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. XVI.

AHaz the sonne of Iotham now succeedeth him being dead, Anno 17. of Pe∣kah, * 1.1 and followed not David but the wicked kings of Israel, making his son to goe through the fire, after the abominable manner of the heathen. He began his reign at 20 and reigned 16 yeares, 2 Chron 28. 2, 3. He made images to Baal, and burnt incense in the valley of the sonne of Hinnom, and burnt his sonnes with fire.] Of this way of worshipping idols, see before, upon Levit. 18. 21. and the manner of it. VVolphius from the time that he reigned, which was as long as his father had * 1.2 done before, noteth a proportion of time held in punishing the wickednesse of Iu∣dah [Note.] answerable to that, wherein they had such meanes of grace, and enjoyed pro∣sperity; for 2 Chron. 28. all his time was full of oppressions, and miseries. And likwise we that have so long prospered may justly feare intollerable and long pro∣tracted miseries to come upon us for our sins, unlesse by speedy repentance we pre∣vent them.

Then Rezin King of Syria, and Pekah king of Israel came against Ierusalem, and * 1.3 besieged Ahaz▪ but could not prevaile] 2 Chron. 28. 5. it is said, wherefore the Lord delivered him into the hands of the king of Syria, who smote him and carried away cap∣tive a great multitude to Damascus, and also into the hands of the king of Israel, who slew 120000 in one day, &c. Betwixt these there seemeth to be a manifest contradiction, so if they prevailed not, how was Ahaz delivered into the Syrians hands, &c Iosephus saith, that coming first together against Ierusalem, they could * 1.4 not prevaile for the great strength of that city, but then the king of Syria turning himselfe to Ellatha, which was a city taken away from the Syrians before by Aza∣riah, 2 Kings 14. 22. he took it, and having slain, he should have said, rooted out the Iewes who dwelt there, v. 5. he placed Syrians in their steed, thus returning into his own country, and for Ellatha, he hath Aila by the red sea. Then the king of Iudah understanding that the Syrians were departed because hee thought himselfe of strength sufficient to deal with the King of Israel, went out to fight with him with a great army, but doing it in contempt of God, whom he had forsaken, the king of Israel prevailed against him and slew of his men 120000. and carried away captive an incredible multitude, the Chronicles saith, 200000 women and children. And if things were done in this order, both these histories agree very well together, the Chronicles only supplying that, which was wanting in the Kings. Ierom, and after him Procopius, and Theodoret say, that one warre made by the Syrians and Israe∣lites * 1.5 severally is set forth in the Chronicles, and another after this, their forces being joyned together, set forth in Kings, and this agreeth with the Hebrew, Chron. c. 22. and is followed by Dionysius and others. And this is most consonant with the sa∣cred history, which saith, that Rezin the king of Syria smote him, whereas if no∣thing be meant, but that he smote the Iewes in Ellathah, it were not so properly spoken, seeing he smote not him there, but some of his subjects; he being in the mean while in Ierusalem with his army cut of his danger. Moreover when Rezin * 1.6 and Pekah king of Israel besieged Ierusalem, it is said that Ahaz sent for help into Assyria against them, and that the king of Assyria came and took Damascus, the chief city of Rezin and slew him, wherefore he had no time then by the way as he returned from Ierusalem to fight against another city, and to take it, and to re∣move the old inhabitants, and to bring in new, but rather hearing of the coming of the king of Assyria against his country, he hastened thither to defend it. And see the taking of Ellatha and restoring it to his dominions could not be at that time, but at some other before it, although it be mentioned after the siege and fighting against Ierusalem, v. 6. and said to have been done at that time, for these words [at that time] may be expounded generally of the time when Rezin had power over the king of Iudah for his sinnes, which was from the very beginning of his reigne, and and so Chron. Hebr. saith, Anno 17. of Pekah, this was done.

If it shall seem strange that the king of Israel should joyn with heathens against Iudah, it may be conceived that Ahaz kept correspondency with the king of As∣syria,

who was the great enemy of Israel, and therefore the king of Israel was easily brought to joyn with the king of Syria against him, to take him away, and to set another king in his room, who if the king of Assyria should come again, might be an help unto them, and not ready to joyn with him their common enemy, as Ahaz was, which is expressed Esa. 7. 6. where this coming against Ierusalem by these two kings, is more fully set forth, saying; Let us joyn Iudah to us, and set over it for king the sonne of Tabeal. For the Syrians, if it shall seem strange, that they who were alwayes so great enemies to Israel, agree now to make one army toge∣ther with them, it is to be understood, that in the dayes of Ioash and of Jeroboam they were so beaten, that they were glad to live quietly by the Israelites, and from cessation of armes, it is no marvail that they grew into such amity, as that they were now as one people confederate together, especially being also idolaters alike. Whereas Israel being idolatrous, as Iudah, yet prevaileth against Iudah, this is no∣thing strange, if we consider Ioash before prevailing against Amaziah, and the kings of Assyria against them both. For God useth oftentimes some most wicked, as his rods against others to correct them, and then casteth these rods also into the fire, as he did the Assyrian kings, when by them he had scourged Israel.

Now forsomuch as it appeareth by that which hath been said, that the history touching Gods delivering of Ahaz into the hands of Rezin, and then of Pekah king of Israel, set forth 2 Chron. 28. went before that of their joyntly coming together against Ierusalem, I will proceed in the explication of this first, and then return a∣gain to 2 King. 16. The king of Syria first coming against Ahaz, is said to have smitten him, and to have caried away captive a great multitude, that is, to have gotten the victory, and to have taken many prisoners, which yielded to his mercy▪ for he is smitten by the enemy, and into his hands he is delivered, whose forces are subdued. And this most probably was done about Ellathah, for which Rezin con∣tended at this time, and so these captives were the inhabitant, of Ellathah, who are said to have been carried away, and others from Syria brought to dwell in their place, 2 King. 16. 6. Then the king of Israel came also and prevailed against * 1.7 him, and smote him with a great stroke. This being shewed in generall, v. 6. the number of his forces slain by the king of Israel, is particularly declared, viz. 120000 in one day, and then the number by him carried away captive, v. 8. and before that what men of note were smitten. v. 7. Zichri, a mighty man of Ephraim smote Maaseiah the Kings son. For whom Ierom, qu. Hebr. hath the sonne of Molech, * 1.8 that is, one, as he thinketh, so called, because he was most earnestly addicted to the worship of Molech, the idol whom Ahaz served. He smote also Hazricham go∣vernour of the kings house, and Elkana the second to the king, and all this God did against him and his people, because they had forsaken the Lord, as is expressed v. 6. Whatsoever was the quarrell that their enemies had against them, God in whose power it is only to give victory, made them victorious for this cause, and the Israe∣lites to sustain so great slaughters, of the like to which in the reign of Amaziah, see also chap. 25. Whilest the Israelites were carrying away captive that great multi∣tude of women and children, which they had taken, Oded a prophet of the Lord came before them, as they were entring into Samaria, &c. v. 9. the vulgar Latin hath it, Obed, &c. Lyra saith, that he dwelt not in Samaria, but came out of Iudah, so * 1.9 likewise Jerom according to the Hebrew traditions saying, that Oded came to Sa∣maria, for he was of Iudah, as being that Oded who was father to Azariah, that pro∣phesied to Asa, 2 Chron. 15. 1. But how far from truth the Hebrew traditions are * 1.10 herein appeareth, because from Asa till this time, passed 200 years, and Oded was then father to a son that prophesied. To leave this Oded then, as unknown any more, then by his name, let us see what he saith. Behold, the Lord being angry with Iudah, hath delivered them into your hands, and ye have heinously slain them, so that your cruelty reacheth up to heaven. Moreover, ye mean to make them servants and handmaids unto you, which is not needfull to be done, for ye have sinned in this matter against the Lord your God. So the vulgar Latin. But Iunius more according to the Hebrew, are there not amongst you, amongst you I say, onely sinnes against the Lord your God? Hebr. verbatim, annon vobis solum, vobiscum peccata, &c. that is, have

not ye sinnes enough of your own, only against God, to pull down his judgements upon you, that you will by more cruelty thus against your brethren of Iudah, en∣crease the number of them? He would not have them to think, because God had now given them the victory for the sinnes of Iudah, that they were better accepted of before him, for even they had sinned as grievously also, and therefore ought not thus to insult over their distressed brethren, lest that hereby God should be provo∣ked against them also, but restore again their captives.

At this saying, there were certain men of Ephraim of the chief, that were so * 1.11 moved, as that they stood against the army, and forbade them to bring in the cap∣tives, which did hereupon forbear, and then they having fed and clothed the na∣ked, &c. carried the feeble amongst them upon their own beasts unto Iericho, and delivered them to their brethren; so mightily did the word of God in the mouth of the Prophet work upon them, although he used not the Lords name unto them, as Ierom noteth, because he thought them for their idolatries unworthy.

At that time Ahaz sent to the Kings of Assyria desiring aid. Moreover the Edo∣mites * 1.12 came, and the Philistims, &c. This of sending for help to Assyria, is more ful∣ly set forth, 2 King. 16. 5. 7. When Rezin king of Syria, and Pekah king of Israel came against Ierusalem and besieged it, Ahaz sent to Tiglath-pileser king of Assyria, to help him against them. Then he took the silver and gold in the Lords house, and in the Kings treasury, and sent a present unto him, who thereupon came against Da∣mascus * 1.13 the chief city of Syria, and took it, and slew the king, who doubtlesse hear∣ing of his coming, hastened from the siege of Ierusalem to defend his own country. This is more amply set forth Esa. 7. where it is shewed, what fear came upon A∣haz and the men of Iudah, when they heard of the coming of these two kings a∣gainst them, and that the prophet was sent unto Ahaz, to tell him, that they should be able to do nothing against Ierusalem, and therefore he biddeth him not to fear them. And then he giveth a signe of a Virgins conceiving and bearing a sonne, ex∣tending his prophesie to a farre greater comfort to come afterwards by the birth of Christ. And to comfort and confirm the men of Iudah the more for the present, he foretelleth of the destruction of both these kings in a short time, viz. before a childe now born, should have knowledge to refuse the evill and to chuse the good, as in∣deed it fell out, because Rezin was slain forthwith, and Pekah in the twenty year of his reign by Hosheah, who usurped the kingdome, and at this time he was upon his 18. year at the least. And chap. 8. 4. that as those two kings had come before severally, and carried away rich spoils out of Iudah, so from Damascus in Syria and Samaria in the land of Israel, should the like spoils be carried by the king of Assyria, before the childe then born should be able to say (my father.) How the judgement against Rezin was executed, is shewed here v. 9. but against Israel how, it is not said, but because Esay speaketh hereof also, it is certain, that it was fulfilled, and Iosephus saith expresly, that Tiglath-pilesar carried away a great multitude of cap∣tives * 1.14 out of the land of Israel, having wasted first the country, and Chron. Hebr. that then the golden calf in Dan was carried away by the Assyrian.

For the beginning of this warre made by the two Kings against Ierusalem, it is likely, that having severally invaded the land of Iudah the yeare before, and pre∣vailed, they thought, that if with their forces united they should march thither againe, they might take the chiefe city it selfe, Ierusalem. Wherefore they at∣tempt it, but in vaine, although Ahaz for his idolatry deserved to be given into their hands. For if they could have prevailed, as is shewed, Esa. 7. they would have quite taken away Ahaz and his seed, and have set up for King the sonne of Tabeal, that is, some great man of Syria, which God would not suffer for his pro∣mise sake unto David, that he would alwaies leave unto him a light in Israel. Therefore to prevent this, Esay with his sonne Sheuriashub is sent to Ahaz, as was before said. But the wicked King not beleeving him, trusted rather to an arme of flesh and sent to the King of Assyria, hiring him with great treasure to come and helpe him. Then he being allured by so great a gift, hastened with his army against Damascus, as hath been already shewed, thus causing the Assyrian forces to leave the siege of Ierusalem, and to returne to their owne; and it is most probable, that

the King of Israel did also the like, whereby Ahaz being freed from their danger * 1.15 went to Tiglathpilesar to Damascus to congratulate his victory, and there seeing a great and glorious altar, upon which those heathens sacrificed to their idols, he sent the patterne of it to Ierusalem, commanding Ʋriah the priest to make the like against his returne, &c. But before we come to this, a doubt is to be resolved: for whereas it is here said, that Tiglathpilesar came against Damascus and slew Rezin the King, and depopulated the countrey of Pekah, and carried away many captives, as hath beene already shewed, this being by Hebr. Chron. the second captivity of the Israelites, which was a great help to Ahaz King of Iudah, 2 Chron. 28. 20. it is said, that Tiglathpilesar coming to Ahaz streightened him, and con∣firmed * 1.16 him not, and v. 21. although he gave great treasures to him out of the Lords house, &c. yet he holpe him not. Sol. When he had at his request gone against the two kings his enemies, whereby, they were compelled to withdraw their forces from Ierusalem, he did him more hurt after this, then he had done him good herein, by coming into and pillaging his countrey and putting him in feare of his owne life also, which is intimated, 2 King. 16. 18. where it is said, that A∣haz removed the covering of the Sabbath, &c. from the house of the Lord for feare of the king of Assyria, so that this king was then in Ierusalem, and made great ha∣vock there amongst Ahaz his people, and he was in continuall feare of his breaking into his pallace, so Iunius. But it is not said he did these things Hebr. for feare, but * 1.17 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before the face of the king of Assyria, which by Lyra is ex∣pounded, * 1.18 to please him by shewing, that he had left worshipping of the Lord, the way into whose house he had stopt up, as it lay from the kings pallace. But if it were so, his seeking thus to please him came from feare, and because he saw him∣selfe to be now in his power and yielded to doe any thing, that his kingdom might not be destroyed, but he might agree to depart: For that the Assyrian king at this time subdued him and made him his tributary appeareth, 2 King. 18. 7. where it is said, that Hezekiah, his son rebelled against the king of Assyria and would not serve him, which agreeth not, but to a kingdome under tribute and to this was Iudah never brought, till that Ahaz, as he had spoken of himselfe, 2 King. 16. 7. I am thy servant and thy sonne, was indeed brought under by the same king of Assyria. And to expresse this the Vulgar Lat. for these words, 2 Chron. 28. ••0. Tiglahpilesar com∣ming to him streightened him] hath these words, he brought also Tiglahpilesar a∣gainst him, who afflicted him and wasted him without resistance. Touching the cover of the Sabbath, and the outward enterance of the king, which he is said to have removed from the house of the Lord before the king of Ashur; the Vulgar lat. re∣taining the Hebrew word, hath Musac Sabbati being expounded by Lyra, either the treasury, where the kings upon the Sabbaths put their offerings for necessary uses about the temple, which he saith, is the common exposition: or according to R. Solomon, a place in the porch of the temple gloriously covered, where the king used to sit upon the Sabbaths. Hugo followeth that of a treasury, but saith, the mo∣neyes * 1.19 given by the king and put there were for charitable uses. And whereas Iu∣nius hath he removed from the house of the Lord, the Vulgar lat. hath, he turned to the house of the Lord▪ which the Ord. Glosse expoundeth, that when the king of Ashur * 1.20 should come he might see and desire them to carry away, as he did many other great gifts, which he gave unto him. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used signifieth to make to goe about, and being read together with the next words, it is neither from, nor to the house of the Lord, but onely he made to goe about the house of the Lord. And what did he make to goe about? Answ. The covering of the Sabbath and the kings outward passage to the house. Or rather the covering having reference to the word, cut off, v. 17. (for most probably, as he tooke away other things of price from the house of God, thus defacing it and leaving it naked, so he tooke away this covering of brasse also, which was built in the house for some use before spoken of, or for the Priests to rest themselves in, according to some others) nothing else is meant, but that he stopt up the way of the king to the Lords house, so that if any would goe thither they must needs goe round about and so come up by many steps an high hill with great difficulty to the house; yea having done thus, to shew, that

he would have no more worship there performed, he shut up the doores of this house, as is said, 2 Chron. 28. 24. And whereas he is said to have done these things and others against the house of the Lord, v. 17. before the king of Assyria, touching the meaning whereof expositours are doubtfull. I conceive, that he did thus, when the Assyrian King was there, that he might give largely unto him to enjoy his fa∣vour, not regarding the Lord so much as him: for which cause and for that he was a grosse idolater, he cared not, how he spoiled the Lords house of all the ornaments, to give to this heathen king. And thus haply it is to be understood, that the king of Ashur coming to him streightned him and did not helpe him, because by his meanes he was greatly impoverished, that all he could wrap and rend, as we say, being taken to give to him, whether out of the Lords house or his owne, as 2 Chro. 28. 21. And so he became the lesse able to make warre against other enemies, that invaded his land, as 2 Chron. 28. 17, 18. the Idumeans and Philistims.

Having thus resolved the doubt, how the King of Assyria is said not to have helped, but streightened Ahaz, he also covenanting, as we may gather by that, which hath beene already said, to pay him a yearly tribute hereafter, I returne now to his idolatry with the gods of Damascus: of which see 2 Chron. 28. 23. although here his causing of an Altar to be made like unto that at Damascus only be spoken of, and * 1.21 setting it up in the place of that, which he caused therefore to be removed. It is most probable, as Pellican hath it, that he first sacrificed to the gods of Damascus being there, that he might the more confirme his league with the king of Assyria. But whereas he professeth, 2 Chron. 28. 23. that now he would serve the Syrians gods, because they had holpen them, and he hoped, that they would helpe him likewise; but it is said, This turned to his ruine, he had reference to the Syrians victories obteined against him in times past and not to their present state, since the king of Assyria subdued Damascus, seeing now they were not helpfull to them. A man would thinke, that Ahaz seeing, how they failed the Syrians at this time; should not have beene induced to sacrifice to such impotent gods: but idolaters fare like men be witched, for so did one of his progenitours; also Amaziah, when he had subdued the Edomites, worshipping their gods, 2 Chron. 25. 14. yet be∣cause he did not onely thus, but caused also such an altar, as was at Damascus to be made at Ierusalem, upon which all sacrifices should be offered against his returne thither with Evilmerodach, it seemeth, that the good liking of that king was of no small force to move him hereunto. And it is noted that he had an high priest according to his minde, called Ʋrijah, to whom he had no sooner sent the patterne of the Altar, that he would have made, but it was done according to his command against his returne to Ierusalem. Yea, he did so comply with him, that he suffered the king at his return to offer sacrifice upon this new great Altar, and his meat-of∣fering and drinke offering, as the zealous Priest Azariah would by no meanes suf∣fer his grandfather Ʋzziah to doe, and when he persisted notwithstanding his op∣position, God executed his judgement of leprosie upon him. If any man shall mar∣vell, that he did not the like against Ahaz, who much more deserved it; I answer, God is not wont alwayes to proceed one way in punishing, but divers, wherefore he punished Ahaz otherwise: for 2 Chron. 28. 17, 18, 19. it is said, that the Edo∣mites and the Philistims spoiled his countrey, and that his kingdome was brought low because of him. And if he escaped in person, it was but for a time in this world, he being reserved to the future judgement in another world, as most wicked men are, whereas Ʋzziah most probably was judged here, that he might not be con∣demned hereafter.

But it may be demanded, to whom did Ahaz here offer, to God or to idols? Ans. it is not expressed, but only that he offered and commanded the Priest hereaf∣ter to offer all sacrifices upon this new altar, whereupon some think that the sacri∣fices were still here offered to God, because the holy Scripture saith nothing of this abomination done in the Temple or Court thereof, as it doth in relating the idolatry of Manasseh, 2 Chron, 34. 5, 6. yea it is expressely said, 2 Chron. 28. 24, 25. that the doores of the Lords house being by him shut up, he set up altars and idols in every city of Iudah, and sacrificed there unto them. Yet Tostatus saith, he took away the

altar of the Lord, that no more sacrifice might be offered to him, but upon the new altar to the honour of the gods of Edom. And Theodoret saith, that this altar was * 1.22 set up to some one of the gods of Damascus, and Adrichomius, and Genebrard, that upon it sacrifice was offered to them. And truly I can hardly be induced to think, that hee would set up an altar of Damascus to sacrifice to any other, but to the gods of Damascus, especially seeing hee shut up the temple of the Lord, and rifled it of all the vessels and ornaments. It is expressely said, 2 Chron. 29. 7. that no sacrifice was then offered to the Lord, and if not to the Lord, then it must needs be to idols.

Then Ahaz removed the Altar of the Lord that it might not stand between his new * 1.23 altar, and the house, to the North side, commanding Ʋrijah the Priest to offer all sacrifices upon the new great altar, wherein he readily obeyed him also. And tou∣ching the altar of the Lord, he said, that it should stand by for him to enquire, that is as Iunius hath it, if he should think good at any time so to doe. And in the Hebrew it is also to enquire, but the vulgar Latin hath it, ad voluntatem meam, expounded by Pellican, to be offered upon, if at any time I shall please, but for the present it shall * 1.24 stand by as antiquated, and out of use. But Lyra will have the meaning, shall be at my will to make what I think good thereof, wherefore he saith, that he made af∣terwards a famous diall of it, of which mention is made, chap. 20. 11. and this is fol∣lowed by Adrichomius also, the contrary to which yet appeareth, 2 Chron. 29. 18. * 1.25 where it is said that the altar and the utensils thereof, which had been by Ahaz reje∣cted, were sanctified, and if so, then that brazen altar was not broken to make a diall called Ahaz his diall, seeing that stood still after that Hezekiah his sonne had caused this to be sanctified, even to the time of his great sicknesse.

Pellican of Ʋrijah his setting up of a strange altar, makes this Allegory. Such Mi∣nisters, as to please wicked Princes, bring into the Church of God strange doctrine, and rites in the worship of God, doe act over againe, as it were, the part of this wicked temporizer Vrijah, they set to the North side the altar of the Lord, and make * 1.26 and place an altar to the devill in the room thereof, the word of God and his ordi∣nances are thus debased and turned, as it were to the left hand, which was the North, and mens inventions drawne from the Gentiles, honoured above them. To revenge this wickednes in Ahaz, the Edomites were brought against him, and car∣ried away many captives from Iudah, when they had smitten it. And the Philistines * 1.27 brake into the Southern parts, and took Bethshemeth and Ajalon, &c. 2 Chron. 28. 17, 18. But all this would not move him to repentance, nor yet his suffering by the help which he had sent for out of Assyria, for even after this, he waxed worse and worse, v. 22. In the time of his streights he encreased his contempt against the Lord, this is Ahaz. The vulgar Latin joyning these words with the next following hath it, thinking Ahaz by himself offered to the Gods of Damascus. But it is plainly distin∣guisht both by a ful point & a conjunction copulative, beginning the next verse thus, And he offered. These words are added then after his despising of all corrections spo∣ken of, partly to shew that he was the same wicked one still, and partly to move all kings and men to look at him and his impious doings to abhorre from the like. Not one but divers wayes he sinned fowly. 1. By idolatry after the manner of the * 1.28 Israelitish kings, yea he made his sonne to goe through the fire to Molech, which was not as Theodoret thinketh, by burning him, which he calleth a common errour, but by sanctifying him, as the heathen counted, by making him to goe through the fire. And the manner of this he saith, that he had seen it, viz. once in the year fires be∣ing made in some cities, there were those that went dauncing through them, both men and boyes and infants were by their mothers carried through the fiery flames. 2. By infidelity, rejecting all confidence in God, and putting his trust rather in the King of Ashur. 3. By setting up a strange altar in the courts of the Lords house, making the altar built by Solomon to give way unto it. 4. By robbing the Lords house of the ornaments, and by shutting it up keeping men from worshipping him. 5. By sacrificing to the gods of Damascus, that smote him, and seeking to draw the people to the same idolatry, in that he set up altars unto them in many places. 6. By incorrigibility, in that being severely punished by Syrians, Israelites, Assyrians,

Edomites, and Philistines, he was so farre from being touched with repentance, as that he did like one set to vexe and anger the Lord all the wayes that he could pos∣sibly devise. And it was now like Prince, like Priest, so that the state was intollera∣bly corrupted.

Here nothing more, but of his death and buriall in the city of David, but not in * 1.29 the sepulghers of the Kings saith, 2 Chron. 28. 27. as was said before of Amaziah.

Notes

• * 1.1

  V. 1, 2, 3, 4.
• * 1.2

  Wolphius.
• * 1.3

  V 5. 1 Chron. 28. 5.
• * 1.4

  Josephus.
• * 1.5

  Procop. Hicron. 2. in Esa 7. Theod. in 2 Chron. 28. Hebr. Chron. Dionysius.
• * 1.6

  2 Kings 16. 7.
• * 1.7

  2 Chron. 28. 5.
• * 1.8

  Hierouym. qu. Hebr.
• * 1.9

  Lyra.
• * 1.10

  Hieronym. trad. Hebr.
• * 1.11

  2 Chron. 28. 12, 13.
• * 1.12

  V. 16. 2 Kings 16. 5. 7.
• * 1.13

  V. 8, 9.
• * 1.14

  Josephus. Chron. Hebr. c. 22.
• * 1.15

  V. 10.
• * 1.16

  2 Chron. 28. 20, 21.
• * 1.17

  Junius.
• * 1.18

  Lyra.
• * 1.19

  Hugo Card.
• * 1.20

  Glos. ordin.
• * 1.21

  2 Kings. 16. 10, 11, &c. Pellican.
• * 1.22

  Tostatus. Theodoret in 4 Keg.
• * 1.23

  V. 14.
• * 1.24

  Pellican. Lyra.
• * 1.25

  Adrichom.
• * 1.26

  Pellican. The Allegory.
• * 1.27

  2 Chron. 28. 17, 18.
• * 1.28

  The sinnes of Ahaz summed Theodoret in 4 Reg.
• * 1.29

  V. 19. 20.