.
• x 1.659

  Abarbinel.
• y 1.660

  Abu walid.
• z 1.661

  R. Ta••chum.
• a 1.662

  Ab. Ezra.
• b 1.663

  Abendana in Michlol yophe.
• c 1.664

  Doway Tr••nslat.
• d 1.665

  R. Joseph Kimchi, R. D. Kimchi's Father. See Ki••chi in lib. Rad. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See James v. 3. See Rib••ra.
• e 1.666

  Kimchi.
• f 1.667

  Kimchi R••d. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.668

  Job. XLI. 12. though it be there writte•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.669

  It is a Rabbi••ical descan•• of Aba••bia••l, that perhaps it is here wri••t••n without that le••t••r, to intimate tha••in the hous•• of the wicked ma••, shall be a fi••e ••o blown, Job. XX. 26. which shall consum•• it.
• i 1.670

  See R. Sol. Ja••chi, R. Isai••h, R. Levi o•• the II Sam. 14.
• k 1.671

  See de Dieu on the pl••ce.
• l 1.672

  See Kamù, and Golius in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• m 1.673

  See Kimchi, Rad. ••n 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Schi••dle••.
• n 1.674

  R. Solomon Ja••ch, Kimchi on this place, and in Rad. Va••abl.
• o 1.675

  C••lvin.
• p 1.676

  C••ald. Kimchi, G••otius.
• q 1.677

  Grot.
• r 1.678

  R. D. Kimchi.
• s 1.679

  R. Tanchum.
• t 1.680

  Abar••••el.
• v 1.681

  Vulg. Lat. See R. Tanchum, Munster, Jun. Tr••m••l. Grot.
• x 1.682

  Calvin.
• a 1.683

  Abarbinel.
• b 1.684

  R. Tanchum.
• c 1.685

  R. D. Kimchi.
• d 1.686

  R. D. Kimchi.
• e 1.687

  i barb.
• f 1.688

  Va••ab.
• g 1.689

  Abarb.
• h 1.690

  Kimchi.
• i 1.691

  Greek, Syr. Arab. Vulg. Lat.
• k 1.692

  Munst.
• l 1.693

  Abarb.
• m 1.694

  Kimchi. See Drus.
• n 1.695

  See R. Solomon, and see Tarnov.
• o 1.696

  Vers. Syriac.
• p 1.697

  Abarbinel.
• q 1.698

  Ribera, G•• otius.
• r 1.699

  Kimchi, Dutch Notes.
• s 1.700

  Ribera. Menoch.
• t 1.701

  Calvin.
• u 1.702

  Ab. Walid. Ab. Ezra, R. D. Kimchi.
• x 1.703

  Calvin.
• y 1.704

  Abarb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• z 1.705

  See Cant. VII. 2.
• a 1.706

  Diodat.
• b 1.707

  Ribera, Sa.
• c 1.708

  R. Sol.
• d 1.709

  Jun. Trem. l. Pis•• Tarnov.
• e 1.710

  Calvin.
• f 1.711

  Kimchi.
• g 1.712

  Aben Ezra, Kim∣chi, R. Tanchum.
• h 1.713

  See Pi••c.
• i 1.714

  R. Tanc••.
• k 1.715

  Glass. Gram. sacr. p. 910.
• l 1.716

  See Vatabl. Calvin, Ch. à Castr••.
• m 1.717

  Abarb.
• n 1.718

  Dr••s. Tarnov.
• o 1.719

  So the Syriack.
• p 1.720

  R. Tanchum, Ab. Ezra, D. Kimchi. Vatabl.
• q 1.721

  Jun. Tre∣mel. Tarn. &c.
• r 1.722

  Gro•• Stokes, Ribera.
• s 1.723

  Aba binel.
• t 1.724

  Id. and see Calv.
• u 1.725

  Calvin.
• x 1.726

  Arab.
• y 1.727

  Nobilius, Capellus, ••pag. 251.
• z 1.728

  See Buxt. vind. pag. 626. & Not. Mi••cel. ad Port. Mosis, C. 4. p. 60. Aven. Gramm. p. 422.
• a 1.729

  Grot. Stokes.
• b 1.730

  Drus.
• c 1.731

  Doway Transt.
• d 1.732

  Jun. T••emel, Pisc. Tarn.
• e 1.733

  Abarb.
• f 1.734

  Compare this expression with Is••iah XVII. 6.
• g 1.735

  K. Tanch.
• h 1.736

  So Jeremy XXIV. good m••n are r••p••esented to the Prophe•• by good ••igs, and evil m••n by evil ••igs.
• i 1.737

  Hierom. Pelican. See Christ. à Castro.
• k 1.738

  Vulg. Latin, Greek.
• l 1.739

  Jun. Tremel. Pagnin. Tig.
• m 1.740

  See Est••u••, Doway Bible, Grotius.
• n 1.741

  See Hos. IV. 2.
• o 1.742

  Christ. à Castro, Vatablus.
• p 1.743

  See Note on c. III. 10.
• q 1.744

  See Diodate's Notes on Pro. 1. 19.
• r 1.745

  So Ver••. Tig.
• s 1.746

  See Drus. and Schindl••r in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• t 1.747

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.748

  Drusiu••.
• x 1.749

  R. Salom. see Abarb.
• y 1.750

  Ab. Ezra, from R. Marinus. And see Aba••b.
• z 1.751

  R. T••nch.
• a 1.752

  R. Da∣vid Kimc••i, and M••clal yophi.
• b 1.753

  Abarb.
• c 1.754

  See Drus.
• d 1.755

  Jun. Trem. Tig. Drus. Tarnov. and see Dutch Notes.
• e 1.756

  Lud. de Die••.
• f 1.757

  Grot. Stokes.
• g 1.758

  Grot.
• h 1.759

  Abarb.
• j 1.760

  Kimchi.
• k 1.761

  R. Tanch.
• l 1.762

  R. D. Kimchi.
• m 1.763

  Idem.
• n 1.764

  Abarb.
• o 1.765

  Calvin, and R. Tanch.
• p 1.766

  Ki••chi, R. Tanch.
• q 1.767

  Chald. Greek, Syriac. and Latin.
• r 1.768

  Ribera, and Christ. à Castro.
• s 1.769

  See Chap. II. 1, 2.
• t 1.770

  Aben Ezra refers it to the People that hear it, and readily confirm it with their suffrages
• u 1.771

  See Eccles. IV. 12.
• x 1.772

  See Grotius.
• y 1.773

  Ab. Walid. & R. Tanch.
• z 1.774

  R. Tanch.
• a 1.775

  Abarb.
• b 1.776

  Vatah. in fol.
• c 1.777

  Chald. R. Tanch. vulg. Lat.
• d 1.778

  Compare it with II Sam. XXIII. 6, 3.
• e 1.779

  Calv. Pareus.
• f 1.780

  Ab. Ezra. Dras. Grot. Rib. &c.
• g 1.781

  Ab. Ezra.
• h 1.782

  R. Tanch.
• i 1.783

  R. D. Kinchi.
• k 1.784

  Vat. edi••. 4^• & 8^•.
• l 1.785

  R. Salomon Jarchi.
• m 1.786

  Vata••, in sol. & Munst.
• n 1.787

  Lud. de Dieu.
• o 1.788

  Calv. Par.
• p 1.789

  Abarb.
• q 1.790

  R. Tanch.
• r 1.791

  So also may Ab. Ezra's words be understood.
• s 1.792

  C••stalio.
• t 1.793

  N. Fu ler Conc. MS.
• u 1.794

  Graec. Vul. Lat. Lyra, Vatab.
• x 1.795

  R. Tanch. See Chal. Par and Syriac.
• y 1.796

  On the place, and on Psal. LV. 13, 14.
• z 1.797

  R. D. Kimchi. See Munst. Vat. Grot.
• a 1.798

  Ab. Ezra. S. e Chr. à Castro.
• b 1.799

  See Jer. III. 4.
• c 1.800

  See Ab••b.
• d 1.801

  Eccles. X. 20.
• e 1.802

  Ar. Mont. See Chr. à Castro.
• f 1.803

  Mar. XIII. 12. Luk. XXI. 16. Compare II Tim. III. 1, 2, 3. &c.
• g 1.804

  Rom. X••I. 18. II Pet. II, 3.
• h 1.805

  Lyra. See Chr. à Castro. Ribera, Pelic.
• i 1.806

  Drus. Grot.
• k 1.807

  R. D. Kimchi.
• l 1.808

  R. Tanch.
• m 1.809

  R. Kimchi.
• n 1.810

  R. Salom. Hierom. and many others.
• o 1.811

  Jer. L. 11.
• p 1.812

  Ezek. XXXV. 5.
• q 1.813

  See Vatab. Edit. 4^• & 8^•.
• r 1.814

  D. Kimchi, and especially Abarbinel, of whose opinion see also on C••ap. V. 5, 6.
• s 1.815

  R. Ta ch.
• t 1.816

  R. D. Kimchi.
• v 1.817

  Aba••b.
• x 1.818

  R. Ta••ch.
• y 1.819

  Compare Lev. XXVI. 44.
• z 1.820

  R. Tanch.
• * 1.821

  Drus. R. Tanch.
• a 1.822

  See t••e like taunts Psal. XXII. 7, 8. and X••II. 10. and Mat. XXVII. 43.
• b 1.823

  Tarn.
• c 1.824

  Ch. à Castro, Menoch. Tirin.
• d 1.825

  R. D. Kim••hi.
• e 1.826

  Edit. B••xt.
• f 1.827

  Last Venice edit. fol.
• g 1.828

  Ed. Venet. Bom∣berg.
• h 1.829

  Pe••. fig. Of d•• v•• rs thing foisted into t••e text of the Targum, (or Chalde Paraph••ase) or alt red in it, see Buxt. L••x. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.830

  R. Tanch. Vul. Lat.
• k 1.831

  Calvinand Schindler.
• l 1.832

  Chal. Paraph. Ab. Ez••a, and R. Tanch.
• m 1.833

  Chr. à C•• stro.
• n 1.834

  Lud. de Dieu.
• o 1.835

  Id. & Ch. l. Paraph.
• p 1.836

  Calvin.
• q 1.837

  See Chap IV. 1. 2.
• r 1.838

  R. Tanch
• s 1.839

  Tarnov.
• t 1.840

  See Ezra. I. and Neb. III.
• u 1.841

  L. de Dieu, Tar••.
• x 1.842

  Caly.
• y 1.843

  Pelican.
• z 1.844

  Grot.
• * 1.845

  Vat. Thy Tribute shall be far removed, or denied thee.
• * 1.846

  Grot
• a 1.847

  Bren.
• b 1.848

  R. Tanch.
• c 1.849

  R D. Kimchi.
• d 1.850

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.851

  Abarb.
• f 1.852

  II Kings XVII. 6.
• g 1.853

  In the Copies that we have there is no such thing exprest.
• h 1.854

  R. Tanch.
• i 1.855

  Tarn.
• k 1.856

  See Deut. XI. 24. Ezech. X••VII. 13. &c. Joel II. 20.
• l 1.857

  Grot.
• m 1.858

  See R. Tanch. and R. D. Kimchi.
• n 1.859

  R. Tanchum. And see R. D. Kimchi.
• o 1.860

  R. Saadias, or who else it is that translated the Psal••rs into Ara∣bick, with some Notes upon them. MS.
• p 1.861

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• q 1.862

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zamac••shari i•• lib. Asas.
• r 1.863

  Graec. Sy•• & Vulg. Lat.
• s 1.864

  Nic. F••ller Concord.
• * 1.865

  R. Tanch.
• t 1.866

  Bochart. de Animalibus, p. 1. lib. 2. c. 48.
• u 1.867

  Ibid.
• x 1.868

  R. D. Kimchi in dict.
• y 1.869

  See Chr. à Castro.
• z 1.870

  R. D. Kimchi, taking it as by way of promise from God t••a•• it shall be so with them.
• a 1.871

  R. Tanch.
• b 1.872

  Abarb.
• c 1.873

  Pelican. Calvin. Chr. à Castro &c.
• d 1.874

  Bishop Hall's ••ar.
• e 1.875

  Ribera.
• f 1.876

  Tirin.
• g 1.877

  Chr. à Castro.
• h 1.878

  Ibid.
• i 1.879

  Sanct.
• k 1.880

  See Chr. à Castro.
• l 1.881

  See Diodat. and Pisc.
• m 1.882

  Jun. Tiem.
• n 1.883

  Dutch Notes.
• o 1.884

  Bishop Hall's Par.
• p 1.885

  Tarnov.
• q 1.886

  R. Tanchum, Calv.
• r 1.887

  So the most.
• s 1.888

  Jun. Trem. Tarn. Stokes.
• t 1.889

  Gen. III. 14.
• u 1.890

  Abu Walid. Kimchi.
• x 1.891

  Nic. Ful••er Concord.
• d 1.892

  Aben Ezra, R. Tanchum. &c.
• e 1.893

  Grot.
• f 1.894

  Abarb.
• g 1.895

  R. Salomo Jarchi.
• h 1.896

  Jun. Tr••m. R. D. Kimchi.
• i 1.897

  As Pharaoh, Exod. V. 11. and Senacherib, II Kings XIX. 10. and here, v••r. 10.
• k 1.898

  R. D. Kimchi, Dru••.
• l 1.899

  Jun. Trem. and so an Arab. MS. Version.
• m 1.900

  Chald. Syriac.
• n 1.901

  Ribera.
• o 1.902

  Gro••.
• p 1.903

  R. D. Kimchi.
• r 1.904

  S••e Calv. Isa VI. 13. and II. 1••. Jer. XXIII. Ezek. VI. 8. Joel II. 32.
• s 1.905

  See Ab••rb. and Kimchi.
• t 1.906

  See Calv. on V. 19.
• v 1.907

  Drus. Grot. and others. See Psal. ••XXI. 20. Return, and quicken, i. e. quicken again.
• x 1.908

  Drus.
• y 1.909

  P••al. lxxx. 3. and Zac. I. 3.
• z 1.910

  Joel II. 14.
• a 1.911

  Drus.
• b 1.912

  R. Tan••h.
• c 1.913

  Grot. Vat.
• d 1.914

  Dutch Notes.
• e 1.915

  Arius Mont. Ribera, &c.
• f 1.916

  See Jer. L. 20.
• g 1.917

  D. Kimchi. So the Pronouns, us, our, their.
• h 1.918

  R. T••nchum.
• i 1.919

  See G••aec. Vulg. Lat. Syr. and Arab.
• k 1.920

  Talmud Sabbat. c. v. p. 55. Ikka••im part. 2. c. 22. Bux••. L••x. mag. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aman.
• l 1.921

  Heb. VI. 17, 18.
• m 1.922

  R. D. Kimchi, R. Tanchum.
• n 1.923

  See Chr. à Castro.
• o 1.924

  Abarb.
• p 1.925

  Ecclus. xliv. 22.
• q 1.926

  R in. III. 2.
• r 1.927

  Rom. IX. 4.
• s 1.928

  Gal. III. 16.
• t 1.929

  See the reasons in Buxtorf's Treatises, at the e••d of Cozari.
• v 1.930

  1 Cor. X. 18.
• x 1.931

  Gal. VI. 16.
• y 1.932

  Act. III. 25.
• z 1.933

  Heb. II. 16.
• a 1.934

  Mercer. on Amos IX. 13.
• b 1.935

  Luk. II. 30, &c.
• c 1.936

  Abarb. out of Siffie, in which Book it is•• p. 60. at the beginning of his Exposition of Deut. XXXIII. and see Yalkut.
• d 1.937

  Rom. XV. 9, 10, 11. Psal. 117.