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

CHAP. I.

THe Vision of Isaiah the son of Amos which he saw upon Judah and Jerusalem, * 1.1 in the dayes of Ʋzziah, Jotham, Ahaz, Hezekiah, kings of Judah. Of what Amos he was the son, hath been already shewed: but the He∣brews have a rule, that when to any Prophets name, his fathers is added, it is to be understood, that his father was a Prophet also, and so they say, was the father of Isaiah, although not Amos the third of the small Prophets, but one of royal birth. From the names being expounded Isaiah, the salvation of God, Amos, fortitude, Judah, praise, Jerusalem, the vision of God, Ʋz∣ziah, the strength of God, Jotham, perfection, Ahaz, holding, Hezekiah, * 1.2 the Empire of the Lord: some raise here a mystical sense. But to let that pass, by Vision we are not to understand only what Isaiah saw with his bodily eyes, but as is common in the holy Scriptures, what he saw with the eyes of his understanding, or perceived by hearing with the ear; so the people are said to have seen the voice of the Lord. For whereas Vision sometime signifi∣eth the act of the Seer, sometime the object represented to the sight, some∣time * 1.3 any thing, to the knowledge whereof a man comes by revelation any way: here it is put in the last sense, and it is the Title of the whole Prophe∣cie, for it is said, Which he saw in the dayes of Ʋzziah, Jotham, &c. and not of one part of the Prophecie only, Vision being put for Visions: and yet he meant not by giving his Prophecie this Title, to intimate a confused setting forth of things here, as if the Reader should not distinctly know, at what time he had each Vision, or in what Kings reign.

For from Chap. 1. to Chap. 6. the Visions in the time of Ʋzziah are set forth: from thence to Chap. 7. in the time of Jotham; from thence to Chap. 14. 28. in the time of Ahaz, and from thence to the end of the Prophecie, in the time of Hezekiah, as Cornel. a Lapide observes out of Jerom, and is confirmed, because there it is said, The year that Ahaz died. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

rendered [upon] is by the Septuagint rendered [against] and indeed it signi∣fieth either, but here it is best rendred [upon] because not only sad things against, but joyful things also are contained in this Vision. Judah set forth not only the Tribe of Judah, but that Kingdom containing Benjamin. Which he saw] although Isaiah had these Visions, and more properly he might have said, Which I saw] yet he rather speaks in the third person, for modesties sake. Whereas no other places are named, whereupon he saw these Visions, but Judah and Jerusalem, yet he prophesied against Edom, Ammon, Moab, &c. Also, it is, because Judah and Jerusalem were the Countreys, to which he chiefly prophesied.

Hear (O Heavens) and hearken (O Earth) * 1.4

The Lord being about to lay open and tax the wickedness of his people, cals Heaven and Earth here to witness, how justly he doth it, and herein Isaiah followeth Moses, Deut. 32. 1. By Heavens, saith Jerom, we may understand * 1.5 either the Angels in Heaven, and by the Earth men dwelling upon the Earth, or these very creatures without sense, being yet more ready to obey their Creator then the Jews, to their greater shame. And this last is to be prefer∣red as most aggravating their wickedness; so Ambrose, God cals the elements * 1.6 to witness, to reprove them that would not obey his voice. And Chrysostom, as the Prophet sent to Jeroboam, passing him over, speaks to the Altar, and Jeremiah to the Earth, O Earth, Earth, &c. So Isaiah to the Heavens so far remote, and the Earth so crasse and sensless, as if they would yet sooner hear, then men. Moses called Heaven and Earth to hear the charge given, Isaiah, to testifie the great and intollerable neglect hereof, intimating, that they shall alwayes continue witnesses against the rebellious. And they are the rather called to witness, because from them men enjoy all sorts of blessings, and yet by idolatry most grosly abuse them in worshipping the Sunne, Moon and Stars, and four-footed Beasts, and Fowls, and creeping things upon the Earth, and therefore, and for other abominations they are often punisht, before they come to receive their last doom, the Heaven becoming as brasse, and the Earth as iron, and the Heavens at the passion of the Lord shewed themselves to be, as it were, affected with shame, the Sun hiding the face in darkness, and the Earth with trembling and fear, when it quaked at the act∣ing of so monstrous a wickedness. And indeed, saith Calvin, the Heavens * 1.7 and Earth can hear Gods voice or command, as appears by their constant keeping of their course, as he willeth. That of Haimo [Hear, O Heavens] * 1.8 that is, ye which are spiritual and heavenly, and take the spiritual sense of this Prophecie, and Earth, that is, men of weaker understanding; the lite∣ral sense, I pass over as a conceit. I have nourished sons▪ and exalted them.] Symmachus and Theodot. Filios genui, but the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I made them grow great. Those that I took for sons, yea for my first-born son, and by nourish∣ing increased and promoted more then any other people, giving them such Laws as no other Nation had, and doing miraculously for them in Aegypt, in the wilderness and Canaan, whereby they came to be in high estimation in all Countreys, over whom I set famous Kings, and amongst whom is my house, the Glory and Joy of all the Earth, even they have rebelled against me, or fallen from me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, by falling from my worship to that of Idols. Lycurgus, saith Musculus, amongst all his Laws, made none * 1.9 against the ungrateful, because that was thought to be a thing so prodigious, as not to be committed by man. Jerom and Rupert. take this as spoken against the Jews for despising Christ, rendering it, They have despised me, but it is better understood by others of the Jews then, though applicable to such as tumultuated against Christ, and all wicked ones all the world over, who en∣joying means and worldly blessings, requite God the giver with defection from his wayes, and rebellion.

The Ox knoweth his owner, and the Asse his masters crib, &c.] To aggravate * 1.10 the rebellion of Israel the more, he makes a comparison, not from a Dog,

that is more witty, who for a little food defends his masters house, but from an Ox that ploweth, and an Asse that carrieth burthens, being the most stu∣pid * 1.11 and dullest of all others, yet they are called jumenta, a juvando, because they help man that feeds them. The Ox was a clean beast, figuring out the Jew, the Asse unclean figuring out the Gentile, wherefore it was forbidden to plow with an Ox and Asse together, but whether a comparison be made betwixt them, and their own type, or the type of the Gentile, they must * 1.12 needs be every way condemned so, as that they might be ashamed. He might, saith Calvin, have argued from the Gentiles, but doth it rather from brute beasts, the more to aggravate their sin, especially they being in nature near∣er * 1.13 to Angels, and made after Gods own Image. And not only the Ox and Asse, but other earthly creatures condemn wicked men in that they serve those that keep them, are most loving to their young, and eat and drink not to surfeting, but to satiety, whereas these cast off the yoke of God, mothers oft times make away their own young, and they commonly drink to drunk∣enness, and eat to surfeting. For owner, Hebr. is Possessour, but every pos∣sessour of the Ox is not meant, for some buy and possess them only for slaugh∣ter, but the possessour that works and feeds, and brings them up, although * 1.14 for his own benefit, not theirs, he feeds them, and counts them but as beasts, and presseth them with burthens, but God makes men of servants children, works them for their own good and brings them to high dignity. But the Ox knows not his owner any more then another man, and what praise is it for the Asse to know the crib, where he is continually fed? Sol. The com∣parison stands in this, the Asse knows what is good for him, but they did not, and the Ox would be ruled, and labour for his master, but they not. Yet Is∣rael hath not known, my people hath not understood. He saith not, Hath not known me, but not known, what is good for himself, as if more brutish, and void of understanding, and yet Israel, one prevailing with God, and the people by me chosen from amongst all others, which sheweth the greater in∣gratitude. Popish writers, as Leo Castrius writing upon this, tell a tale of the Ox and the Asse fed at the manger where Christ being an Infant was laid, doing reverence on either side unto him. But forsomuch as if it had been so, it had been worth the recording by an Evangelist; Calvin well cals it an Asinine invention. Yet of other beasts gratitude strange things are written, as by Aul. Gellius of a Lion, unto which one Androdus a Dacian was cast, but * 1.15 the Lion came fauning to him to the admiration of all the beholders. Then he being asked the reason, said, That when he fled from his Master, he went into a Cave, into which this Lion entring lame of one foot, he pluckt out a thorn and healed it, for which the Lion fed him there with the best flesh he could get for three years. At length he being weary of that kinde of life, came away and was taken and cast to the same Lion. Whereupon he was pardoned, and having the said Lion given him, led it about, and so lived a long time. And of a Dragon by Democritus, which being brought up by one, was, when it waxed great, put out into the wildernesse, and when the * 1.16 man travelling that way fell into the hands of thieves, the Dragon hearing his voice came and rescued him. And of a Panther, whose young ones were fallen into a pit, and could not be gotten out, till a man travelling by the Panther, gently pulled him to the pits side, and he holp out the young, then the Panther went with him, till he was past all danger of other wilde beasts to defend him. And of an Asp nourished up by one till she had young, and one of the young by biting one of the mans children one day killed it, but the old one in revenge fell upon that and kild it.

Woe to the sinfull Nation, the people laden with iniquity, to the seed of evil * 1.17 ones, wicked children. Before he said, I have brought up sons, but now he cals them wicked sons, and seed of the wicked, who had thus corrupted * 1.18 themselves, but not so made of God. For wicked sons, some render it dege∣nerating, some corrupting, implying such, as endeavoured to do all the

wickednesse that they could, and to draw others to it also. Divers words * 1.19 are used here, saith one, setting forth the same thing to stirre up the greater indignation: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, translated Woe, may also be rendred, Oh, intimating grief in the Lord, who makes this complaint, They have forsaken the Lord, and light∣ly regarded, &c. This they did, when they turned from God to Idols. For lightly regarded, the Septuagint have, made angry, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here * 1.20 used in Piel signifieth. Here are five degrees of sinning set forth. 1. Simple sinning, Woe to the sinful Nation. 2. Sinning so much as to be herewith pres∣sed down to the ground. 3. Generation after Generation, to the seed of evil ones. 4. Endeavouring to corrupt others 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Banim mashchi∣thim, Children cutting off, or corrupting. 5. Doing direct injury to the di∣vine Majesty by Idolatry, and blasphemy against Christ Jesus.

Why should ye be smitten any more, be made to adde transgression? A double * 1.21 sense is here given, 1. In what part should ye be smitten? because there is no part now unsmitten, not because no one person amongst them was free, but the whole state being considered as a body, the Princes as the head, the Priests as the heart, the common people as the feet, were smitten. 2. To what end should I smite? as speaking to a people incorrigible, and therefore to be given over, as desperate, to a reprobate sense. For this is the end of Gods smiting, to reform from sin. And both these senses the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will bear. The whole heart is faint, and the whole heart heavy. Following the former Metaphor, by the head heavy, the Princes wickedness is set forth, and by the heart, the wickedness of the Priests and wise men of the Land, who are set to be guides unto others.

From the sole of the foot to the head, there is no soundnes, but wound, blueness, * 1.22 and swelling sore. Some by wound understand sin in the heart, by bluness, it breaking out in word, by swelling sore, it breaking out in act. Others more probably, because wounds appear, manifest wickedness thereby, and because livor or rancour is inward, envy lurking in the heart, and pride to defend sin by the swelling sore. They are not pressed out, nor bound up, nor mollified with oil. These words, saith Jerom, are used to set forth a most de∣sperate * 1.23 condition, such as was not the state of the Jews by the Babylonish Captivity, for from this they were restored again, and had Princes of their own to rule over them, but when the City was destroyed by Titus, and so lay waste for ever afterwards. Calvin understands all of outward miseries. * 1.24 But if from outward miseries we pass on to the most miserable estate of the soul, the exposition will be more full. These swelling sores were not pressed for the mattery stuff to run out, nor wounds bound up, that they might heal, nor the parts black and blue annointed with oil. They would not by any means suffer themselves to be healed of their sins, and therefore their out∣ward evil and miserable estate continueth alwaies.

Your Land is wasted, your Cities burnt with fire, strangers devour your Land before your face, and it is wasted after, or according to the destruction of stran∣gers. * 1.25 Here in other words the same misery is further expressed, which was fulfilled when the Caldeans burnt the City, and wasted all things, and it is compared to a destruction made by strangers, that is, far dwellers, who * 1.26 spare nothing for future use, but utterly ruine all things, and it is spoken in the Preter tense, when it was yet to come, because it should most certainly be thus.

The Daughter of Zion is left as a tent in a vineyard, as a cottage in a cucumber * 1.27 ground. By the daughter of Sion understand Jerusalem, which stood at the foot of the hill of Zion, as a daughter comes out from between the feet, be∣ing also cherished and tendered by God, as his daughter. But now desolati∣on * 1.28 is threatned to her, as if he had said, as after the vintage gathered, and the cucumbers, the Husbandmen pull down their tents set up before to shel∣ter and shadow them, whilst they tended upon their fruits growing there, and going away leave nothing, but a mention of some tents standing; so shall

it be with Jerusalem, and this the next words plainly expresse, As a City de∣stroyed] it shall be made as base and contemptible as such a ruined cottage, or both, in the one of which the Husbandman lodged in the night, from whence the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken, as a lodging place; and in the other sheltred him∣self in the day from the Sun and rain during the time of his working about his vineyard, being now as a thing of no use any more; so likewise Jerom.

If the Lord had not left us a remnant, as it were a very little, we had been as * 1.29 Sodom. Still he goeth on to speak of the miseries to come both by the Calde∣ans, and afterwards by the Romans, whereby from infinite multitudes, if by Gods singular providence some had not been saved out of that burning, they had been all utterly consumed, as the Sodomites. Lyra expounds * 1.30 these few left, of those who with Zerubbabel and Jesus the son of Iosedech, yet remaining returned out of Captivity from Babylon, but Sasbont holding * 1.31 that the Prophet here suddenly passeth to Evangelical things, as his manner also elswhere is, for so S^t Paul citeth this place, expounds this remnant of * 1.32 believers, whereof if there had not been some amongst the Jews, the whole Nation had utterly perished, never to be repaired again. And this he bor∣rows * 1.33 from Ierom, who will not have it understood of the destruction by the Caldeans, but by the Romans. For the Lord of Sabaoth, the Septuagint render, Dominus virtutum, or Dominus omnipotens, to be understood of the Son as well as of the Father, because he hath all power. * 1.34

Hear the word of the Lord (ye Princes of Sodom, &c.) This, saith Ierom, is to the Scribes and Pharisees, who rejected Christ, and set light by him, as the Sodomites did by Lot, professing to have no King but Caesar: and Sasbont, Therefore he set them forth by this name, because they were most like to the Sodomites in sinning, being most open and impu∣dent * 1.35 in it.

For what is the multitude of your Sacrifices to me, &c. There is a passage * 1.36 like this, Psal. 50. 8, 9. whereby God sheweth a light account of their Sacri∣fices: 1. Because they were never ordained, but to keep them from sacrifi∣cing * 1.37 to Idols, as Ierom saith: 2. Coming from them so wicked, they were abominable: 3. Because they thought hereby to please God, how wickedly so ever they lived: 4. Because they were appointed only for signification, as being types of the only expiating Sacrifice, Christ Jesus, and of praise and thanksgiving proceeding from a pure heart: 5. To intimate that there should be an end put to such sacrificing under the Gospel, nothing but praise, and prayer, and obedience being now the Sacrifices of Gods people.

When ye come to appear before my face, who required this at your hands? &c. * 1.38 All this Ierom, and some other Ancients understand as spoken of the Evange∣lical times, when an end was put to all carnal sacrificing by the death of Christ. For even after the Captivity ended, the Temple was again re-edified and Sacrifices offered, but after the destruction of the Temple in the time of the Gospel, not: men trod no more then in the Courts of Gods house, nei∣ther shall to the end of the world. But the sense will be good, if it be taken as spoken of those times, for God never required sacrificing as the principal part of his service, neither it, or alms, or judgement coming from the wic∣ked, who go on still impenitently in their sins, from whom neither ceremoni∣al nor moral duty coming is acceptable, sith the person from whom, is displea∣sing to God.

Bring no more Sacrifices in vain, Incense is abomination, &c. And if Sa∣crifices * 1.39 in the wicked were vain or lying Sacrifices, as the Vulgar Latine ren∣ders it, how blinde are they that will not acknowledge their worship by * 1.40 mans invention to be vain much more? So Calvin. The word rendred Sacri∣fices, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a meat Offering, ver. 11. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sacrifices, wherein the fat only was burnt, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Holocausts, or whole burnt Sacrifices, and these were the three kinds of Sacrifices prescribed in the Law, but all now for wickednes loath∣ed.

And with incense a sweet perfume was daily made in the Temple, but now it smelt abominably. Their Festivals and Sabbaths also were insufferable, whether new Moons, Passeover, Pentecost, or feast of Tabernacles, or weekly Sabbaths, which were commanded not only in the ceremonial, but also in the moral * 1.41 Law, because although the seventh day from the Creation be ceremonial, yet keeping a seventh day, as a Sabbath, is moral and perpetual, viz. to praise God for a greater work, viz. the Redemption of man, from which Christ rested, when he had finisht it upon the Cross by dying for us, and so bearing all the wrath due to us for our sins, a burthen importable.

My soul hateth your new Moons and solemn Assemblies, &c. Because they * 1.42 were wicked that kept them, God hated them, and made account of them, as an intollerable burthen. Therefore much more is he grieved at the holy∣dayes of Christians, which he never prescribed, but did spring out of a su∣perstitious observance towards the Apostles, especially being turned into days of more licentiousness then any other dayes of the week, as if the devil had set them up for his own ends, so much advantage makes he of them to prey upon men.

When ye shall stretch out your hands I will hide my eyes from you, &c. Not * 1.43 only Sacrifices and Solemnities, but most earnest and frequent prayers are rejected, when they come from the wicked, because stretching out or lifting up of hands set forth prayers, this being the gesture in prayer appointed, Be∣cause your hands are full of bloud] That is, ye are grosly wicked. For bloud * 1.44 sets forth not only murther, cruelty, rapine and oppression more properly, but also in a more large sense, all gross sins, as Hos. 4. 2. Bloud toucheth bloud, * 1.45 according to divers Ancients, one gross sin is heaped up upon another. And that not unaptly, 1. Because bloud of murther is abominable. 2. The eat∣ing of bloud amongst all the Ancients. 3. The bloud of the menstruous woman. The servants of God used to stretch out their hands in prayer, saith * 1.46 Calvin; hereby as by an outward sign, shewing from whence they sought for help, viz. from God in Heaven, thus stretching out themselves as much towards Heaven as they can. And it is a thing taught by nature in misery, to stretch out the hands to him that can help. Wherefore hereby we are to * 1.47 shew our faith in God in Heaven, when we pray to him. Cyprian and Jerom, &c. expound this, Your hands are full of bloud, of the bloud of the Pro∣phets, and of Christ, whom he foresaw by the Spirit, that they should cru∣cifie. For this indeed was the bloud that cried most against them, and all bloud shed crieth, whether it be by actual murther, or by taking away through oppression or injustice, that which should support life, wherefore this is intimated, vers. 17. to be the bloud here cried out upon, as making prayer frustrate.

Wash you, make you clean, &c. Having censured as nought-worth all their * 1.48 pains and cost about Gods worship in outward things, now he teacheth, how he may be served acceptably, viz. by ceasing from those foul sins, for so they * 1.49 should wash off the bloud upon their hands, and become clean and fit to wor∣ship God by sacrificing and praying to him.

Learn to do well, seek judgement, &c. Here some good works are mention∣ed * 1.50 for examples sake, intimating all others. Ierom by washing understands Baptism under the Gospel commanded, as pleasing God better then all Sacri∣fices: but withall evil must be put away, and good done, as also Iohn Baptist there presecribeth. * 1.51

Come and let us reason together: Jerom, Come and reprove me; that is, if ye * 1.52 do thus, speak openly against me, if I forgive not your sins, if of a scarlet co∣lour I make them not white, that is, of most foul clean, as when a bloudy cloth is thorowly washed, reprove me of falshood, levity and inconstancy. And the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of which the word here used cometh, doth signifie to ar∣gue or reprove. But by the Septuagint, Vatablus, Tremellius, and others, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendred, Let us dispute or reason together, as men that

be at controversie; and if ye do thus, and I clear you not, reprove me: other∣wise acknowledge that ye are by me both charged and punished justly, and indeed the word is of that Tense, which amongst the Hebrews hath the force of the Imperative, viz. of the second future, the first person plural. God condescends herein unto his people, that they should argue with him as one man with another, being willing to have it judged against him if he did not justly.

If ye be willing and hear, ye shall eat the good things of the Land. Because * 1.53 he had before threatned vers. 7. that strangers should devour their Land for their disobedience; now he promiseth the contrary, if they would incline their mindes to hear and obey: whereby, saith Calvin, is not intimated, that * 1.54 man hath free-will to good, for this is Gods singular grace, but that when he doth evil, he is not hereto impelled, but doth it of his own will. Hiero∣nym. * 1.55 contrariwise, God hereby confirms unto man the liberty of his will, that he may as he is willing, or will not, attain the reward: or be destroyed, for so it followeth, If ye will not, the sword shall devour you. Yet in his Epi∣stles he writes against the liberty of mans will maintained by Pelagius, so * 1.56 that this liberty of will must needs be understood of mans will holpen by grace, and not by any natural strength thereof, and this help of grace is of∣fered in the Word to all hearers, in some few, who do what they can, ta∣king effect, in others not, and so they are hardened. Now although that which man can do of himself, is nothing, yet if it be wanting, and he co∣operates not, when grace is offered, the course of all grace is in him dammed up. A man indeed in corruption is dead, yet he is not in all things like the dead; but in that he cannot of himself do ought to his own reviving, any more then one naturally dead: for there is in such some light of nature, and a conscience of good and evil, which is not in the dead, wherefore he in his quickning is not a meer patient, as the naturally dead, but when grace is of∣fered, acts his part together with it, yet no thanks to his will, but all to grace, because without it his act is nothing, as a childes is not in lifting a weight far beyond his strength at the Fathers command, and by his help.

But if ye will not, the sword shall devour you. That is, saith Ierom, who will * 1.57 have it a Prophecie of the Evangelical times; the Army of the Romans shall destroy you, but the Caldeans sword first did it.

How is the faithful City become an harlot, judgement filled her, righteousness * 1.58 lodged in her, but now murtherers. This is also by Ierom understood of the time when Christ was by the Jews murthered; and for righteousness, he saith, and that rightly, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Righteous, the Lord being meant, who lodged many nights there. But it was also fulfilled in the time of Ahaz, when Idolatry was set up: for spiritual fornication by going from one God unto more, makes an harlot as well as corporeal. It was the faithful City, because the true Faith was there taught, and the only true God was there served aright, and there were many godly persons dwelling in it. For justice lodged there; the Septuagint have it, In her justice slept or rested, to shew, that it was constantly executed, judges uprightly doing their office to the in∣couraging of the good, and the terrifying of the evil, as Iehoshaphat is said to have appointed Judges in every City, and both in his time, of Asa and * 1.59 David, Ierusalem was famous for her fidelity towards God. The faithful Ci∣ty she is called, because faithful, as to an husband a wife, abhorring from * 1.60 all other wayes of divine worship besides those which he hath prescribed in his Word as adulterine, for the Church is the Spouse of God. And if Ieru∣salem so famous for the faith fell thus fouly, why not the Church of Rome? against that, which they commonly object, the faith of the Church of Rome * 1.61 was famous throughout the world. The word translated Harlot, signifieth an Hostice, who receiveth into her Inne all comers, for so in Ierusalem the evil and corrupt manners of all wicked Nations about were received, idola∣try, fraud, oppression, hatred, injustice and bloudshed. When Piety and

true Religion prevailed, she was full of judgement, that is, of good Judg∣es, who judged justly; so alwaies Religion is accompanied with just and [Note.] righteous dealing, but if that be away, this cannot be looked for in any place. Then Justice lodged in her, because the righteous might lie down, and sleep securely, but now murtherers, that is, the most wicked might be without fear for want of good Judges.

Thy silver is turned into dross, thy wine is mixt with water. By silver, saith * 1.62 Ierom, understand pure teaching, for this is the word, which is more pure then silver, tried in the fire seven times; the word translated dross is the rust of silver, or the sordes arising upon the trying thereof, then which nothing is baser. Wine is mixt with water when the Word is not taught to reprove sin, but handled so, as that the hearers may be pleased. The Word was like∣wise mixt with water by the Pharisees, when the Law was corrupted by mens * 1.63 traditions through mingling therewith; and likewise by hereticks, who un∣der pretence of the Word, teach their own, corrupting of it, they turn wine into water, contrary to Christ, who turned water into wine▪ The Law was pure and unmixt, when delivered and taught by Moses, but since thus gros∣ly corrupted. Of the Word set forth by wine, see Prov. 9. 5. Some by sil∣ver understand faithfulness to God; by wine, fervency to do Justice, ac∣cording to the two things before complained of, The faithful City becoming an harlot, and for Justice lodging there, murtherers: silver then is turned in∣to dross when it is degenerated to Idolatry, and wine mixt with water, when this fervour to justice into all manner of injustice, and wrong and disso∣luteness in all wickedness. Others by silver understand men, that are pure Teachers, as Plato sometimes taught, That the wise had gold in their hearts, men of good common understanding, silver; others brass or iron. Musculus * 1.64 mentioneth a little understanding, that their silver and wine were deceitfull, but concludeth the metaphorical. Calvin, because silver dross looks like sil∣ver, * 1.65 and wine mixt with water like wine, takes it for a taxing of hypocrites, who seem to be godly: let the Reader take it either this, or any of the three wayes before mentioned, for they come all to one.

Thy Princes are perverse and companions of thieves, &c. Jerom according to * 1.66 his manner applying this to Christs time, saith, That the Scribes and Phari∣sees were these Princes; and upon Chap. 2. 7. the Judge hears the thief, and condemns him; the Judge is a thief giving sentence against himself in another. They love gifts, he saith not, they take gifts, for this they may do for their need, but they count him not a friend who giveth not to them, looking not to the mouth, but to the hand, neither count they them Saints, by whom something comes not in to the filling of their pouches. They follow retributi∣ons, Symmachus renders it vicissitudes; whereupon Ierom expounds it, ren∣dring evil for evil; the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Cal. signifying to be perfect, in Piel, to retribute. Hereby therefore is meant, that they would do nothing for any man by judging for him, but as he bribed them, for good done, gave them of his goods, and for such retribution they would judge an evil cause to be good. For this cause the orphan and widow, who were poor, from whom no such retributions could be expected, went without Justice, they cared not for judging their cause, but they were put off from time to time. The first words, Thy Princes are perverse, Hebr. There is a paranomasie in them, Saric, Sorrerim, signifying, Recedentes or perversi, so saith Calvin, * 1.67 Episcopi may be called Episcoti, vel aposcopi. Cardinales carnales, vel carpi∣nales, and we may call Canonicos cenonicos, Praepositos praeposteros, because they are nothing less then that which they pretend to be, they are overseers, but in darkness, or erring from the mark, carnal or carpet-men, &c. For ha∣ting gifts, see Exod. 18. 21. Chap. 23. 8. Isa. 33. 15. Bribes, saith P. Damianus, though they do not quite blinde the eyes, yet they take away the liberty of speech, when the conscience tels the Judge, that he received gifts of such a man, wherefore let us not strive, saith he, in the servitude of money, but let

us serve in the liberty of Justice. Which is not pictured by the Throne of Ju∣piter, as a certain flatterer once told Alexander, when he was so full of sor∣row for killing Clitus his friend, viz. to shew, That whatsoever the King or Jupiter wils is Justice, but that the King should be subject to Justice, as Bias sometime said, that he was truly a Prince, that made himself first subject to the Laws, and Justinian, Principis dignavox, se subditum legibus profiteri, because the Law is the rule of Justice, and where this is not kept, all things are full of tumult, which threatens destruction to the Prince himself.

Therefore saith the Lord, &c. I will comfort me of mine enemies, &c. He be∣ginneth * 1.68 with this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which some will have to be an interjection of re∣joycing, because he speaks of being comforted, when he took revenge, as Ezek. 5. 13. and Deut. 28. he saith, As I rejoyced over them to do them good, so will I rejoyce to bring evil upon them: But it is properly of one grieving, and hereby is shewed, That the Lord punisheth unwillingly: he grieved when he must destroy Jerusalem, and wept over it, as a Physician grieves for his Patient, when he must cut or use other violence to him to his greater danger. Mans destruction then is not a thing that God delights in, but grieveth for. In saying therefore, I will comfort me, he speaks after the manner of men, who when they can be revenged upon such as do them wrong, take some comfort in it, yet as a father correcting his childe doth it grievingly, which grief notwithstanding it is a comfort to think of the good, which may re∣dound to his childe hereby; so the Lord out of his compassion grieveth when he is forced to judge, but for his Justice hereby glorified he rejoyceth: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore signifieth either heu dolentis, or ah exultantis. Calvin hence right∣ly * 1.69 notes, That unjust Judges, and such as wrong the helpless are Gods ene∣mies, and he will proceed against them accordingly. He grieves, that by no other means the City will be reformed, and yet it is a comfort to him to think of the reformation thereof by any means, even by severe judgements, and therefore of this it is prophesied to the end of the Chapter, for which this is made the second part.

I will turn my hand upon thee, and will purge thy dross as water. Vatablus * 1.70 renders it, as sope, the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying a cistern, wherein is water to purge and wash withall, and sope doth not properly serve to purge the rust of silver, and I will take away all thy pewter, a * 1.71 Metaphor taken from those that try metals in the fire purging from precious silver all dross and pewter. The meaning is, they were of silver turned into dross, but he by his judge∣ments would make them of drossie and pewter, silver men and women again, that is, of vicious, virtuous. But as Jerom saith, hereby great sufferings, as by fire, are first intimated, so Malachi saith, He will sit down as a refiner to purge them, but in the Gospel another similitude is used, He will throughly purge his floor. That we may not be grieved at Gods judgements upon his Church out of measure, but with comfort expect the issue, the Church more [Note.] purified and purged, and in the wars and miseries hereby suffered tending to this, look at Gods hand, of which the Prophet, I will turn my hand upon thee, for otherwise men could do nothing.

And I will restore thy Iudges as in the beginning, &c. That is, saith Ierom, * 1.72 such as thou hadst at the first; Moses and Ioshuah, and after them David, and other godly Kings, which according to the Hebrews was fulfilled, when after the Captivity Zerubbabel, Jehoshuah, Ezra and Nehemiah were set over them, but he rather refers it to the time of the Gospel, when of Christians godly Rulers were set over the Church, at what time thou shalt be called, Civitas justitiae, the just and faithful City, for the Church now consisting of Jews and Gentiles is set forth by a City set upon an hill. It may well be refer∣red to both, and the clause answers to vers. 21. where it was complained, that * 1.73 the faithful City was become an harlot, but now it should come to have the name of the faithful City again, and the City of the just one, as the word Tzelak properly signifies, that is, of Christ who taught there, and kept ma∣ny

feasts there. Or Faithfulness setteth forth piety prescribed in the first Ta∣ble, Righteousness, just dealing with men prescribed in the second. Luther * 1.74 notes from hence, when God will blesse a Commonwealth he sets up good Magistrates, but when he will punish, evil ones and corrupt, for in them is the beginning of blessedness or misery, the people being most commonly as they are. Musculus commemorating that Exposition, whereby it is said, that the meaning here is, they should not have Kings any more, but such Judges and Councellors, which are all one, as Moses, Joshuah, Barak, Gideon, &c. viz. Zerubbabel, Ezra, Nehemiah and the Maccabees, holdeth rather, that such Judges as David, Solomon and Jehoshaphat are meant, because in the time of the former Judges Jerusalem was not the faithful City, but then first be∣gan to be famous, when David was King, and brought the Ark thither, and set up the holy worship and service of God there. This, I confess, is a seem∣ing exception to those that take this as a Prophecie of the alteration of Kings into Judges again. But because that for Kings they had then Judges, and good Judges or Princes, I cannot but approve well of that Exposition, and then these words, As in the beginning, have reference not so much to the Ci∣ty consisting of houses and buildings, as to the people inhabiting there, that is, the Jewish Nation, who should be governed as at the very first, before that ever they inhabited that City, by righteous Judges.

Sion shall be redeemed in judgement, and they that shall be brought back to it in * 1.75 Justice, Heb. and her converts in Justice. These words are spoken, that if it should be doubted, how so great a work shall be wrought, as was before spo∣ken of, it might be understood by the power of him that judgeth righteously. For although in mans reason it appeared not, how this blessed change could be made, yet God, to whom nothing is impossible, could do it, and his justice could not but do it in regard of his gracious Promises made to his people. He speaks thus, saith Calvin, to draw mens mindes from any thing in themselves * 1.76 to God, in whom alone all their righteousness lieth. Musculus either so, or they that shall be brought out of Captivity shall be such, viz. faithfull and righteous, according to Jerom, not all, but a remnant, which shall be righ∣teous, * 1.77 shall be brought back, the rest being destroyed, as the next words do declare. And then, Shall be redeemed in judgement, is as one saith, not rash∣ly, but these being chosen out, and brought back, which be righteous. Some think judgement to have reference to the great judgement of the se∣venty years Captivity, as if it had been said, being first judged temporally. Lastly some refer this to the redemption made by Christ of a Church, consi∣sting * 1.78 both of Jews and Gentiles, in saving whom it was judicially proceeded, Christ satisfying for their sins, and because the devil, who had before power over them, had abused it to the murdering of the Lord of life, all power over them was now taken from him. The next words do plainly shew, because he saith, The rest shall be destroyed, that it is literally to be taken, as Jerom expounds it, and mystically to be referred to the redeemed by Christ. And all this must be done out of Justice for his promise sake, which the just God can∣not but make good.

But a destruction shall be made of transgressours and sinners together, &c. * 1.79 This is added, lest the wicked should lay hold of the Promise before-going, because such are alwayes mixed with the godly, although they cloke their wickedness by hypocrisie: for the righteous being delivered, they shall be destroyed, and utterly perish; God will single them out in his due time, and they shall not escape. Here are two sorts of sinners threatned, the more no∣torious and the less, Scelesti & peccatores, as in the vulgar Latine; so that whether they be noted sinners, or go on in sin more closely, they shall not escape perdition. They that fall from God shall be consumed. They fall from God, saith Musculus, who go from his profession or communion of his Church, and * 1.80 their punishment shall be to be consumed by poverty, and misery, and want, as many of the Jews were.

For they shall be ashamed of the Oaks which ye have desired, &c. By Trees and Groves here spoken of, their false wayes of worship are to be understood, their * 1.81 Idolatries in such places committed, whereby they hoped to have been holpen, but when they should see that in stead of help, destruction was hereby brought unto them, they should be much confounded. And he cals them the Oaks that they had desired with all earnestness, to intimate how eagerly Ido∣laters and superstitious persons are bent to their own way. Because men de∣light in green Trees and pleasant Gardens, they thought that God was like∣wise affected, and being by this conceit blinded, none could stay them from running to such places; The vulgar Latine for Trees have it Idols, but the word signifieth either Oaks or Gods, coming from strength, and Oaks are ro∣bora. And he cals them [The Gardens which they had chosen] to shew, that these were no places by God appointed, but of their own devising, whereas indeed all our worshipping of God should be regulated by his will revealed in his Word, all other devices are as the Gardens, which the Jews chose, even an abomination. For God appointed them sacrificing upon one Altar, only to exercise their obedience, and to teach, That Obedience is better then Sacri∣fice, and that all humane inventions introduced into his worship are base and vile.

And ye shall be as an Oak, whose leaves are fallen, and as a Garden without wa∣ter. * 1.82 This is spoken in allusion to that which was said, vers. 29. it being meant that they should be deprived of all their wealth, which is as leaves, for so * 1.83 much as they bear no fruit, and leaves are upon Trees to comfort the fruit and to shelter it in some part, and to adorn the Tree. And as a Garden without wa∣ter withereth, and beares no herbs nor flowers, so should their estate be, with∣ering and consuming, as was before said. And he passeth from the third per∣son to the second, to shew, that this judgement was not far, as being to come upon them, not by the Romans, but by the Babylonians, because now they were so much tainted with Idolatry, but not afterwards, when the Romans de∣stroyed them, for they were then clear from this sin.

And all your strength shall be as tow, and the work thereof as a spark. As tow * 1.84 saith Jerom following Symmachus, as the refuse of tow, which a little fire soon consumes, he meaneth, that the strength of Idolaters shall be brought to no∣thing, in the day when God shall judge them; for it shall easily be destroyed with all their pride, as an imbecil and weak thing, and that by the work there∣of, that is, the Idols, which they made, and thought they did mightily in making them, for this very thing should prove by Gods just judgement to them, as a spark to the base frothy gear going out of tow when it is dressed, utterly to consume them, none being able to help against it. Some by their * 1.85 strength understand their Idols, which they thought most mighty to protect them; as God is called, The strength of Israel, but from all their supposed strength, when they work to any wicked thing, shall come no help, but a spark to consume both themselves, and their servitours. But if we render the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the maker thereof, as may be and is by many rendered as well as the work, then the setter up of Idols to himself is meant, from this his wic∣ked act shall come a fire to consume both himself and them. And in saying, None shall be able to quench it, he sheweth, That the wrath of God shall burn everlastingly against the wicked, as is further expressed Chap. 30. and Chap. 66.

Notes

• * 1.1

  Vers. 1.
• * 1.2

  Hieron.
• * 1.3

  Adam Sasbont.
• * 1.4

  Vers. 2.
• * 1.5

  Hieronym.
• * 1.6

  Ambros. Psal. 118. Serm. 14. 1 King. 13. Jer. 22.
• * 1.7

  Calvin.
• * 1.8

  Haimo.
• * 1.9

  Musculus.
• * 1.10

  Vers. 3.
• * 1.11

  Hieronym.
• * 1.12

  Deut. 22. 18.
• * 1.13

  Calvin.
• * 1.14

  Muscul.
• * 1.15

  A. Gellius. Gratitude in beasts.
• * 1.16

  Democritus.
• * 1.17

  Vers. 4.
• * 1.18

  Hieronym.
• * 1.19

  Adam Sasbont.
• * 1.20

  Of sinning five degrees.
• * 1.21

  Vers. 5. Hieronym.
• * 1.22

  Vers. 6. Sasbont.
• * 1.23

  Hieron.
• * 1.24

  Calvin.
• * 1.25

  Vers. 7.
• * 1.26

  Calvin.
• * 1.27

  Vers. 8.
• * 1.28

  Musculus. Sasbont. Calvin.
• * 1.29

  Vers. 9.
• * 1.30

  Lyra.
• * 1.31

  Sasbont.
• * 1.32

  Rom. 9. 29.
• * 1.33

  Hieronym.
• * 1.34

  Matth. 28. 18. Vers. 10. Hieronym. Sasbont.
• * 1.35

  Isa. 3. 9.
• * 1.36

  Vers. 11.
• * 1.37

  Hieronym. Prov. 15. 8.
• * 1.38

  Vers. 12.
• * 1.39

  Vers. 13.
• * 1.40

  Calvin
• * 1.41

  Heb. 3.
• * 1.42

  Vers. 14.
• * 1.43

  Vers. 15.
• * 1.44

  1 Tim. 2. 8.
• * 1.45

  Gregor. Mor. c. 16. l. 13 Hieronym. Caldaeus.
• * 1.46

  Calv.
• * 1.47

  Heb. 12. 12. Cyprian. Hieron.
• * 1.48

  Vers. 16.
• * 1.49

  Luther.
• * 1.50

  Vers. 17. ••••••bont. Hieronym.
• * 1.51

  Luc. 3.
• * 1.52

  Vers. 18. Hieronym.
• * 1.53

  Vers. 19.
• * 1.54

  Calvin.
• * 1.55

  Hieronym.
• * 1.56

  Liberty of will.
• * 1.57

  Vers. 20.
• * 1.58

  Vers. 21. Hieronym.
• * 1.59

  2 Chron. 19.
• * 1.60

  Calvin.
• * 1.61

  Muscul.
• * 1.62

  Vers. 22. Psal. 12. Hieronym.
• * 1.63

  Ita loquitur ut non corrigat, sed delectet audito∣res.
• * 1.64

  Muscul.
• * 1.65

  Calvin.
• * 1.66

  Vers. 23. Hieronym.
• * 1.67

  Calvin.
• * 1.68

  Vers. 24.
• * 1.69

  Calvin.
• * 1.70

  Vers. 25.
• * 1.71

  There is also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying pu∣rity, and so it is meant, as any purified thing. Hieronym. Mal. 3. 2.
• * 1.72

  Vers. 26. Hieronym.
• * 1.73

  Mat. 5.
• * 1.74

  Luther. Regis ad exem∣plar totus compo¦nitur orbis. Muscul.
• * 1.75

  Vers. 27.
• * 1.76

  Calvin. Muscul.
• * 1.77

  Hieronym.
• * 1.78

  Sasbont.
• * 1.79

  Vers. 28.
• * 1.80

  Musculus.
• * 1.81

  Vers. 29. Musculus.
• * 1.82

  Vers. 30.
• * 1.83

  Muscul.
• * 1.84

  Vers. 31. Hieronym.
• * 1.85

  Adam Sasbont.