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. LI.

IN this Chapter the Prophet goeth on to set forth the same destruction of Ba∣bylon in many more words, and sometimes repeating the same that he had spoken before: for further confirmation, because it was a thing so incredible that such a mighty City now ruling over all Kingdoms, should be destroyed. And * 1.1 here again their emnity against the Church of God in Judah is shewed to be cause, although the Caldees inhabiting there were used as instruments against her for her chastisement for her sins.

Babylon a golden cup in the hand of the Lord, making the whole earth drunken. * 1.2 This is added here after such terrible threatnings against Babylon in way of an∣swer to an objection that might be made thus. Shall Babylon be so cruelly de∣stroyed, that is now so precious, even like a golden cup carried by none other hand but the Lords. What hath she done to be thus severely and extreamly proceeded against, seeing nothing hath been done by her, neither hath she attained to such riches and glory, but at the will and appointment of the Lord? Sol. He that made her as a golden cup, did not make her so to continue al∣wayes in this state, but when the work was done, for which he thus advanced her, to bring her down again to the lowest ebbe of misery, as he had advanced her to the greatest height of worldly felicity. As he might justly do, because in stead of loving and honouring God the more, as she ought to have done for this high honour done to her, she lifted up her self against him in pride and contempt of his poor people, and setting up other gods against him, as Nebu∣chadnezzar his golden Image, Dan. 3. In speaking thus therefore, he sheweth, [Note.] 1. That the greatness of those that are most highly advanced in this world, cometh from the Lord. 2. He doth thus advance often times the most wic∣ked, as all the four Monarchs of the world: So that to be in most high and e∣minent place here is no argument of Gods favour shewed for any special love that he bears to them that are thus advanced, but only when any such is also most eminent for grace. 3. The advancement of the wicked is only that he may be a cup of indignation, that he may be an instrument to execute Gods wrath upon others that provoke him by their sins, and therefore he giveth sometimes a King in his wrath, which when it is so, the Subjects are patiently to bear it, as David did Saul, and cry to the Lord, and to turn from their sins. 4. The wic∣ked

being in greatest pomp and glory, shall not long continue; If he be now a golden cup he shall soon be as a broken earthen pot; to which effect it fol∣loweth vers. 8. She shall be destroyed. Without being humbled and turned * 1.3 from wickedness, this shall certainly be the end of all the wicked, how high soever elevated in this world, and turn they will not, according to the next words, Take balm for her pain, if she may be healed: we would have healed Baby∣lon, * 1.4 &c. They are so fascinated with their own greatness, power and glory, whilst they are in prosperity. For it was never known, that any one such in his height of honour was humbled, although Nebuchadnezzar being dejected was, and Manasseh King of Judah, one by being driven from amongst men to the beasts, the other by being taken by his enemies and captived, and brought to misery. We would have healed Babylon, this is spoken in the person of forreign Nations coming to help her being distressed by Cyrus, as the next words imply, Let us go to our own countrey, there is no help for her but she must pe∣rish. For Babylons making other Nations drunken and mad, the meaning is nothing else, but her coming upon them in such a dreadful destroying way, as God had given the King thereof power to do, that they were by his sudden and powerfull coming upon them like unto drunken men, unable to stand, or to take any wise counsell to save themselves, for this is the very case of men very drunken, they spue and fall and want reason and power for the time to save themselves from any approaching danger.

Touching the last words, Therefore the Nations are mad. That is, being thus made drunken they rage, and do they know not what, nothing to be sure to benefit themselves, but to hurt them more and more, and he that is mad through drunkenness runneth upon the swords point, according to the saying, In prae∣lia trudit inermem, What doth not drunkenness? it thrusts him that is unarm∣ed into the battel. As Moab is said before to have run to Idols-Temples to seek * 1.5 help, which was but to run more and more into danger.

The Lord hath made our righteousnesse to come forth, and let us declare in Zion, The work of the Lord. A Question is here made, What is meant by their righ∣teousness, * 1.6 in favour of whom this great work of destroying Babylon was wrought, that they, that is, the Jews might be delivered out of the captivity, wherein they were held there, for what righteousness was in them? Yea con∣trariwise what sins were there that did not abound amongst them. Some an∣swer, That hereby the pardon of their sins is meant, and their being justified herefrom. But Calvin rejecting this as coact, saith, by righteousnesses here, for it is a word plural, their just cause is meant, that is, their religion, which * 1.7 was the religion of God that they professed, but by the Babylonians made a scorn and derision. Lyra taking these words as spoken in the person of the Na∣tions * 1.8 that would have holpen to keep Babylon from destruction, saith, That they hereby justifie themselves, as being without fault, because they would have healed her, as was before said, and hereunto, although much forced, as∣sent Isidor, Dionysius and Hugo. Only Hugo saith also, that by righteousnes∣ses the just dealing of the Lord both wayes is meant, towards Babylon in de∣stroying her for her insulting over his chosen people and their religion, and toward the Jews in saving them, as by Covenant he had bound himself to them, and often promised in this particular case, which indeed is the true meaning. Thus David often saith in pleading against his enemies, Judge me according to my righteousnesse, that is, the righteousness of my cause. The Septuagint to take away all question here, render it, The Lord hath made his judgement to come forth, and this the Jews call their righteousness, not whereby they were approved to be just before God, but justified against their enemies to be the people of God peculiarly taken into his protection. Some by righteousnesses understand the pieties of the sincere faithfull servants of God that prayed for this, now at the ruine of Babylon shewed to be effectual, it being done according to their servant desires to stirre us up in the like case to pray secretly in hope to have it one day made manifest, that we did not practise this our devotion in vain. [Note.]

Because it is the vengeance of the Lord, the vengeance of his Temple. That is, * 1.9 the destruction of Babylon by the Medes, is the vengeance taken by God up∣on her for destroying his Temple at Jerusalem, and formerly robbing it, and carrying away the hallowed precious vessels thereof, and so overthrowing his worship and service there; Hebr. it is, This is the vengeance of the Lord, and so it is rendred by Calvin, that is, this ruining of Babylon by the Medes, then come indeed as men desirous to magnifie themselves by subduing this glorious Monarchy, but they are herein but Gods instruments to take revenge for so great indignities done to the Lord. As he will never suffer in any that which is proudly and cruelly done against his house, his Church, to go finally [Note.] unrevenged.

O thou that dwellest upon many waters. In saying thus he alludeth to the situ∣ation * 1.10 of Babylon upon the banks of the river Euphrates, and great waters with∣out the wals on every side, making much for the defence thereof, therefore he mentioneth this, that none might make a question, whether it could be de∣stroyed being with such deep and broad waters compassed about and made un∣accessible. For when God comes against a place, no waters, or wals, or other fortifications will stand it in stead against his almighty power; And Riches, of which he speaks next shall be but as drosse; and this destruction, he saith, shall be the measure of their covetousnesse, that is, all power and strength to take more wealth together from other parts being taken away, for what can men do this way any more, when their very life and being faileth? And this is [Note.] the case of all the worldly covetous, there will be an end then put to their co∣veting, when to their lives, but never before, for how much soever they have, as the Babylonians could not but abound in wealth, they still cry with horsleech∣es daughters, Give, give, till their mouths be thus stopt.

He hath made the earth by his power, &c. In this and vers. 16. the Prophet * 1.11 sheweth the infinite greatnesse of the Lord, because he was speaking of the fall of the great Monarchy of the world, to make it the more credible: for what shall seem hard to him to do, that made and establisheth the whole world by his power and wisdom?

Every one is brutish in knowledge, and every founder confounded by the graven * 1.12 image. Having shewed the Lords power vers. 15, 16. now because he had to do with Idolaters, who might think, if the God of Israel had power, Babylon had gods also to defend her against him; he sheweth the vanity of all other gods, and their impotency, and the blockish stupidity of all such men as made them, and put their trust in them; for whenas in getting and making them ma∣ny such gods they thought that they did very wisely, they shewed themselves stark fools, as the Apostle saith, Rom. 1. 19.

The portion of Jacob is not like them, he is the former of all things, and Israel is * 1.13 the rod of his inheritance, The Lord of hosts is his name. Having shewed the im∣potency of false gods made by foolish men, now he proceedeth further to shew the power of the true God, first describing him by this, that he is the portion of Jacob, borrowing the words of David, Psal. 16. The Lord is my portion; and he calleth Israel the rod of his inheritance, because the Land where Israel dwelt by Gods miraculous placing of him there, was set out unto him by measure, which was by a rod or metpole, wherefore the rod of his in∣heritance is no more but his inheritance, which is meant both of that place and Gods people of Israel set by him to inhabit there, being singularly for his choosing of them above all other peoples in the world thus called: because otherwise the whole world, if we look upon it as under the Lords dominion, is his hereditary Kingdom, and so his inheritance also.

Now he sheweth Gods power, vers. 20, 21, 22, 23.

Thou art my battel-ax, or hammer, for by thee I will break in pieces the Nati∣ons. This is spoken by the Lord in shewing his power to Nebuchadnezzar, that * 1.14 was such an hammer breaking the strength of all Countreys wheresoever he came, as Isa. 10. he calleth him his rod and staff, and vers. 7. A golden cup for

the comfort of his Servants; it being hereby intimated, that he could do no∣thing but by Gods power and direction.

I am against thee (O destroying Mountain.) Babylon stood upon a plain, and yet is called a Mountain here, for the high and huge Walls and Towers com∣passing * 1.15 it about, so that it seemed afar off as a Mountain; and it is so called for the strength, being commonly held to stand so strongly as a Mountain, that cannot be removed; But all this was nothing, for so much as God was against it. For destroying Mountain.] Calvin hath it, Mens perditions; and the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will bear it, and then it may as well be called thus, because to be destroy∣ed, as destroying.

Call the Kingdomes of Ararat, Minni, and Ashkenaz against her. Touching Ara∣rat, all agree that it is Armenia; and History sheweth, that Darius King of the * 1.16 Medes, brought Armenians with him in his Army, when he came against Baby∣lon. But what Minni was is not certainly known, because no where else men∣tioned in Scripture; onely Damascen lib. 69. saith, There is upon the Coun∣trey * 1.17 of the Minnians, a Mountain in Armenia named Baris, to which many fled in time of Noah his floud to save themselves: and Strabo writeth of the Minni∣ans, who came to build Triphilda. He also writeth of them in Arabia, and Pto∣lomee * 1.18 likewise: but because the Medes were far distant from Arabia, and they had Armenians amongst them; these Minni most probably were of the Coun∣trey so called there. Touching Ashchenaz, he was the first-born of Japhet, Gen. 10. 3. from whom most probably the Countrey here spoken of had the name. Theodoret saith, it was a Countrey near unto Armenia, and the Minaeans. Some * 1.19 will have the Arabians meant, who were called Scenites, but here is a syllable more. Junius saith, that both Armeniaas, and Asia minor also are synechdochi∣cally comprehendded under this name Ashchenaz, and came onely written of as taken by Cyrus before his going against Babylon. And for the Minni, he saith, that it was a part of Armenia; both the upper and the nether lying of old with∣in * 1.20 Syria, otherwise called Aram, from whence the name Armenia came, quasi Aram-minniae. The Captain to be set over them was Cyrus, who being Son in law to Darius went with him to this War, as the chief whilst he lived; but he being dead, which was within one year after the taking of Babylon, Cyrus was Monarch of all.

The mighty men of Babylon ceased to fight. Here the destruction of Babylon is set forth, as it fell out indeed when Cyrus took it. For by coming into the * 1.21 City in the nigt unexpectedly through the draining away of the waters, he took it without fighting. All were so amazed, that they were without heart or courage to make opposition, although there were very great forces within, and trusting to their strength, they had but little before derided their enemies, as vainly at∣tempting so great a work, as to subdue Babylon; and the very day before they had a great Feast to shew their security. So that not onely the thing to be done, but the manner how, was revealed by the Prophet, and they even answering the Prophecie, shewed plainly a divine spirit in him, from whom nothing to come, though long after, is hidden; that we may stedfastly believe, and nothing [Note.] doubt of any good thing by this spirit revealed in Gods holy Word. verse 31. One Post shall run ofter another to tell the King that the City is taken at one end. This is also added, to shew yet more particularly the manner of proceeding in * 1.22 the taking of Babylon: For when it was taken at one end, it was so large, that it was not known at the other, till that by Posts running and declaring it, the King heard it, and then he was slain.

Babylon is like a threshing-floor. See the like Isaiah 21. 10. And to a thresh∣ing-floor is Babylon aptly compared, because that after harvest, when the corn * 1.23 was gathered, they soon fell to threshing in those parts: so the Babylonians ha∣ving been long in gathering abundance of wealth, came at length to be as the harvest full-ripe, and gathered in, then the Medes and Persians came and threshed them, by laying on load with their Swords, Bils and Halberds, and making a prey of all their Treasures, kept before in safe places, as Corn in the ears, bea∣ting

them open, how strongly soever locked up therein. Whereas he addeth, Yet a little while, and the time of her harvest shall come. This is spoken according to other places of Scripture, as where the Lord saith, for the comfort of his peo∣ple; For a Moment I have forsaken thee, but with everlasting mercies I will im∣brace thee. Wherefore although this judgement came not upon Babylon, till seventy years after, yet with the Lord all that time was but a little while.

Nebuchadnezzar King of Babylon hath devoured me. This is the complaint * 1.24 of Gods people, the Jewes, inserted here to shew that the proceedings of the Lord against Babylon were just, as being but a taking of revenge upon her, as she deserved by her harsh and cruell dealing with his holy City Jerusalem.

I will dry up her Sea, and make her Springs dry. Which was done, as hath been * 1.25 before said, when the great River Euphrates compassing her about as a Sea an Island, was drayned by Cyrus, waters being made to run another way by tren∣ches digged purposely.

In their heat I will make their Feasts, and will make them drunken. Here again * 1.26 by another circumstance most notable at the destruction of Babylon, as the event declared, he describeth it so as that no Historian living when it was done, could more puactually set down the manner. For as Xenophon agreeth, the King of * 1.27 Babylon and people kept a Feast to the honour of Bel the day before; at what time they used to spend the night in drinking, dancing and singing; which Cyrus heating, took the opportunity of letting suddenly the water out, and so inva∣ding the City. For the Babylonians feared him not, to intermit for the siege any whit the more their accustomed merry times keeping: for they commonly said, that they had need to make them provision for twenty years, if they meant to continue the siege till Babylon were taken. Therefore it is rightly said, that their Feasts should be made in their heat, and then they should be drunken and sleep, and never wake more; because that being heat with Wine and good chear, and dancing, they slept, and by their enemies coming then upon them, were destroy∣ed, their sleep thus proving everlasting. Of this drinking, see also Isaiah 21. 5. and the Prophets deriding of them for it long before.

How is Sheshak taken? Of Sheshak, Chap. 25. 26.

The Sea is come up upon Babylon. The waters about Babylon were dryed, ver. * 1.28 36 How then doth he say, that the Sea comes upon her; and yet again verse 43. he calleth her a dry land. But by the Sea here, he meaneth the Forces of the Medes, that should for multitude be rather like unto a Sea, than a company of men, the waves whereof no wals of any City can withstand; and he sets them forth by the Sea, le••t being lookt upon onely as an army of men, they might be thought unable ever to effect so great a work. And thus we see, how Babylon might be covered with waves of water, and yet be made a dry land like a Wildernesse.

I will punish Bel in Babylon, and take that out of his mouth which he hath de∣voured. Bel was the chief God of the Babylonians, and was worshipped like∣wise * 1.29 all over Assyria; and therefore he had many Offerings of precious things brought unto him from all Countreys about, that were subject to Babylon by such as would come into favour with the Citizens there. And by this means his Temple came to be greatly inriched, and all these Offerings are spoken of as by Bel devoured. But the Lord threatens now to bring what he had devoured out of his mouth, meaning to spoil him of all his goods, which superstitious men had offered unto him, which was done when the Persians took all away, and Cy∣rus carried that Idol away, as a rich prize, being all of massie gold, thus Calvin. Some others expound it according to the History of Bel, Dan 14. where he is * 1.30 feigned to have devoured dayly forty ship, &c. the gifts that were offered to him not being excluded: But devouring properly cannot be here understood, seeing that which is so devoured is consumed. Hugo understands by that which Bel devoured, the poor Jews, and this agreeth well with the complaint of the Jews * 1.31 before going, verse 34. And therefore is chiefly to be approved, and according∣ly Babylon being subdued, they were delivered. Now Nebuchadnezzar indeed

is said there to have devoured them, not Bel: But Nebuchadnezzar ascribed it to the power of his God, that he prevailed against them and took them, and the people of other nations; and therefore it may well be said of Bel, I will bring that which he hath devoured out of his mouth. And for other Treasures, whether of their Babylonians, or of their god, enough hath been said before under the Metaphor of the harvest and threshing of Babylon, verse 33. Wherefore most probably, the Jewes, and their precious vessels taken out of the house of God at Jerusalem, and placed in the Temple of Bel, are meant; For all these were * 1.32 brought forth again, and re-carried to Jerusalem. And this is thus spoken for the comfort and confirmation of Gods faithfull people, who might be ready to stagger in their faith, when they saw the Babylonians serving Bel to prevail a∣gainst them that served the true God; and to doubt whether Bel were not more mighty than he. But when they should see Bel thus punished, and his people, they could not but cry out, Bel is vanity, and the Lord he is God. Of the originall of this Superstition, and the magnificence of Bel in his Temple, Herodotus wri∣teth * 1.33 thus; Semiramis built in the midst of the City the Temple of Bel thus. It was four square two Furlongs on every side, having brazen gates. In the midst of the Temple there was a Tower in compasse and height a Furlong; and upon this stood another Tower, and upon that another to the eighth, wherein was a Chappell, and in it a bed richly made, and a Table of Gold; and then another inferiour Chappell, wherein there was a great Image of Jupiter all of Gold, and behind it a golden Table, and a pillar and a seat all of Gold, estimated at eight hundred Talents; without the Temple was an huge Altar of Gold, and another greater for Sacrifices, because that no bloud might come upon the golden Altar, but onely of sucking things. In the Temple was an Image of twelve Cubits high of massie Gold; and here were many other peculiar gifts, but at the destruction of Babylon all these things were brought forth and the Temple destroyed. Mysti∣cally by Bel understand the Devill, by Cyrus Christ, of whom he was an emi∣nent Type, who brings out of the Devils mouth that roaring Lion, such as * 1.34 he had in a manner devoured, by making them his Bondslaves, when by dying he subdued him, and by his spirit works true faith in their hearts.

Lest your hearts faint, and ye fear for the rumour that shall be heard in the Land. * 1.35 Hereby the Prophet further intimates, that when Babylon should be at the point of destruction by the Medes, the whole lsnd and all therein should be in great straights by means of the Siege; yea, and the Jewes also amongst others, both through the present want of necessaries for this life, being Captives, and so likely to suffer most at such a time; and also the fear of the event of this war, if the enemy should prevail, at whose mercy they should then be, whether to live or dye. But they are bidden not to faint or fear, although rumours of destruction come to their eares year after year; that is, First, before the coming of the enemy; for before the Medes came they heard of it; and when preparation be∣ing made one year, they came the next, and in the same year took Babylon; then a rumour did flee hereof about the City by Posts, as was said before verse 31. and then great violence was exercised by one Ruler against another; by Cyrus against Belshazzar; but he sheweth that there should then be no cause of fearing to the Jewes, it being the time, and this being the means of their deliverance; where∣as, if this had not been, they must have been perpetuall Captives; but now they should have an opportunity to return home, and goe away from Babylon, not partaking with her in her punishment, as is implyed in saying, Go out of the midst of her my people, verse 45. According to this our Lord frameth his speech, Matth. 24. and Luke 21. when he saith, Ye shall hear of Wars and rumours of Wars, but be not troubled, &c. And it serves for us in these dayes, now that the time approacheth of the destruction of spirituall Babylon, the Papacy; for [Note.] there are new things that may terrifie us, viz. the persecutions raised by the Pa∣pists, since the discovery of their corruptions, and protesting against them, from time to time; but we are forbidden to fear for this, when all things are most turbulent, the deliverance of the Church is nearest. Thus it was also in the Pri∣mitive

times, the Jewes and Gentiles raged; and when the rage grew greatest in Dioclesians time, the peace of the Church was nearest by the first Christian Emperour Constantine. Some by Ruler above Ruler here spoken of, understand * 1.36 Cyrus after Darius, and some the Babylonish Rulers, when the State was troub∣led by War, tyrannizing one over another. But if Cyrus and Darius were meant, it would not have been said, Ruler above, or against Ruler; but, Ruler after Ru∣ler. And for Rulers in Babylon being one against another, we read nothing in any History; and therefore the first is the best.

The heaven and the earth shall sing against Babylon. A figurative speech, shew∣ing * 1.37 how hatefull wicked States are to the very Creatures, their ruine being matter [Note.] of joy to them, as their standing is a burthen and grief.

This Prophecie is concluded with a command given to Seraiah the Son of Ne∣riah, * 1.38 that went into Babylon with Zedekiah, that when he should come into Ba∣bylon, he should take the Book written hereof by Jeremiah, and binding it to a great stone to cast it into the River, for a further demonstration that it should be done as he had prophesied. Here a question ariseth, Whether it be meant, as the New Translation, and Vulgar have it, that Seraiah went with Zedekiah, or from Zedekiah; because we read not before of Zedekiah his going into Babylon, till that he was carried thith••r Captive. But of his sending Embassadors thi∣ther, we read Jerem. 39. 3. So some think, that in the fourth year of his reign here spoken of, Seraiah went from him, (the King himself not going) with some present to Nebuchadnezzar, that he might keep his favour. And therefore they render it from Zedekiah, affirming that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the word here used, * 1.39 signifieth either with, or from: but the Vulgar, Vatabl. Tigurin, render it with, and Pagnin acknowledgeth none other use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but either to be a signe of the Accusative Case, or to signifie cum, with, and in Sedar olam, as Calvin acknowledgeth, it is said, that Zedekiah went the said fourth year into Babylon; and therefore, although it be not before spoken of, it is most probable that he did, it being left to be spoken of here. And at this time it may be con∣ceived, that Nebuchadnezzar, who had made him King instead of Jekojakim, bound him by oath to be true to him, which he afterwards brake, and was pu∣nished accordingly, 2 Chron. 36. 13. 2. For his Epithete, A peaceable Prince, or, A Prince of quiet, Whether in the word rendred quiet, be not rather meant his Office, or imployment, a Prince of Menucah; because in the Hebrew it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word indeed signifieth quiet or rest, but is by the Vulgar ren∣dred Prince of Prophecie; by Lyra. Sept. Cald. Princeps muneris, of the gift or present sent to Nebuchadnezzar. But then the word must have been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mihcah; and for rendring it Prophecie, I see no colour of reason, onely some favourers of the Vulgar Translation say, that he might be an Inditer and sin∣ger of such Songs as tended to the quieting of the minde, and from hence be thus called, and singing of Psalmes is sometimes expressed by prophesying. But the disposition of this Prince is here doubtlesse pointed at; he was one that quietly submitted to that which he heard from Jeremiah, and to doe his com∣mands from the Lord, as appears by his submitting to carry this Book to Baby∣lon with him, as he was bidden; when being a Prince, and Ieremiah one so far inferiour, he would otherwise have replyed, Command thy Servants, dost thou command me? Moreover, it was dangerous for Seraiah to doe this in Babylon; and therefore herein his quiet and meek disposition appeared, that he yielded notwithstanding to doe as he was bidden. Some think, that he is called a quiet Prince, because he quieted the Kings minde by some pleasant Speeches or Songs in his angry fits, or because he was over businesses concerning peace. Whereas this Book is said to have been written in the fourth year of Zedekiah, but Iere∣miah prophesied after this, it is to be understood, that it was the Prophecie of these two Chapters onely, which Ieremiah now wrote, and delivered to Se∣raiah, and not all his Prophecies, many of which concerned not Babylon, but other Countreys.

Notes

• * 1.1

  Vers. 5.
• * 1.2

  Vers. 7.
• * 1.3

  Vers. 8.
• * 1.4

  Vers. 9.
• * 1.5

  Horatius.
• * 1.6

  Vers. 10.
• * 1.7

  Calvin.
• * 1.8

  Lyra. Isidor. Hugo. Dionys.
• * 1.9

  Vers. 11.
• * 1.10

  Vers. 13.
• * 1.11

  Vers. 15.
• * 1.12

  Vers. 17.
• * 1.13

  Vers. 19.
• * 1.14

  Vers. 20.
• * 1.15

  Vers. 25.
• * 1.16

  Vers. 27.
• * 1.17

  Nic. Damscen.
• * 1.18

  Strabo. lib. 8. lib. 16. Ptolom. Geog. lib. 6.
• * 1.19

  Theodor.
• * 1.20

  Junius.
• * 1.21

  Vers. 30.
• * 1.22

  Vers. 31.
• * 1.23

  Vers. 33.
• * 1.24

  Vers. 34.
• * 1.25

  Vers. 36.
• * 1.26

  Vers. 39.
• * 1.27

  Xenoph. Cyri∣paed. lib. 7.
• * 1.28

  Vers. 41. Vers. 42.
• * 1.29

  Vers. 44.
• * 1.30

  Calvin. Theodor. Isidor. Vatabl.
• * 1.31

  Hugo.
• * 1.32

  Dan. 5. 1.
• * 1.33

  Herod. l. 1.
• * 1.34

  The Allegory. 1 Pet. 5. 8. Heb. 2. 15.
• * 1.35

  Vers. 46.
• * 1.36

  Calvin. Lyra. Vatabl. Isidor.
• * 1.37

  Vers. 48.
• * 1.38

  Vers. 59.
• * 1.39

  Sept. Cald. Theodor. Calvin. Vatabl. Tigur. Pagnin.