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. LIV.

SIng (O barren) thou that didst not bear, &c. After Christs passion under∣gone * 1.1 for our sins, and a generation or seed soon coming from him after this spoken of Chap. 59. here the Nations amongst whom this seed should be begot∣ten, are stirred up to rejoyce in it; so that these words are directed to the Church of the Gentiles, as Paul also teacheth Gal. 4. 27. being a Prophecie of the great encrease of the faithfull amongst them, and he saith, That she had more children then a woman having an husband, hereby meaning the Church of the Jews, whose husband God had been, forsomuch as they had his testa∣ment, whereby he bound himself to them, and they likewise were bound to him, but now through infidelity she was divorced, and the Church of the Gentiles taken in her stead, which abounds much more with children then ever she did.

Thus Jerom standing so yet for the Church of the Gentiles so to be meant * 1.2 here, as that the delievers of the Jews be not excluded, but both together un∣derstood to make her that is bidden to rejoyce. So likewise Lyra. The Church * 1.3 of God which is alwayes one and the same, because consisting of them that hold the same faith from the beginning to the end of the world, of what Countrey or Nation soever, whether Jews or Gentiles, is here spoken to, and she is set forth as barren and without an husband first, but then on the sudden

made most fruitfull, which may best be referred to that part of the Church first, which consisteth of Gentiles. Then she that is spoken of as having had an husband, but now in widowhood vers. 4. setteth forth that part of the Church which consisteth of the Jews, whose husband God is often said to have been, when there were many of them living in all righteousnesse, but she had a time of widowhood and barrennesse, when Christ being preached to them, they rejected him and his faith, having before maliciously crucified him, whereupon Paul leaving them went to the Gentiles. But both parts of this one Church are here comforted with a promise of fruitfulnesse in children beyond all that ever the Church had since the beginning of the world. Some, saith Lyra, understand this of the Jews in Captivity so many years, when their state was like unto both a barren woman and a widow, unlikely ever to flourish again, and to encrease in their own Land, yet after their return out of Captivity they reflourished and filled the Land; but this, he saith, cannot stand, because although they encreased then, yet nothing so much as they had done in former times, neither had they so much cause of joy, as at some other times before, when Kings of their own reigned over them in greatest prosperity, for now they lived in subjection to strangers. Yet Calvin under∣stands * 1.4 it so, as if the Church of the Jews had been called barren in respect of Babylon, which flourished so greatly when the Jews were in misery, but then he saith, That the state of the Church spoken to here, is to be considered from the Jews coming out of Captivity to the end of the world, before which all that is here promised shall be perfectly fulfilled. Some again, saith Lyra, un∣derstanding the Church of the Jews, referre it to the destruction made by the Romans, after which she is barren till the coming of the Messiah, but then shall abound thus with children again. But this is a Rabbinical dotage, that will not be beaten from the expectation of the Messiah yet to come. And for that of Calvin, the order of the things here prophesied of after Christs being made an offering for sinne, and seeing his seed, sheweth plainly, that nothing is meant done before, but after Christs death. Then the barren being before without an husband living in fornication by multifarious Idolatries, was con∣verted to the faith, and the Church, that is, the Congregation of the faith∣full both of Jews and Gentiles encreased so as is here said, but specially of the Gentiles, the Nation of the Jews for the farre greatest part living still, as it were, in widowhood.

But this reproach he saith also shall be done away vers. 4. For thy maker is * 1.5 thy husband. Vers. 5. That although for a moment he forsook her, yet he would shew her everlasting mercy, amplifying this from the waters of Noah, which he saith shall no more drown the whole earth, yea he hath sworn to it, so wrath shall no more come upon her, yea the mountains shall rather be re∣moved then the Lord will be moved to displeasure against his Church, being once fully gathered, as it shall be before the end of the world. Neither in∣deed will he ever be moved to displeasure so against his Church, as to destroy her, as he did the old world, or the Jews being unbelievers, only she shall be temporally chastised, but continue still inexpugnable by the gates of hell to the worlds end, and then attain a full fruition of Gods favour for ever and ever. But to what time is it to be referred, that he saith, For a moment I have forsaken thee? Answ. If by the Church we understand, as hath been said, the company of the faithfull in all times and ages, we must begin our account of the time that God forsook her in respect of her greater part, that is, the Gen∣tiles from the dayes of Noah. For soon after the floud men being again multi∣plied forsook God for Idols, and then they were forsaken of God, being left in a most miserable condition to run on to everlasting destruction, untill that by the preaching of the Gospel they were converted and by faith married to God, or taken by him to wise again, as they had been for some time after the floud, till they degenerated and were cast off for all that long intervall of time betwixt that and the Gospel. But this may seem to be too long to be set forth

by a moment being two thousand years at the least, yet being compared with eternity, it is but as a moment; and therefore the Promise being here of ever∣lasting favour, and never casting off again world without end, that time may well be thus set forth. The Jews indeed deride this Exposition as improbable, but in applying this moment of time to their being in desolation till the Mes∣siah cometh, whom they have now expected in vain sixteen hundred years, they deride themselves as much as us Christians; yea our Exposition is made good by the event, but theirs shall never be made good. According to this Exposition also vers. 6. where the Church is called a wife of youth, or young wife, but refused, agreeth very well, for such was the Church of the Gentiles taken by God to wife betimes in the beginning of the worlds renovation after the floud, but soon after refused, Abraham and his seed being chosen, to the fifty year of whose age Noah lived.

Behold I will lay thy stones with Saphires and fair colours, &c. Here Jerom ha∣ving * 1.6 spoken somewhat of the different reading of the stones mentioned be∣twixt the Septuagint, Symmachus and Theodotion giveth this for the sense, Christ is the most precious stone, having in him the fair colours of the most excellent, and upon him as a foundation I will build my Church, which shall be most glorious, and other parts of this building added to him are the Apo∣stles, and other faithfull persons, who together make a perfect Temple of the Lord compleat in respect of all parts: For it is common in holy Scripture to set * 1.7 forth Christ as a stone elect and precious, and the foundation and corner stone, and the Prophets and Apostles also, as a foundation, and the faithfull general∣ly by the name of living stones. So that the beauty of the Church, and fair stones of her foundation, windows and gates here spoken of, set not forth a flourishing estate of the Church and rich in this world; but in respect of righ∣teousnesse, as is further intimated, where varying the words he saith, vers. 14. Thou shalt be built in righteousnesse] And for the stones in particular here mentioned, the Jasper is of a sky-colour, setting forth the heavenly-minded, and such as by studying the holy Scriptures soar highest in divine knowledge, and are strongest to hold up the truth against all oppugners. For Agates he hath Crystal, setting forth purity and clearness. By Carbuncles being of a red colour like fire, fiery Doctrine purging out errour. And he finally expounds all this of the Church triumphant in heaven, of which only the next words are true, They shall be all taught of God, because then all shall see God, and be al∣wayes in his presence, as Lyra further expresseth, The Church here described * 1.8 being the same with the new City Jerusalem, Revel. 21. And being thus un∣derstood, the stones here spoken of are the Saints in heaven in their severall mansions and degrees of glory; but if of the Church militant, of holy men shining diversly by graces and gifts most excellent of the Spirit. I take it to be meant of the Church militant upon earth, because this Church hath been hi∣therto described by the multitude of her children, which was before barren and forsaken, but now received and with all love imbraced; and because he speaketh of one made to slay after this vers. 16. and of weapons formed against her in vain, vers. 17. And whereas he saith, Her children all taught of God, hereby is meant, That all the true children of the Church shall not only be taught outwardly by the Word, but also inwardly by the Spirit, becoming such as they are taught to be, for divine knowledge, and all graces; see the like Jer. 31. 33. Calvin and all ours generally agree to this, and he renders it, I will lay thy stones upon the Carbuncle, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also signifieth as well as Stibium, that is, a painting, wherewith women paint their faces to make them shew fair. And vers. 12. whereas N. Tr. hath, I will make thy gates of Car∣buncle, * 1.9 he hath it, Ex lapide rutilante, of a stone looking red; but the word signifieth a Carbuncle, although the word of which it cometh signifieth to burn, but the Carbuncle hath the name from burning, because it looks like a fiery cole. Here be three parts of the spiritual building, that is, the Church spo∣ken of, the foundation, the windows and the gates: the foundation is Christ,

the windows the Apostles and Prophets, by whom the light enters, the gates Gods protection, continually defending it; so Musculus. Now because all * 1.10 the stones of which this building is said to consist, are precious stones, some ga∣ther, that the Church under the New Testament consisteth only of Saints, and therefore it is no true Church, which consisteth of precious stones and common, good and bad persons together in one Congregation; for which cause they hold it necessary not to rest in any Congregation in England, but that there should be a gathering together of Saints only into companies, and for him that will be saved to joyn with such a company leaving all others. But the meaning is not so, but that the Church under the N. T. should be more glo∣rious and beautifull then that under the Old, as Hag. 2. 9. is shewed under the types of the Temple built by Solomon, and that built by Zorobabel after the Ca∣ptivity, concerning which last, he saith, That is should be of greater glory then the former, and how should this be, but for the light of knowledge, being now greater (in regard of which the time past is called the night Rom. 13.) and of the graces of the Spirit much more illustrious in the faithfull, and the abundance of the Saints, in whom these graces shone more then in former times, there being then also but few in comparison of the Saints under the New Testament, and all being put for very many, or the farre greater part, as it was indeed in the Apostle first beginning to preach, they being above three * 1.11 thousand, were altogether of one accord or minde. Of the Temple built af∣ter the Captivity it cannot be understood, because that was never of so great glory, as Solomons. But to return to our argument in hand, the Church con∣tinued not long in that glorious condition, but corrupt members intruded themselves, as is shewed Jud. epist. Act. 5. 1 Cor. 5. & 15. Gal. 1. 5, &c. This Prophecie then was accomplished in respect of the outward constitution of the Church only, as hath been said, and the like is never again to be expected in this world; and therefore whereas a perpetuity is promised, it is to those only that are sanctified in heart, who are visible to God alone and not to us, amongst whom are so many hypocrites undiscernable by the eie of man. The company of the truly sanctified shall have this Promise made good unto them to the worlds end, and then in heaven everlastingly, when indeed all the stones of this build∣ing shall be precious, not one excepted for ever.

In righteousnesse shalt thou be established. Having spoken before figuratively by stones, now he telleth plainly what he meant thereby, viz. righteousnes, * 1.12 by which word alone are meant all graces, as by unrighteousnesse all vices, vers. 13. he shewed what manner of persons he meant by those precious stones, viz. her sons, who were all taught of God; here what qualities, viz. righte∣ousnesse, graces, which are also set forth by gold, silver, and precious stones, 1 Cor. 3. 12. And he meaneth that her righteousnesse, that is, taking divine Doctrine to heart, and living accordingly, shall be her establishment, so that she shall not fear the violence of her enemies, or coming into such miseries again any more, because God is a protectour of the righteous; for which cause it is said, Chap. 52. 17. The effect of righteousnesse is peace, &c. being the same in effect which is here said; thus also Haimo. A notable place to be * 1.13 lookt at by all rulers: Would you have your Kingdom enjoy stable peace, and not be brought into danger of ruine? establish it by righteousnesse, let judge∣ment be administred to all men a like in justice and equity, and encourage all your righteous subjects, but punish and discountenance all the wicked. Cal∣vin * 1.14 understands that which is opposite to oppression practised hitherto against them by their enemies, whereby they could not stand but fall; contrariwise God that had promised would now be just of his word to do, as he had said, not only by restoring peace unto them, but also to keep them in peace and quietnesse for ever. I preferre the former, as being most agreeable to the words before-going, and to the place before-cited.

I have created the Smith, &c. To shew that his Promise of keeping them * 1.15 from oppression shall be made good, he here declareth this further by giving

them to understand that whereas nothing can be done against them, but by weapons of warre, and not by weapons without the hand of man, having power hereby to destroy, there shall neither be weapons made, nor an hand to destroy therewith against them. For weapons must be made by Smiths, and God makes Smiths, and giveth them their skill this way; and he giveth power to men to destroy, when ever they have power; but neither shall Smith make a weapon, nor man go forth with weapon against them to prevail; yea if the tongues of any did but rise against them power should be in their hands to judge and do execution upon them, Vers. 17. And to shew that this shall not be for a time only but for ever, he saith, It is the heritage of the Lords servants, and their righteousnesse, whereby they come thus to walk in his wayes, and con∣sequently enjoy so safe a condition, is of the Lord, because of his Spirit, as chap. 32. 15. for we of our selves are averse herefrom and then only encline to it when we are moved by Gods Spirit. Some by tongues speaking against them, which they should judge, understand the tongues of hereticks, who are to be judged and censured by the Church, and the authority set up therein, and not only that peace and safety, but the gems before-spoken of shall be made as firm to the faithfull as an inheirtance, and by righteousnesse the reward thereof being given by the Lord, that is, the reward before-spoken of, and what he will give is given indeed against all men that seek to fru∣strate it.

Notes

• * 1.1

  Vers. 1.
• * 1.2

  Hieron.
• * 1.3

  Lyra.
• * 1.4

  Calvin.
• * 1.5

  Vers. 4. Vers. 5. Vers. 7, 8.
• * 1.6

  Vers. 11. Hieronym.
• * 1.7

  Ephes. 2. 20. Psal. 118. 1 Pet. 2. 4, 5.
• * 1.8

  Lyra.
• * 1.9

  Vers. 12.
• * 1.10

  Masculus.
• * 1.11

  Act. 2. 46.
• * 1.12

  Vers. 14.
• * 1.13

  Haimo.
• * 1.14

  Calvin.
• * 1.15

  Vers. 19.