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.

THE BOOKE OF IOEL.

BEcause Joel saith not at what time he prophesied, but yet * 1.1 he is placed next to Hosea, Jerome saith, that he pro∣phesied in the reign of the same Kings, and as Hosea was sent to Israel, so Joel to the Kingdome of Judah. Others, saith Calvin, conjecture that he prophesied in the dayes * 1.2 of Joram, when there was a great famine, or of Manasseh, but he followeth the former. R. Salomon saith, that it was * 1.3 in the time of Joram, when there was a great famine continuing seven years, which Elishah foretold, 2 King. 8. and Joel here describeth. This Lyra follow∣ing * 1.4 holdeth both that he prophesied in Jorams time who was King of Israel, and to that Kingdome. But I have already resolved in my Preface to Hosea, that he was sent to Judah, chap. 2. 1. being a speciall confirmation hereof, where it is said, Blow the Trumpet in Zion, &c. Yet because the famine was not onely in the Kingdome of Judah, but all over the land, it is to be thought, that he spake to them all, that in all parts they might be brought to repen∣tance.

CHAP. I.

THe Prophet having told of his descent, and whose son he was, vers. 2, 3. * 1.5 he stirreth up old and young to diligent attention, and to publish what he was about to say to their posterity. Then vers. 4. he saith, what the palmer∣worm hath left, the Locust hath eaten, what the Locust hath left, the Ganker-worm, and what the Canker-worm hath left, the Caterpillar. Vulg. Erucha, Locusta, Bruchus, Aeru∣go, and Lyra saith, that Bruchus is a young Locust, yet without wings, but when the wings be grown it is a Locust. These are al destroyers of the fruits of the earth, as the Locusts in Egypt are set forth to be, but the last best rendered e••••go, the mildew, which makes corn, when it is grown up, to wast and come to little or nothing, whereas this is spoken of as a judgement, the like to which had never been before, and the exordium or entrance to it is such to stirre

up to hear and record, it is by some thought, that this is not to be under∣stood according to the letter, but that under these destroying creatures men are represented, viz. the four Monarchies of the world, by whom the Jews suffered grievous things, till that at the last they were utterly destroyed, the Assyrian, Babylonian, Grecian, and Roman. Some yet that understand it likewise make the Assyrian and Babylonian 1. the Mede and Persion 2. the Grecian 3. the Roman 4. and some will have the foure times of the Babylonians or Caldeans coming against the Jews meant, who if any thing were lest, the first consumed the next, and if not the third and the fourth. The first time was when Nebuchadnezzar came against Jerusalem in Jehoiakims time, and car∣ryed away the pretious vessels of the Lords house. 2. When hee carryed Je∣hoiak * 1.6 in away prisoner. 3. When in the days of Zedekiah he tooke Jerusalem. 4. When Nebuzarad••n his steward came and burnt the house of the Lord and the Kings, &c. For my part I see so much for this understanding, and so lit∣tle for the literall, that I hold it the best. For immediately after this threat∣ned, calling upon the drunkards to awake, Vers. 5, he saith vers. 6. a Nati∣on shall come up upon my land, which makes it plain, that he meant not the very Locusts, &c. but men destroying like Locusts and Caterpillars, &c. For any thing, that may be said for the understanding of it according to the letter, it is onely conjecturall. For ask them that are for it, when Joel threat∣ned this, or spake of it being before done: and they answer, in the time of Joram, 2 King. 8. But there a famine is onely threatned, and by Elisha, not by Joel, or by such hurtfull creatures. Moreover if any such stupendious judgement had come upon the land, it should somewhere have been related in the Sacred History with such expressions as be here, being so remarkable as well as the famine in Ahabs time with the drought of three yeares and six moneths causing it: And if it shall be said, as Lyra saith indeed, Elisha fore∣told * 1.7 it, and Joel coming after onely mentioneth it, how then did Joel in thus saying prophesie? seeing to relate and to urge a thing done to move to re∣pentance is no prophesying, as the Prophets of old prophesied, for that was a speaking before of things to be done afterwards, and yet as if they had been already done in the perfect tense, as Joel doth here. Lastly, it is not un∣usuall with the Prophets to set forth men overcoming and destroying by beasts and fowls, as Lyons, Goats, Rams and Eagles, and therefore such may well be set forth by Locusts and Caterpillars also, yea Revel. 9. 3. such are set forth by Locusts coming out of the smoak of the bottomlesse pit. But for the men hereby set forth, they were either the four Monarchs first named, there being no reason, that the Persian should be counted one, who was rather a great friend to the Jews, but all the other destroying enemies: or the Caldees coming four times against them, or those four, wherewith it is said, that God punished them in the dayes of Jehoiakim, viz. Caldeans, Syrians, * 1.8 Moabites and Ammonites. Some there are, that draw it to four times of destru∣ction by the Romans. 1. In the time of the Roman Governour Sabinus, of which Joseph. lib. 2. de bello Judaico c. 2. 3. 2. Of Felix by divers tumults, ch. 12. 3. In the time of Albinus and Florus, when divers of their Cities were de∣stroyed, chap. 13, 14, 15. 4. In the dayes of Titus when Jerusalem was de∣stroyed utterly. Some to four sorts of enemies wasting the Church, Jews, Gen∣tiles, Hereticks and Antichrist. But forsomuch as the Prophets of the Old Testament, prophesied not of particular events, but only till the coming of Christ, I rest in the former; yet allegorically saith the glosse well, by these four are set forth, Lust, Gluttony, Vain glory and Wrath, which are the de∣struction of souls.

A Nation is come up upon my land strong and without number, that is, because * 1.9 this is threatned against Judah, the Galdeans and their adherents, as was said before.

He hath made my vine bare, and laid my figtree wast. Where by Vine the Church * 1.10 of the Jews is meant, Esai. 5. 1. and by figtree also, Luk. 13. 6. the branches thereof are made white, that is, by being withered, for branches of trees being

barked and withered looke white, and hereby it set forth the utter desola∣tion of Judah.

Lament like a Virgin girded with sackcloth for the husband of her youth. Having * 1.11 shewed the destroying judgements to come, now he stirreth up Judah to la∣mentation, as having so great cause of sorrow, as a Virgin new marryed hath, that loseth her husband, before that shee hath any time of injoying his love, which must needs be sorrow in the highest degree; for so that [Note.] Church, against which God is for her sins, loseth him her dear husband, and all comfort of protection and providence from him, being left to the will of her enemies.

The meat-offering and drink-offering are cut off from the house of the Lord, the Priests the Lords ministers mourn. After lamentation foretold in generall, now hee * 1.12 cometh to particulars, 1. shewing what cause the Priests should have to mourn for the offerings being cut off through the desolation to which the land should be brought, and so both their living and service should utterly fail. And therefore the Ministers of God had neede especially to seeke by [Note.] diligent and true teaching, and being exemplary in their lives to keep the Church in due obedience to God and to his Laws, and not for fear or flattery to corrupt the truth of God in any thing, or to sooth up men in their sins; for if they doe, they may for a time finde the more favour amongst carnall men, but the time shall come, wherein they shall have cause of extream for∣row; Let them be, whom they flatter, of what eminency soever they may be in this world; yea they shall suffer most, as the cause of the Churches ruine, over which they are set.

The field is wasted, &c. This is added to shew, that offerings of all sorts * 1.13 must needs now cease, because corn, and wine, and oil, of which they consisted, by the enemies wasting and spoiling the land failed, for which having spoken of the lands and fields being wasted, he saith, for further explication, the corn is wasted, the new wine is dryed up, the oil languisheth. Vers. 11. 12. He am∣plifieth * 1.14 this judgement further, by calling upon husbandmen, and Vine∣dressers to mourn now as confounded for the fruits of their labours being all destroyed, as wheat and barley, and the vine, yea all other fruitfull trees, whereupon they lived, the fig tree, pomgranate, palm tree, apple tree, &c. for when forein enemies come in and prevail, all are soon wasted and brought to no∣thing, and so there is no more joy to the sons of men, that is, the whole body of the people, and not some onely that till the ground, are in a very evill case.

Gird your selves, and lament ye Priests, &c. Here because the Priests were men of greatest knowledge, or should have been; and therefore most sensible of * 1.15 Gods wrath coming for sin, into which most probably the people fell, chiefly through their default, he calleth again upon them in more words to mourn, and to make expressions of sorrow by girding with sackcloth, crying and howling. Calvin takes the words, Gird your selves, for hasten; but we shall not * 1.16 need to to goe from the proper signification, Gird yee with sackcloth, as is pre∣sently further expressed. And they are called upon to put on sackcloth, and * 1.17 to call a fast, vers. 14. not that these things of themselves, are of any availe, but when they are added to penitent prayer, for which cause he biddeth them with all to cry to the Lord together with the whole Congregation assembled to the house of the Lord, that all joining together in humiliation and prayer the Lords compassion might be the more moved; and old men in particular are first called upon, the Elders or Magistrates being meant, to intimate that they should be forwardest and leaders to others, as through whose default so much sin was committed, in that they either went before the people in an evill example of life, or were not so carefull to use their power to suppresse sin. A notable place, first to stir up the Ministers of Gods Word to doe their duty [Note.] with all faithfulnesse, and in case of judgements coming to bewail them most of all others, as who have been by some thing amisse either in their life or teaching many of them a cause thereof above others. 2. Magistrates to doe

likewise for the like reasons, for that they are more guilty as Magistrates, then the common people. 3. To teach fasting and prayer to be the most effectu∣all means against destroying judgements; unto which not onely Ministers and Magistrates, but also all the people must be gathered together, private fa∣stings not being the fastings, that will then prevail. 4. To keep such times of humiliation rightly, the Ministers and people of lesser Congregations are not to assemble together apart, each Village or Hamblet by it self, but they are all about to goe to some great house of the Lord, there together the more foreibly to move him to mercy. 5. In this holy work the Ministers are to be the beginners of all others, for the Priests must call the Assembly, and when Kings doe it, it is not to be doubted, but that some good Jehoiadah first moved them so to doe. 6. In a day of humiliation there is no place for costly ap∣parell, but the poorest raiment is best, and no fear of hypocrisie in weeping in publick or other outward expressions; but hereby all must labour to pre∣vaile with God, and they that expresse not their griefe some way now, keep not a time of humiliation aright, and therefore shall never do good of it.

The seed is rotten under the clods, the garners are laid desolate. Vulg. Latine, the * 1.18 beasts have rotted in their dung, that is, saith Lyra, for want of straw through the barrennesse of the ground wherewith they might be littered. But herein the Vulgar goeth quite from the Hebrew, which is as in the New Transla∣tion; yet Ribera stands for that, saying, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth mula or jumentum also as well as seed; but what then shall we say to the clods here spoken of, under which it is said to be rotten, not in dung? Moreover he spake not before of beasts but of corn, that should fail, and now he sheweth how it shall rot in the field, as it were under the clods, not that it should doe so in∣deed: for unlesse it cometh up first, how should the locust, and mildew before spoken of wast it? Therefore the meaning is, that by reason of the enemies wasting all, the land should ly after their ploughing and sowing, as if there had been a great drought of long continuance, by reason whereof the seed ly∣eth under the clods, till it is rotten.

How doe the beasts groan, the heards of cattell are perplexed, because they have no * 1.19 pasture: That is, by reason of famine through the coming of the Caldeans, of which see 2 King. 25. For all things being by them wasted, and the fields by their beasts, what could remain for those of the land? Vers. 19. The fire * 1.20 hath devoured the pastures of the wildernesse, and the flame hath burnt all the trees of the field; here the Prophet after an allegoricall expression of the judgment by the enemy, cometh to declare plainly, what he meant by all this, viz. the fire and sword of the Caldees destroying houses standing in all parts of the land of Judea, and the fruit trees, Vines, Fig-trees, Pomgranates, &c. grow∣ing in many places, which yeelded a great part of their living, but now after this destruction made in the land, none, whereby they were fa∣mished.

CHAP. II.

IN this chapter the Lord appointeth Joel to sound an Alarum to the war * 1.21 before threatned under the similitude of locusts, palmer-worms, &c. ma∣king it still more plain, that he meant not those vermines according to the letter, but terrible enemies, touching whom it here followeth, vers. 2. in * 1.22 more words, but to the same effect with chap. 1. 6. A day of darknesse and gloomi∣nesse, a day of thick darknesse, &c. a great people and strong, there hath not ever been the like. By blowing the Trumpet in Zion, Expositours generally understand, to call the Congregation to fasting and prayer: but forsomuch, as it is not onely said, blow yee the Trumpet, but also sound an Alarum; and immediately the com∣ing in of an Army of enemies is spoken of: and for calling the Congregati∣on together to fasting and prayer, he speaks plainly, chap. 1. 14. Sanctifie a Fast,

call a solemn Assembly, and here vers. 12. Turn to me with fasting and weeping, I ra∣ther take it with Gualter to be spoken, for the terrifying of the sinners in Zi∣on the more, as if the enemies were even now come, to give warning against * 1.23 whom he would have them in Zion to sound an Alarum, that not doubting now any longer of the truth of this threatning they might be all made, whilest they had time, to tremble and sorrow to repentance, that this great judgement might be averted, being otherwise even at the doores. But how is it said, there hath not been the like before it, nor shall be after it for many generations? for whether it be understood of the Assyrians, as Calvin doth take it, although er∣roneously (because they were the enemies of Zion, of whom he speaks here, not of Samaria) or the Caldees as Jerome, the Romans that came after, were rather more rather terrible. Glos. Ord. taking the Assyrians and Caldees, for one King∣dome, still called Assyrian oft-times till the Persian set up, saith generation and * 1.24 generation, for so both the Hebrew and Vulg. Latine have it, there was not the like till Alexander, who is meant by the first words, to the years of generation, and the Romans meant by the next and generation, Lyra taking all the * 1.25 Monarchies to be meant, which were foure, as was before said, set forth by the foure destroyers named chap. 1. saith, that of all these to∣gether it is here spoken, as of a great and terrible people, the like unto which never was before, neither shall be throughout all generations to come. Ribera * 1.26 ••aith, there was not the like in many generations, but then there was in the Romans. But for so much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put forever; I rather subscribe to Lyra, as seeing no reason, but as he used four similitudes to set forth all these peoples, so now coming more properly to speak of them, he might join them all together as one, the Assyrian, Cald••an, Grecian and Roman, although proving such destroyers at several times, one long after another, & the time be set forth by the name of a day, because a day and a time in the Scripture phrase is all one, and oft by a day a long tract of time is meant, wherein like things are in doing. And yet I dislike not that of the Ord. Glosse, but rest indifferent. For the dark∣nesse and gloominesse here spoken of, times of great calamities are wont com∣monly to be so called, as the morning spread upon the mountaines, here may seem to be a contradiction, darknesse and yet a morning spread, which is light, but the time is not compared to the morning for the light, but for the early coming of this people, as the morning light is soon seen upon the mountaines, when the valleys are yet without light, so that he would hereby intimate the near∣nesse of this judgement, that they might not put this evill day far off, but be affected with it, as if to come next morning, so soon as day should appear upon the tops of the mountaines. And thus, although it be long before the day [Note.] of judgement cometh, we are bidden to make account of it, as being near at hand, and likewise ought we to doe for our particular judgement dayes, of death or of miseries here threatned for our sins.

A fire devoureth before them, &c. Here the enemies are so diversly set forth, * 1.27 that which way soever they that were threatned might think to escape, might know that they should never be able. If they should think to keep in strong holds, into which they might think, they cannot enter here, what are strong holds against devouring fire? If they should think to run away and so to escape * 1.28 them, he saith, they were horsemen, and so could run more swiftly. If that they would keep together in rankes so close, that they should not be able to break in amongst them, he saith, that they should come in ratling chariots down the mountaines, against which, what foot can stand? If they shall think, * 1.29 but our wals shall keep them out, he saith, they shall run up their wals, and not stumble or fall, or be disordered. If they shall think, but when they doe so we will shoot at them, and with casting darts wound them, he saith, al∣though they fall upon the sword, they shall not be wounded. If they shall think; but then we will goe up into the highest room•• of our houses, he * 1.30 saith, that they shall climb up into them and enter at the windowes. But if yet they shall think, the heavens will never fail to afford us help against our * 1.31 enemies upon earth, he saith, the heavens shall tremble, the Sun and Moon shall be

dark, and the stars shall with draw their light, that is, there shall neither be greater nor lesser comfort from thence, no not so much as the light of a star. And if yee would know the cause why all these things shall thus be, vers. 11. the * 1.32 Lord shall utter his voice before his army, his campe is very great; that is, ye shall not then have to doe with men, but with God, at whose appointment they shall come, and accompanyed with his power, so that they shall be altoge∣ther unresistible. Wherefore when God is provoked by our sins, all imagi∣nations [Note.] of being holpen against his wrath shall be vain, onely by repentance at the hearing of these things such terrible judgements may be averted, for which he exhorteth, vers. 12. Turn yee unto me with all your heart, with fasting, weep∣ing and mourning, vers. 14. Who knoweth, if he will return and repent and leave us a * 1.33 blessing behind him, even a meat-offering and a drink-offering, this is spoken, because Prophets themselves, although speaking from God, when they denounce judg∣ments, know certainly, that it is his will, that they should thus threaten, yet they know not, how the hearts of the hearers may be moved to repentance, as Jonah did not, when he threatned Nineveh, after which they repenting, God is said to have repented and did it not. In what sense God is said to repent, see Gen. 6. 1 Sam. 15. and leave a blessing, because he had before said, vers. 3. Behind them as a barren wildernesse, now contrariwise upon their turning he speakes of hope, that it shall not be so, but that the land shall be preserved, and be fruit∣full. And because of chap. 1. 9. he had said that the meat-offering and drink∣offering were taken away, now he speaks of a blessing in this respect, that they should not onely have to sustain themselves, but also to offer to the Lord, whereby his favour towards them might be further procured, as it is said of Noah that he offered a sacrifice, and God smelt a savour of rest, and resolved, * 1.34 not to curse the earth any more for mans sake, and by sacrifice atonements were made.

He reneweth his exhortation to fasting and prayer made, chap. 1. 14. onely * 1.35 he varyeth a little, for Elders and all the Congregation there, naming here the people also, the children and those that suck the breasts, the bridegroome and the bride, * 1.36 and whereas chap. 1. 13. he onely biddeth the Priests to put on sack cloth, to la∣ment and howl, and to lye so all night, and vers. 14, 15. to cry to the Lord, alas for the day, &c. here he saith, Let them weep between the porch and Altar, Let them say, Spare * 1.37 thy people O Lord, &c. Junius conceiveth, that the words of these two chapters were uttered as it were in two sermons, one upon one Sabbath day, and the o∣ther upon another, in both they being exhorted to the same things, although in this more at large; and hee extends his exhortation to sucklings, because the least childe is a sinner by originall sin, and to the new marryed, because * 1.38 times of publick calamities are not times of mutuall imbracings, but of sor∣row to all. Between the porch and Altar; that is, the Altar of burnt offerings, where sucrifice were offered dayly, and it stood in the Court, that of incense, within the Temple. Vers. 18, 19, 20. It being done as they were exhorted, the * 1.39 Lord promiseth them all good, and for their enemies, the Caldee, called the Northern Army, he saith, that he would remove them far off, and drive them into a land barren and desolate, his face towards the East Sea, and his hinder parts toward the uttermost sea, &c. which, as Lyra said, is by R. Solomon expounded of * 1.40 the Army of Locusts, &c. before spoken of chap. 1. as if he had said, if upon their repentance, the Priests praying shall by a strong winde be carryed away to the dead Sea, which lay East from Jerusalem, as sometime the locusts in E∣gypt were carryed away by a strong winde. And as multitudes of creatures being dead, a filthy stink comes from them: so he saith, that it should be. But against this maketh, that very locusts were not there meant, but men, and that saying, vers. 19. I will no more make you a reproch among the heathen, and vers. 20. he hath done great things, or as it is in the Hebrew, he hath magnified himselfe to doe, being by the pride o•• his heart carryed on thereunto, which cannot agree to locusts properly understood. Moreover by the Northern Army the Caldees, or Assyrians are commonly understood, as Jer. 1. and therefore Lyra saith, that * 1.41 some hold Senacherib the proud King of Ashur to be here meant, who came

against Hezekiah: but as he saith well, this cannot be, seeing he went not in∣to any other but his own land to Nineveh, neither did his army fall towards any Sea but near Jerusalem, being by the Angell so smitten, that their bodies were burnt within with fire; and so could not stink, as being turned to ashes. Wherein he saith well, but in closing with R. Solomon in the former, ill, for the reasons rendred. Calvin and Gualter, who will have the Assyrians spoken * 1.42 of all the way, ch. 1. say that it is spoken of Sennacherib, and Jerom is for Sen∣nacherib also. Ribera will have Holofernes Captain of Nebuchadnezzar meant, of whom it is written in the book of Judith, that he after his proud carrying of himselfe was slain by her, and then his huge host falling along, as they fled by the Jews pursuing them: But the truth of this history may well be suspe∣cted, because Nebuchadnezzar whose Captain Holofernes is said to be, and the Assyrian and Babylonish Monarchy were at an end before, for chap. 1. it is said, after their return out of captivity, before which Nebuchadnezzar dyed many years.

It remaineth therefore, that by this Northern army we understand the Ba∣bylonish Empire, which at the coming on of the Median and Persian was as an army of Locusts blown away to the Seas; for as these lying upon the coast all along upon heaps stink, so the Babylonians being slain in very great mul∣titudes in Babylon, and lying unburyed; and although Babylon stood in the midst of waters, and was, whilst it flourished, very fruitfull, yet the waters be∣ing drained away by Cyrus and the people destroyed, and none being suffered to inhabit there any more, it was turned into a wildernesse and desolation; and for the Babylonish King vaunting himself, and his intolerable pride, for which all this is threatned against him, it is so well known, as that I shall not need to speak thereof.

These three verses then together are a Prophesie of more worldly prospe∣rity to the Jews after their grievous sufferings threatned ch. 1. they being de∣livered from captivity and their enemies slain, by which means their reproach amongst the Heathen was taken away, they being no longer their captives, but a people planted in their own most fruitfull Canaan again, &c. to v. 28. * 1.43 The same mercy of God towards the Jews is further amplified, they being bid∣den not to fear, but rejoice, and not onely men but beasts for the plentifull times, the trees with the smiting of which they were threatned before, ch. 1. 12. being now made to reflourish and be fruitfull, and the wheat and wine and oil, the failing of which was before spoken of, ch. 11. 10, 11. shall now * 1.44 again abound. And finally for the harme done by the foure destroying crea∣tures, ch. 1. 4. a recompense shall be made to the full, there being a plenty of * 1.45 all things, and whereas they were then put to shame and were in reproach amongst the Heathen, upon which it was touched v. 19. now he promiseth, * 1.46 that they should no more be ashamed, either for their poverty or want, even for their enemies proudly domineering over them, because the Lord is in the midst of them, by his stretched out arm saving them so, that all nations about, seeing or hearing of it, should acknowledge that they were in greatest grace and favour with him, and therefore a most honourable people. All this is * 1.47 drawn by Jerom to an allegory, first understanding the locusts before spoken of properly, which he saith came in innumerable multitudes against Judea, but the Priests praying between the Temple, or Porch and the Altar, they were by a strong wind carryed away into the Seas, where being drowned, they were driven againe to the shoares, and then a great stench came from them.

And here he noteth two things, the miraculousnesse of their coming out [Note.] of the North, the coldest quarter, whereas they commonly are bred of heat.

2. The imbecillity of these creatures, they being so tender that with the nipping of a mans finger they are crushed in pieces, yet when God will, made so strong an army, that whole countries are not able to withstand them, that man, who is but dust and ashes, might learn not to lift up himself in pride for his great strength.

Then understanding by them the Assyrians and Caldeans, and Sennacherib in particular, with his huge host slain, as they lay all along towards the dead Sea of Solom, and the Sea of Egypt. And the mysterie to which he draweth it, because it, holdeth not in all things either of these wayes, is, that evill spirits are hereby set forth, wasting all fruits of the godly spirit in men, under which judgment they lye, till that by through humiliation they come into grace, and then the early and latter rain of heavenly doctrine makes them to reflou∣rish in grace, which bringeth more joy then plenty of grasse, corne, wine, and oil, and coming to this estate they are for ever sartotecti, God is in the midst of them, Christ dwelleth in their hearts by faith, and so they shall never be * 1.48 ashamed, either for spirituall macilency for want of food, for they shall al∣wayes be feeding abundantly upon it, or for succumbing under fleshly or spi∣rituall enemies, divers lusts or devils, against all which they shall stand unto the end, and thus having overcome, be crowned with life and glory for ever. Against those, that either teach, that such as have falne into soul sins cannot * 1.49 be renewed by repentance, or that the truly faithfull are still in danger, and may fall away again and be damned.

Before we passe from hence, vers. 23. whereas N. Tr. hath it, the former rain moderately, Vulg. Lat. a doctour of righteousnesse, and Hebr. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a teacher in righteousnesse, by a teacher the whole body of teachers that then were, * 1.50 saith Lyra, after R. Solomor, being meant, that is, when they returned out of captivity, and I doubt not but Ezra a perfect Scribe and Doctour of the Law then, was here specially meant with the body of Priests and Levites joined unto him, and therefore I must needs herein approve rather of the Vulg. Lat. as seeing no reason why our Translatours should goe from it, although the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth indifferently, a doctour, or rain, and if so it be ren∣dred rain, it is rain in righteousnesse, wherein I see not any good sense, unlesse rain be taken for teaching. But understand it of a teacher, and then the sense will be very good, being about to set forth the blessings after their return he beginneth with the chief concerning the souls righteous teachers, and then he proceedeth to those concerning this life; whereas if this be rendred rain, here will be in the same verse a tautologie, and that wherein their blessednesse chief∣ly consisted, is passed over in silence.

And it shall come to passe afterwards, that I will poure out of my spirit upon all flesh. * 1.51 That this is a Prophesie of things done under the Gospel is made plain, Act. 2. It was most notably fulfilled, when the Holy Ghost came down upon the A∣postles in the similitude of cloven tongues of fire, and when Act. 10. Peter preaching to Cornelius and his neighbours, the Holy Ghost came downe upon them who where Gentiles. By all flesh therefore Lyra well understands men * 1.52 of all Nations, and not of the Jewish Nation only, and they upon whom, are called felsh, because it is said, I will take away the heart of stone and give them an * 1.53 heart of flesh. And your sons and daughters shall Prophesie: for then Philip the E∣vangelist had four daughters, that were Prophetesses, and of women prophesying as well as men, it is spoken 1 Cor. 11. And women were amongst the faithfull at the time of Pentecost, Act. 1. and all were filled with the Holy Ghost, the meaning is, that both sexes and all ages should have the spirit of God then given them, so that it should manifestly appear either by speaking with new tongues, or prophesying, or by dreams, or visions, wherein things concerning the King∣dome of heaven should be revealed unto them, and sometime concerning other things also; as Agahus prophesied of a famine, and of Pauls sufferings at Jerusa∣lem, and Paul had a vision, a man of Macedonia appearing to him, and saying come and help us; and a dream wherein he saw an Angel of God comforting him in the night, when the ship, in which he was, was wrecked, assuring him and all his company of coming safely to the shoar.

And I will shew wonders in heaven above and in the earth, bloud and fire and pillars * 1.54 of smoak: Here, saith Lyra, he passeth from Christs first coming to his second, before which these signs shall be shewed. Calvin having spoken of the begin∣ning * 1.55 of the Gospels going forth, now he proceedeth to shew what troubles

shall accompany it to the end of the world through the malignity of men op∣posing and fighting against it, by bloud we may understand bloudshed, by fire, that which commonly accompanieth the sword, to the burning of hou∣ses, where wars are made; and because fire is not without smoak, he saith al∣so pillars of smoak. Such troubles indeed were before the Gospel, but much more fince the publishing and refusing it, almost all the bloudy warres that have been fought and are fought still, being by reason of the Gospel, either in way of judgment for rejecting it, as against the Jewes by the Romans, espe∣cially when Jerusalem was destroyed, or Heathens fighting against Christians, as the Goths, Vandals and Longobards against Italy, the Turks against many Christian Princes, or such as are mis-led by errour against the Orthodoxe. And the Lord doth premonish his touching such terrible times to come again when he had shone most upon them by the light of his countenance, that all they which should imbrace the Gospel might patiently bear them, and not be discouraged from following the truth. And hitherto of the signs upon earth last named, now for those in heaven first spoken of.

The Sun shall be turned into darknesse, and the Moon into bloud, before that terrible * 1.56 day of the Lord cometh: see the like Mat. 24. 29. and this is done by eclipses, one most notable one of the Sun being at the passion of Christ, and many more since, and when the Moon is in the eclipse, it looks like bloud. The terrible day of the Lord is the day of judgment by wicked reprobates not to be endured, so terrible will it be unto them. Before that day the Sun shall * 1.57 be darkned by eclipses, but then it shall utterly lose its light, 2 Pet. 3. 10. for these visible heavens shall passe away and be no more, and therefore all hea∣venly lights.

Whosoever shall call upon the name of the Lord shall be saved, that is, even in that * 1.58 terrible time there shall be salvation to some, viz. the truly faithfull, who are described by praying to the Lord, from Mount Sion and Jerusalem shall be deli∣verance, and in the remnant whom the Lord shall call, whereby he meaneth not only amongst the Jews but also the Gentiles, and yet not the community of either sort, but a remnant, and they are such as the Lord calleth out of the huge mul∣titude both of Jews and Gentiles to beleeve and repent in sincerity, which is thus spoken to meet with the generality of the Jews, who were proud for the priviledges in the flesh, as being descended from Abraham, how wickedly soever they lived, as Joh. 8, and Rom. 2. and with false Christians, who bea∣ring themselves upon this, that they are the Catholick Church arrogate therefore generally to themselves the only right to the Kingdome of heaven, when as indeed that Kingdome is not bestowed for this, but upon the sincere worshippers of God, and they be not the most, but a remnant.

CHAP. III.

VVHen I shall at that time bring again the captivity of Judah, &c. I will gather * 1.59 all nations and bring them into the valley of Jehoshaphat, &c. that which is here said, is by Lyra understood of the day of judgment, of which he spake chap. 2. it being declared more at large, where and how the Lord will pro∣ceed against the wicked enemies of his Church at that time. And according to the Letter he saith, that he shall come down to this valley to judgement, all nations being gathered together, that they may receive the sentence of con∣demnation, as they are well worthy for the indignities done to his people, as they are laid to their charge, v. 3, 4, 5, 6. And the time of turning the captivity of Judah, he takes to be the time of the Jews conversion at the end of the world from Antichrist, by whom they were formerly misled. Calvin contrariwise * 1.60 saith, that the judgments of God against the enemies of his Church under the Gospel are here threatned, the Prophefie being extended to the whole time of the Gospel. And that the turning of the captivity of Judah is named, because

then the Lord began this great work, and thereby made a demonstration of his power to doe for his people in all times and ages to come against their most potent and malicious enemies. The Hebrew indeed, he saith, expound it of their being delivered from the Babylonish captivity altogether, when the Caldeans set forth by the name of all Nations, because they ruled over all Na∣tions, had their judgement by Darius and Cyrus, and he judgeth it ridiculous to take the valley of Jehoshaphat properly, and to hold that there the last great judgement shall be: wherefore be saith, that the Valley of Jehoshaphat is spoken of in allusion to that which was done there against an huge multitude of ene∣mies, * 1.61 that came against that godly King, they being terribly destroyed by ambushes of their own, he and his people doing nothing, but after fasting and prayer praising God with singing, and then the enemies being slain, they went into the camp and took the spoils, and for this spent three dayes in blessing God there, whereupon the place was called the valley of Berachah, that is, bles∣sing. For they to whom Joel prophesied of deliverance might haply doubt of it, seeing the enemies were of so great power, they being even all Nations, for all were against the Jews, and since against Christians; but as the Lord then wrought for the deliverance of his people, so their mindes might be confirmed, that they should againe from time to time be delivered from all that should ri••e up against them, and that not onely Jews but also Gentiles imbracing the faith. As then Ammonites, Moabites, and Edomites joyned together in a very great company, Jehoshaphat and his people having no help but in God, yet they were all slain, and the people of God miraculously delivered: so here∣by is meant, that Christians should in all countryes be persecuted, but God will stand up for them against all enemies, and take care of them as his in∣heritance, with which whosoever shall dare to meddle, he will surely bee avenged upon them, for so he saith, I will plead with them for my heritage Is∣rael. And if we goe to the signification of the word Jehoshaphat, as is sometimes done, as in Melchisedeck, Heb. 7. it signifieth the judgement of the Lord, the sense given will hold very well, no particular place is hereby meant, although the Spirit of God herein points at a place for the most memorable fact done there for Gods people, but by the thing done there it is shewed to our com∣fort, that God will always be ready likewise to judge and be revenged upon the malicious enemies of his Church, although their power may seeme to be so great, that we know not what to doe, as Jehoshaphat said, being full of fear at that time. And to shew, that the thing spoken of judging them is more respected then the name of a place, he saith by way of Paranomasie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will judge in the valley of the Lords judgement.

They have cast lots for my people, and given a boy for an harlot, and a girl for wine, After the judgement threatned against their enemies, he proceedeth to the sins * 1.62 laid to their charge, for which first, they have scattered Israel amongst the heathen, and parted his land, wherein nothing may seem to have beene done amisse, be∣cause God was the authour of Nebuchadnezzars coming against Jerusalem, and Salmanasars against Irael, and carrying them away, and placing other inhabi∣tants there, as is plain, 2 King. 17. why then are they threatned for this? Sol. They did it not in obedience to God, and as executioners to him, but maliciously and proudly, seeking their owne ends, so that however God wrought it by them for the chastisement of his people, yet they the agents knew not that, and therefore were worthily adjudged to destruction for their cruel destroying of Gods people, and injuriously invading their inheritance. 2. They took upon them also over their persons selling their children like beasts for a little money, whether they were sons or daughters, that they might with the price taken for them hire whores, or buy strong drink to make themselves drunken, which is a fearfull sin, and is the sin of those, that with goods taken [Note.] from the Church, as Glebes, Tithes or Offerings, maintain whores or excesse of riot therewith. Some will have by a boy given for an harlot, a beautiull boy prostituted to mens lusts for gain after the Sodomiticall manner, but be∣cause there is the like reason of girls added in the next place and boys, I doe

rather with Calvin rest in the former. 3. He chargeth Tyrus and Zidon in * 1.63 particular with this sin, and robbing God of his silver and gold; which may be conceived, as Calvin hath it, thus to have been done. The Assyrians fighting * 1.64 against Israel, the Tyrians and Zidonians being neer neighbours, haply did help them with provision, whilest they lay there, and for this were together with themselves made partakers of the prey. And because they had never been pro∣voked by Israel to this, but onely their covetousnesse put them on to doe so, he saith, what have ye to doe with me Tyrus and Zidon? and yee have carryed into your Temples, &c. by these words noting a further most grosse sin in them, that they dedicated of the best things taken out of the land of Israel to their idols, ascri∣bing virtue thus to stocks and stones. For the next words, will ye render me a recompence? the meaning is, will ye deal by me, as if ye ought me a revenge, and now will take your opportunity to be revenged upon me? for the Lord counts that which is done to his people to be done to himself.

Yee have also sold the children of Judah and Jerusalem to the Grecions, that ye might * 1.65 remove them far from their border. Here their selling of boys and girls before spoken of, vers. 3. is further amplified by shewing, to whom they sold them, the Grecians being a people far remote in Europe beyond the Sea, and these are named in particular, other peoples also, that dwelt afar of, being meant, and thus they did to cut off from them all hope of return to their own coun∣trey. And hereby he aggravates their sin, that they had been no way provoked to it, for the Tyrians and Zidonions were sometimes consederates with the Jews, in the dayes of David and Solomon, and the Philistims here also spoken of, were brought under by David, and continued Tributaries to them, and so were a long time as one people with them, in which time the Lord expected, that they should have been brought to imbrace the true religion also. But as the man∣ner * 1.66 of wicked men is in the time of prosperity to live peaceably with and to be friendly towards their neighbours, but in their adversity, to side with their enemies, so these are here charged to have done, thus Gualter. And this is the [Note.] highest degree of sinning in any people to take the advantage of their misery to make a prey of them, and therefore they shall be most severely punished that doe so.

I will raise them out of the place into which ye have sold them, and will return your * 1.67 recompence upon your own heads. It may be doubted here, how this was ever verl∣fied, for when had the Jews other Nations in their power to make fale of them as slaves? Sol. It was done, when in way of revenge for their wrongs they were subdued by the Assyrians or Caldees. Then as it is said, vers. 8. They were * 1.68 sold into the hands of the children of Judah, and they sold them to the Sabeans. Thus the wicked enemies of Gods people shall suffer, as they have made them to suf∣fer, God will proceed per legem talionis, as was notably exemplified in the Jews, [Note.] being by the Romans sold 30 for a piece of silver, as Christ had been sold unto them for 30 pence. And as for the Jews being brought again into their own countrey, this was notably fulfilled in the dayes of Cyrus, wherefore there is no reason, why the faithful should in their lowest ebbe of misery despaire: for ene∣mies may prevail against them, and bring them under for their sins, but stay a while and they shall have their turn in suffering the like, but the faithfull shall then be lifted up again.

Proclaim this amongst the Gentiles, prepare war, &c. Here the means of effecting * 1.69 what was before threatned against the enemies of Gods people are set forth. Other Gentiles shall be raised up, whom these oppressours despised, as being of little strength: even a company exercised before in husbandry more then in war, but now at the will of God armed by his power to take revenge up∣on them. For which he saith, Beat your pleugh shares into spears, and your prun∣ing hookes into swords, Let the weak say I am strong. This is by Lyra expounded * 1.70 of Antichrist and his adherents, as being ironically bidden to doe thus, but when they had dont all that they could against Christs Church, they should be brought to judgement in the valley of Jehoshaphar, as here followeth, v. ••2. and to shew, that these things are spoken of the last judgement, which shall

follow immediately after the persecution stirred by Antichrist, ver. 13. he saith, * 1.71 Put in the sickle, for the harvest is ripe, come get ye down, the Presse is full, after which he saith, multitudes, multitudes in the valley of decision, for the day of the Lord is near, the Sun * 1.72 and Moon shall be darkened. And to make this good, he saith, that the revenge taken upon the Tyrians Zidonians, and Philistims before spoken of vers. 8. was taken in the time of the Maccabees, when they obtained many victories over the Cap∣taines of Antiochus, amongst whom Kendebeus a most mighty Captaine was one, who was a maritim man, and Tyrus, Zidon, and Palestine were maritim places, and therefore it is probable, that some were then taken by the Jews from those parts, and sold for slaves. And the Prophet having thus shewed what should be done then, now passeth on to shew how the enemies of the New Testament should be judged, when their strength should seem to be greatest, thus Lyra. But Calvin takes this as spoken of the Medes and Persians, a people * 1.73 not accounted of for warriours in times past amongst the Assyrians or Caldees, but when God will, it is shewed here, that they should be valiant to execute his will upon the present enemies of the Jews, amongst whom the Tyrians, Zidonians, and Philistims were most noted for their inhumane taking their op∣portunity to practise against them undeservedly, as hath been said. And be∣ing thus understood, as was before noted, it followes well after the recom∣pence spoken of, that should be made, as a declaration of the means whereby other Gentiles shall be stirred up against these, and armed and strengthened by God, although they might seem too weak to effect so great a work, as indeed Cyrus seemed, and therefore when he first began his siege against Babylon, hee was derided by them, as going about a thing impossible to take it. Whereas the next words may seem to make against this, Let the heathen be wakened and * 1.74 come up to the valley of Jehoshaphat, expounded by some of their being raised from death to come thither to judgement, I have before shewed, that in saying thus, it is onely alluded to the miraculous destruction of the Nations ga∣thered together against Jehoshaphat in that place, for so they should againe together come to destruction, who had so notoriously wronged the Jews, o∣ther heathens being made the instruments, as then some of one Nation fought against another and so they were all slain.

Thus God sate to judge the heathen round about, when the Persians were made instruments of the destructions of the Babylonians, and the Grecl∣ans afterward of them, as they had been before the overthrow of the Assyri∣ans. For the next words put in the sickle, it is true, the cutting down of all * 1.75 the wicked at the day of judgement is spoken of by the like phrase, Rev. 14. and that there seemeth to be borrowed from hence: but that alwayes by this phrase the destruction to be made at the day of judgement is meant, I de∣ny, for there is the like reason of the harvest being ripe, and of the wine∣presse being full, which is also here spoken of, and a reason is rendered, Gen. 15. why the Amorites should not be judged till after 400 years, for the wickednesse of the Amorites is not yet full. So here their sinnes being grown to a fulnesse and ripenesse, whom the Prophet threatneth, he sheweth, that they shall be judged with cutting down likewise. And this is the cause why the [Note.] wicked are proceeded against no sooner, the Lord stayeth till corruption is * 1.76 grown Universall, as in the old World, and till greater sinnes be added, as in the Nations expelled before the Israelites. Againe, note hence, that there [Note.] is no saying of any, they are weake, when God will have them to be executioners of his judgements for wickednesse grown to maturity, where∣fore Jeromy saith, that if the Caldees were but a few and all wounded, they should rise up against Jerusalem and burn it with fire.

Multitudes in the valley of decision, the word rendred decision, signifieth tri∣turation * 1.77 or threshing, answering fitly to that which was before said of the harvest being ripe. It is as if he had said, at the time when God shall judge the enemies of his Church by other Heathens, very great multitudes of them shall lye together to be threshed and beaten in pieces, as it were by his judgements, as the straw of the corn by a threshing instrument, and in

varying the word twice before called the valley of Jehoshaphat, into the valley of decision, he sheweth that he meant no particular place, to which men should be gathered together to be judged, but that according to the signification of the words, the Lord would judge and tear them, when his set time should come.

Then the Sun and Moon shall be darkened, that is, the whole course of Natur•• * 1.78 shall seem to be overturned, which way soever these wicked ones shall looke about them, seeing no comfort, but all horrour and confusion, which is com∣monly set forth by darknesse, and sometimes by the lights of heaven turned into darknesse, as Esai. 13. 10. Vers. 16. The Lord shall roar out of Zion, Jer. * 1.79 25. 30. Amos 1. 2. it is said likewise, and the heavens and the earth shall shake, but the Lord will be the hope of his people. As the Lion roaring, the beasts of the forrest quake, so the Lord uttering his voice in judging the heathen enemies of his people, not onely men, but heaven and earth also shall quake, which is spo∣ken to shew his wonderfull great power, that the faithfull might not doubt, but that he was able to take revenge upon their enemies, and to doe for them as hath been said, Hag. 2. 6. He saith not onely, I will shake the earth and the heavens, but also the sea and dry land, which is quoted, Heb. 12. ••6. and applyed to prove the vanishing away of all visible things, and the everlasting per∣manency of the Kingdome, or Church of God militant and triumphant. And of the quaking of the earth before God uttering his voice, we read Exod. 20. But whereas the earth onely then quaked, now he saith, both heaven and earth shall, which because it is applyed by the Apostle to the time of the Gospell, we may likewise apply this, when the Lord shall send forth his Word from Zion, it being preached in all Countreys and Nations, heaven and earth shake; that is, no forces either diabolicall in heavenly places, or of men upon earth shall be able to withstand it, but be as weak as a reed shaken with the wind, and then his people called Israel, whereby the faithfull both of Jews and Gentiles, are meant, shall be filled with hope and comfort.

Jerusalem shall be holy and no strangers shall passe through her any more; as if hee * 1.80 had said, my Church hath been prophaned by being brought under the power of the unclean heathen a long time, but now under the Gospell, all ene∣mies of the truth being by Gods Almighty power subdued, it shall be so no more, Stangers shall not passe through her, that is, vi & armis, subduing her, which was fulfilled in the time of Constantine the Great, after which the whole Church was never brought under an heathens seet more, but onely for a little time, the Emperour Julian proving a base Apostate; For since, although the Church hath been in Italy subdued by the Goths and Vandals, yet she never was wholly, the Eastern Churches then being free, and since the Eastern being brought under by the Turke, the Western were free, onely Antichrist exalting himselfe in the Temple of God, a generall Apostasie befell the whole Visible Church in the West, it being by divine dispensation that this beast had power to doe 1260 dayes, but he being again destroyed, as he shall be, no enemies shall have power over the Church any more, but shee shall be holy, that is, kept separate from such misuage for ever, for to be holy here is to be separated and exempt from the power of the prophane infidels.

And in that day the mountaines shall drop down new wine. Here the benefits a∣bounding * 1.81 in the Church in time of the Gospell are further set forth, for unto new wine is the Doctrine of the Gospell compared, where it is said, No man having tasted new wine will drink old any more, for they will say the * 1.82 new is better, but in the text it is old is better, and therefore having tasted old he will drink no new, whereby is set forth, how the Pharisees stood affe∣cted to the old rigid wayes, to which they had inured themselves, but his * 1.83 Disciples drink new wine by imbracing the Precepts of the Gospell. And whereas milk is here further spoken of this Doctrine is sincere milk, and * 1.84 for rivers of water here we heare of rivers of water flowing out of the belly, Job. 4. 10. Lastly whereas it is said, a fountaine shall come out of the house of the Lord, and shall water the valley of Shittim, this is holy Baptism; the water

whereof in true beleevers washeth away the foulest sins, such as the sins of * 1.85 Israel were, when abiding a time in Shittim in the borders of Moab they committed adultery with the daughters of Midian, and were defiled with their idols sacrifices. Hereby is also intimated, that the Gentiles, for such the Moabites were, imbracing the faith, and being washed with this water should be purified from sin.

Egypt shall be a desolation and Edom, &c. as if he had said, so great shall * 1.86 be the blessings of God upon his Church, as hath beene said, but the enemies of the Church set forth by Egypt and Edom, because Egypt of old was a most cruell enemie to the poore Hebrewes, and since the Edomites, al∣though neare kinsmen, as appeares by divers passages, as Psal. 137. &c. these shall be destroyed, and their land reduced to wildernesses for this their cruelty and inhumanity. And the same is often set forth in other words, Psal. 2. Hee shall breake them in pieces like a potters vessels, Psal. 110. hee shall strike through Kings in the day of his wrath, and judge amongst the heathen, &c. being fulfilled in Jewes, whose City is spirituall Egypt, and in coun∣tryes still continuing heathen, especially in Africa so dry and full of deserts.

But Judah shall dwell for ever, that is, the Christian Church built up∣on a rock, and not to be prevailed against by the very gates of Hell. * 1.87 Vers. 21. And I will cleanse their bloud, that I have not cleansed, where by bloud foul sins are meant, Esa. 1. 15. and these by the bloud of Christ are cleansed, 1 Joh. 1. 6. And in saying, their bloud that I have not cleansed, hee meaneth the Gentiles converted to the faith, for whom no expiations were formerly made, as there were for the Jewes, and so sinne, that was the onely impediment of Christs dwelling in Zion, being done away, the Lord dwells alwayes in her, that is, his Church for evermore, and every soule thus cleansed.

Notes

• * 1.1

  Hieron. in pro∣log.
• * 1.2

  Calvin.
• * 1.3

  R. Solom.
• * 1.4

  Lyra.
• * 1.5

  V. 1. V. 2, 3. V. 4.
• * 1.6

  Dan. 1. 2 King. 24. 2 King. 25.
• * 1.7

  Lyra.
• * 1.8

  2 King. 24. 2.
• * 1.9

  V. 6.
• * 1.10

  V. 7.
• * 1.11

  V. 8.
• * 1.12

  V. 9.
• * 1.13

  V. 10.
• * 1.14

  V. 11, 12.
• * 1.15

  V. 13.
• * 1.16

  Calvin.
• * 1.17

  V. 24.
• * 1.18

  V. 17. Lyra.
• * 1.19

  V. 18.
• * 1.20

  V. 19.
• * 1.21

  V. 1.
• * 1.22

  V. 2.
• * 1.23

  Gualter.
• * 1.24

  Glos. Ord.
• * 1.25

  Lyra.
• * 1.26

  Ribera.
• * 1.27

  V. 3.
• * 1.28

  V. 4. V. 5.
• * 1.29

  V. 6.
• * 1.30

  V. 9.
• * 1.31

  V. 10.
• * 1.32

  V. 11.
• * 1.33

  V. 12. V. 14.
• * 1.34

  Gen. 5.
• * 1.35

  V. 15.
• * 1.36

  V. 16.
• * 1.37

  V. 17.
• * 1.38

  Glos. Ord.
• * 1.39

  V. 18.
• * 1.40

  Lyra.
• * 1.41

  Lyra.
• * 1.42

  Calvin. Gualter. Ribeara.
• * 1.43

  V. 21. V. 22.
• * 1.44

  V. 24.
• * 1.45

  V. 25.
• * 1.46

  V. 26, 27.
• * 1.47

  Hierom.
• * 1.48

  Eph. 3. 17.
• * 1.49

  Navatus. Arminius.
• * 1.50

  Lyra.
• * 1.51

  V. 28.
• * 1.52

  Lyra.
• * 1.53

  Ezek. 36. 16. Act. 21.
• * 1.54

  V. 30.
• * 1.55

  Calvin.
• * 1.56

  V. 31.
• * 1.57

  Rev. 6. 16.
• * 1.58

  V. 32.
• * 1.59

  V. 1. V. 2. Lyra.
• * 1.60

  Calvin.
• * 1.61

  2 Chron. 20.
• * 1.62

  V. 3.
• * 1.63

  V. 4, 5.
• * 1.64

  Calvin.
• * 1.65

  V. 6.
• * 1.66

  Gualter.
• * 1.67

  V. 7.
• * 1.68

  V. 8.
• * 1.69

  V. 9.
• * 1.70

  V. 10. Lyra.
• * 1.71

  V. 13.
• * 1.72

  V. 14.
• * 1.73

  Calvin.
• * 1.74

  V. 12.
• * 1.75

  V. 13.
• * 1.76

  Gen. 6.
• * 1.77

  V. 14.
• * 1.78

  V. 15.
• * 1.79

  V. 16.
• * 1.80

  V. 17.
• * 1.81

  V. 18.
• * 1.82

  Luk 5. 39.
• * 1.83

  Gualter.
• * 1.84

  1 Pet. 2. 3.
• * 1.85

  Numb. 25.
• * 1.86

  V. 19.
• * 1.87

  V. 20. Matth. 16.