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 word of the Lord, which came to Hosea the son of Beeri, in the days of Ʋzziah, &c. as Esay 1. 1. four Kings of Iudah, are also named, but here another, * 1.1 Ieroboam son of Ioash King of Israel, is added more then there, because Hosea began to prophesie under him in the land of Israel: And from hence it is conjectured, that he began to prophefie before Isaiah, because this Ieroboam, in whose time he is said to have prophesied, had reigned 27 years before that Ʋzziah began * 1.2 to reign, and the next words, v. 2. seem also to make for it, the beginning of the word of the Lord by Hosea. It is therefore generally held, that Hosea was the first of all the Prophets that wrote prophesies, but in his time Isaiah, Ioel, Amos, Obadiah, Ionah, and Micah, prophesied also, as Hierom noteth: How long the * 1.3 time of his prophesying was, we may gather by computing the times of the Kings here named, as hath been done already upon Esay 1. only we know not how long under Ieroboam, before that Azariah began his reign. Calvin guesseth, * 1.4 that his whole time of prophesying was 60 or 70 years. And because Iero∣boam, under whom he began, was a mighty King, and greatly enlarged the bounds of his Kingdome, although a wicked man, he noteth, of what a spirit and courage Hosea was, that was not hereby discouraged from speaking what God would have him of the destruction of that Kingdome for Idolatry, when it was in a most flourishing condition. For he might have thought, that his prophesying of things so improbable, would have been derided and contemned by all men; yet he was not hereby daunted, but went on reso∣lutely in his office, giving all the Ministers of God example, not to forbear to threaten the people, to whom they are sent, living in sin, with destruction, al∣though [Note.] there be yet none appearance of any such danger. But why is Jerobo∣am only named here, and not other Kings succeeding him, till the carrying away of the kingdom of Israel captive: for he prophesied in the time of the Kings that reigned after him till then, as appeareth, because Hoshea, the last King of Israel, in whose 9. year they were carryed away, was of the same time * 1.5 with Hezekiah here mentioned, only it is said, that he began his reign the 3. year of Hosea, and betwixt Jeroboam and Hosea, were Zechariah the son of Je∣roboam 6 months, Shullum, who reigned one month, Menahem 10 years, Peka∣hiah * 1.6 two years, Pekah. 20 years.

Ans. The Kings that reigned after Jeroboam attained the Crown by bloudshed Shallum King slew Zechariah his son, and Menahem, and Pekah Pekahiah, so that they were no lawfull Kings, but usurped, when the line of Iehu, which ended in Zechariah, that was so soon cut off, was out; and therefore not worthy the naming. And Ieroboam is named to shew, that the Lord foreseeth and threat∣neth judgments to come long before, and being so threatned they shall come as certainly, as if they were presently executed. For betwixt Hoshea his [Note.] threatning at the word of the Lord and the execution of the judgment were almost, if not altogether 60 years, in all which time wicked scoffers might say, where is the judgment that Hosea threatned? and so sleight it as no∣thing.

Hosea is said to be the son of Beeri, but who this Beeri was, I find not in any Expositour: Only some think him to have been a Prophet, because Prophets, say the Hebrews, do not write their fathers names, unlesse they were Pro∣phets also, but how true this is, see before upon Esay 1. Jerom saith, that Ho∣seah

was of Issachar of the town of Bethleemoth, and dying in peace was buried there.

The beginning of the word of the Lord by Hoseah; From hence, as hath been tou∣ched * 1.7 before, some gather, that the Lord began to speak by Hosea before that by any of the other Prophets here following, or by Esay, Jeremy, or Ezekiel, before going: but this is confuted by Lyra, saying, that Obadiah prophesied * 1.8 before him, viz. in the time of Ahab, who, he saith, is generally held by Chri∣stian Doctours to be that Obadiah spoken of 1 King. 18. that hid the Prophets by 50 in a cave from Iezabels fury, and fed them with bread and water. But others there are, who subscribe not to this, as indeed there can no reason be brought for it, but against it, who hold this to be the meaning of these words: here is the first, that God spake to his Prophets to be committed to writing and put into a book, when his word came to Hosea, whom he imployed first in this kind of all others. If any had rather take it, as meant in reference to the relation following, I will not contend; he may understand, as if it had been said, when the Lord spake unto him, he began first with the command, that he gave him about taking a wife of fornications, and children of fornications, the more lively to set forth the case of Idolatrous Israel, whom the Lord had taken to wife; but she had by spirituall fornication with false Gods abused him, and was full of bastards, in stead of legitimate children, that they might be ashamed and repent.

The main question here is, whether this were really done by the Prophet, or whether the Lord spake thus unto him, and he did thus in vision only? Cal∣vin * 1.9 saith that it was done in vision, and Lyra likewise; yeelding this reason: if it had been commanded to be really done, the Lord should have commanded the doing of a thing dishonest; for a Prophet to take an harlot out of the Stews, being common to all men, as the word, wife of whoredoms, implyeth. For as 1 Tim. 3. it is prescribed, what manner of woman a Bishops wife should be, viz. for womanly vertues a pattern to other women; so doubtlesse in the time of the law, a Prophets wife must be one of unblamable conversation. Moreover it is said, a wife of fornications, and children of fornications: which can∣not agree, if it were really done, which is here commanded; for doubtless if the Prophet had taken him such a wife, and of her begotten children, they should not have been thus called, for they should have been legitimate: wherefore that which is here said to be done, is parabolicall, as if the Lord had said, propound thy self taking such a wife and children by way of parable, to the house of Israel, hereby to shew them their sin, and the punishment that should follow for it. And further to make this good, and against the other; let us consider, that if it had really been done so, it would not have so aptly set forth the case of Israel. For that state was not as an harlot, when God took her to wife, but played the harlot afterwards, and had children who did likewise.

Some yet on the contrary side say, that nothing is dishonest which God commands to be done, and therefore not for Hosea to marry a common whore, and for this reason they stand for the reall doing, as is said; and Je∣rom * 1.10 for the doing so, by a wise of whoredoms, an Idolatresse being under∣stood. Irenaeus l. 4. c. 37. affirms it to have been truly done, and Basil, and Au∣gustine, Cyril, Theodoret, &c. but the reasons before going are unanswerable, and therefore I rest in the first. Neither could the case of Israel be so aptly set forth any other way, for since the separation of the ten tribes from Judah, Jeroboam that first reigned over them, was notorious for the golden calves which he set up, the one in Bethel and the other in Dan, thus making all Israel to sin. And therefore this wife of whoredoms and children of whoredoms did most aptly set them forth in this their spirituall whoredom, the Church in generall there being as this wife, and the people as these children, of whom the Proverb might be used, Like mother like children. Now that this was done to this end, the words following shew, for the Land in fornicating hath fornicated from going after the Lord: as it is Hebr. that is, hath been notorious for such

fornication, and not keeping her to the Lord her husband. Touching chil∣dren of whoredomes, some thinke that they were children which she had be∣fore; some, were thus called, because of like quality.

If it shall seem better to any man to understand this marrying of Hosea with an Harlot, as really done, as hath been before shewed, that many do; then he must take her to be called a wife of fornications, not for her whoredomes past, but for her whoredoms after marriage; as Israel being before Jeroboams time marryed to the Lord, played the whore then, and so went on through many Kings reigns, till this Jeroboams time: and as this woman taken by Hosea playing the whore after marriage brought not forth any legitimate children, but children of whoredoms like unto her selfe; so the Church of Israel turning Idolatrous, the children that came of her were Idolatrous, ge∣neration after generation. And thus Hoseah signifying a Saviour, the son of Beeri, signifying fountains, most fitly setteth forth the Lord, the fountain of living water, as he is called Jer. 2. 13. and the Saviour of Israel, which so un∣gratefully forsook him and dealt falsly with him. For Hoseah his really ta∣king of a wife, reasons are brought by Cyril; 1. in parables the persons are not named, here they be. 2. God teacheth both by hearing and seeing. 3. It is commonly said so in parables, as that they may be understood to be so.

And he went and took Gomer the daughter of Diblaim, who conceived and bare a son, and the Lord said unto him, Call his name Jezreel: Gomer, saith the Ordin. Gloss. sig∣nifieth * 1.11 consummata, and Diblaim, a masse of figs trodden hard together to make them last the longer, or pleasure: Jezreel the seed of God. Lyra saith that Go∣mer * 1.12 is the womans name, whom he took; Diblaim, the name of her father, or place where she was born; Jezreel, the chief City of the Kingdom, where the King resided, in Ahabs time. He must take her that was called Gomer, to figure out the declining and vanishing estate of Israel; the consummation whereof should soon come, and to shew, from whence this originally came, and what was the cause of it.

Gomer is said to be daughter of Diblaim, that is, of sinfull pleasure, which she took in the fornication of Idolatry, pleasure being aptly set forth by sweet and full ripe figges made into a masse, as the word properly signifieth. And from hence we may well note, that destruction is the daughter of sinfull plea∣sure [Note.] in what state or persons soever, they that will have such pleasure shall all perish. For the next name of her son Jezreel; it cometh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signify∣ing seed; and because seed is scattered upon the land, it is put also for dis∣persion. But by Jezreel, as Calvin well noteth, is meant the Kingdom of Is∣rael, and the name Israel was honourable, of which therefore they were not a * 1.13 little brag; but the Lord in calling them by this name, somewhat altered, takes down their vain pride, intimating hereby both their abominable wic∣kednesse, of which the City Jezreel was full when Ahab dwelt there, and be∣sides Idolatries, to which he and his wife Jezabel were so addicted, they added the sin of shedding Naboths innocent bloud, and their dispersion that should shortly be by the Assyrians into remote countries to live there in exile and misery.

The reason of the name is next added, I will visit the bloud of Jezreel upon the house of Jehu. Jeroboam that now reigned, was of the race of Jehu, the third from him, and having reigned after this 14. years he left his kingdom to Ze∣chariah * 1.14 his son, who in 6 months was slain, and then this prophesie began to take effect.

But what meaneth he by saying, I will visit the bloud of Jezreel upon Jehu his house: For it was Ahab and not Jehu, that shed the innocent bloud of Naboth here? Calvin answers rightly, it is not meant, that revenge should be taken upon Jehu for acting that bloudy part, or for Iezabels bloud, which he shed there, or the bloud of Ahabs children, for he did herein no more then God would have him; but because he made himself like Ahab by his Idolatry, he meaneth, that he should in his house be likewise judged, as Ahab was in his,

and because Ahabs judgment was revenge for bloud shed in Jezreel, by cutting off his house, this cutting off of Zechariah, in whom Jehu his house ended, is set forth by these words, revenge the bloud of Jezreel upon the house of Jehu. And [Note.] hereby we may learn that such as punish sin in others, yet live in the same sin, or the like, themselves come into the same predicament with them whom they punished, and revenge shall be taken upon them accordingly. For in such true zeal worketh not, but malice and covetousnesse, so that although the thing done by them be prescribed, and therefore justifiable, yet the executions done by them shall in time be brought upon their own heads. And Calvin instanceth for this in Henry 8. of England, doing well in putting downe the Popes supremacy, but persecuting still the faithful, and living most sensually like a beast.

Some others, because they saw not how it could be made good in sense, I will visit the bloud of Jezreel, if bloud be properly understood, say, that by bloud wickednesse is meant, and some will have an allusion to be in the name Jezreel, not to Israel, but to seed scattered, which is true, but not all here in∣tended. For our exposition maketh also the Cald. Paraph. I will visit the bloud * 1.15 of the Idol-worshippers in Jezreel upon the house of Jehu, because he and his house after he had shed the bloud of Ahabs children, fell to the Idolatry of the gol∣den calves, although he rooted out the Idolatry with Baal, I will cut off his house, as I did that in Jezreel, so Ruffinus also, and I will cause to cease the King∣dom * 1.16 of Israel, not only shall the house of Jehu be cut off, but that kingdom shall quite cease; and this was verified 2 King. 17. in the 9 year of King Hosea 41 years after.

I will break the bow of Israel in the valley of Jezreel: This is added to take away * 1.17 the confidence which they had in their skill to shoot, and so to smite their enemies, for of their skill in this weapon especially it is spoken, 1 Chron. 12. 2 King. 1. Psal. 78. to shew therefore, that their bowes and skill in archery should stand them in no stead, he saith, their bow shall be broken, meaning, that their strength should be so abated by civill warres before the coming of the Assyrians their most potent enemies, that they should easily be overcome by them, and their kingdome destroyed. But what is meant by saying in Jez∣rael, when as this was done in Samaria, 2 King. 17? Some answer, that the val∣ley of Jezreel was very large and extended even to Samaria: for Judg. 6. the Mi∣dianites, Amalekites, and other easterly people gathered together in wonder∣full great multitudes, and pitched in the valley of Jezreel, and Josh. 17. Jezreel is said to have stood in this valley, which was the Metropolitan City of the Kingdome, and therefore it must be very large, and Jerom saith it extended 10 * 1.18 miles, and here the Israelites fighting with the Assyrians, had their strength broken, and with him agreeth Theodoret and other Ancients, generally. And * 1.19 for the nearnesse of Samaria to Jezreel, so that the valley being large might well extend unto it, maketh that which is said 2 King. 10. Jehu sent to the Elders of Samaria, saying, Send me the heads of the 70 sons of Ahab by to morrow this time.

Gualter thinks it not necessary to understand here the breaking of their * 1.20 strength by the Assyrians at the last, but in their conflicts amongst themselves, some standing for one King and some for another, 2 King. 15. and ch. 16. and that most probably about Jezreel, this being foretold, as a preparative to the destruction of the Kingdome, which was now mighty in Jeroboams reign, and not as a thing to be done at the coming of the Assyrians, to which I sub∣scribe. [Note.]

Note, that it is not the strength of a Kingdom that can save it, for God can easily break that without a forreign enemy, by sending a spirit of division within the same kingdome, making them to fight one against another, and when it is done so, it is to be feared, that the ruine of the whole kingdom by forreign enemies is not far off.

And she conceived again and bare a daughter: Here is something more threat∣ned * 1.21 then before, for he doth not only say that the Kingdom shall be destroyed,

but that he would not shew them mercy any more, by restoring them to a Kingdom again, but utterly take them away, putting out the name of the Kingdom of the ten tribes for ever. Therefore the daughter now born must be called Lo-ruchamah, signifying not mercie. For, saith he, I will utterly take them away, Hebr. by taking I will take them away; but because it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will take to them, some saith Calvin, render it I will bring to them the enemy that shall destroy them: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith he, is sometimes put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and therefore the * 1.22 best reading is, I will take them away; that of others, I will utterly forget them, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to forget, is not to be imbraced, because that word is not the same with this. In these words is nothing else then but an am∣plification of the threatning before going, I wil not have mercy, as if he had said, this shall appear by my utterly putting downe that Kingdome never to be by any power set up again. As indeed it never was, but Judah being afterwards carryed away, was at the end of 70 years restored again.

Touching whom therefore it followeth, I will have mercy upon the house of * 1.23 Judah, and save them by the Lord their God, not by sword or battel, &c. For the bet∣ter understanding whereof we must look into the History of Amaziah the King of Judah, whom Jehoash the King of Israel overcame and took away his trea∣sures, and brought Judah very low; therefore in Jeroboams time, who succee∣ded Jehoash and was rather more mighty, it cannot be doubted but that Judah continued in the same low estate still. The meaning then must needs be, that in this low estate of theirs the Lord would have mercy upon them, and save them from their enemies, when Israel that was now so potent, and for this insulted over them, should be destroyed and cease from being a Kingdom any more for ever: for which it is also added, not by sword or battle, horsemen or hor∣ses; wherein they were then most weak. A thing worthy our noting, that the Kingdome which hath little strength shall be saved and stand, when the [Note.] Kingdom far more potent shall be overthrown: so great a difference doth sin and righteousnesse make betwixt Kingdoms.

And this was notably seen in the dayes of Hezekiah King of Judah a godly King, when the Assyrians coming against him under Sannerib were destroyed in one night to 185000. But even in the same Kings time, they coming against the Kingdom of Israel prevailed, and destroyed it. And it was further fulfil∣led in their deliverance out of the Babylonish captivity, when they were brought into their own country again, not by any force of arms, but meerly by a divine power working in the heart of Cyrus to give them leave to return. Jerom and Hilary, because it is said, by the Lord their God, understand also the * 1.24 salvation to come by Christ Jesus, who is our Lord and our God, and this is the greatest salvation of all others: and commonly, as Lyra noteth, prefigu∣red in that saving of them out of captivity by Cyrus. Calvin makes a question * 1.25 here how it came to passe, that the Prophet spake so well of Judah in compa∣rison of Israel, and so much to her comfort, when so terribly against Israel; forsomuch as Judah was also notoriously wicked, as is often complained by Isaiah, especially ch. 28. But it is the King, at whom God especially looketh, either in judging or shewing favour to a Kingdom, and not to the wickedness of the people, as we may see in the histories of godly and wicked Kings, the one sort being alwayes a means of blessing to his Kingdom, the other of judg∣ments. And specially in Hezekiah and Hosea, in whose dayes Israel was de∣stroyed but Judah saved, the one being most wicked, the other most zealous about the worship and service of God. But to look back again a little to v. 6. where it is said, I will utterly take them away, a question hereupon is made, how this was verified, when as not only the tribe of Judah and Benjamin were re∣stored to their country, but also they of other tribes, as appeareth 2 Chron. 30. where it is said, after the Assyrian captivity, that Hezekiah sent to them of Ephraim, Manasseh, and Zebulon to come to Jerusalem to keep the Passeover. And it is said Ezek. 37. 15. and shewed by a sign of two sticks that Judah and Israel should live together under one King.

Answ. The first allegation is of no force because it is plainly said, that they

of Israel, and the Tribes named there were not any that returned again, but such as escaped when others were carryed away. For the next, it may be un∣derstood of those of Israel, who were mingled with the kingdome of Judah; and were carryed away with the Jews into Babylon, for even in Rehoboams time, many of the ten Tribes being moved by the idolatry of Jeroboam changed their habitations and came and dwelt in the kingdom of Judah, where was the place of Gods Worship, and by this means, it is said, His kingdome was the more strengthened. And these most probably continuing in their posterity there till the Babylonish captivity, but then returning again, are meant, being all the Israel remaining, the rest being carryed so far off that they never since appear∣ed any more; onely we read of them, that they were shut up with the Caspian mountaines, and are there in infinite multitudes at this day. Moreover there is another understanding of Israel, viz. of the faithfull of all Countryes and Nations, who come to be one with the Jews, that beleeve in Christ, Gal. 3. 28. of whom the words, vers. 10. the number of the children of Israel shall be as the sands of the Sea shoare, are to be understood, as Expositours generally agree, and not of Israelites onely according to the flesh, of which I shall speak more, when I come unto them.

And when shee had weaned Lo-ruhamah, shee conceived againe and bare a son. Heb. * 1.26 weaning of Lo-rubamah is held also to be significative, setting forth the taking away of Israel from being nourished any more by God, by his Word and Sa∣craments, and carrying her into a strange land, to be fed there with other things, viz. the vanities of the heathen, serving their Gods. And as one no∣teth, * 1.27 this daughter shewed the weaknesse, to which this kingdom should grow, being before as a sonne, now it should be weak, as a daughter. For the son next brought forth called Loammi, not my people; Hereby was further shewed, that Israel being thus put off should no more be accounted of as Gods people, but left to the will of their enemies as strangers to be domineered over with great cruelty, and to be placed where they would.

But the number of the children of Israel shall be as the sands, &c. This is Hebr. the * 1.28 beginning of chap. 2. and indeed forsomuch as it is the beginning of new matter, viz. of comfort, whereas hitherto nothing but terrour hath been spo∣ken, it were best to begin a new chapter here, the vulgar translation doth, Iunius not, but hath it as a continuation of this chapter, and for But, hath although, yet Heb. it is And, as if hee had said, thus it shall be, Israel shall be so utterly rejected, as before goeth, and having continued long in this estate shall miraculously be increased in number as the sands of the Sea shoar. Which is added saith Calvin, to prevent an objection that might be made, if the children * 1.29 of Israel shall be utterly taken away and no more be a people, what shall be∣come of Gods promise to encrease Abrahams posterity to be as the dust of the * 1.30 earth? It is here answered, the children of Israel shall thus indeed be rejected for a long time, but the time shall come, when they shall be againe farre more increased by the accession of the faithfull of all countreys and Nations under the Gospell. For these together with the beleevers of the Jewes and Israe∣lites bear the same name, now the posterity of Israel being not the onely Israel, but all the faithfull of any other Nation, as the Apostle sheweth, Rom 9. 24. 25. alleadging the very words of this place, and Esai 44. 5. is plain for it, saying of the Nations, one shall call himselfe. Jacob, and another by the name of Israel, and so it is here added, in the place, where it was said, yee are not my people, it shall be said, yee are sonnes of the living God, more grace being promised to this Israel, then ever before. For then they were called onely his peculiar people, and once, Israel is my son, my first born, and the people of God, but here, sonnes, and sonnes of the living God, intimating more favour everlastingly, causing more boldnesse and confidence, and life of grace and glory for ever.

Then shall the children of Judah and the children of Israel be gathered together and * 1.31 appoint over them one head and come up out of the land, for great shall be the day of Iez∣reel. Here it seemeth plainly prophesied, that not only Iudah, but Israel also, even they of the ten tribes, who were formerly divided from the kingdom of

Iudah should return out of the land whereinto they were carryed, and then be united under one King, Christ Jesus, never to be divided any more. And about their uniting under him hee speaketh so, as that it cannot be understood only of some of the ten tribes, who lived mixt together with Iudah, but of them, that never before after their division were again mixed till the time here spo∣ken of: for it is said, that they shall gather themselves together, intimating, that they lived at a distance all the time before, and appoint over them one head, intima∣ting that they did not so till now. And therefore the Apostle Paul speaketh so confidently that there shall come a time of their conversion, Rom. 11. 25. ap∣plying hereunto, Esai. 59. 20. speaking of the Redeemer coming to Zion and to Iacob, as here both are comforted by the like promise. Yet both Ierome, Au∣gustine, * 1.32 Lyra and Calvin expound all this of spirituall Israel, the faithfull of the Gentiles, making no mention of the conversion of the ten Tribes at all, but by Iudah understanding the Israelites either of the two Tribes any other of the Tribes that imbraced the Faith, and by Israel the faithfull of the Gentiles. And for the last words some say, great is the day of Jezreel, that is, * 1.33 of the seed of God, as the word signifieth, some take it to be spoken with re∣ference to the words before going, I will visit the bloud of Iezreel, &c. vers. 4. 5. as if hee had said, it may seeme incredible which I have threatened against Israel, but it shall certainly come to passe, and the day when, shall be greatly noted, as wherein great things were done. Gualter referring it likewise to that * 1.34 which was said before takes in all both the threatnings and the promises, for in respect of both it shal be counted a great day, when these mighty things shal all come to passe. I see no reason, why by Iezreel the kingdom of the ten Tribes may not to be understood, and their day of conversion said to be a great day, seeing the first son of Hosh••ah by his wife had his name Iezreel, that herein he might figure out this kingdom, which thought it self so strong, but for sin was adjudged to dissipation, yet being by Gods mercy gathered together again with Judah under the Gospel, Israel should be as honorable and famous, as be∣fore miserable and infamous, and the day when this should be done should be counted a great day of Iezreel, formerly so called in derision, but now seriously they comming to be the seed of God, as it is expresly said they shall bee cal∣led the sonnes of the living God: and therefore I rest in this, it is here prophesi∣ed, that not onely some of the kingdome of Judah, who returned from the Babylonish captivity shall imbrace the Faith of Christ, thus becoming the sons of God, as it is said, Ioh. 1. 12. So many as received him to them hee gave power to be the sonnes of God, even to them that beleeve in his name; which began also to bee fulfilled in the Apostles, and 70 sent out to preach, and in thousands of o∣ther faithfull people of the Jews, of whom we read Act. 2. Act. 5. Ast. 21. And moreover it is prophesied of the kingdome of Israel so long continuing no people, that the time shall come, when even they shall bee inlightened also and come up, or ascend to this high honor out of the land, wherein they have so long lain dead, as it were, for which Saint Paul calleth their conversion a re∣surrection from the dead, and Ezek 37. it is set forth by the reviving of dead * 1.35 and withered bones. But touching their coming to their own countrey again, and living all under one King, being a man in this world of the race of Da∣vid, as some conceive, is meant by their appointing one King over them, and their coming up out of the land, understanding hereby a locall motion, it cannot be grounded upon this, or any other Prophesie, in which that which is spoken in this kind is to be understood spiritually, for somuch as the distin∣ction of places now ceaseth, and the serving of God by Sacrifices and incense, all worship being in spirit and in truth. But what is it that he saith, they shall appoint one head over them? shall they or God appoint him? Answ. it is thus * 1.36 said, to shew their willingnesse to receive him whom God appointed, as Psal. 110. 2.

Notes

• * 1.1

  V. 1.
• * 1.2

  2 King. 15.
• * 1.3

  Hieron.
• * 1.4

  Calvin.
• * 1.5

  2 King. 17.
• * 1.6

  2 King. 19. 8.
• * 1.7

  V. 2.
• * 1.8

  Lyra.
• * 1.9

  Calvin. Lyra.
• * 1.10

  Hieron.
• * 1.11

  V. 4. Gloss. Ordin.
• * 1.12

  Lyra.
• * 1.13

  Calvin.
• * 1.14

  2 King. 15.
• * 1.15

  Cald.
• * 1.16

  Ruffinus.
• * 1.17

  V. 5.
• * 1.18

  Hieron.
• * 1.19

  Theodoret.
• * 1.20

  Gualter.
• * 1.21

  V. 6.
• * 1.22

  Calvin.
• * 1.23

  V. 7. 2 Chron. 25.
• * 1.24

  Hieron. Hilar. Lyra.
• * 1.25

  Calvin.
• * 1.26

  V. 8.
• * 1.27

  Lyra.
• * 1.28

  V. 10.
• * 1.29

  Calvin.
• * 1.30

  Gen. 13.
• * 1.31

  V. 11.
• * 1.32

  August. Hieron. Lyra. Calvin.
• * 1.33

  Hieron. Lyra. Calvin.
• * 1.34

  Gualter.
• * 1.35

  Rom. 11.
• * 1.36

  Joh. 4. 20.