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 PROPHESIE OF NAHUM:

CHAP. I.

THE burden of Nineveh, the Book of the Vision of Nahum the * 1.1 Elkoshire: After Jonah his preaching destruction to Nineveh, it seemeth that although for the present they repented and escaped, yet they returned again, as the dog to his vomit, to their old sins, for which Nahum was stirred up to prophesie against them, not that now there was hope to doe them any good (for relapses are more hard to be cured then first falling into sin) but for the comfort of the children of Israel, who, he foresaw by the spirit should be subdued by the King of Nineveh, who was the King of Assyria, and kept his Court at Nineveh, as his chief citie. That they might therefore have some comfort, that those their enemies should not be spared alwayes, but be subdued also by another, and to give some check to the Ninevites insolency; Nahum here prophesieth against them, and he hath his name Nahum from comforting. He is said to be an Elkoshire, from Elkon a vil∣lage in Simeon, as Jerome saith. For the time of his prophesying, it is not set down, but as we have it from the Hebrews by tradition, it was in the time of Hezekiah, between the 6. and 14. of his reign, and so after Jonah, who pro∣phesied in the dayes of Jeroboam the second, as hath been shewed, betwixt whom and Hezekiah were between 41 and 42 years, so that if Jonah prophesi∣ed not till the end of Jeroboams reign, and Nahum began about the 10. year of Hezekiah, the whole time between these two Prophets was 46 years, but because it is most probable, that Jonah prophesied against Nineveh, some years before Jeroboams death, we may well hold 50 years at the least to have been betwixt them, in which time it is not to be doubted, but that Nineveh had for∣gotten the danger in which they were in Jonah his time, and so grew secure and most sinfull again, that God would not now spare them of that City any more; neither will he spare any whom he hath once spared from death upon [Note.]

their humiliation, if they fall to sinning in like manner again, according to that threatning of our Lord, Go thy way and sin no more, lest a worse thing befall thee. For the time when the prophesie of Nahum took effect, it could not certainly be long before it was fulfilled in part, for even in the time of Hezekiah, who reigned but 29 years, and long before his death, Merodach Baladan is said to have been King of Babylon, and after that no mention is made more of the As∣syrian King, implying that that Kingdom was then subdued, and if so, cer∣tainly Nineveh the chief city thereof, was then subdued, and this was at the least 14 years before Hezekiah dyed. For he had 15 years granted him to live still after his deadly sicknesse, and that sending of Merodath Baladan to him to congratulate his recovery was most probably within one year, so that it was about the 15 year of Hezekiah his reign that Nineveh fell, and according to the computation before made, then there were not 5 years betwixt this threat∣ning and the subduing of the Ninevites; yet it is noted that the full destru∣ction of Nineveh, happened not till after the destruction of Jerusalem: to which, after the 10 years of Hezekiah, at what time Nahum prophesied, were 124. For, as it is said in the great Chronicle of the Hebrews, called Sedar Olam, and * 1.2 assented to by Jerom in prooem. Nineveh was destroyed by Nebuchadnezzar, so also Theodoret, Rupertus, Lyranus. Now Jerusalem was destroyed anno 18. of Nebuchadnezzar, and Alexandria in Egypt after that, saith Josephus anno 23. which is spoken of Nahum 3. 8. as done before. But to return to the prophesie, to make the Ninevites that were proud of their strength, and all others to fear the threatnings of God the more, he sets forth his power and terriblenesse to the wicked, v. 2, 3, 4, 5, 6. then that his faithfull servants might have comfort, when he rageth most, his graciousnesse to them, v. 7. But in his describing of * 1.3 God he followeth that which is written of him by Moses, Exod. 34. 6. slow to anger, and will not at all acquit the wicked, v. 3. which is inserted lest the Nine∣vites should say, if the Lord be so terrible, why do not we yet feel his fury? oh saith he, he is slow to anger, his wrath is so tempered with patience, that he long forbears the most wicked, to make them the more without excuse, and that his mercy might shine the more in not proceeding suddenly against the wicked, but being first admonished, and space of repentance being given unto them.

With an overrunning floud he will make an end of the place thereof, that is, of Nine∣veh, * 1.4 coming by a floud against it, as sometime against the old world, of which the very Heathens were not ignorant. And accordingly saith Gualter, Dio∣dorus * 1.5 writeth, that they had an old oracle, that the city should then be taken, when a river became an enemy to the city, and he also addeth that in the time of the besieging thereof, the waters were so increased with continuall showers that the wall was hereby demolished 20 furlongs long, and so the city was said open to the enemy to take it, which if it were so, the Prophet was in this threatning most punctuall, otherwise, the floud here spoken of is to be under∣stood, as Esa. 8. where it is threatned, that the Caldees should come against Judea as a floud suddenly and irresistibly bearing down all things; and dark∣nesse shall pursue his enemies, this is added to shew that Nineveh being destroyed should lye ever after in darknesse, never being rebuilt, but lying alwayes in obscurity, which had formerly shone so much in worldly glory.

What do ye imagine against the Lord? he will make an utter end, affliction shall not rise * 1.6 up the second time: Having spoken of the Ninivites, as enemies to the Lord, now he sheweth why he called them so, they imagined things against the Lord, and what were they? Verily to root out and to destroy his people out of an hatred of the true religion by God set up amongst them: for thus Senacherib their King did in the days of Hezekiah but to his own confusion. They thought nothing less then of being against God in that expedition, for that tyrant pretended God * 1.7 to be the Author of his coming against Jerusalem. But we see here, that imagina∣tions [Note.] and practises against Gods servants and true worship, are against God, & utter destruction shal be to them that plot and practise such things, for nothing shal be left of such a city for which God should come to make a destruction the

second time, whilest they are foulded together as thorns: here by a comparison from * 1.8 thorns, he sheweth how unable they should be to withstand Gods judgments, and by another comparison from drunkards, and a third from stubble: for if fire comes to thorns being seare, or dry stubble, it burns and flames and can∣not be quenched, till that in a short time all be burnt up; and drunkards be∣ing faln fast asleep lye till they are burnt in the house, that is on fire. This doth most fitly agree to Senacheribs hoast, which though consisting of divers nations was foulded together under him as one, and therefore might seem hard to be broken, and they were intoxicated as with wine by victories when the Angell of the Lord came out as fire and burnt them all in one night, ac∣cording to which it is also spoken of as being done by fire, Esa. 10. 16, 17, 18. whereupon see what hath been written touching the kind of destruction that came upon them.

And the next words make it yet more plain that it was spoken of that hoast. There is one came out from thee, that imagineth evill against the Lord: For * 1.9 who could this be but Senatherib, that so notoriously blasphemed the living God and opposed his own power against his? and the next, though they be quiet and many, yet thus shall they be cut down, when he shall passe through, doe most aptly agree, for the hoast of Senacherib was very great, and as they passed through Judah they found little or no resistance in taking the cities thereof, so that they had great quiet and content: but upon the suddain even in this passing and going on of this proud King towards Jerusalem, came the fatall blow aforesaid, although I have afflicted thee, I will afflict thee no more. The Assyri∣ans being cut off, as in the former words, now the Lord returns to the com∣forting of his people, promising that although he afflicted them by the Assyri∣ans sundry times, yet after this he would not afflict them by them any more, for they should thenceforth be of no power, and he doth not mean that they should be without all affliction in generall, as none of the children of God shall ever be.

For the Lord hath given a commandement concerning thee, that no more of thy name * 1.10 be sown: Here again the Prophet returnes to Senatherib, of whom he had spo∣ken v. 11, 12. shewing that both he and his race should be cut off, for then is a mans name sown when he hath seed to continue it, but no more sown, when, if he be a King; there be none after him to raign any more in his stead, as there was not after Senacherib, although it be said, that Esarhaddon his son reigned in his stead, for the time of his raigning was so short, the Kingdom soon after Senacheribs death being translated from the Assyrians to the Babylonians, that it was counted as nothing. Out of the house of thy Gods I will cut off the gra∣ven image and the molten image, I will make thy grave, for thou art vile. Here the Prophet pointeth at the death of Senacherib which was in the Temple of his Idol, whilest he was there worshipping it his own sons slew him, so the mol∣ten image Nisrock was his grave as it were, because that in the very act of wor∣shiping it he was slain, which doubtlesse made that very house and the Idols therein execrable, and so was their ruine. So Calvin, who saith the way where∣in Carpentus was drawn over his fathers dead body was abominable to the Ro∣mans, * 1.11 and therefore most probably the idols Temple was ever after this horri∣ble fact abominable to the Assyrians. And herein it is worthy to be obser∣ved, [Note.] how this proud King was punished in his kinde, he being the creature of God insulted over God, therefore his sons rise up against him, he would have destroyed the Kingdom and Temple set up and built to the honour of God, therefore the Temple of his God is his ruine, and is it self together with his Idols prophaned, and ever after abhorred, and his Kingdom translated to the Babylonians, and he that vilified the good King Hezekiah, was made most vile, as also is touched in Joel saying, and his stinke shall ascend and his rotten∣nesse, * 1.12 because he hath magnified himself; and vilely he was accounted amongst other nations after this we may gather from that which was done by the Egyptians for a remembrance of his wicked practises, who set up his image, as he was murthered by his sons, whilest he was worshipping his God with this In∣scription, * 1.13

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let any man looking upon me learne to be godly. So Gualter, who also addeth upon v. 15. the feet of him that bringeth good * 1.14 tidings, &c. that this is spoken, as setting forth what should be done after the death of Senacherib, messengers should immediately come to Judah to bring word hereof, and thus that all the feare of any more invasion by the Assyrians was at an end, Judah being called the Mountains, because in the principall part situated upon Mountains, for so was Jerusalem. And because by this means they should thenceforth have no interruption more in resorting to Jerusalem for pieties sake, as they formerly had, he encourageth them chear∣fully to resort thither to keep their feasts, as they had done ever since the time of Hezekiah, promising that the wicked one, whom he calleth Belial, as ha∣ving cast off the yoak of God, should passe no more through the land to trou∣ble it, as being utterly cut off for ever, both King and Kingdom. The Ord. * 1.15 Gloss. saith, that Hezekiah could not keep the Passeover the first month, be∣cause the Assyrians were in the land, but now they and their King being de∣stroyed, here is an exhortation to keep it in the second, and so to expresse all thankfulnesse for so great a benefit; but the keeping of the Passeover the se∣cond month was before Senacheribs comming, and therefore this collection is erroneous, yet the Prophet stirring of them up to expressions of thankful∣nesse, [Note.] sheweth that it is our duty after deliverances from great dangers solemn∣ly to praise God therefore. There is a like passage to this Esa. 52. 7. in spea∣king of the messengers of peace under the Gospel, to which it is to be thought that Nahum here alludeth, and so doth mystically prophesie of the same also, because there is none of the Prophets, but hath something touching the time of the Gospel. Hebr. this verse is the beginning of the second Chapter.

CHAP. II.

HE that dasheth in pieces is come up before thy face, keep the munition, &c. Here * 1.16 the Prophet goeth on to shew what should be done to the Kingdome of Assyria after their King so cut off, as hath been said, viz. that the King of Babylon, who is called the dasher in pieces, or the waster should come and sub∣due it, and withall what preparation should be made by the Assyrian against him, but all in vain, so that they are ironically bidden to prepare thus against his comming to withstand him, but all their preparations should be in vain.

For the Lord hath turned away the excellency of Jacob, as the excellency of Israel or * 1.17 pride: that is, by using Ashur as a rod to punish Judah, as Israel the Lord hath turned their pride into humility, for by Salmanasar Israel, that is, the ten tribes were brought very low when they were subdued and carryed away captive, and Judah when Senacherib came and took all the cities of Judah. But now * 1.18 that work being done, for which Ashur had so great power given him for their chastisement in respect of their sins, his turn to be destroyed was coming also, thus Gualter, who also resolveth the question, how it could be just with the Lord to judge Assyria for executing his will upon Israel, when as he did nothing but what he imployed him about, saying that although it were the secret counsell of the Lord, to doe thus, yet the Assyrian thought upon nothing lesse, but was carryed on by ambition and cruelty to doe it, and therefore was worthy to be so punished. And Calvin saith the same, Jerome * 1.19 yet stands for a diverse Exposition, that is, the Lord hath abated or brought down the pride of Ashur, whereby he was greatly puffed up in regard of his successe against Israel in taking Samaria and captivating the people, by now bringing him as low before the Babylonians, and this is followed by Lyra and others. But the phrase, the pride of Israel, would not bear this Exposition,

whereby it is interpreted of the pride of Ashur, and if Ashur had some cause to be proud for his victory over the ten tribes, certainly he had little cause for any thing which he did against Judah, meant by Jacob, because he received there a greater blow then he gave. For that by Jacob here the Kingdome of Judah is meant, and by Israel that of the 10 tribes, all agree, it being often used in Scripture by Jacob to set forth the most selected part of his posterity, as Esa. 2. Let us goe up to the house of the God of Jacob, Luk. 1. He shall raign in the house of Jacob for ever. Mal. 1. 1. Jacob have I loved, &c. for the emptyers have emptyed them out and marred their vine branches: that is, the Assyrians have brought them to great ruine and misery; in which words the thing wherein their humbling and taking their pride down is set forth, their land had been by Ashur brought to that passe, that it was as an empty thing, and defa∣ced in the destroying of their vineyards, the great ornament of their land.

The shield of his mighty men is made red, the valiant men are in scarlet: Here he returns again to speak of the Caldees that should destroy the Assyrians, and * 1.20 of their puissance, their shields were of red brasse, their mighty men clad in scarlet, that is richly attired; his chariots with flaming torches, by reason of the polished trasses wherewith they were garnished, which by the Suns reflecting upon them shewed like flaming torches; and the firre trees shall be terribly shaken, the word rendred shaken, signifies also to be poisoned, and by firre trees darts made thereof, and so it is meant that the Caldees darts should be most deadly, though by firre trees understand the tallest and stoutest men of the Assyrians that should be made afraid; and some accor∣ding to the Letter, those very trees, of which it is said that they should trem∣ble, as in time of thunder and lightning, whereunto the running of the Ba∣bylonian charlots is also compared.

He shall recount his worthies, they shall stumble: From one army the Prophet * 1.21 here passeth to another, viz. of the Assyrians, shewing what should be done by their King Esarhaddon, when he heard of the Babylonians coming, he should muster his men together to resist them, being very confident that the King∣dome of Assyria, which had hitherto been the most mighty Monarchy of the world, should be able easily to suppresse al forces rising against it. But the event he sheweth should be otherwise, these worthies in going to fight against them should stumble: speaking by a phrase often used amongst the Prophets to set forth their falling before their enemies, as not stumbling is to set forth strength and prevailing: they shall make haste to the wall, to defend the City, as in the next words, their defence shall be prepared, Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 covering, something made under the covert whereof they might fight the more safely upon the wall.

But how little good this should do them is shewed, the gates of the rivers shall * 1.22 be opened, and the palace dissolved: the river Tygris running near Nineveh shall be so increased with continuall rains, that it shall break over the banks in so great force, that the wals shall be made to fall hereby, as was touched before upon ch. 1. 8. the word rendred Palace, here signifieth also a building, and therefore may be taken for a tower upon the wall spoken of before by the name of a defence prepared, out of which they fought.

And Huzzab shall be led away captive, her maids shall lead her as with the voice of * 1.23 Doves tabring upon their breasts: Vulg. miles abducitur captivus, Gualter, astans, she that standeth by, that is, by the King, at his right hand, as Psal. 45. and this is rather preferred generally by our new Expositours, holding that the Queen of Assyria is meant, being either called by this name Huzzab, or by a name ta∣ken from firm standing, because that Queens commonly stood fast, although the people were many of them by means of war necessitated to goe forth and endure the hard brunts thereof, yea and the King also. And the rather be∣cause her maids are said to lead her by being made to goe before mourning like Doves. For when it is thus done, the Kingdom where, must needs be brought to the lowest ebbe of miserie, the common people being much more

hardly intreated. But as this reason is good to prove the Queen to be meant here, ••o a good reason is given by Jerome of the other, because Huzzab signi∣fieth * 1.24 to make to stand, as the presidiary souldiers, who are the strength and slay of a City against enemies; and whereas her maids next spoken of may seem not to agree to this, for touching the souldier we rather say his maids, it is answered, if we put for Souldier the Militia of the City of Nineveh, or mu∣nitio fortis, as Leo, Hebr. renders it, it agreeth very well, by her maids the Mi∣litia or Munitions of the Kingdom in other places being understood, which were but as daughters or maids to her being the chief, as great cities common∣ly * 1.25 are spoken of with their daughters, when the Towns round about them are meant, and they are now not called her daughters, but her maids; intimating their servile estate, into which they were thus brought for a filiall and free, by the Caldees; and to this assent Theodoret, Rupertus, and Lyra, and generally all ancients, and this seems to me the more probable.

Nineveh is of old like a pool of water: Here the Prophet sheweth what a vain confidence, the Ninevites had in the ancient standing of their Kingdome even above 1300. years so that now it should be eternall, as Rome is by some Pa∣rasites * 1.26 of that State stiled Roma aeterna, and how proud the Egyptians were of their antiquity it is well known, for they reckon so many years of Egypts continuance, that they exceed the age of the world 5000 years. Moreover Nineveh is compared to a pool that hath a long time been so, because standing still and not tossed with waves as the Sea, or running like a river, none ever daring yet to disquiet that state, and if they have, it hath been but vain, and as standing waters grow muddy and stinking; so a State living in quiet, and any particular body, according to the saying, Cernis ut ignavum corrum∣punt otia corpus, Ʋt capiunt vitium ni moveantur aquae: a body living in idlenesse is corrupted like waters that are not moved. Some say that Nineveh is thus compared, because now it should not be so vast, as not to be passed over, but * 1.27 little for strength to resist forein forces. Some, as men may walk about a * 1.28 deep pool, but cannot goe into it without drowning, so Nineveh was of old, which is not unapt: Stand, stand, shall they cry, but none shall look back: this hath reference to that which was said v. 7. of the souldiers going into cap∣tivity, to shew, that howsoever they shall seek to incourage one another, yet they shall not stand, but flee and fall before their enemies, and be taken and carryed away.

Then to shew that the City shall be plundered, and all the treasures thereof * 1.29 taken and carryed away by the Babylonians, he saith, take the silver, take the gold, there is no end of the store.

Shee is empty and void and waste: that is, Nineveh thus spoiled of her goods, * 1.30 being before spoken of by the name of Huzzab.

Where is the dwelling of the Lions? Having shewed the subduing and spoiling * 1.31 of Nineveh, now he insults over her, being before a City of Lion-like men, that did tear in pieces and took preys from all other Countries about, where∣by * 1.32 they enriched their wives and children, set forth by Lionesses and whelps, and filled their treasuries, set forth by holes, and dens.

And how comes all this to passe? v. 13. sheweth the Lord was against her, and * 1.33 against what state soever the Lord is, although it be most potent, it shal soon be [Note.] brought to passe: and the voice of thy messengers shall be heard no more, wherein he alludeth to Senacherib his sending messengers to Jerusalem, threatning He∣zekiah and moving the people to yeeld to him, and boasting of his great strength. If this were by cruell tyrants, who have all the power of this world, considered, it would be a great curb unto them in their insolent ways, and it is a comfort to the distressed by them.

CHAP. III.

VVo to the bloudy City, it is all full of lyes and robbery: The Prophet having in the former chapter threatned destruction to Nineveh, now he de∣clares * 1.34 the cause, the grosse sins of Nineveh, lying and robbery, and v. 4. idola∣tries, whereof the land was full, repeating again the terriblenesse of their ene∣mies * 1.35 by their chariots hurrying about the city, and their horsemen to destroy them. And it is not to be doubted but that they were well worthy, that it should be thus with them, it being a punishment that came upon their great ones in their kind, who in their prosperity had lived in all pomp and plea∣sure, having their chariots and attendants to carry them about, all which they got by rapine and robbery.

Because of the multitudes of the whoredoms of the well favoured harlot, the mistresse of witchcrafts, that selleth nations through her whoredoms: Hebr. of the whore of * 1.36 good grace: that is, glorious in the view of the world, for so Nineveh was be∣ing a most great spacious city, there being none like unto it in all the world. But now the Lord threatneth her with destruction for her whoredoms, that is, idolatries, wherein she abounded, and witchcrafts, for harlots, as witches, fascinate young men with their beauty and other crafty means whereby they allure them, and so make them as slaves to their lusts, and they that are thus enthralled to sin are often said in Scripture to be sold to work wickednesse, as Ahab and others, and accordingly here Nineveh is said to sell Nations through her whoredoms. For what Nineveh did was exemplary to the coun∣tries about, which were subject unto her, and so this infection of wickednesse from her overspread them all.

Art thou better then populous No, that was well situated amongst the Rivers? The City * 1.37 called No was a famous city in Egypt, having the Sea on one side, marish grounds that were unpassable on the other, and a great river on the third, and it was as * 1.38 Diodorus Siculus hath it, 80 furlongs in compasse, yet by Nebuchadnezzar destroyed anno 23 of his reign, as was before noted out of Josephus upon ch. 2. and being re∣built again above 200 years after, by Alexander the great, the name was changed to Alexandria, for which the Vulg. Lat. for No here hath Alexandria, whereas it is spoken of by way of comparison with Nineveh, as if Nineveh were not grea∣ter, it is not so to be understood, for, as the same Diodorus writeth, Nineveh was 480 furlongs in compasse, yea so great that none in all the world was for greatnesse comparable to it, in Jonah it being said to be a City of 3 dayes journey. But No by reason of the situation and populousness was as strong, and unlikely to be subdued by a foreine enemy, yet was, as hath been before shewed, but not till after this prophesie a long time, yet spoken of by the Prophet as already subdued, because he certainly foresaw by the spirit, that it should be, and that before Nineveh, that when the men of Nineveh should see it come to passe, they might know that their time of de∣struction was at hand. Ethiopia and Egypt were her strength and there was none end: hereby the strength and security of No is further set forth, it was a member of Egypt, which was, as Pomponius Mela writeth, in the dayes of King Amasis * 1.39 20000 Cities, and at the back of it was Ethiopia, another mighty Country which was also allyed to Egypt, coming of the same parentage, for Chus of whom came the Ethiopians, and Misraim of whom the Egyptians, and Phut of * 1.40 whom the Afri, a part of whom was Lybia, were all brethren coming of Ham, * 1.41 and therefore a great strength one to another, for which No might be thought impregnable. In saying there was no end, he meaneth that in mentioning Egypt and Ethiopia he had not spoken of all the strength of No, for there were so ma∣ny more joined with her in consanguinity, that it were endlesse to be recoun∣ted, see the same threatned by the name of Noph, Jer. 46. 19. V. 11. Thou shalt * 1.42 be drunken, thou shalt be hid: Jer. 25. 19. Egypt is likewise said to be made to drink of the cup of Gods wrath, when by the sword destroyed amongst other

Nations, thou shalt be hid, that is, be brought to nothing, as Calvin hath it, * 1.43 being as a thing not appearing any more, although some expound it of Nine∣vehs hiding her face for shame, or being ashamed, thou shalt seek strength, because of the enemy, Hebr. from the enemy, the meaning being, thou shalt seek to thy enemy the Babylonian, when thou seest thy self ready to be brought into his power to spare thee, that thou mayest stand still upon any composition for present pay or yearly tribute, but all in vain. And this was a great ebbe of mi∣sery for Nineveh to be brought unto, that formerly ruled over Babylon as Lady [Note.] and mistresse, and to this misery doth sin bring the most potent Nations.

To shew how they should be brought to this he useth two comparisons, one of a fig tree, the first ripe fruits whereof fall with a little shaking. 2. Of * 1.44 women who are timorous and fearfull and weak, and therefore easily over∣come.

Tread the morter, make strong the brick kill: from threatning he proceedeth to ironizing, whereby he sheweth what pains the Assyrians should take to * 1.45 fortifie their City, in making morter and brick, and so by building there∣with fortifie it, but all in vain.

Thy canker worm spoileth and fleeth away, &c. Here by another comparison he sheweth how easily the Assyrians should be made to flee as locusts when the * 1.46 S••n shineth out of the hedges, where they lay in the time of cold, having been hurtfull before to other peoples, as the canker-worm to trees.

He speaketh yet more plainly, Thy shepherds slumber, O King of Assyria: mean∣ing, that they that should defend both the King and Country were dead being * 1.47 slain by the sword, and v. 19. the wound now made in Ashur, he sheweth to be incurable and by none pityed, but by all people about a matter of exultation * 1.48 and joy. That similitude of Locusts served to shew their numerosity, to which they trusted, being herein like Locusts, in that in winter time having lyen still, in summer they went out in great companies and made a prey of all green and springing things, and the King of Nineveh his Counsellors he cal∣leth * 1.49 his shepherds, who when he had most need of their Counsell were like men in a slumber; unable to give him any good, whereby he might be preser∣ved the time of this danger.

Notes

• * 1.1

  V. 1.
• * 1.2

  Hieron. Theodoret. Rupertus. Joseph. l. 10. c. 11. antiq. V. 2, 3.
• * 1.3

  V. 7.
• * 1.4

  V. 8.
• * 1.5

  Gualter.
• * 1.6

  V. 9.
• * 1.7

  2 King. 19.
• * 1.8

  V. 10.
• * 1.9

  V. 12.
• * 1.10

  V. 14.
• * 1.11

  Calvin.
• * 1.12

  Joel. 2. 20.
• * 1.13

  Gualter.
• * 1.14

  V. 15.
• * 1.15

  Glos. Ord.
• * 1.16

  V. 1.
• * 1.17

  V. 2.
• * 1.18

  Gualter.
• * 1.19

  Calvin. Hieron.
• * 1.20

  V. 3.
• * 1.21

  V. 5.
• * 1.22

  V. 6.
• * 1.23

  V. 7. Gualter.
• * 1.24

  Hieron.
• * 1.25

  See vers. 10. a¦gain, where she is spoken of in the feminine gender, Nineveh being meant & not the Queen. V. 8.
• * 1.26

  Calvin.
• * 1.27

  Lyra.
• * 1.28

  Calvin.
• * 1.29

  V. 9.
• * 1.30

  V. 10.
• * 1.31

  V. 11.
• * 1.32

  V. 12.
• * 1.33

  V. 13.
• * 1.34

  V. 1.
• * 1.35

  V. 2, 3.
• * 1.36

  V. 4.
• * 1.37

  V. 8.
• * 1.38

  Diodor. Siculus.
• * 1.39

  Mela.
• * 1.40

  V. 9.
• * 1.41

  Gen. 10.
• * 1.42

  V. 11.
• * 1.43

  Calvin.
• * 1.44

  V. 12, 13.
• * 1.45

  V. 14.
• * 1.46

  V. 16, 17.
• * 1.47

  V. 18.
• * 1.48

  V. 19.
• * 1.49

  Calvin.