Commentary on the Old Testament Volume 2-4

CHAP. XIX.

TAke thou up a lamentation for the princes of Israel, and say, What is thy mother? a lionness. In this Chapter under the similitude of a lionnei and her whelps such kings as of late were in Judea are set forth, the one being Jeboaz the first son of Josiah, whom Pharaoh Necho took and carried into Egypt, another Jehoiakim, whom he made king in his stead, that was taken and carried into Babylon.

So that the state is set forth by the lionness, which consisted of men addicted to make preys the rich of the poor, as a lionnes makes a prey of other beasts. For the two whelps taken and brought up till they became lions, the first Jehoaz was made King by the people, after that Josiah his father was slain by Pharaoh Necho, but when he had reigned three months, in which time be is said to have done evil, that is, as is here expressed, by oppressing the people, Pharaoh being displeased at their boldness to set him up for King without his consent came and took him away into Egypt, where he died. Then Eliakim, whom he called Jehoiakim being by him made king did evil likewise, yea more is said touching his oppressions to pay the money imposed to the King of Egypt. Then the king of Babylon coming against him he became his servant three years, ut thenceforth rebelled and suffered much by bands of the Chaldees, and Syrians and other Nations coming against him, so that he was taken and bound in chains to be carried into Babylon. The cause of all which and manner is here thus expressed, v. 6. He went up and down amongst the lions and became a lion, and learned to catch the prey and devoured men v. 7. and he knew their desolate places, and laid wast their Cities, &c. v. 8. Then the Nations set against him on every side from their provinces, and spread their net over him, he was taken, v. 9. and they put him in ward in chains, and they brought him to the king of Babylon, &c. Whre by his going up and down amongst the lions is meant, as the Kings of Egypt and Babylon, who were like lions, whom he made a covenant for tribute and so as they exacted upon men taking their goods from them, for which he is said to have devoured them. But for the next words, v. 7. he knew their desolute places, Hebr. it is 〈 in non-Latin alphabet 〉 his widows, Vulg. he learned to make widows, and •• bring kis Cities to desoltion. Calvin following Cald. render it, he knew her palaces, turning 〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉 but why any should render it by desolate places, I see no reason, unless by widows desolate places be set forth metaphorically. For any change of a letter from the Hebr. copy I cannot by any means assent; besides that rendering it by palaces perverts the sense, which is that this king having devoured the men by oppressions and tyrannically cutting off them, that withstood his proceedings, whereby many widows were made, ceased not here, but found means to pill and poll them also, that had any wealth left, whereby their Cities were made desolate and without any substantial inhabitants. Then if followeth, the land was desolate and the fullness thereof by the noise of his roaring: Wherein he still goes on in the allegory of a lion, for he roareth after his prey, and this being heard the inhabitants being few, and most women, lie open to his fury, and so being destroyed the place is made desolate. But as when it is thus, the men of the Cities or towns about gather together to take this roaring and devouring lion, so by God's just judgment bands of the Chaldees, Syrians, Ammonites and Moabites came and took Jehoiakim, or weakened him so, that the king of babylon coming he had no power to stand against him, but soon fell into his hands, and was bound, as is aforesaid. But neither there nor here is he said to have been carried into Babylon but only to be bound, he then haply agreeing tenceforth to live in obedence to him, whereupon he was permitted still to reign under him, and then his roaring voice was heard no more upon the mountains of Israel, which although it was not verified immediately, for he reigned after his biuding still eight years, or seven, that is, to the 11. year from his beginning to reign, and it was in his fourth year, that he was taken and bound. But he was most probably so curbed, as that he had not the liberty of roaring as before, and after his death, his son coming to the crown, that is, Jehoiakim, he was carried away into Babylon within three months, and his wise and children and all the principal men of Judah to the number of ten thousand, and the treasures of the Lord's house, whereby both he and his Princes were disabled forever to roar again as a lion in Israel. All this of the second whelp is by Jerome applied to Jehoiakir, because not Jehoiakim, but he was carried away by the king of Babylon, and could roar no more. So that according to his exposition Jehoaz was the first, and Jehoiakim the second, and this is favored by the course of the history, which saith, that both these were made kings by the people, as here by the lionness, but Jehoiakim as made by the King of Egypt, and therefore I leave it to the judicious reader to be considered. Some he saith, by the one understand Johanan the son of Careah, and by the other Zedekiah, but the one of these went and was not carried into Egypt, and Zedekiah was carried into Babylon afer this, and the said Johanan went into Egypt after him, whereas the things here spoken of are historical relations of that which was done before and not prophetical predictions of that which should be done after. He also speaketh of some that expound these things mystically of Satan like a roaring lion, but leaveth this, as of which no good sense without much straining can be made of that which is here said. Some upon these relations enter into a common place of the shortness of the lives of Tyrants, because Jehoaz one of these was cut off soon after that he had reigned three months, and the other at the like time went from reigning into exile and bonds. And although Jehoiakim and Zedekiah lived longer yet, yet both together exceeded not twenty two years. Jerome in Epitaphio Nepotiani tells of Constantius a favourer of the Arian heresy whilst he was preparing to fight against the enemy died suddenly in a village called Mopsis, leaving to his great grief the Empire to the enemy; Julian the Apostate fighting against his enemy in Media perished by the hand of Christ, whom he had denied in France; Valens also overcome in the Gothic war perished; Valentinianus being almost a child still after the Empire recovered by much blood lot his life in a place before defiled by his brothers blood, and had his dead body to his great infamy hanged up; Procopius, Maximus, Eugenius, who whilst they stood were a terror to all men, became in this the more miserable, that they were first brought into servitude an then destroyed. But what should I reckon up more examples, of which all histories are full, seeing to mnay written of in sacred history the like miserable end befell, Saul was slain and had his head cut off, and all ignominy done to his dead body by the Philistines; How shamefully 'did Jezebel, perish by being troaden under the feet of horses, and eaten up of dogs, and Ahab falling at Ramoth Gilead by the Aramites hands, Athaliah slain by Jehoiadah; Joram, and Ahaziah by Jehu, and Joash by his enemies, after extremity of torments, and Amaziah by his own subjects with many others, which were too long to capitulate: which should [Note.] be a warning to Kings how they turn lions to their people, for so they are not likely to have any long joy of their high dignity. And to get a kingdom let no man aspire by violence and bloodshed, for he that sheds the blood of man, by man shall his blood be shed, as is notably exemplified, 2 Kings 16. and in King John sometime King of England, and in Richard the third murderer of his two Nephews left to him in trust by their dying father Edward 4. [Note.] Again note, that a man that is cruel and oppresseth others, is not a man, but a lion, a beast, as Jude speaketh, made to be taken and destroyed, he getteth enmity at all men's hands round about, making them to rise up against him as the country riseth against a lion, yea against a wolf or a fox, that kill but sheep or lambs, but much more devouring men, as it is here said, whereas contrariwise a great man doing good and being courteous to inferior persons is, as Vespasian was sometime called, delic • ae humani generis.

Thy mother is like a vine in thy blood planted by the waters; Having set forth the state of Judea by a similitude taken from a lionness, now he sets it forth by another from a vine, which at the first grew and branched and brought forth fruit and flourished, exceedingly growing to a mighty kingdom, in setting which forth he useth many words, that her present misery might be the more aggravated to humble the Jews the more, and to make them lament their woeful condition, according both to the beginning and ending of the chapter, which are of taking up a lamentation. But what meaneth this, A vine planted in thy blood? This is said in reference to the similitude of a child new born, and being yet in the blood, before used, Ch. 16. the meaning being, that the original of the Jewish Nation was foul and filthy, neither was there anything in it, for which the Lord should be affected to it, but rather have loathed it, yet out of his mere mercy he took her and made her anniable by his grace.

Thus it was with Israel considered as a woman, but now she is set forth in another consideration, viz. of a vine, that of being in her blood still retained to intimate her filthiness and unworthiness, that God's mercy might be the more magnified in planting her as a noble vine in a fruitful place, and so his judgments next spoken of v. 12. the more justified. Some for these words in thy blood have, as the flour of a pomgranate 〈 in non-Latin alphabet 〉 as the Sept. but thus for 〈 in non-Latin alphabet 〉 it most be 〈 in non-Latin alphabet 〉 signifying a pomegranat. Lyra by the vine here spoken of understands Zedekiah, who is said to be planted in blood, because that he was the cause of so much bloodshed. But I rest in the first, for he never flourished so, as is here said, neither is the King a mother, but the son of a mother, and lastly his planting together with the state in his time is spoken of v. 13. where this vine being plucked up and burnt is said to have been planted in a barren place. But this question being thus resolved another ariseth, how this vine being said to be plucked up and burnt can yet be said to be replanted in another place, and what place this barren place was? Sol. It was plucked up and burnt as it were, when Jehoiakim and those ten thousand with him were carried into captivity together with the rich vessels of the temple, but such as remained were replanted again and set in a poor condition, as in a barren wilderness; although in the same land, because they were now in a servile estate, and the profit of the land rather redounded to the benefit of the Chaldees, then of them the inhabitants thereof, by reason of the tribute to which they were bound. Moreover it may be called dry and barren, because as a vine planted upon such ground, although it groweth a little for a time, yet there being no moisture in the ground it soon fadeth again, as this state is also further said to have done, v. 14. even by a fire coming out of its own branches, which was verified, when Zedekiah revolting from the obedience of the king of Babylon, to whom he had sworn, brought the Chaldean army with fire and sword upon his City to the utter ruining and consuming thereof. Hence note the free grace of God in Christ, whereby he setteth his love upon his Elect, and not for any worthiness [Note.] in them, yea against their unworthiness and filthiness, for he planted Israel being a vine in her blood, that is defiled and filthy. 2. No people thus preferred by God standeth so sure, but there is danger of being plucked up for sin. 3. They that after sufferings, are again replanted as it were, by being spared from utter ruin like Sodom shall not yet stand, but come into danger again, a fire to destroy them coming out of themselves, when they break out again into soul and gross sinning.

CHAP. XX.

THis Chapter is begun like chap. 14. with the coming of the elders of Israel to the Prophet to inquire, that is, to hear from him the word of God, pretending, as is most probable, to receive instructions from him, although they had no hearts to follow them, because there were false prophets, who spake contrary to the teaching of him and Jeremiah. Now he by revelation from God, knowing their hearts, first tells them, that the Lord would not be inquired of by them, yet he put to his discretion knowing, how averse they were in their hearts from all goodness, whether he would judge them or no, that is, enter into any disceptation with them or no by laying open once again their wickedness and God's gracious dealing with them; hereupon, if they would not be wrought upon to repent, adjudging them to destruction, yet in fine he showeth, that the Lord bad him argue the case, and expostulate with and judge them, as followeth, v. 5. 6, &c. to the end of the chapter. Then he beginneth with laying open God's gracious dealing with their fathers, and their sinning against him, even whilst they were yet in Egypt. For he by Moses sent unto them to bring them out of Egypt into the land of Canaan, that is, from hard servitude to desirable liberty, and from poverty to riches, and possessions, where they might live in the most of all plenty, only they were required to cast away their idols, the idols of Egypt, of which abomination of theirs we read nothing in Exodus, but here it is plain, that in Egypt when Moses came first unto them they were idolaters, and obstinate idolaters, as the next words show v. 8. They would not cast them away. And for this the Lord was at the point of destroying them there for their ingratitude, all which in Exodus is in silence passed over. Yet it may be gathered by their churlish carriage of themselves towards Moses, who came with signs and wonders to deliver them, because Pharaoh now used them more handly, that they were very disobedient unto him, in so much that they said, he had made their savor to stink before Pharaoh, and prayed God to judge between him and them. Yet the Lord for his names sake delivered them, & prosecuting them with his favor in the wilderness at mount Sinai he gave them his statutes of the ten commandments and judicial laws and other ordinances about his service, by living according to which they might continue acceptable always unto him, and live and be prosperous.

If it be demanded here, whether men by keeping God's command. may attain everlasting life, because it is said, I gave them statutes by which he that doth them shall live?

Some answer, that living and prospering in this world only is meant, because it is our duty to obey God's precepts, and therefore having done so we merit nothing but are unprofitable servants. But according to this rule we should not in obeying have our lives prolonged here, because that even this is more then we are worthy of. It is not then for that we shall be worthy, if we obey, that life is promised, but out of God's benignity, who might without this condition require all due obedience at our hands, wherefore out of his grace he makes this covenant with us, Do this and live, meaning both here by being saved from judgments, which if we sin will come upon our land and hasten death, and in the world to come, from which we shall surely be rejected, if we happen to live long here, as a sinner may do according to that saying, If a sinner liveth a hundred years and God prolongeth his days, &c. Now because no man can perfectly keep the commandments and so attain to life, unto the law of doing is added the law of believing, our imperfections, who repent us of our sins, and to the uttermost of our power turn from them, being passed over, if we believe in Christ, and so perfect justification and salvation is attained. And so it is not in vain that God bids us do this and live, which he knoweth we cannot exactly do, for we repenting us of our failings, and doing what we can, the Son of God puts to his helping hand, and both obeyeth perfectly for us, and payeth his blood for a ransom of our failings, whereby we come undoubtedly to live indeed.

Also I gave them my sabbaths, that they might be a sign between me and them, and that I am the Lord, who sanctify them. Having spoken of the commandments in general, now he mentioneth that of the Sabbath in particular, whereby they were distinguished from other nations by being made followers of God, who having made heaven and earth, and all things in six days rested the seventh and hallowed, or sanctified it, and in keeping it by resting, as he did, they were sanctified, or separated from other people's to be a peculiar people to the Lord, wherefore the Sabbath Day was not appointed for any pleasure that the Lord takes in men's bodily resting, as in a point of holiness, as in the worshiping of him aright and reverencing his name required by the three former commandments, but that resting they might keep it holy to him, and by bodily resting learn to cease and rest from sin in deed, word and thought, as Isaiah teacheth, & learn, that there was another rest to come in heaven, which the Messiah at his coming would procure unto us forever and ever, and inward rest of conscience through peace with God by faith, that they might readily embrace him at his coming, and not harden their hearts through unbelief. Now because God teacheth not by signs and figures anymore, it being come, that was pointed at in that Sabbath, Christ's resurrection and so perfecting the work of our redemption put an end to the resting upon that day. Only because the Sabbath was to be kept holy by ceasing from work and attending upon God's worship, there is a day instead thereof thus kept amongst Christians from week to week, which began at the very time of the resurrection of Christ, which we have as much need to keep by sanctifying it and sanctifying ourselves by ceasing from sin, both upon the first day of the week, and all the days following, as the Jews had to keep theirs, to the worlds end.

And this may now well be taken for a sign when it is so kept betwixt God and the Christian, as that then was, he being no good Christian, that keepeth not this day holy, as was said of such, as kept not that in the time thereof, though misapplied, This man is not of God, because he keepeth not the Sabbath day, although not by so strict bodily resting, as spiritually then and always. Lyra noteth here, that Sabbaths are named in the plural numb. because there were more then one, viz. of the three great feasts, and of the humiliation day.

And I said, I will pour out my wrath in the wilderness to consume them: Hitherto the statutes given them, now he showeth how they transgressed against them, many of them worshipping the golden calf, thus committing most gross idolatry, and sometimes murmuring and detracting from God, as in the want of bread, in the want of water, and of flesh, and before that when the Egyptians pursued them into the wilderness, in so much as that he was at the point of destroying them, but that Moses opposed himself and stood in the gap.

Yet I lifted up my hand unto them in the wilderness that I would not bring them into the land flowing with milk and honey, the glory of all lands; Wherein he goeth on according to the History which showeth, that they murmured at the return of the searchers, being at the point of making them a captain to return to Egypt again, whereupon the Lord threatened that all of them from twenty years old and upward should die in the wilderness, and so they did. And by lifting up his hand is meant his swearing, as Psal. 95. it is said, he sware in his wrath that they should not enter into his rest. For his calling the land of Canaan the glory of all lands, this was spoken for the fruitfulness thereof, although now it be very barren and inferior to many other countries since the desolation thereof for their most horrible sin in crucifying Christ, as Sodon that was before as the garden of God, but being destroyed, a perpetual spectacle of barrenness, and this is added in praising that land so highly, to show their ingratitude the more, that murmured against him that was about to do them so great a favor.

He goeth on in the history telling; how the Lord also charged their children after they were dead, as is shown Numb. 26. that they should not do like their fathers, v. 15. but they not regarding any charge given them transgressed as well as their fathers, which most probably is spoken of the foul sins by them committed with the daughters of Midian and their idols, in which many thousands of them perished, for it was in the last year of their travelling in the wilderness, whilst they lived idly in the plains of Moab, and therefore it is most likely, their few fathers, who were alive still to that time, if there were any, sinned not then in that kind, but their children, of whom it is here spoken, for after this immediately followeth their numbering, and it is said, none of them remained alive save Caleb and Joshua. Therefore God was also then so provoked by them, that he was at the point of destroying them again.

Therefore I gave them statutes, that were not good, That is, by delivering them over to be led after false gods, and to their rites, in observing which when they thought to procure great grace and favor to themselves, and to pro • per the better and live the longer, they were utterly deceived, their lives being the sooner cut off, as they were for their sinning with Baal-peor, and afterwards being planted in Canaan, after the death of Joshua, they smarted much more for following the like rites. Some, saith Calvin, expound this place of the statutes of the decalogue, but notoriously amiss, for both those statutes are said to be such, that a man by doing them shall live, and elsewhere it is said, that the commandments are good and righteous and holy. But that by statutes here are meant idolatrous statutes, may be gathered from another prophet, who chargeth them to have followed the statutes of Omri, and of the house of Ahab. And for God's giving them these statutes, it was only by delivering them up to a reprobate sense, thus to be blindly led on in a toilsome way of superstition to the prejudice of their lives both here and hereafter instead of living by so doing. Whereby we may see under what a judgment superstitious [Note.] persons lie, and what will be the end of all their toil and cost this way, namely death and destruction for evermore.

And I pollnted them in their gifts, in that they caused to pass through the fire all that openeth the womb, Hebr. in causing to pass through the fire, and this best ag • eeth with that which went before v. 25. the Lord takes it upon himself, as being the author of this grievous spiritual judgment, whereby they were made to run headlong into such gross abominations, and because he did it for sin, it was [Note.] just with him, although abominable in them. But yet it is to be understood that he did not this effective, but only permissive, leaving them to blindness of mind and hardness of heart to do thus. In saying that he thus polluted their gifts, he intimateth, that they offered also gifts to the Lord, as well as [Note.] their first born children to Molock▪ but because they halted between two opinions, they served God and idols also, their offerings to God were made abominable as well as those to false gods, for the Lord will not part stakes with them, but he served alone and only by rites of his own instituting, or else he accepts no more of the service offered, then of a most unclean thing.

The prophet proceeds in reproving them for their groves and high places, wherein they would, notwithstanding his serious prohibitions worship him and not at Jerusalem only, as he appointed, Intimating hereby, that as for the matter, so for their circumstances about his worship he cannot endure any but such he hath prescribed, and not man invented, although it may seem to carnally wise men to be too great a nakedness in divine worship to keep now under the N. T. to the simple way, by him appointed without vestments, geniculations or crouchings to the high altar, or crossings, or adorations, elevations or circumgestations of the host, going in pilgrimage to Jerus. to pray there, or to Saints shrives, or to say prays by numbers, and often to repeat the same, adding also prayers to Saints departed and for the dead, with many more devised and used amongst the Papists, divers from God's ordaining, and many of them most contrary.

What is the high place, to which ye go, and the name of it is called Bamah to this day, that is, the high place: hereby he intimateth their stiff perseverance in that sin not only of their fathers, but of them also, concluding that here was cause enough, why he would not by them be inquired of, as he spake at the first.

That which cometh into your mind shall not be at all, whereas ye say we will be as the Heathen, &c. Now the prophet cometh to discover their hypocrisy, when in coming to him to inquire they pretended piety towards God, but had such wicked thoughts in their minds, that if they could not have a good answer of present comfort, they would make an utter defection to the heathen doing as they did, serving wood and stone, supposing that hereby they should get the more favor amongst them, whereas they were now maligned by all nations round about for their serving one God differing from all others and in a divers way, but by revolting to them they should be incorporated amongst them, as one people. And thus some carnal professors of the true Religion [Note.] at this day, when they see the worldly felicity of others, and the poor and afflicted estate, in which they themselves are, they begin to think of falling to them.

But what saith the Lord to such, v. 33. As I live, saith the Lord, with a mighty hand and a stretched out arm and fury poured out, I will rule over you, That is, ye shall not, neither will I suffer you to do as ye think, but as a man doth by his fugitive servant, I will bring you back from putting in execution the thing projected by you, but it shall be to your smart. Whereby we may see, how [Note] hateful a thing it is to God for any of his people for any fear or favor to fall away and to turn heathenishly superstitious, they shall be sure if they have but such a thought in their minds to be severely dealt withal therefore, and so they shall neither have their will in that respect, nor yet shall they have any comfort of being the people of the Lord. Wherefore let us take heed of any thoughts of apostasy and resolve to persevere in the truth embraced with what miseries so ever we are at any time beset.

And I will bring you out from this people, and gather you from the countries where ye are scattered with a mighty hand and fury poured out. The gathering of them here spoken of is to be understood of the wicked reprobates of the Jews, to whom he speaks nothing but terror. Yet they, he saith, should be gathered from the Nations, but in saying, in fury, he showeth plainly, that their bringing back out of captivity should not be in mercy, so that they might have joy of it, but that notwithstanding this seeming temporal favor done then, they should after it miserably perish in the wilderness, as v. 35. wherein he alludeth to those wicked children of Israel who were brought out of Egypt indeed, but they all perished in the wilderness, v. 36.

And I will make you to pass under the rod, and I will bring you into the band of the covenant, Vulg. I will subject you to my scepter, for the word 〈 in non-Latin alphabet 〉 signifieth either rod or scepter, but because it is said, I will make you to pass, it is better rendered under the rod, it being hereby shown, that his bringing them into the wilderness before spoken of should be but in the way of castigation, whereby they being corrected, but not destroyed should from thenceforth come into the band of the covenant made with them of old, not to serve anymore other God's, which they had desperately resolved before to do. And this was indeed fulfilled, when returning out of captivity they sinned not by idolatry anymore, except some few in the days of Antiochus Epiphanes, yet then also more for fear, then grod will to such abominations. And although in their return from Babylon to Judea they passed through the wilderness, as their fathers had done before out of Egypt, v. 35, 36. yet by wilderness here that was not meant, but the very land of Judea, which when they came into it lay desolate as a wilderness, wherein they did a long time after suffer much, as we may gather both Hag. 1. where they are stirred up to fall to building the temple, which yet lay ruinous, and are told of the great scarcity of all things, as in a wilderness through the spoiling of their corn and vineyards by mildew, catterpillers, canker-worms, and grasshoppers, and also long after this Nehem. 1. where one coming from Jerus. telleth him of the lying waste of the place of the sepulchers of their fathers, which made him very sad and heavy. Calvin, who illustrates that of the rod here spoken of by a shepherds crook, who hereby numbers his sheep, not suffering any of his number to stray away and be lost, and of a kings mustering his soldiers, that none of them may be suffered to go away, although they would, using severe discipline to reduce them, that are running away to the enemy, he I say, coming to speak of the band of the covenant saith, that it is not meant, that they should hereby be held yet in mercy, but by a divine power secretly working and keeping them from the apostasy before spoken of, nothing being said of mercy till v. 40.

But from the verse next following it is plain, that he distinguisheth betwixt these brought into the band of the covenant and wicked reprobates, against whom he threateneth to be in so great fury. For he saith of these, I will purge from amongst you the rebels and them that transgress, and I will bring them out of the country where they sojourn, and they shall not enter into the land of Israel. Whereby must needs be meant, that although they returned with the rest into the place, yet it was not again come to be as the old land of Israel flowing with milk and honey, but as a wilderness still and a desolation till they were worn away, because we read nothing in the history of their return from Babylon, of the death of any by the way. Note hence, that afflictions work not alike upon [Note.] all to make them cleave faster to God, but many there are that suffer, and beginning to be delivered never attain full deliverance, but when all danger seemeth to be past, their greatest judgment of quite cutting off cometh, and such are all hypocrites and profane contemners of godliness; others who are wrought upon by afflictions to fear God being by them brought into the bands of the covenant, from which they gat loose before.

As for you (O house of Israel) go ye and serve everyone his idols, &c. According to the distinction before spoken of here the prophet divideth his speech in this verse speaking to the wicked, v. 40. to the Elect. To the wicked, go serve ye everyone his idols, where a question ariseth, because v. 32. he said, that they should not be permitted to serve wood and stone, for if so, how are they here bidden to do it?

Sol. They are not hereby permitted, but in saying thus the Lord declared, that whilst they did thus, their offerings could not be acceptable to him, as the next words show, pollute you my holy name no more with your gifts and with your idols, for when gifts are offered to God and idols served together, those offerings are polluted, and God is more provoked, then pacified. In bidding them therefore serve their idols he speaketh but to the same effect that Elijah did, if Baal be God follow after him, and halt not betwixt two opinions, and Revel. 3. Forasmuch as ye are neither hot nor cold, I would ye were neither hot or cold, to be cold or to follow Baal being preferred before lukewarmness, or mingling the service of [Note.] God and superstition together. A thing to be noted against them, that reform the service of God according to his word in part, but in part are tainted still with superstitious inventions of men, a papist is more tolerable then such a one.

Having given the wicked their portion in the former words, now he cometh to the Elect, showing what they should now do, and how acceptable their offerings should be to the Lord, they now loathing much their former evil ways, whereby we may see, that even the Elect are sometimes in an evil way, but by afflictions they come to be better taught and then they loath that which before they loved and are ashamed of that, wherein they gloried. And [Note.] till a man be brought to this his service and offerings made to God are not accepted, whereas it is said, That all the house of Israel, and in the height of Israel, shall serve me, it is to be understood, that they only are called Israel, that be the Elect, a few yet called all, for all are not Israel that be of Israel, and the place is said to be the mountain of the height of Israel, as Isaiah. 2. in speaking of the Gospel times, whereby it appeareth that this also is a prophesy chiefly of the Church, which should be in those days.

Set thy face towards the South, and drop thy word towards the South, and prophesy against the forest of the South field. By the South here the Kingdom of Judah and specially Jerus. is to be understood, which stood towards the South in the land of Canaan, and by the forest the Temple there, so called, because built of Cedars taken out of the forest of Lebanon, and the thing prophesied is of a fire, that should burn it down, as it did, when Nebuzcaradan after the taking of Jerusalem by Nebucbadnezzar came and burnt it, For this the prophet showeth how much he was affected with sorrow, but the wicked Jews made a mock of that which he said, saying, he speaketh parables, that is, like a mad man, things which he understandeth not himself, neither can any other man, and therefore he is ridiculous, and his sayings are not to be regarded.

CHAP. XXI.

HAving prophesied ch. 20. 46, 47. against Jerus. by a Metaphorical speech of a forest in the South, now he cometh v. 1, 2. plainly to declare what he meant thereby, viz. Jerusalem, adding also Israel.

And v. 3. to the fire before spoken of he addeth that the sword should slay both the righteous and the wicked. Now because this cannot justly be done the Sept. hath it the unrighteous and the wicked, the Cald. I will make the righteous flee and destroy the wicked. But the words are plain for slaying both alike, which may seem strange because ch. 18. the contrary is averred, and ch. 9. the righteous mourning for sin are marked and saved. Sol. That of Ezek. 18. is spoaken of particular persons, he that is righteous shall live and not perish by God's judgments, as particular wicked persons shall, or rather he shall not die eternally. That of ch. 9. is spoken only of those that mourn for sin, not of all righteous persons, because there are some, that think themselves so [Note.] righteous, that they have no need to mourn for their sins; and some, if they mourn for their own, yet they are not affected with grief for other men's, whereby they make themselves guilty, and so in time of common destruction are cut off as well as the actors of wickedness. For by this means Israel was smitten by the men of Ai, when Achan only had sinned in the accursed thing. But for righteous men that acknowledge and are grieved for unrighteousness both in themselves and others, the word of God is sure, they shall neither fall by the sword, pestilence or famine, together with the wicked, but only by persecution to seal the truth with their blood the most righteous are often cut off, but it is to be translated from this to a better life, and if any such be seised upon by any judgment in common with others, it is either because they want a particular faith, whereby a man gets under the feathers of the almighty, or that being judged here he may not perish with the world, because even the best have some corruption still remaining, which if God thus purgeth, he cannot but be justified in so doing: Or by the righteous and wicked here we may understand Judah and Israel, the one set forth by the name of the holy places, v. 2. for both are spoken of, and v. 4. be threateneth, that the sword shall go through the land not only in the South, as Chap. 20. 47. but from the South to the North, from Judah to Israel, the one being a righteous kingdom in comparison of the other for the service of God there maintained and many holy priests living there, and godly princes, whereas in Israel there was no one king godly during the whole time, that that kingdom stood, as we may see in their story.

It contemneth the rod of my son as every tree, Vulg. thou movest the seepter of my son, thou hast cut down every tree, Heb. how is the scepter of my son made glad cutting down every tree? And the meaning is, the sword here threatened cutting down all the trees of the forest, as it shall, and bringing the and to desolation, how is it, that the scepter or kingdom of Judah, or the tribe of Judah (for the word 〈 in non-Latin alphabet 〉 shebet signifieth either) is mercy or rejoiceth, as thinking o escape the destruction generally coming upon all men meant by trees, through the sword of the Chaldees, and Judah is set forth by this name, my son, because peculiarly chosen and adopted by God, as it is said of Israel, Israel is my son, my first born. And taking it in this sense we have the stupidity of the Jews here complained of, who being nothing moved at all God's threatenings of this sharp and bright sword that was ready to come, made merry, as in former times, eating and drinking and feasting without fear thereof: a like complaint to which is made by Isaiah, The Lord called to fasting, and behold killing of sheep and oxen, &c. and their stupidity is aggravated the more by calling Judah his son, that is, well educated of God and instructed, as Esa. 1. 2. and by saying rod, as N. Tr. hath it, and the word also signifieth, and then speaking of other nations as trees, which they saw by experience by this sword to be already cut down, and therefore it was madness in this petty kingdom that was but a rod or stick of a tree in comparison of a tree, yea many trees, all trees in the Chaldees way, to think to stand still against his puissance with which God went along making it irresistible. And to this the Cald. paraphrast agreeth, saying, that the tribes of Judah and Benjamin are here taxed for rejoicing at the carrying Israel captive, who served idols, although they did the like, being without fear of the same judgment to come upon them.

It shall be upon all the princes of Israel, terror by treason of the sword shall be upon my people, Vulg. Thus in all the dukes of Israel, which fled, they were delivered to the sword together with my people, expounded by Lyra, this sword of the Chaldees shall cut off the princes and people, who before escaped the sword of the Assyrians, that is, Sennacherib's, when he coming against Jerusalem had his army destroyed by an angel, and was made to flee away with shame, but the word 〈 in non-Latin alphabet 〉 signifieth not fleeing, but fears or peregrinations, and therefore the words may be rendered, peregrinations were by the sword to my people, and then the meaning is, they being subdued shall be carried away captive, and so made to dwell as strangers in a foreign country.

Because it is a trial, and what if the sword contemn the rod, it shall be no more, saith the Lord God, Vulg. Because it is approved, and when it hath overthrown the scepter, and it shall not be saith the Lord; Likewise by Lyra expounded, the sword of the Chaldees is allowed by God to be sharp enough to do the execution before threatened, and having done this, whereby the kingdom of Judah shall be overthrown, that kingdom shall have a king no more, for by the scepter a kingdom or king is aptly understood, Hebr. because trying, and what if even despising the scepter, these words being a reason of the captivity before threatened, caused by the Chaldees sword, as if it had been said, it shall be so, for it is a sword of probation to try Judah, both king, princes and people, as often afflictions and judgments are spoken of as a refiners fire to purge out dross, and therefore it ought not to seem strange, if the scepter or kingdom of Judah be hereby overthrown so, as that there shall be no more king thereof. The word rendered despising, signifying also reprobating or rejecting, that is, the wicked King Zedekiah then reigning, as dross.

Let the sword be doubled the third time against the slain. By these words it is intimated, that the smiting here prophesied of was the third time of their smiting by the Chaldees. 1. In the days of Jehoiakim, 2. of Jehoiakim, 3. of Zedekiah, and now it was doubled being made more strong then ever before to the utter destruction of the kingdom of Judah, whereas before it was only weakened and made lower and baser. And he addeth, it is the sword of the great men, that are slain, it entereth into their privy chambers, to show, that none were so great, but that they should hereby be cut off, so hidden in private chambers or other lurking places, but they should hereby be found out and perish likewise.

Go thee one way or other, on the right hand or the left, that is saith Junius, thou sword, unto which an apostrophe by the Lord is here made, it being meant that which way soever it went, it should do execution, for the better expression whereof the Vulg. hath it, Be sharpened, go to the right hand or left. But Lyra applieth it to Nebuchadnezzar, who is spoken by the name of the sword of the Lord, as sometime the king of Ashur is called his rod or staff, I will also smite mine hands together, and cause my fury to rest, that is, when this is doing, I will as it were set on Nebuchadnezzar and his men, as men by clapping their hands set on dogs to pull down and tear the Bear, with whom they fight, whereby is meant the invincible courage, that he would give unto them to do this work till that all the Lord's fury being poured out it should rest for want of anymore such work to do. Some expound it of the Lord's expressing his grief by saying, that he would clap his hands, but Jerome better as hath been already said, he exults as an exhorter of the raging sword, the Cald. I will bring revenge upon revenge, the prophet was bidden, v. 14. to clap his hands, and v. 12. to smite upon his thigh, to show how the Jews should be smitten with grief and astonishment: but now on the contrary side the Lord saith, that he will clap with his hands in way of exulting for the success of his justice, as to set on Nebuchadnezzar, for so the phrase is often used for rejoicing, as Psal. 47. 1. Lament. 2. 15. 2 King. 11. 12. and in some other places.

The King of Babylon stood at the head of the way, at the parting of two ways to use divination, he made his arrows bright, he consulted with images, he looked into the liver, Vulg. he mingled arrows, whereupon Jerome saith, he took two arrows writing upon the one Jerusalem, and upon the other Rabbath, then putting them into a quiver together he took one out being blindfolded, upon which seeing Jerusalem written he divined, that he should go with success against Jerusalem. And this the prophet speaks, not as if he had already done so, but that he would shortly do so, and then his hand being guided by the Lord, although to him unknown, it should fall out thus, and then he should come indeed and prevail. But hereby he meant not to set up the credit of such divinations used by heathens, but only that the divination thus to be made concurring with his prophesy, it should more fully appear that so it should be, and they being superstitious in the same kind, as well as the heathen, it was not amiss hereby to terrify them the more. And it was no new or strange thing, that God should thus declare things to come to the destruction of the wicked by wicked means, seeing he revealed so great mysteries by Balaam, and by a counterfeit Samuel raised up by the witch of Endor to the terror of Saul, foretelling his terrible ruin. For the Jews using such like divinations, see Jerome also upon Hos. 4. and Cyril and Theophylact, where I have spoken more of this and the kind of divination called 〈 in non-Latin alphabet 〉 , consulting with a staff, Vatab. following the reading in our N. Tr. he made his arrows bright, saith that the heads of them being made very bright, the wizards saw as in a glass the events to come of setting forth to war. But the word 〈 in non-Latin alphabet 〉 how ever it signifieth he polished or made bright, yet it also signifieth, he made light, whereupon the Cald. and Polychron. say, that his standing at the head of two ways to cast up two arrows taken together in one hand is meant, observing on which hand they fell, whether in the way to Jerusalem or Rabbath, that he might direct his journey accordingly, and because the word signifieth to make light, this most probably was meant, he made them light, that they might flee the higher.

At his right hand was the divination for Jerus. to open his mouth in the slaughter, Lots being cast and all means of divination used, as was before said, it was found that Jerusalem was the place, against which he must go and prevail, then he opened his mouth crying out to his army to bring the battering rams, that is, engines of war like rams, whereby to beat against the walls to break them down that they might enter, and to cast up mounts and to make for tresses about it, from which they might fight and shoot at them within. Thus the siege and making breaches in the walls were described, as if all this were now in acting; v. 23. And it shall be to them as a false divination in their sight for them that have sworn oaths. Here the sottishnes of the Jews in the midst of all these threatenings is set forth to be such, that the slighted them, although they were guilty of the foul sin of perjury in breaking the oath made to the King of Babylon, with which they were also before charged, but now it is said oaths, implying, as Junius hath it, their oaths to God also in entering into covenant with him, the Vulg. imitating the rest of the Sabbath, for these words, that have sworn oaths, that is, saith Jerome, Nebuchadnezzar by all his preparations working no more against Jerusalem then one resting on the Sabbath day, Heb. it 〈 in non-Latin alphabet 〉 which words signify either seven sevens, whereupon some think, that Nebuchadnezzar's casting of lots or seeking divinations to come against them was iterated 49. times over, and so was ridiculous, others because 〈 in non-Latin alphabet 〉 signifieth a week and the week went by the Sabbath, Sabbaths of Sabbaths, as hath been said. Lastly some because 〈 in non-Latin alphabet 〉 signifieth an oath, render it, swearing oaths, as if it were meant the Chaldees have sworn to them, as they had done to the Chaldees, whereby they were in covenant together and so were secure in respect of any invasion. And this seemeth to be confirmed by the next words to be the meaning, but he will call to remembrance the iniquity, that they may be taken, that is, the perfidy on their part. But the word 〈 in non-Latin alphabet 〉 is never put for swearing, only the feminine 〈 in non-Latin alphabet 〉 it by some in some places rendered oaths, and if we take it for seven times seven, it may have a good sense thus, it shall be a false divination in their opinion, to them, as the time at the end of seven times seven weeks, when the year of Jubilee was, if by weeks we understand weeks or years, or weeks of days, because at the end of so many weeks came the feast of Pentecost, being a time of rejoicing for the fruits of the earth plentifully brought forth and reaped. The meaning being, that notwithstanding all divinations concurring with prophesies against them, they feared nothing, being persuaded, that the preparations of the King of Babylon spoken of should come to nothing, and they should still dwell in their own land keeping Pentecosts and Jubilees still, as also they were brought in speaking, Esa. 22. To morrow shall be as this day and much more abundant. And to these words thus understood do the next well agree, but he will call to remembrance the iniquity, and v. 24. which saith the same, as if he had said, they think thus, and so rest secure, but God remembers that which they forget, or will not acknowledge to be sin, their idolatry, oppressions and other wickednesses, and so they shall be taken.

And thou profane wicked prince of Israel, whose day is come, when iniquity shall have end, remove the diadem, take off the crown, this shall not be the man; exalt him that is low, and abase him that is high. The Vulg. Lat. for diadem here hath Cida • is, the miter, expounded by Lyra of the cessation both of the priesthood and kingdom, for when Zedekiah the king was taken and carried away and the kingdom by this means ceased in him, Josidek the high priest that ware the golden mitre was carried away also. And Zedekiah is called the profane Prince for his impiety towards God, and wicked for his injustice towards men. Junius and others understand by both diadem and crown the ensigns of the Kingdom, for the head of the King used to be bound about with a diadem, that is, a fine linen cloth, and then the crown was set on. For 〈 in non-Latin alphabet 〉 signifieth to bind about, from which diadema cometh, and the heads of emperors of old were painted with a white broad fillet bound and tied about. And the speech is directed only to the King, and therefore against him only is this spoken to show his deposing and so the cessation of the Kingdom in him. And profaneness is laid to his charge, because he brake his oath to Nebuchadnezzar, and it is here shown, that there should be no more King after him till Christ should come. For although after the captivity there was a prince, and the principality coming to the priest, Alexander made himself King and some others after him, yet those Kings were not worthy the speaking of, the state being then in such a confusion, and in the time of the Princes, they ruling but as inferior persons at the will of other Kings. The low one to be exalted was Christ, who was poor and humble, the high one to be brought down wicked Zedekiah, to whom no respective terms are given, because the speech cometh, as it were from God, with whom is no respect of persons.

For the next words, v. 27. Overturn, overturn, the Vulg. hath it iniquity, iniquity, iniquity, I will make it and this is not done, till he cometh whose the judgment is, and I will deliver it to him, expounded by Lyra of the iniquity of Zedekiah, which was threefold, 1. towards God by idolatry, 2. towards the people by oppressions, 3. towards Nebuchad. by breaking his oath made unto him. For him who is said to come whose the judgment is, he understandeth by him Nebuchadnezzar, who judged Zedekiah, killing his children before his face, then putting out his eyes and carrying him unto Babylon, and so the crown was delivered by God, as it were unto him. And by the low one said to be exalted, v. 26. he will have David meant, who was humble, and low in condition, when he was taken from being a shepherd to be a glorious King; and by the high, Zedekiah: although the Rabbins, he saith, by the low understand Gedaliah, who was not of the blood royal, yet by Nebuchad. advanced to be governor of the people left in the land. Jerome by those words, this exalts him that is low, and abaseth him that is high, for so he renders the words, v. 26. Haec exaltat humilem, understands it of the crown, which whilst it was upon the head of Zedekiah, did this, lifting up by his royal power to high places the unworthy that were his flatterers, but putting down to make way for them, such as were high. And coming to speak of him, to whom judgment is given, this he saith was to Christ to whom all judgment is committed by the Father, before whose coming again none hath the crown, but to him it was delivered, as properly pertaining to him; Before that if any took the crown upon him, it was iniquity iniquity, that is, manifold iniquity, as in Hircanus the priest, that would be King, when it belonged not unto him, but he was mistaken in the name, for Alexander was the first that took this honor upon him. Heb. it is 〈 in non-Latin alphabet 〉 also signifying to do wickedly, or perversely, to pervert, but still in the same sense, and therefore the Vulg. here is best, and I see no reason why we may not follow the exposition of Jerome: Junius for perverte, hath perversam reddam illam, and in expounding it, evertam, which way I confess the sense commonly received would be good if the word would bear it, the crown shall no more be set upon the head of any man till Christ cometh; And he saith, the same word is often repeated to show, that the crown of Judea was often overthrown by Nebuchadnezzar, in Jehoiakim, Jehoiakim and Zedekiah, even thrice according to the times here spoken of. Some that for overturn have, make crooked or to stand awry, apply the three times, one to Nebuchadnezzar 2. to the Kings of Syria and Egypt, 3. to the Romans, but this is far fetched and the time of the Romans overthrowing Jerusalem which was after Christ's coming agreeth not, and therefore I rest in that before going, when the crown should be taken from Zedekiah they should do perversely, that should presume to put it on till Christ should come, both Alexander, Aristobulus, and Hircanus, being three high priests one after another that did so, but with very ill success, as may be seen in my continuation of the history at the end of Hesier. Yet it is not meant, that the government of Judah should quite [Note.] cease before Herod, in whose days Christ was to come, which time it was before prophesied, that it should continue, Gen. 49. 10. And so it did continue first in princes of Judah, until the time of Antiochus Epiphanes, who cut them off, then in high priests of Levi indeed by the fathers side, and of Judah by the mothers, till the said Herod coming put an end to their principality also. Therefore it is to be noted, that he saith evert, evert, evert I will make it, but pervert, that is, turn it another way making it stand awry and not aright, as formerly it did, by setting up princes for Kings, and so making the Kingdom low and base in comparison of that, which it hath been.

Having hitherto spoken against Jadah, as whereupon the lot fell first, now he cometh to the Ammonites, of whose City Rabbath before v. 20. the one on the right hand, the other on the left, having therefore done with Judah on the right, now he cometh to Ammon on the left, whose inhabitants are also threatened with destruction, and that by a bright and sharp sword, as Judah. And here also it is added, Whilest they see vanity and divine a lie to thee, to bring thee upon the necks of them that are slain, of the wicked, whose day is come when their iniquity is at an end, the same words being used that were at the end of v. 25. the word 〈 in non-Latin alphabet 〉 signifying either iniquity or sorrow suffered for it, and if we render it word for word in either place, it is in the time of the end of iniquity, whereby is meant, that they should have their turn to suffer by the sword of Nebuchadnezzar next after the Jews. Here by those that saw vanity and lies for them, he meaneth their idolatrous priests amongst the Ammonites, who when they heard, that Nebuchad. came by divinations against them said, that they had answer from their gods, that he should not come, but herein they were seers of vanity, &c. for he should certainly come and destroy them also. But trusting to these idolatrous priests, when they were confident, that they should be safe, he saith they should fall upon the necks of the slain, that is, soon after those wicked ones of Judah. And herein they are threatened more then Judah; because he saith not only, that they shall be slain in their own country by brutish men and skillful to destroy, v. 29, 30, 31. but also that they should be no more remembered v. 32. whereas touching Judah he speaketh but of a perverting till one cometh, that shall have the crown again. The Ammonites being herein made a figure of such as are destroyed forever in hell, who are as these fuel for the fire, and [Note.] no more thought upon to have mercy extended to them forever.

CHAP. XXII.

IN this chapter the sins of the Jews inhabiting Jerus. which were laid open Ch. 20. for which the Lord asked the prophet saying, wilt thou judge them? are with the same preamble first made further declared, And they were first idolatry and bloodshed, v. 3, 4, 5, 6. making the holy City infamous amongst the heathen, for which the princes are specially accused. 2. Dishonouring parents and oppressing strangers and widows, v. 7. 3. Despising God's holy things, that is, his sacrifices, which was done as is shown, Mal. 1. when they counted anything good enough to make an offering of the blind, and torn, &c. and profaning his Sabbaths. 4. Eating upon the mountains, and carrying tales to shed blood, of eating upon the mountains enough hath been spoken before, Ezek. 18. and of talebearing, Levite. 19. 16. 5. Incest with a man's fathers wife, after the manner of Reuben, and as 1 Cor. 5. and going in to a menstruous woman, Ch. 18. 6. Adultery, incest with daughter in law, and with sister, of which see Levite. 18. 7. Bribes taking, usury and extortion.

I have smitten my hand at thy dishonest gain, &c. that is, to set thine enemies, the Chaldees upon thee, as ch. 21. 17.

Thou shalt take thine inheritance in thyself in the sightof the heathen, the Vulg. I will possess thee, the Cald. I will sanctify thee, being expounded by such as follow that reading. I will again possess thee, as mine inheritance and sanctify thee, after thy sufferings before spoken of, and by means of them; Aquila and Theodot. I will defile thee, others, I will wound thee, because 〈 in non-Latin alphabet 〉 signifieth to wound, but the word 〈 in non-Latin alphabet 〉 signifieth possess as an inheritance: Heb. Thou shalt possess in thee, unless deriving it from calal to pollute we render it, being profaned or polluted in thyself in the sight of the heathen thou shalt know that I am the Lord, and this stands best with sense. Thou polluted City having in thee so much sin, and punished accordingly by being given over into the hands of the heathen, and made to dwell in misery in an heathen country shalt be made by experience to know that I am the Lord justly judging thee thus, who wouldest not by any means be brought to repentance and amendment of life.

Having shown, what they should suffer in the land of the heathens, now he showeth what they should suffer in their own land before their going into captivity during the time of the siege, viz. they should be as lead, brass and iron, in the midst of the ardent fire of God's wrath burning, and kept here till they were as silver and these baser metals melted together by the famine, pestilence and sword, and the burning of the City and the Temple.

Finally, silver also being named, v. 20. more then before to set forth the righteous perishing together with the wicked, as Ch. 21. 3. but they were only such righteous ones, as were like reprobate silver, seeming to be such, as is there shown, but not such indeed.

Thou art the land, that is not cleansed or rained upon in the day of indignation. Having set forth the state of the Jews by one comparison to base metals, brass, whereby as Lyra saith, such as seemed to be gold are set forth, as by pewter they that seemed to be silver, by lead that is easily melted carnal persons having the love of God in them turned into the love of pleasure, and iron men obdurated in sin, by silver the righteous perishing also corporeally together with them, which last yet I have shown to be against that of marking such to be preserved, Ch. 9.

For the words of this verse, the Vulg. hath it, thou art an unclean land, terra non compluta, expounded by Lyra, unclean in regard of many foul sins before commemorated, and not rained upon (by non compluta, it being meant, terra, super quampluvia non descendit, as Isaiah. 5. I will command the clouds, that they shall not rain upon it, the vacuity of all goodness.

Then followeth the cause making it so, v. 25. There is a conspiracy of prophets in the midst thereof ravening the prey, like a roaring lion, they have taken the precious things, &c. that is, of false prophets there is a compiracy against the true, a • of Hananiah against Jeremy, and of the priests also, as v. 26. viz. Pashur and other priests, who also conspired against Jeremiah, and having persecuted the true prophets of God to the death they took the spoils, here called the precious things, and so made their wives poor widows, as is added, they multiplied widows in the land, v. 27. he proceedeth to princes, and v. 29 to the people in general, charging them all with intolerable oppressions.

Then v. 30. he saith, that he looked for one to make up the hedge, to stand in the gap, but I found none: Here the Lord showeth, how that notwithstanding sin so greatly abounding in Jerus. if he could have found some righteous persons there that had by servant prayer sought to make up the hedge, and as Moses stood in the gap, that sin had made there, by earnest opposing themselves against evil, seeking the reformation of the City, he would not have proceeded to bring the judgments threatened. If there had had been but one godly prophet more besides Jeremiah, a few priests, one or two godly princes, and some few godly people amongst those many thousands, that were so grossly tainted with sin, according to the four sorts mentioned before, v. 25, &c. to v. 30. For it is not likely, that he meant precisely one, as also Lyra saith, for there was Jeremiah and Baruch, and some godly persons more, that there were marked in their foreheads, ch. 9. yea ch. 14. he expressly saith, although Noah, Job and Daniel had been there, he would not have spared the City, but them only, wherefore I assent rather to him holding, that by one a competent number is meant, as in Sodom, the Lord said, if there had been found ten righteous, he would spare Sodom for their sakes: Whence note, that sin makes a gap or breach in the hedge of God's providence about a state. 2. When it is thus, [Note.] God looks that his faithful servants should make it up again by prayer and opposing sinful courses, and so being himself righteous, he is a maker up of the breach. 3. There must yet, for the saving of a state from utter ruin, be a competent number of such men therein, and then God's mercy is such, that for their sakes, the whole shall be saved in the most dangerous times, yet none wicked shall for another's sake be saved eternally, but only temporally, there being for all such another time of reckoning, when they shall not escape everlasting destruction both of soul and body, which may make us still to live in hope, that England shall stand, wherein I doubt not, but that there be some in every place, and many in populous places throughout the land, that fear God, and pray and labor earnestly against sin daily, the number of whom God increase.

Therefore have I poured upon them the fire of mine indignation, &c. Because it was not so in Jerusalem, but righteous men faded altogether, the Lord here threateneth them with a flood of judgments according to the overflowing of their sins, and he speaks of this, as a thing past, although to come for the certainty of the judgment.

CHAP. XXIII.

IN this chap. the prophet sets forth at God's direction the same, that he did cha. 16. but with this difference, there he plainly without any parable laid open their sins, here by a parable of Aholah and Aholibah, to the first of which he compareth Samaria, the head City of the kingdom of Israel, and to the other the kingdom of Judah, which these names served most aptly to set forth, for Aholah signifieth a tent, and Aholibah, a tent or tabernacle in her, or the one her tabernacle, the other my tabernacle in her, Samaria being so called, because her tabernacle, to which she resorted to worship her golden calf was at Bethel, and likewise at Dan, and in Jerus. was the tent of God where Judah worshipped. Both these are said to have fornicated in Egypt, because their idolatry had the original from thence, where both they had of old been idolaters, as hath been she wed upon Ch. 20. 7. and they learned to worship an ox or calf. But this was not all their sin, but first Aholah went further in committing idolatry with the God's of the Assyrians, for which and for other foul sins she was destroyed by the same Assyrians. Then Aholibah was so far from being amended by her punishment, that she did worse, in that she served idols and burnt her sons and daughters to them in sacrifice, and from this abominable sin came to the house of God to worship him, who abhorreth more those, that do so then such as serve idols altogether, as appeareth by the speech of Elijah, How long halt ye betwixt two opinions? if the Lord be God follow him, &c. and of the H. G. I would thou wert either hot or cold.

And in speaking of Aholibah and her whoredoms with the Babylonians, and with how great love she was carried towards them, he saith yet v. 17. that her affection was alienated from them, and likewise v. 22. whereby he meaneth her leaving the Chaldean and confederating with the Egyptian, as Zedekiah, the last King of Judah did even contrary to his oath after that he had served the King of Babylon three years. For all her sins therefore and for this as a capital one Judah or Aholibah is threatened with destruction. And in amplifying this destruction, he saith, v. 25. They shall take away thy nose and thine ears, because they used to do thus to adulteresses, to cut off their noses, and to perjured persons to cut off their ears setting them upon the pillory to their greatest disgrace. Therefore hereby is shown, that the Jews should not only suffer most extremely by fire and sword, but also by being otherwise debased and most ignominiously used.

I will bring them against thee on every side, the Babylonians, Chaldeans, Pekod, Shoah, and Koa, and the Assyrians, v. 24. And they shall come against thee with chariots, waggons and wheels, &c. The Vulg. for Pekod hath noble men, tyrants and princes, and for the first of these Jerome saith, that the Latin simplicity hath ternos statores expounding it of those that were the third from the King, but the Sept. he saith, hath it tristatas, as they were called, that were second to the King, 1 Chron. 11. it is said of some of David's worthies, that they attained not to the first three, they were princes of horse and foot, magistrates of either Militia. But the Cald. retains the proper names of Pekod, Shoa and Goa. And Junius saith, that they were countries lying in Assyria, of which see before, Jer. 50. 21. That of cutting off the nose and the ears is by Pet. Damianus applied to John an antipope, who like a thief came to the pontifical seat putting down Gregory, for which he was taken and had his nose and ears cut offand then set upon an horse with his face to his tail, being made to hold his tail instead of a bridle to his great ignominy and disgrace.

The rest of the ch. is spent in further dilating upon their punishments and the cause thereof, their sins, especially idolatry, in speaking of which v. 41. he saith, Thou hast upon a table prepared set mine incense and mine oil, which is so spoken because that to serve their idols they robbed God, to whom such oblations properly belonged, and they had both these and all other things of his donation, which aggravated their sin against him, in that they so foully dishonored him with his own, which should have gone to the honoring of him, according to that, Honor the Lord with thy substance and with the first fruits of all thine increase.

The voice of a multitude being at ease was in her, Vulg. of a multitude exulting, whereby is shown with what joy and mirth with singing to the honor of their idols they were in that abominable service, the word Hebr. 〈 in non-Latin alphabet 〉 , which if it be derived from 〈 in non-Latin alphabet 〉 signifieth, they were at ease, or in peace: but there is a radix 〈 in non-Latin alphabet 〉 signifieth a quail, and this word haply is here put to express their rejoicing before their idols, as quail males and females coming together through salacity exult greatly, so they committing whoredom with idols. And with the men of the common sort were brought Sabaeans from the wilderness, Vulg they that of the multitude of men were brought and came out of the wilderness. The word 〈 in non-Latin alphabet 〉 rendered in N. Tr. Sabaeans signifieth drunkards, and therefore it is so rendered by the Sept. the Vulg. seemeth to mistake 〈 in non-Latin alphabet 〉 here used for 〈 in non-Latin alphabet 〉 , and so read it, as if it were 〈 in non-Latin alphabet 〉 , which come, as if it came of 〈 in non-Latin alphabet 〉 but it is best to keep to the Hebr. verity, which hath it, drunkards, for nothing was more common then at idolatrous feasts to drink drunken, yea idolaters are set forth as drunkards, Esa. 29. 9. and before in this chap. v. 33. it is said, thou shalt be filled with drunkenness, when their punishment is spoken of for idolatry, the idolater being compared to one that drinketh his head is intoxicated with error, whereby he madly goeth after idols, and at last he is made to drink of the cup of God's wrath, whereby he is so gone, as with the strongest drink that he stumbleth and falleth and riseth up no more, but perisheth forever.

If any yet will understand Sabaeans, or Ethiopians, or Tartars inhabiting the wilderness, because it is said, that he came from the wilderness, it may have a good sense so, the Jews were so stupendiously addicted to this spiritual adultery of idolatry, that in this way they refused not the society, or conjunction with the basest of all others, the black Ethiopians, and the thievish Tartars, who ranged continually about the wilderness to rob passengers; or this of coming from the wilderness may well be applied to drunkards, who are as rude and rugged condition'd as those that are brought up in the wilderness and void of all civility.

The righteous men shall judge them after the manner of adulteresses, that is, the Chaldees, into whose hands they should come. But how they be called righteous? Ans. for their executing of the sentence of the righteous judge upon them without any partiality, and not for any righteousness, that was in themselves, for they were wicked idolaters, as the Jews were, and lived in all other sins, as they did, only it is probable, that they kept covenants, to which they were sworn, better then the Jews, and were more morally righteous, the great ones towards the inferior sort under their dominion, not being so oppressive: whereunto we may also add, that they were altogether addicted to the Religion of which they were, and were not a compound of linsie-woolsie, halting betwixt two opinions, as the Jews did, neither did they enjoy such means, living in darkness and without the light of the word, which the Jews enjoyed. And therefore in comparison of them they were righteous. Whence note, that they who live under means, and yet are [Note.] wicked, are so wicked, that the very barbarous heathen are more righteous then they; Sodom and Gomorrah, then Chorazin and Bethsaida; Tyrus and Sidon, then Capernaum. And therefore whatsoever nation professeth the truth and liveth under the teaching thereof, but is wicked, may justly fear to be given over into the hands of heathens, Turks and Infidels and Papists, to be by them judged, as they deserve, that is, with stoning, as v. 47. as adulterers and adulteresses ought by the law of God to be served, and having their houses burnt, and others of them slain with the sword together with their children.

CHAP. XXIV.

IN this chap. the Lord biddeth Ezekiel set down the year, month and day in which Nebuchadnezzar began his siege of Jerusalem, viz. three years after he had begun to prophesy unto them, which was the sixth year of Jehoiakins captivity, this the tenth year, the tenth month, the tenth day of the month. And now his prophesy of their destruction began to work, and this the Lord would most probably have him note, after which it is also noted in the history upon what day and month after the City was taken, that it might be certainly known at what time the seventy years of their continuing in captivity spoken of by Jeremiah began, and consequently their end, that they might be comforted the more in looking for deliverance at that time, and the more confidently praying for it, as Daniel did.

For the contents of this chapter: The miserable case of the Jews is herein set forth under the similitude of a pot, wherein flesh and bones chopped in pieces being set over an hot burning fire are boiled till they be consumed and wasted all. Of the like similitude see Jer. 1. 13. The pot here spoken of was Jerus. the parts or pieces of flesh to be sodden away in it were the Jews; flocking thither from all parts for the defense of the City; the bones were the stoutest and most expert warriors, and the boiling of them all, that they might be consumed, intimated a long continued siege, by reason whereof they should be wasted, some after, others by famine and pestilence, the fire made under with much wood served to set forth the Chaldees army which was to them as this fire, and finally with fire burnt down the City. But what meaneth he by saying, burn the bones under it? not as some expound it, saith Lyra, beccuse bones make a more ardent fire then wood, for the contrary is true, but as R. Solomon hath it, the putting of the bones under was the putting of them under the pieces of flesh, the flesh being laid upon them and born up by them lying at the bottom of the pot: and hereby was set forth, how the strong and valiant should bear the greatest brunt of this war, but yet their strength and valor should not save them; the stronger they were the more fiery heat should come nearer to them to consume them.

Woe to the bloody City, to the pot, whose scum is in it, bring it out piece by piece, let •• lot fall upon it. Here it is made plain, that the City was the pot having abundance of corruption therein, set forth by scum, and the pieces to be brought forth, upon which no lot should fall, were the people, whereof none should be preserved, but he burnt and consumed by the fire of God's wrath, as the contrary to which is used to be done, when the enemy spares some; by lots casting, distinguishing thus betwixt those that should die or not, it is meant that it should not now be so with them, but all should suffer alike, that is, all but some poor of the land left to till the ground, the rest that escaped the sword, famine and pestilence, being carried away to Babylon to endure greater misery, and such as remained not tarrying long after, but being carried into Egypt to perish there, as the history, Jer. 43. showeth, which yet is to be restrained to the body of reprobates, the elect often set forth by the name of a remnant being everywhere spared.

Her blood is in the midst of her, she set it upon the top of a rock, and covered it not: Here their impudency in sinning is set forth, oppressions and murders were committed openly, they not caring who saw them in practicing so great abominations, and he alludeth to the law of God, which was, that blood being let out of a beast should be covered in the ground. But they instead of doing so, shed men's blood, and not in secret, but openly, and a rock is spoken of, as opposite to the earth, which hath dusts or moulds to cover the blood shed withal, whereas rocky and stony ground hath none, and therefore by the Vulg. it is rendered, lympidissima rupes. Thus they shed the blood of the prophets, and of their children, whom they offered openly to Molok, and Abimelech according to the letter is said to have slain his brethren being seventy upon a stone, and Es 3. 9. They are open in their sins with Sodom, they hide them not. And this is the height of sinning, when blood is shed by power, or other horrible wickedness is committed, and justified, as if the proceedings were righteous, because they that do this have power, and they to whom, [Note.] have no power to resist. But the judge who is the righteous judge of all the world threateneth revenge by doing the like to all such. v. 8. I have set her blook upon the top of a rock, that it should not be covered, as they have murdered openly combining together so to do, as the foresaid Abimelech, and the Jews more lately, so they shall suffer by the shedding of their blood in like manner in the sight of all men, as both Abimelek did by a piece of a millstone cast down upon his head, and beating out his brains, and the Jews most cruelly murdered by the Chaldeans, and the chief of them being brought forth and judged and slain by the king of Babylon at Riblah, the King Zedekiah himself not directly, but with much more pain, his eyes being put out, and then he being carried into Babylon and dying there.

Heap on wood, kindle the fire, consume the flesh, spice it well and let the bones be burnt. The Vulg. for spice it well, hath c • qu • tur tota compositio, let the whole composition be boiled, The word 〈 in non-Latin alphabet 〉 here used signifieth to make a composition of spices and to boil them, and therefore it is best rendered by the Vulg. Lat. boil the composition of spices, use them as the Apothecary doth his Aromatical stuff of divers sorts keeping them upon the fire a long time till all the virtue be boiled out. To show the long continuance of the judgment upon them, he addeth this metaphor to the former of boiling flesh and bones.

Then set it empty upon the coals, that the brass thereof may be hot and burn. He goeth in his allegory, showing that the inhabitants of the City being consumed and such as remained taken out to be carried into captivity, and so the whole City emptied, fire should be put to to burn the buildings, as it was by Nebuzaradan shortly after who was steward of the King of Babylon.

Because I purged thee, and thou wast not purged, thou shalt not be purged anymore, &c. that is, thy judgments sent upon thee formerly and prophets to threaten and exhort thee, whereby thou mightest have been brought to repentance and newness of life; this being called a purging, because a most effectual means thus to purge a nation. And for this way of purging, what grievous sufferings they had, may be seen in the days of Manasseh, against whom the Chaldeans came and took and carried him away into Babylon, then in the days of Jehoaaz by the King of Egypt, of Jehoiakim▪ by the Babylonians again taking and binding him, then of Jehoiakim when they suffered most, and lastly of Zedekiah, against whom bands of divers enemies came before this fatal overthrow of the whole Kingdom now threatened; and for prophets, they had Isaiah, and Hoshea long before, and now Jeremiah and Ezekiel. So that they were purged, that is, had all means of purgation administered unto them although they wrought not, therefore no more such purging must be expected but utter destruction, God's fury seizing upon a people so desperately wicked: v. 16. I will take away the desire of thine eyes with a stroke, &c. Here the Lord further showeth in the example of Ezekiel, that the destruction of the people should be so great, and the danger still so continuing to the survivors, that they should be so overwhelmed with grief therefore, that they should not make any mourning, as they had in times past used to do for the death of their dearest friends.

For this end his wife was smitten by death and he was forbidden to mourn for her, and being asked the reason he telleth them, that so it should be with them, v. 20, 21, 22. As his wife was the desire of his eyes, whom he dearly loved, so was the sanctuary to them, as taking their chief glory to lie therein, and if any of them were not so much affected to it, yet surely they were to their sons and daughters, but their sanctuary should be burnt and their children die, yet they should be as men so overgone with sorrow, that they should have no more tears to shed for this, all the mourning, that they could now make, being little enough for their mutual miseries, who were still living in comparison of whom they should think the dead happy. A like thing unto this was enjoined Jeremiah before, ch. 16. 6, 7, 8. the exposition whereof may serve for this also.

But what meaneth he by saying, Ye shall not cover your lips, nor eat the bread of men, your tires shall be upon your head and your shoes upon your feet. The Vulg. for covering lips, hath covering ora, faces, or mouths, and for not eating the bread of men, the bread of mourners, and for tire upon their heads, Corona, a crown, expounded by Lyra of black which close mourners wear about their heads covering also their faces therewith, and of an austere diet, to which mourners for the time tied themselves, refusing the daintyer, and more liberal for sorrow. The crown of tire sets forth nothing else, but that which they did commonly wear upon their heads for the greater decency, and of shoes keeping on upon their feet he speaketh, because in time of sorrow they went bare footed, as we may see in David full of sorrow for the conspiracy of Absalom against him, He went with his head covered and barefoot, that is, his crown, or other tire, which he commonly used, being laid off, that he might put on a mourning habit covering head and face. The Hebr. word 〈 in non-Latin alphabet 〉 here used signifieth the hair upon the lip, as 〈 in non-Latin alphabet 〉 doth the lip or ora, as the Vulg. hath it, and if it be rendered the lip, by a Synecdoche, the whole being named for the part, the upper lip for the hair growing upon it, it is all one, because the face being all covered, that is covered also. But for the word rendered by the Vulg. mourners, Hebr. is 〈 in non-Latin alphabet 〉 , men, but it must necessarily be understood of men, that mourn, it being meant of feasts made at burials, as I have further shown upon Jer. 16 8. for now the Jews should be in so great perplexity, that they should make no solemn funerals, as at other times they had done, wherein they used to eat and drink to the father, or husband, or son of the deceased in a cup of a consolation, as Jeremy calleth it, to cheer him up, after some time by him before spent in abstinence through his great sorrow. v. 25. when I take away their sirength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds. Here the prophet to conclude the Chapter summeth up their losses, when their City should be destroyed and their temple especially, called before, the excellency of your strength, and the desire of your eyes, v. 21. when this should be taken away by being burnt with fire, their strength should fail because the place of meeting to plant Religion which is the temple, being profaned, as is there said, or cruelly demolished, which is done, when the house of God is made no more account of then a barn or a stable, or any room in a man's own house, we are in danger of losing God's protection, and consequently our joy, glory, desire of our eyes, &c. that is, all comfort, and contrariwise to lie exposed to all misery and sorrow. For then is a Nation in an happy case, when they make the house of God amongst them their chief strength, the maintaining of that, and the reverent worshipping of God their joy and glory, no object is so pleasing to them, as to see the beauty of the sanctuary, neither are they so well satisfied in their souls with anything, as when they have been there to worship, and to hear Christ teaching in the Ministry of his word for the divine consolation that they have hereby. The words rendered wherein their soul resteth, are 〈 in non-Latin alphabet 〉 , the elevation or burden of your souls, that is, the thing about which your minds are most charged with care and fear, being solicitous for it, as Eli was for the Ark of God, when it was carried out against the Philistines, lest the place or worship there exhibited should be any way perverted or corrupted. And the rendering by burden in this sense is rather to be preferred, then elevation, because this as their joy and glory was spoken of before. A passage worthy our consideration, amongst whom the houses of God are so much vilified and undervalued, [Note] other meeting houses being rather preferred before them, and they turned into prisons, stables, lodging rooms, and what not? some to ruinous heaps. As corrupt as the Jews wene, they abhorred from such profaneness, it was the barbarous Chaldee that knew not God, who did this. Their strength and glory being thus taken away, the Lord telleth him, that some who escaped with their lives should come and tell him thereof in the Chaldees country, and then he should be no more dumb, but open his mouth and speak, and they should know, that he was the Lord, and that Ezekiel had not been a portentum or sign unto thern in vain, all things being come to pass, which he by parables before prophesied of, but he was then notwithstanding no otherwise thought upon, but as a dumb man, but now he showeth, that he should speak, and the Jews schooled by sufferings should thenceforth hearken willingly to his instructions, being hereby brought to know and fear God, which they would not formerly do. And of the fulfilling of this, see ch. 33. 21, 22. whence note, that they who are unteachable, whilst they are in a prosperous estate, being moved to repentance by no kind of teaching either plain or parabolical, [Note.] are in danger by smart through judgments to be compelled to that, from which they are most averse otherwise, that we may rather show ourselves like good scholars, docible, by the means of teaching by God vouchsafed unto us, then by hardening our hearts bring so severe a rod upon ourselves; so the Prophet Isaiah threateneth the indocible with teaching by men of another tongue to their cost, and with a lisping lip, intimating their deriding them.

CHAP. XXV.

THe Prophet having hitherto declared the judgments to come upon Israel, and touched a little upon the Ammonites, chap. 21. 28. now prophesieth again, both against the Ammonites, Moabites, Edomites and Philistines, because they rejoiced at the destruction of Jerusalem and the temple, as bearing always a deadly hatred against the Jews for the Religious sake. Whence note [Note.] how great a sin it is for the wicked and seduced by error in Religion to hate the professors of the truth. For this the wrath of God shall burn against them until they be destroyed, and likewise it shall be to all wicked men that rejoice at the fall of God's people, although for their sins worthy to be so severely corrected, because this is to rejoice at the dishonor of the true God, and at the pulling down of the Religion, which he hath set up to the encouraging of men in a false Religion, as being nothing inferior to the true, yea rather superior, which the living God will never endure. Whereas v. 4. the Lord threateneth to deliver the Ammonites into the hands of the men of the East; some hereby understand the Medes and the Persians, some the Arabians, who dwelt Eastward from Ammon, and abounded with cattle, and specially with Camels, for which it is further said v. 5. I will give Rabbah to be stables for Camels, that is, the Ammonites chief City. But Jerome by the men of the East understandeth the Chaldees, whose King Nebuchadnezzar sought divinations to go either against Jerusalem first or against Rabbah of the Ammonites ch. 21. 21. and having destroyed Jerusalem, he with in five years after went against and destroyed Ammon, as Joseph. saith, but of the Arabians doing it we nowhere read. v. 9. I will open the side of Moab from his Cities, which are on his frontiers, the Vulg. for side hath shoulder, as wherein a man's chief strength lieth, the meaning is, that as the side being opened an entrance is given into the body through the ribs for the destruction thereof because the strongest defense is taken away, so the frontier Cities of Moab, which were strongest should not hinder the Chaldeans from entering the country, and therefore it should not be able to stand against their forces, but be subdued and overthrown. Thus the two people's that came of Lot, for their hatred and inhumanity against the Israelites their kindred, were adjudged to destruction.

And next unto them the posterity of Esau or Edom, which stood in nearer relation to them, for Esau was Israel's brother, and here it is laid to their charge, that they took revenge upon Judah, that is, helping the Chaldees in destroying Jerusalem, as is said, Obadiah v. 14. and Psal. 137. Therefore the Lord threateneth revenge against them by the hand of Israel, which how it is to be understood, see Jerem. 49. 2.

The Philistines are also threatened, as old enemies, as also Obad. v. 19. and Jer. 47. where enough hath been spoken of God's judgments upon them, and their subduing afterwards to Israel. The word rendered South is Teman signifying the South, and was the chief City of the Edomites.

The Cherethim v. 16. which he saith, he would cut off; speaking by a Paranomasie, for 〈 in non-Latin alphabet 〉 signifieth to cut off, were a people of the Philistines, who came with David from thence, and were together with the Pelethites his guard, of whom see 2 Sam. 15. [Note.]

CHAP. XXVI.

THis whole Chap. is a prophesy against Tyrus a strong and proud City upon the sea, of which it hath been often spoken, especially Esa. 23. and the cause of the destruction thereof was the same that brought Ammon and Moab, &c. to ruin, her rejoicing at the fall of Jerusalem.

I will also scrape her dust from her and make her like the top of a rock. This is spoken to show the utter ruin of Tyre, being so overturned, as that not so much as any earth should be left there, but as the City was built upon a rock, and the earth that was about it was brought from other places to make gardens, so that being now thrown down into the sea, it should be left, as a bare rock, as it was at the first. v. 6. her daughters shall be slain in the field, that is, Zidon and other Cities in subjection to Tyrus, as the mother City.

Whereas it is threatened, that Tyrus should be built no more, yet Esa. 23. 15. it is said, that it should be built after seventy years, the meaning is, not to be the head of a Kingdom, for although it were built again in the time of the Persians, yet neither was it built by Tyrians, the posterity of the old inhabitants, but by others, neither was it a Kingdom, or free City anymore but tributary.

He speaks of great waters brought upon her, meaning great forces, but called waters in alluding to the situation of Tyre, which was upon the sea. For although the foundation of the City were an high rock, yet it is said to be overflown with waters, and to go into the pit, because places drowned are never anymore seen, but lie perpetually in the bottom of the sea, as in a pit.

The going down of Tyre into the pit, is further illustrated by comparing her going down with that of the old world long ago, intimating hereby, at Jerome hath it, the Tyrians destruction both temporally and eternally in the pit of hell, When I shall set glory in the land of the living, that is, I shall glorify my servants and bless them with eternal life in my heavenly Kingdom.

CHAP. XXVII.

IN this Chap. that the ruin of Tyrus might appear to be the greater, the prophet setteth forth at large the wealth and magnificence of that City, and the great command thereof over other places, so that it might seem to be of imcomparable strength and invincible. Here is nothing that needeth exposition, till we come to v. 11. The Gammadims were upon thy towers, whereby because the word signifieth a cubit, some saith Junius, understand men but one cubit high, viz. the pygmies, but how probable this is, let the reader judge, forsomuch as they are spoken of as part of the forces, which stood to defend Tyre. He therefore conjectureth, that the word is not proper, but appellative, by Gammadim cubit men, strong armed men being understood to draw the bow and shoot most mightily. Yet there were a people of this name, who as Pliny saith inhabited a region in Phenicia lying upon the sea in the form of a cubit, being from thence called Gammadim, which region was devoured long ago by the sea.

Touching wheat of Minnith, v. 17. this was a City of the Ammonites smitten by Jephthah and brought under long ago, see Judge. 11. 35. and the wheat here growing most probably was of the finest sort, and of panag, that is Phenicia, as Junius hath it, Panag also signifieth balsome, whereby the Vulg. therefore rendereth it, or it is the proper name of a place, or signifieth a kind of pothearb, and for wheat of Minnith, the Vulg. hath triticum primum, the principal wheat, respecting rather the sense, then the word or name.

The wine of Helbon is by the Vulg. called fat wine, the Scholiast thinketh the City Malmasia to be meant, which afforded a most delicate wine called Malmsey, but then it must be of Damascus in Syria, of which he is speaking, not of Crete.

For Mosel the Sept. hath vagabundus, as if some sort of merchants were meant that for traffick went up and down to all parts, the word 〈 in non-Latin alphabet 〉 signifieth translated, N. Tr. agreeably to this, going to and fro.

CHAP. XXVII.

HAving spoken against the whole City of Tyre in the two former Chapters, here he cometh in particular to charge the prince with intolerable pride and self-conceitedness in respect of his great riches and imaginary wisdom, whereby he gat them, he holding himself for this to be a God. Jerome, August. Ambrose. Isidor and Tertull. because no man is so mad, or ever was, to say thus of himself, understand it as spoken of the devil under the name of the prince of Tyre. But as Esa. 14. he speaketh so of Belshazzar, as that his speech is mixed, something being said of the devil properly, and some things of the King of Babylon in allusion to him; so it is here. His heart was so proud that he thought there was no God above him, or more excellent then he, so did he dote upon his own wit and wealth, and he was confident, that God would not deturb, or bring him down from his high honor; yea if we shall say, that that man spake so of himself, it is no more then Gaius Caligula a Roman Emperor did, and Heliogabalus, and Julius Caesar suffered divine honors to be done unto him, and Nebuchad. set up his image to be all worshipped. And Optat. Milevit. applieth this of the prince of Tyre to Donatus, a bishop, who thought himself in holiness to excel all other men, and therefore he would not suffer any to come unto him but with most low reverence, and he would have them called by his name Donatists, and he was Bishop of Tyre a colony of Carthage, and so a spiritual prince. But none ever more notoriously [Note.] lifted up himself as a God, then the Popes of Rome, especially some of them have done, as he that suffered the Sicilian Ambassadors to use these words unto him, Domine deus papa miserere nostrum, and they generally take upon them to forgive sins, not ministerially, but potestative, to make laws about divine things, and to dispense with express laws of God, and to set up and depose Kings, which none but God can do; but Calvin, Zwingli, and the like to them were no such, as the Jesuit chargeth them to have been.

Thou art wiser then Daniel; Here he seeks to make him ashamed of that his most insulse boasting by deriding him, and ironically telling him, Ah thou art wiser then Daniel? as if he had said, art thou not ashamed to compare with God, I will name unto thee a man, who by the consent of Nebuchadnezzar was the wisest of men, if thou thinkest thyself a God, thou must needs then much more think thy selfwiser then he was, which is most ridiculous, For he as wise as he was, attributed nothing to him, but all his understanding to God alone. v. 12. Thou sealest-up the sum full of wisdom and perfect in beauty, Vulg. Thou art the seal of the similitude, full of wisdom and perfect in comeliness, Heb. thou sealing the sum or number; some also render it similitude, but it cometh from 〈 in non-Latin alphabet 〉 signifying to weigh or to number, the meaning is, thou (O King of Tyre) are a very pattern of perfection, and full of wisdom and glory in thy own conceit. He prosecutes the same argument against the pride of that insolent King, who said that he was a God, for what is such a one, but a pattern of perfection, and most wise and glorious? For a seal hath in it the perfect form of him, that is hereby represented; and then is a letter written perfected, when the last act of setting to a seal is done to it, wherein he goeth on further ironically to tax his foolish pride.

Thou hast been in Eden, the garden of God, every precious stone was thy covering, &c. Here another point of felicity, like that of Adam in the state of innocence, is mentioned, for he through his pride thought himself for being prince of so rich and magnifical a City most happy, and therefore adorned himself with all manner of precious stones, and it in to be noted, that the stones here named are the same, that were in the place of the high priest, but in number they came short, there being in it twelve, in his crown but nine, which Gregory noteth to have been to set forth Lucifer, the most glorious sometime of the Angels, of whom there were nine orders, for he as others applieth all this to the devil, but it is better, as I said before, to understand it, as was spoken, in way of allusion to the devil, but properly of the king of Tyre, who was so like unto him in pride, vaunting himself as a God, as he did, and a pattern of perfection to other Kings and Princes, and equal to Adam in Paradise, and to the high priest in the precious stones of his diadem, no more yet being reckoned up then nine, and the rest left to be understood, v. 14. Thou art the anointed Cherub that covereth, &c. thou walkest up and down in the midst of stones of fire. Here the prophet goeth on still in setting forth the exceeding great worldly glory of this King, that being set up so high, but for his pride and other sins brought down, his misery in falling might be the more aggravated, and so appear to be just matter of doleful lamentation to all his friends and such as stood in relation to him, as followeth v. 19. He is said to be a Cherub anointed in allusion to the Cherubims of Gold in the most holy place spreading their wings from one side to the other, which sanctuary or most holy place stood upon the holy mountain of Zion, intimating the extent of his dominion to all parts about, and that, as God in his providence had appointed, as the Cherubims were by him appointed to be made, and so placed: For his walking amidst the stones of fire that was having the diadem upon his head set with precious stones, as was before said, that sparkled like fire, and shined brightly, thus also Lyra.

Thou wert perfect in thy ways from the day that thou wert created, till iniquity was f • und in thee. This is not meant of any righteousness before God, or in his ways, but of his posterity in worldly things, and therefore it is said, in thy ways, he had perfect prosperity, when God set him up to be so glorious a king, which is intimated by saying, in the day that he was created. But being in this height of worldly honor, for his iniquity now he showeth, that he should be brought down.

Then v. 16, 17, 18. he declareth his iniquities violence and pride, to which he fell by reason of his greatness together with many other sins not expressed. And he should with his City, he showeth, be burnt to ashes to the astonishment of all beholders, that had before known Tyrus so magnifical.

Next unto Tyrus was the City of Zidon in wealth and prosperity, belonging to Tyrus, as may be gathered, ch. 27. 8. And both these Cities, he intimateth to have been also vexing enemies to Israel as were the Ammonites and Philistines, v. 24. Because he saith, that there should be no more a pricking briar or throne to Israel round about. And if it should bedoubted, how this could be spoken, for so much as Israel was now far enough off from these Nations, viz. in Babylon, he saith, that the children of Israel should return, &c. thus prophesying of their coming out of captivity again, as Jeremiah his colleague had done before, in speaking of the Nations round about as briars and thorns unto them; He alludeth to that of Moses touching the Canaanites, [Note.] that should prove, if they remained, as thorns in their eyes and goads in their sides. And such must the people of God always expect, that superstitious people suffered amongst them should be unto them, and therefore they are not to be tolerated, but to be rooted out.

CHAP. XXIX.

HEre is a prophesy against Egypt, and the King thereof, because he promised help to Zedekiah, whereupon he bearing himself rebelled against the King of Babylon to his own destruction, and therefore he is accused to be as a broken reed as also Esa. 36. 6. For time, it was the tenth year, the tenth month the tenth day, that is, of Jehoiak •• s captivity, and so the tenth year of Zedekiah his reign, but the prophesy against Tyrus was in the 11. year, ch. 26. which was after this, but the order of time most probably was thus, because that although Tyre was last prophesied against, yet it was first destroyed by Nebuehad. as appeareth v. 17. where Egypt is said to be given unto him, as a reward for his executing judgment upon Tyre. This prophesy also if we compare it with chap. 24. 1. was a year after the siege of Jerusalem began, and therefore proof was by this time made of the King of Egypt's failing to help the King of Judah in his straights.

The King of Egypt is prophesied against as a great dragon in the midst of rivers, and he is thus compared, because Egypt stood a certain time of the year every year in a river, as being all drowned by the river Nile. And in speaking of the fishes sticking to his scales he meaneth, whom he threateneth to draw out together with him, he meaneth by them the Egyptians his subjects, who should together be carried into captivity by the Chaldeans; for the whole land of Egypt is set-forth by the name of a river, and the inhabitants of fishes Now this was not done, till the twenty seventh year, the first month as v. 17. which was 17. years after this, 16. after Judah destroyed, v. 5. he saith that this great dragon and all his fish shall be thrown into the wilderness, and there be meat to the beasts of the field and to the fowls of the air, that is, some desert places in Chaldea, where both the King and his dying through famine were suffered to lie unburyed, and so became a prey to the beasts and fowls. The cause why the Egyptians were thus severely punished is laid down part v. 3. their pride, Thou saidst the river is mine, and v. 6. their proving an help to tear and destroy Judah instead of helping her, as a reed breaking, that a man leaneth upon, runneth into and teareth his shoulder.

He threatened to lay all Egypt wast from the tower of Syene to the border of Ethiopia, that is, from the South to the North.

No footof man or beast shall pass through it, neither shall it be inhabited forty years. Of the fulfilling of this no history maketh mention, but at the expiration of this time after the destruction of Jerus. the state of the king of Babylon beginning to decline, it is most probable, that the Egyptians began to gather together again into their own land, which all this time lay in desolation, that now it began to be peopled again, that is, about sixty years of the captivity of Judah, for if we add to seventeen years after Jerusalem destroyed forty, we shall come near sixty, and within ten years after Cyrus subdued Babylon, at what time they had a king again called Amasis, but it is said then to be but a base kingdom, because under the Persians as long as that Monarchy stood, and that of the Grecians under Alexander, till the time of the Ptolemies, which was about two hundred years, whereas then it is said, that it should rise no more, it is meant only whilst that Monarchy stood, whereby it was brought down, or the Monarchies succeeding it, that is the Grecian and the Roman, for although it grew potent again under the Ptolemees, yet by Romans it was again subdued and so continued a base kingdom, and when the Roman state declined, it came under the power of the Turk, and so continueth to this day.

Here the Lord showeth by what means Egypt should be thus brought down, first it should be given to Nebuchadnezzar for a reward of his labor in overthrowing the kingdom of Tyre, in the siege whereof because he spent 13 years it is said, that every head was made bald and every shoulder peiled, that is, off Nebuchad. soldiers by wearing their head-pieces, which did wear of their hair, and carrying burdens to land up the sea to the City upon their shoulders so long a time, thus Lyra, but Jerome, they made bald their heads also by carrying burdens upon them. And he is said to have had there no recompense, because the men of Tyre, when they saw that they should be overcome, carried away their goods by sea to Carthage and other parts, and went away themselves to inhabit elsewhere, by which means Nebuchad. found nothing at his entrance into Tyre, but a bare rock, so Jerome who saith, that he read it in an old Assyrian book. And he saith, that Nebuchad. had herein done his work, because that by a secret instinct from God for the punishment of the Tyrians, he went so unwearyably on in the conquest of that City.

In that day I will cause the horn of the house of Israel to bud forth, &c. As he concluded, ch. 28. with comfort to the Israelites, so he doth this by the horn budding forth, understanding something to come long after, bringing far greater even spiritual and everlasting comfort by Christ, wherefore Christ and not Zerubbabel, as some say, is this horn, for so he is called, Luc. 1. 69. the horn of salvation raised up for Israel. Whereas the time seems not to agree, for it is said, in that day, but Christ came not till five hundred years after; I answer he came in that day, wherein Egypt was a base kingdom yet, as was before threatened, that it should be, for it was then under the Romans more then ever it was, Anthony and Cleopatra being overcome by Augustus Caesar. And if not so, yet if by a day we understand a day with the Lord, which is as a thousand years, this horn budded in that day. If it shall seem to make against this that he saith, I will give thee the opening of the mouth, as was said before, ch. 24. 27. The Lord by telling Ezekiel thus meaneth nothing else, but that his prophesy against Tyre and Egypt being fulfilled, it should then really appear, that he had not opened his mouth in prophesying as he did in vain, but all men should acknowledge him a true prophet and worthy to be regarded in all his prophesyings, fearing therefore by the like sins to pull upon themselves the like heavy judgments at any time hereafter.

CHAP. XXX.

IN this Chap. is another prophesy against Egypt for further confirmation of that before going; and whereas there it was said, From the tower of Syene to the border of Ethiopia, here Ethiopia is threatened also, which adjoined to Egypt, and was sometime under the same king, and commonly in league with him. Libya also and Lydia and Chub, and all other his confederates are threatened likewise. Junius for Libya hath Putaei, and quoteth Gen. 10. 6. and for Lydia he refers us to Gen. 10. 13. where Phut is said to be one that came of Ham, and Lud another, and for Libya Hebr. is Phut. Touching Chub, Junius also hath Cubaei, saying they were a people of the inferior part of Libya by the river Nigris, for there Ptol. geograph. lib. 4. writeth of a City called Chuphe. It is [Note.] since to be noted, that the confederates of any wicked Nation are in the same case that they are in, when judgments come, if they be not only confederates as Abraham and Abimelech, Jacob and Laban, not to hurt one another, but also to account the cause of one another common to help and to take part with the Nation confederate for offense and defense, for such commonly are all birds of a feather, and therefore worthy to be ruined together.

Messengers shall go forth from me in ships to make the careless Ethiopians afraid, that is, the Chaldeans sailing thither from Egypt after the subduing thereof to subdue Ethiopia also, and the Lord calleth them his messengers, because sent by him to do that work there.

I will pour out my fury upon Sin, the strength of Egypt, Vulg. and Jun. Pelusium in his Annotations, although in the text he hath it Sin, as it is in Heb. but now there is no part of Egypt so called, but Pelusium a strong port town in Egypt over against Arabia Petraea, but called Sin according to the name of the wilderness of that name where mount Sinai stood.

At Taphanes the day shall be darkness; this was also another chief City of Egypt, and so was No and Noph and all the rest here named: by going into darkness he meaneth into misery, and likewise by being under a cloud of which he next speaketh alluding to the darkness in Egypt of old in the days of that hard hearted Tyrant Pharaoh, and to the cloud going betwixt the Israelites and Egyptians in Pihahiroth near the Red sea, which was so fatal to them.

Having hitherto threatened Egypt the tenth year the tenth month, now the forces of Pharaoh, which were coming to help Zedekiah being broken in the 11. year, wherein Jerusalem was destroyed, he threateneth the same over again with other words, saying, that the sword should be taken out of Pharaohs hand and put into the hand of Nebuchadnezzar to be by him used to destroy Egypt, by sword power being meant, as Rom. 13.

CHAP. XXXI.

THe 11. year, the third month. The same argument of threatening Pharaoh and his land with destruction is here further prosecuted at another time the same year, but three months after, and that altogether by the example of the king of Assyria his greatness and fall set forth, yet for his pride he was as a most high Cedar cut down, and so he showeth Pharaoh should be and not be spared. That if he would not be moved by anything yet spoken by way of commination, he might by this example of this his compeer, yet superior to him in dominion by far, be moved, and humble himself and repent.

CHAP. XXXII.

HEre the prophet also proceedeth in the same argument, first stirring up to lamentation for the horrible destruction of Egypt in the twelfth year, the twelfth month, the first day. Then he diversely setteth forth the destruction thereof by mentioning other Nations likewise destroyed the fifteenth day of the same month, as Ashur and Elam, Meshech and Tubul, the princes of the North and Zidon, whose not only fall, but lying in the pit he speaketh of, intimating their continuing in desolation and as Nations buried after their destruction, which as men dead buried are never seen anymore, and mentioneth often uncircumcision to denote their baseness, and to show, that although the Egyptians had learned of the Hebrews living amongst them to be circumcised, yet they should fall and lie forever, as the uncircumcised in the pit of misery. Whence note, that no external rite profiteth, when they to whom it is used are uncircumcised in [Note.] heart, as is shown more at large Rom. 2. that is, uncomformable to that which the Lord's peculiar people ought to be in humility, holiness and righteousness and pure and incorrupt worshiping of God.

CHAP. XXXIII.

IN this Chapter from the 1. verse to the 21. the Prophet is again told, that he was set for a watchman to the house of Israel as ch. 3. and bidden to speak, as he had done before, ch. 18.

The v. 21. it is shown, how that spoken of ch. 24. 27. was in him fulfilled at the coming of one from Jerusalem anno 12. the tenth month the fifth day, at telling him of the destruction of Jerusalem his mouth was now opened again, which had been dumb for speaking to the Jews a long time, that is almost three years, as may be gathered from comparing the time here spoken of with ch. 24. 1.

And what saith he now, that his mouth is again opened to speak to Israel? Verily that for their sins, wherein they still went on, who dwelt yet in the waste of Judah, they should also be carried away thence, and the whole land should lie desolate, although they thought, that they being many in comparison of Abraham, who was but one, should still be permitted to inhabit there.

Finally he concludeth the Chapter by laying open their gross hypocrisy, amongst whom he lived, who spake and agreed together to come and hear the word of God at his mouth and did so, but because their hearts still went after covetousness, he censureth this, as a conspiring against the prophet and no honor doing to him. And such are all they in these days that pretending zeal [Note.] to the word do greatly frequent it, but notwithstanding this they are mere worldlings.

CHAP. XXXIV.

HEre the prophet inveigheth against the false prophets of Israel by the name of shepherds, but evil ones, as Jer. 23. Only that which Jeremiah spake briefly, is more largely set forth.

And he layeth open their wickedness, in the 6. former verses, 1. they eat the fat, and clothed themselves with the wool, that is, took largely for their maintenance, although they did not the work for which, but contrariwise killed them, and starved them, which is done when they minister not the sincere milk of the word unto them, but instead thereof the poison of false and erroneous doctrine. 2. They healed not the diseased and sick, nor bound up the broken, that is, endeavored not the conversion of sinners, who were as persons sick and diseased, for which the Lord saith, The whole need not the phycisian, but the sick, neither did they comfort consciences distressed for their sins 3. They sought not that which was lost, that is, to bring into the fold such as were out, either being carried away by the deceit of heretics seducing them, and making them to separate from the Church, or profaneness making them to neglect to come thither. 5. They ruled with force and cruelty, that is, not seeking by exhortations, and loving persuasions to reduce them, but hardening their hearts by their spiteful proceedings.

By these means he showeth, that they were scattered, because they had no shepherd, that is, although they had many, yet none to do to them, as was before said, by means of which negligence and the shepherds seeking themselves and not the good of the flock, they became so full of sin, that their enemies were for this brought upon them, who carried them away captive into other lands to their unspeakable misery. V. 7. 8. Having laid down the wickedness of the shepherds and their unrighteous dealing, now he proceedeth to threaten them, first briefly repeating again the harm done to the sheep by their means, my flock became a prey and meat to every beast of the field, that is, to the Chaldeans their enemies, who devoured them, as the wolf doth sheep, and generally in case the shepherds be such, they, that is the people under their hand, are made a prey for the devil, who now seizeth upon their souls, and is fed hereby, as it were with joy; for as the good spirit is grieved, when [Note.] men go on in sin, and are not reformed, so the evil rejoiceth. And he saith, there was no shepherd; but if so, who were they against whom he inveigheth? Sol. They were shepherds and no shepherds, shepherds, because they had the office committed unto them, but no shepherds, because they did nothing less, then according to this their office, being altogether intent to the feeding of themselves, but suffering the flock for want of feeding to starve, they gathering worldly goods, whereupon their covetous minds fed, but in the mean season through want of good instructions and exhortations famished in their souls, the provision, which the Lord made for the maintenance of his ministry out of the goods of the people, being quite perverted. Because it is done thus in the Church of Rome amongst the Bishops and fat beneficed Parsons, who take the benefit, reserving pensions to themselves, but put off the care of doing the duty to others; hear how one of their own complaineth. It was the old sanction of the Church, that a benefice is given for a duty to be done, how then do they catch at the profits and gain of a benefice, who do not the duty, but transfer that to another; was this the mind of the founders of Churches to nourish idle men, and such as do nothing therein? would they not, if they should return to us, protest, that their legacies and testaments were overturned? yea being now in heaven do they not protest that they gave their goods for a legacy to the Church, that pastors might be therewith maintained, who might feed and govern aright in their own persons the faithful people of Christ, and not to such as turn them over to others, caring for nothing themselves, but how they may grow fat and rich, would they not then implore the faith both of God and men, that they might be restored to such as to whom they bequeathed them? Neither is there cause thus to complain in the Church of Rome, but very lately [Note.] there was also in our reformed Church of England in respect both of Lord Bishops, rich Deans, Arch-deacons, and Prebends and other double b • ne •• ced men. And now that Episcopacy and the appendices thereof are rooted out together with pluralities, have we not as much cause to complain, that goods and lands thus by pious men anciently given for the more plentiful feeding and governing of the flock of Christ by the most learned and able of the Ministry are indeed taken away for the reason before going? but alas there is a foul failing in the latter clause, they are not taken to be given to whom they should, but to be sold for a small price to such worldlings, as being greedy of gain out of anything hanked after so rich a booty, although that which is thus gotten is like to prove hut as the Seian borse, and the gold of Tolouse to the possessors thereof, whose estates after this, insensibly wasted and came to nothing. v. 11. 12, &c. The Lord promiseth to the comfort of the faithful, that he will take the pastoral office upon him and do all these things, which were needful for their good and neglected to be done by their former shepherds. Whereas by their means they were scattered, he promiseth to gather them from all parts to their own land again and whereas they healed not the sick, he promiseth to strengthen them, to bind up the broken, to seek up the driven away and to feed them all. Of so doing thus, as it is the duty of every faithful pastour to do, hear August. speaking excellently of his own practice. I desire to provide not only ornaments but medicaments for your souls, I study to sew together things unsewed, to mend that which is rent, to cure the wounded, to wash the filthy, to restore the lost, and to adorn the whole with precious Margarites. And Gregory, showing how all these offices are done, saith the scattered are reduced or gathered together, when one fallen into sin is by the vigor of the pastoral solicitude brought back to the state of righteousness, the broken is bound up when discipline keeps down sin, that it may not diffluere ad interitum, spread and increase to destruction, yet it must be so moderated and tempered with love, that there may be in the pastour both the piety of a mother and discipline of a father, not rigid strictness, or remiss piety. Clement saith that the broken is bound up when the broken hearted for sin are comforted, the weak are strengthened, when he that is shaken by temptation hath that laid before him, whereby he may be settled against it by faith, and by the sick and weak he understands the weak in faith, who are healed by his setting forth and preaching the faith unto them. Lyra by the weak will have those meant, who by the evil example of wicked pastors fell into sin, but now better taught they shall do so more.

For the last words of v. 16. I will destroy the fat and strong, and feed them with judgment, The Vulg. hath it, I will keep, and will feed them in judgment, but clean contrary to the Heb. 〈 in non-Latin alphabet 〉 , which hath none other signification, but to destroy and against that which is implied in the words following v. 17, 18. where he saith, that he would distinguish between cattle and cattle; and as he comforteth the weak and sick, so he reproveth the fat and strong by the name of rams and he goats, and v. 20. expressly opposeth the fat to the lean. So that by the fat and strong he meaneth the rich and mighty, whether spiritual or temporal shepherds and rulers, that oppressed the poor, gathering wealth to themselves out of their ruins. And such of late we have had amongst us, who have pushed with the horn and shooved with the shoulder by reason of their great strength the poor sheep of the Lord, exacting greater taxations [Note.] upon them then needed, and by their treasurers, collectors and other trustees bringing others to extreme poverty, that they might from poverty by extortions, oppressions and imbezeling of our goods be made rich. But besides that which hath been spoken of the destruction of such by God's just judgments seising upon them in this world, although for a time they may be deferred, yet all comfort through Christ is promised to the poor sheep of his flock, whom they have thus wronged, no word of comfort in regard of the soul, is spoken to them, but they are in all this tract passed over as reprobates and rejectaries forever, v. 23. 24, &c. to the end of the Ch. where it is said, I will set one shepherd over them David, that is, the promised successor of David in his kingdom, in whom it should be made everlasting, for he is called David after the name of him, that first began that line, and was a King of Israel of greatest might and eminency of all others, as the Roman Emperors after Julius Caesar had the name of Caesars, the Kings of Egypt of Ptolemees after that Ptolemee, who first raised the kingdom of Egypt from baseness to magnificence. And it is said that he shall be their shepherd and feed them, so Joh. 10. the Lord speaketh at large of himself, as feeding and saving his sheep and fraying away the evil beasts from them, as here it is further promised, v. 25. This prophesy indeed first relates to the time of the Jews return out of Babylon, when Zerubbabel, and Nehemiah and other godly princes succeeding them ruled over the Jews, and although they had much trouble by reason of their enemies many years, yet evil beasts after that ceased in the land, there being none that tyrannically oppressed as before, and those enemies who opposed their building of the temple and City being by the kings favor towards them at length confounded. But most fully it was accomplished in the time of Christ, by whom his sheep were so fed with heavenly doctrine and protected by his power at the first although apprehended and imprisoned, as that they came safe out again, and were filled with joy for their very sufferings, and above all in their saving from sin and the power of Satan, the most terrible wild beast, that roaring lion, that sought to devour them. And finally in the days of Constantine the great they might without fear of persecuting enemies rest in quietness, as sheep in the fields, where there be no wolves or foxes, bears or lions to devour them, or their lambs.

And I will raise up for them a plant of renoune. Here the same Christ before called David is set forth by another name, as Esa. 11. 1. and in dvers other places, where it hath been shown why he was so called, viz. for similitude of his springing up out of the house of Jesse then decayed as the stub of a tree standing long without any shoots, but in the end beyond expectation branching forth and the branch coming thereof growing above the height and greatness of any other tree, for such a branch is a renowned branch indeed, and so was our Lord Jesus coming forth out of that house, which was now so poor, but no family thenceforth flourished so much as that did in him, who became a vine covering the whole earth.

CHAP. XXXV.

IN this chap. the prophesy against Edom, which was very briefly uttered, chap. 25. 12. is again resumed and prosecuted more largely, as the Edomites for their inveterate hatred against the children of Israel, and their helping the Chaldeans in destroying them were well worthy. And they first charged for matter of fact, that they slew them with the sword in the day of their calamity when their iniquity had an end, the Vulg. in the time of extreme iniquity, Hebr. 〈 in non-Latin alphabet 〉 in the time of iniquities end, or sorrows end, the meaning being, when they suffered by the Chaldees extremely they being slain by the sword & by famine and pestilence by means of the siege, and by carrying away into captivity, so that they had even made an end of punishing them, the Edomites most probably stirred up Nebuzaradan the king of Babylon's steward, who came after this to burn the City and Temple with fire, which was a most horrible sin, to such as are extremely miserable to add more misery, and [Note.] therefore the vengeance here threatened must needs come upon them to the full, and so all they must expect, that it should be done to them, that sin in like manner hardening their hearts to oppress their oppressed brethren.

I will prepare thee for blood, &c. since thou hatest not blood, Vulg. and when thou hatest blood, blood shall pursue thee, expounded by Lyra, of those that were of the same blood, that is, the Israelites, of their hatred against whom it was spoken before, Heb. if thou hatest not blood, and it is plainly meant, the shedding of the blood of their distressed brethren, the Israelites, whose destruction they were so far from hating that they loved and rejoiced at it, wherefore he threateneth, that their blood should likewise be shed in abundance, and Lyra considering, that the Hebrew will not bear the other translation, at last concludeth with this v. 9. I will make thee perpetual desolations, that is, when the Israelites shall return unto their own land, and shall be peopled again, and all the parts thereof replenished with inhabitants, as it was in the time of the Persians, Edom shall yet lie desolate, as is further expressed, v. 14. When all the earth rejoiceth, thou shalt be desolate, that is, all the land of Israel. 2. The Edomites are charged with covetousness and ambition, which carried them on to possess the whole land of Israel now that it was void of inhabitants, as is shown, v. 10. where it is said, Thou hast said these two Nations, these two countries shall be mine, that is, the land of the two kingdoms, Judah and Israel. v. 11. I will make myself known amongst them, when I have judged thee, that is, by working mightily for their restitution, whereby it should be well known what his favor was towards the Israelites and his fury against the Edomites, they still lying under his judgments. v. 12. Thou shalt know, that I have heard all thy blasphemies, which thou hast spoken against the mountains of Israel, saying, they are laid desolate, they are given us to consume. Hence note, that it is blasphemy to derogate from the tenth of God's word in anything, for the had promised restitution within seventy years to his people, and threatened desolation to their land only so long a time, but the Edomites to discredit the word of God, said contrariwise, that their land should always lie desolate in respect of them, and that they the Edomites should consume hence forward the increase thereof as the owners; or that they had holpen to consume it by fire and sword to this end, that it should never come into their possession nay more for this was an intolerable affront given unto God, who had so often promised the contrary.

CHAP. XXXVI.

IN this chap. the prophet returns again to the children of Israel conforting them by renewing the promise of their restitution in many more words, then he had done before.

And he beginneth with speaking to the mountains and valleys, &c. as the prophets have used to do at sundry other times, intimating hereby, that the Lord can give cares to hear to senseless things, and to do, as he willeth them, either for the good or hurt of men, concerning whom he speaks unto them.

But whereas, v. 11. he promiseth to do better for his people of Israel, then in former times, this is not to be understood of that which should be done temporally for them upon their return out of the Babylonish captivity, but spititually in the time of the Gospel by Christ, for that good, which is done for the faithful now, is far greater then any worldly benefit before bestowed upon them.

The prophet indeed spends most words from the beginning of the chap. hitherto and from hence to v. 25. in speaking of their deliverance from Babylon, but in this verse he enlargeth himself in brief to the Evangelical times, and v. 25. speaks more fully of that exceeding great good, which should come by Christ for the cleansing away of sin and the grace of regeneration by his spirit. By sprinkling with clean water he meaneth the blood of Christ cleansing from all sin, herein alluding to the sprinkling of old appointed with water made of the ashes of a red heifer, and running water, the sprinkling wherewith cleansed from legal uncleanness. Of taking away the heart of stone from them, and giving them a new heart, see Jer. 32. 30. From v. 30. to the end of the Chap. he both amplifieth the benefit of their deliverance from captivity and planting them in their own country again, and both for that and deliverance by Christ, he teacheth that neither of them were for their own sakes, but for his mere grace and mercy, that none might boast themselves, [Note.] but acknowledge all the good which they enjoy, both temporal and spiritual to come herefrom to give him all the praise and glory for ever.

CHAP. XXXVII.

IN this Chap. the Lord biddeth the Prophet to teach by similitudes the gracious acts promised to be done in the former Chap. 1. of dry bones to which he is bidden to prophesy, and say Live ye, which he doing they lived and became men and women, whereby a demonstration was made of the living of the children of Israel again in their own land, whereas now they lay dead, as it were, in Babylon, and so should do many years, till that according to man there was no more hope of this, then of their rising again, who have lain so long dead, that the flesh is all rotted off their bones. 2. By the similitude of two sticks, upon one of which he must write the name of Judah, upon the other the name of Ephraim, which being done, he must join them together, and then prophesy of the joining together of the two kingdoms of Judah and Israel divided to Rehoboam and Jeroboam under David again, that is Christ, by this name also set forth, ch. 34. 24. and after this he saith; that they shall be divided no more forever, but continue as one people in a prosperous and happy estate, having the Lord's Sanctuary in the midst of them. Here the name of Ephraim is put for the kingdom of Israel, because Jeroboam was of Ephraim. That this prophesy was not touching their estate under Zerubbabel, or the Princes succeeding him after their return appears, because he was no King like David, neither were they of the ten tribes united to Judah under him, or any other succeeding him anymore, but they still remain in an exiled estate in expectation of the time, when the Lord by converting them to Christ will make them thus blessed and happy, according to Rom. 11. 25. and as hath been formerly said upon other like places in the prophets. The two Kingdoms, saith Jerome, are not precisely to be understood of the children of Israel according to the flesh, but according to the spirit, and so it is meant, whereas the division was before into Jews and Gentiles, now here should no more be any such division, but all should be one in Christ, the old partition wall being broken down. Whereas he speaketh of their dwelling in their own land again after this, it is to be understood only by way of allusion to that which was done in the days of David: for as then their happiness lay in part in this, that they dwelt not in a strange land, but their own, which God in mercy had given them, so now the happiness of Christians should likewise lie in this, that in what land so ever they dwelt, it should be unto them no more as profane but holy, and sanctified by their faith, whereby they should become as God's Sanctuary in the midst of it, as the Land of Canaan of old was, in which peculiarly the Lord had then his Sanctuary and Temple.

CHAP. XXXVIII.

SEt thy face against Gog, the land of Magog, the chief prince of Meshech and Tubal. By Gog Lyra understands Antichrist, who should arise and persecute the Church of Christ towards the end of the world, for which it is said, v. 8. After many days in the latter years thou shalt come into the land, that is brought back from the sword, &c. And he saith, that he is called Gog, signifying tectus covered, because he should be the devil in the shape of a man, and in the land of Magog, signifying de tecto, of the covered, as if he had said of his retinue or family, that is, such as took part with him. To approve which, he citeth Revel. 20. where Gog and Magog setting forth Antichrist are again spoken of after the thousand years, in which time Satan was shut up, expired, and 2 Thes. 2. 8. But Junius taking that which is here prophesied of to be concerning the enemies, by whom the Jews should suffer after their return out of captivity, and living again in prosperity for a time in their own land, by Gog understands a people in Asia the lesser, and particularly their king Halyartes, who at this time possessed that kingdom, who came of Gyges, that slew Candaulus the king of the Lydians, being therefore called Gog the name being a little changed. From hence Croesus succeeding him, that king of the Lydians so much spoken of for his riches, in larged that kingdom to the parts near the land of Israel up to mount Lebanon, where there was a City spoken of by Geographers by the name Gygarta called in the Syrian tongue Gogkarta, the City of Gog, and this kingdom when Alexanders Empire was divided amongst his captains, was called the kingdom of Syria, wherein Antiochus Epiphanes, Seleucus, Demetrius and Nicanor successively reigning, did much mischief to the Jews, as in the books of Maccabees appeareth, persecuting and coming with great Armies against them, as is here foretold. Magog was the City called Heliopolis notorious for all kind of idolatry, which was built by the Scythians or Sarmatians, after that making incursions into those parts they had subdued Syria Coelem, for so the Syrians called that City, as Pliny saith. That of Lyra is most generally received, but Junius speaketh much more probably, that by Gog may be understood the king of Syria, who should afterward reign, the Empire of the Medes and Persians being at an end, and the Grecian Monarch, ending after that at the death of Alexander. For this was after many days and in the latter years, viz. about three hundred after the Jews returning again to inhabit Judea. And of their great sufferings then Daniel also prophesieth. Whereas this Gog is said to be in the land of Magog and prince of Mechek and Tubal, these three are said to have come of Japheth, Magog the father of the Scythians or Sarmatians, who, as Josephus saith, were anciently called Magogites, Tubal of the Iberians and Albanians, Meshech of the Cappadocians, three great nations, but now under one King or head, Gog as he is here called for the reason before going. And whereas Revel. 20. 8. Gog and Magog are again spoken of it, it is only in allusion to that, which is here said, the enemies of the Church under the Gospel both Heretics and Pagans being meant.

The thing threatened against Gog is like that before against the king of Egypt, to put an hook in his jaws, and to bring him back together with his forces, which are thus reckoned up, Persia, Ethiopia, Libya, Gomer and the house of Togarmah. Persia, Heb. Elam, of which Jer. 49. 34. was in part under Antiochus, as is shown 1 Mac. 3. 32. of the Ethiopians and Lybians, see Mac. 10. 11. and how Ptolemee Euergetes restored Demetrius to his kingdom again by their help, when he had been by Alexander cast out. Of Gomer & Togarmah, see Gen. 10. 2, 3. they also came of Japheth, and then were under the dominion of Antiochus and Seleucus, of all which Gog composed his Army. And for what end this great Army was gathered together is shown, v. 8. 9. 10. viz. to subdue & to spoil the Jews, who had been so mightily brought from the sword of the Chaldees, and planted in their own land, and had there gotten cattle and other substance, whereas the land lay wast before, but now this Gog, he showeth, should come and make a prey of them, but for this he threateneth, that he should be visited, as is more largely expressed afterwards. v. 13. Sheba and Dedan and the Merchants of Tarshish or of the sea, that is, the Arabians, who lived by robberies and the Tyrians and Zidonians, who lived and gathered wealth by trafficking by sea, rejoiced at the spoils taken from the Jews, being ready to help in this work, which is meant, when they are brought in saying, Art thou come to take a prey? if thou beest, we are here ready to help and to traffick with thee for it; an expression of joy in them for the benefit, which they hoped thus to attain.

From hence forward the Lord giveth order to his prophet, to let this Gog know that in all his proceedings he did nothing, but what he foreknew and spake of by his Prophets, that is, this Ezekiel, Daniel, and Zechariah, intimating hereby, that he knew also how to suppress him again, when he pleased. And that the kings of Syria, whose kingdoms extended so far Northward, were here meant appeareth, because this Gog is spoken of as coming out of the North, v. 15. and therefore was the same, of whom. Daniel speaketh ch. 10. where he often for the King of Egypt saith, the king of the South, and for the king of Syria the king of the North.

At the same time, &c. my fury shall come up in my face. v. 19. Then there shall be a • great shaking in the land of Israel. After the expeditions and persecutions raiseth by Antiochus against the Jews, here followeth a prophesy of his ruin, and the ruin of his kingdom, which God in great wrath and fury would bring upon him for his wickedness, partly in the land of Israel, where he was encountered by Judas Maccabeus, and was often foiled in his forces, for which it is said there shall be a great shaking in the land of Israel: and then to set forth this shaking of this proud and cruel enemy the more, it is added, of the beasts, fowls, creeping things, &c. by an hyperbole, as Hosh. 4. it is threatened, that the beasts and fowls, and fishes should mourn, and partly by domestical divisions, that should arise, as indeed there did betwixt Alexander and Demetrius competitons for the kingdom, whereby great destructions were brought upon it.

And this is set forth v. 21. I will call for a sword against him throughout all my mountains, every man's sword shall be against his brother. In saying, throughout all my mountains, he meaneth, that even in the land of Judea, which was mountainous this falling out and fighting should be betwixt Alexander and Demetrius and Seleucus the son of Gryphus and others, of which see my continuation of the history after Esther. Antiochus being dead through the just judgment of God, Antiochus Eupator his son succeeded him, but Demetrius, to whom the kingdom properly belonged, coming against him, he was soon cut off, and then he having reigned a while Alexander the pretended son of Antiochus being backed by Ptolemee king of Egypt fought against him for the kingdom, by means of which domestical and intestine wars coming by the just judgment of God upon that kingdom, as is here threatened, it is not to be doubted, but that other judgments of pestilence, &c. followed as an overflowing flood, whereby those enemies of God's people were consumed, as if by hail and fire from heaven, as is said v. 22. But they, who by Gog understand the Antichrist to come toward the end of the world, say, that these judgments, of pestilence, overflowing rain, hail and fire, and brimstone shall be executed according to the letter, as is said in effect 2 Thess. 2. Whom Christ shall consume by the breath of his mouth, and abolish by the brightness of his coming. But that opinion of Antichrist being one man yet to come, that should raise the greatest persecution against the Church of God that ever was for three years and an half, hath been often shown to be a manifest error, and i • also shown in my exposition upon the Revelation, so that it can have no place here, or pass for current, as the meaning of the things here revealed, but only as hath been already said.

CHAP. XXXIX.

IN this Chap. the destruction of the Jews enemies, the kings of Syria, who persecuted them so cruelly, is further amplified. For having begun, as he did chap. 38. to threaten this king by the name of Gog, he varyeth only in this, that he saith, I will leave but the sixth part of thee, and I will cause thee to come up from the North parts. Jun. I will bring thee back, drawing thee with a se •• ry hook, that is, with an hook, which is six fold, being called an barpagus, an iron instrument, wherewith a bucket is drawn out of a well, or a ship is laid hold upon and pulled according to Livy l. 8. de Punico bello, the word here used being nothing else but a further expression of the hook before spoken of Ch. 38. 4. Heb. it is 〈 in non-Latin alphabet 〉 , Sextabo te, as the Latins use sometimes the word decimare, to destroy enemies or rebels taken every tenth man, so here he seemeth to mean a great destruction to be brought upon the forces of Gog, as our translators thought, not going by the sixth man in slaying, but slaying all but the sixth, yet that of Junius stands best with reason, because it is not likely, that the Lord meant, that in destroying Gog and his armies he would spare any, but make a full end of them, as against other enemies of his people he had formerly threatened to destroy them utterly as Sodom, not leaving a man of them.

And this prophesy of great troubles to come to the Jews, and then of deliverance herefrom by judging their enemies, was very useful for them, that when they should afterwards be thus tried, they might not despair, or be discomforted, as thinking, that all promises of happiness after their deliverance out of captivity would now come to naught, knowing by that which is here said, that although their sufferings should be great, yet they should not be but by divine dispensation, and that they should in a short time be delivered from them again.

Thou shalt fall upon the mountains of Israel, thou and all thy bands, that is, when thou shalt with thy forces be attempting the destruction of Judea, which is full of mountains, thou shalt be cut off, and those forces of thine, which thou shalt send thither shall be overthrown and slain, and lie unburyed as meat for the beasts of the field and fowls of the air, as was fulfilled in the time of Judas Maccabaeus, and the king Antiochus himself was smitten with a grievous disease, of which he died in extreme torment, as is shown in the history of the Maccabees, the Tyrant being brought hereby to confess, that this judgment came upon him for that which he did against God's people the Jews.

And I will send a fire on Magog, and them that dwell carelessly in the Isles: this, saith Junius, was fulfilled, when the Romans came against Syria being let in by Attalus a king in Asia minor, who being offended with Demetrius the king of Syria made the Romans heirs of his kingdom, then they being in league with the Jews came in their aid and wasted the kingdom of Syria with fire and sword, and this was the fire upon Magog here threatened, and the Isles are mentioned, because that by Japhets posterity, whereof Magog was one, the Islands were inhabited, and so Syria suffering by this fire, it is not to be doubted, but that the Isles belonging thereunto suffered also.

For handstaves which it is said here that they should burn, as also other weapons of war belonging to Gogs forces, Junius hath darts, which are cast with the hand, and he saith, that they should burn these 7. years, that is, a long time, and to show what abundance of them there were, he addeth v. 10. that they should not cut down any wood to burn in this time, there should be such a plentiful supply of these to make them fires, which cannot be taken as spoken otherwise then hyperbolically.

I will give to Gog graves in the land of Israel, from hence to v. 16. it is shown, that of the forces of Gog, which should fight against the Jews, some should be buried, after that they were slain by Judas Maccabaeus and his brethren, and v. 16. &c. some should lie unburyed, becoming a prey to the beasts and fowls.

For the first the place is assigned, viz. The valley of passengers on the east of the sea, that is, on the other side of Jordan in the land of Gilead, whereby Merchants passed to and fro for traffick, that came from other parts, and this place was by the divine providence appointed, that strangers coming that way might continually see an example or monument of God's judgments against the Jews enemies, and hereby be warned not once to open their mouths more to speak against and to vilify them, as they commonly did, because they hated them for their Religion so much differing from others in other countries of the world. And to express this he saith, they should stop, not their noses, as N. Tr. hath it, but their mouths, as the Hebr. verily hath it. And the very name of the place should be a perpetual remembrance of this, it being for the burials of the Gogites here called Hamon Gog, Gogs multitude. Junius also saith, that there was also another place called the valley of passengers beyond Jordan lying by the lake of Genesareth, which was also by passengers much frequented.

And the house of Israel shall bury them there seven months. In these words and those following the burying of the slain Gogites is farther set forth to show the exceeding great multitude of them, that they should be in burying seven months, a very long time for such a business; and to purge the land from all these dead stinking corpses he saith, that buryers should be appointed to look where others going before had set up a mark at a dead bone, that they might follow thither and leave none unburyed. Whereby is also intimated, that even such as were buried lay first above ground so long, that the beasts of the field and fowls of the air had come and eat up their flesh, their bones only being left to be buried.

From v. 17. to the 23. he threateneth such a destruction to the same forces, that there shall be flesh, and fat, and blood, enough to fill, and feast all the beasts and fowls round about, in an oratorical manner therefore inviting them to so plentiful a prey.

From henceforth to the end of the chap. it is shown how manifest it should be made by judgments thus executed upon the enemies of God's people, that they were not formerly given into the hands of the Chaldeans, as if God had then quite rejected them, but for their chastisement, and reformation, which being made and continued in he promiseth perpetually to favor and protect them, but they falling again into sin, as they did before their destruction by the Romans, and that more notoriously then ever before, the Lord did not bind himself by this promise so, but that he might justly root them out again with more severity then ever, according to the rule of his doings laid down Jer. 18. 10. and as it came to pass at that their fatal overthrow.

CHAP. XL.

IN this chap. and the rest following to the end of this prophesy, the restauration of the Church of God under the Gospel is by types and figures accommodated to those times, that all might the better be understood, abundantly represented. In this chap. and ch. 41. 42. as Junius hath it, the state of the Church being set forth, ch. 43. 44. of the ministry and worship of God, ch. 45. 46. &c. to the end of the Christian commonwealth.

And first here is an exact computation of the time, The 25. year of our transportation, the beginning of the year, the tenth day of the month, the fourteenth year after that the City was smitten, So that the prophet still goeth on to reckon as at the beginning from the time of Jehoikims captivity, after whom Zedekiah reigned 11. years, for unto these 11. when the City was smitten add 14. passed since, and we come to the number of 25. now Ezekiel had this vision in the land of Judea, whither he was by the spirit transported, as he had been before, ch. 8. to see the abominations there committed. And being thus brought thither and placed upon an high mountain he saw as it were the frame of a City on the South, which City is further described afterwards, ch. 45. 46. &c. Being here he saw a man like shining brass, who stood in the gate of the City with a flaxen line and a reed in his hand to measure withal, as if a master builder being about to build should first plot out the ground by measure, whereupon he would build, and therefore the man here appearing must needs be Christ thus before representing the building of his Church, when he should come into the world and preach salvation to all that repent and believe in his name. And he well appeareth in the likeness of a man, because that hereby his being made man in time was prefigured, although he were the eternal Son of God the father, and as shining brass, because that after his resurrection and ascension into heaven he thus appeared unto John, hereby showing his glory.

Then Ezekiel being prepared to attend and mark all things that should be shown him, He saw first a wall about the house of God, and the reed, which the man had in his hand was six cubits long, and an hand breadth, and herewith he measured the breadth of the building one reed and the height one reed. By cubits here Juni •… understandeth the kings cubit, which was three thumbs or four fingers more then an ordinary cubit, and by the breadth the thickness of the wall. And he observeth in this and the two Chapters following, a description consisting of five parts of the house and wall about it. First of the whole compass of the wall from v. 5. to v. 17. 2. Of the outward court, v. 17. to v. 28. 3. Of the middle court from v. 28. to 44. 4. Of the inward court from v. 44. to 48. 5. Of the temple ch. 41. and from thence to chap. 42. 15. from whence to the end of that chap. the whole compass of the wall from gate to gate in set forth; thus he for the analysis, but all this is nothing to the understanding of that, which the Lord sets forth hereby. Gregory a most learned Doctor of the Church speaking of the mysticalness of this place saith, that it might haply be counted presumption in him to attempt the explanaion hereof, which none ever yet durst attempt to do, neither could, when he studied in private upon it, but to explain it publicly being holpen by the prayers of his auditors he saith, that he was enlightened to the understanding hereof. By the wall round about the house he saith, that Christ is meant, who is as a wall about his house the Church, to protect it and every faithful person; for either is called the house of God, the Church, 1 Tim. 3. 15. and the believer, 1 Cor. 6. 19. The reed of a cubits and an hand breadth, in the cubits setting forth the practical part of the life of the believer, and in the palm the contemplative, which is much less whilst we live here then our practical, in the breadth of the house and the height, the one being a reed, and the other a reed is shown obedience to God's commandments in the latitude thereof, and knowledge which is as our altitude, to be equal to it, whereby must be meant, that much more time is spent in action, or doing things, that pertain to this life, then in meditation upon divine things that pertain to the life to come, and that such as know the will of God and are sanctified, do live in proportionable obedience, otherwise their knowledge is but foolishness, and indeed obedience, or the fear of God, which make •… [Note.] a man live in obedience to God's laws, is the beginning of wisdom and true knowledge, and therefore the breadth is first spoken of, then the heighth, and to approve this our Lord saith, if ye obey, ye shall know, dud they that fea •… the Lord know his secrets, wherefore to attain the height of knowledge, let us lay a foundation by getting us humble and obedient hearts ready to submit to the doing of anything by God commanded, as he shall be pleased to show it unto us. Jerome also using a long preface here of the obscurity of this place, saith no more of the reed, and the length thereof six cubits and a hand breadth; and the breadth and heighth of the house being one reed, but that a palm breadth is the sixth part of a cubit, called by the Greeks palaestes, and the reed in the six cubits thereof served to set forth, how all actions done by us in this world which was made in six days, are measured by God, and taken exact notice of: and that by the breadth and height of the same measure, practice and contemplation are set forth. For the words, a reed six cubits long and an hand breadth, Hebr. is six cubits in an hand breadth, as Lyra well noteth, whereby is meant, that the cubits here spoken of were not ordinary, but each one a common cubit and an hand breadth more, for so much was the cubit of the sanctuary longer then an ordinary cubit. And by the breadth of the house one reed, as the height was; he will not have the thickness of the wall about it understood, but the space betwixt the two side walls of a little house, because it the thickness and height of the wall were all one, there would be no good proportion in such a building. But forsomuch as it is said, the breadth of the building, not of the house, and I see not, to what end the figure of an house so little should be shown; I hold rather with others, that it was the thickness of the wall, neither was there any disproportion in a wall so thick, and no higher about a Temple; for this was above ten feet high, and so the magnificent frame of the Temple within it might better be seen; and for the thickness, it was hereby the stronger and more defensible to keep off from the assaulting of it.

Then came be to the gate, which looketh to the East and went up the stairs, or degrees, and measured the threshold of the gate which was one reed broad, and the other threshold which was one reed broad also. He that came to the gate, and the gate here saith Gregory was all one, viz. Christ Jesus, who saith I am the door, he that enters by me, &c. If any man shall doubt, how this can be, he answereth, even as well as the door and the shepherd entering in by the door, as he further saith speaking of himself in the same place. He also saith, the preacher is the door, because by his preaching men enter into the Kingdom of Heaven, having the way thither opened unto them, and the holy Scripture is the door for the same reason, and lastly faith, because hereby as by a door we enter. But I rest in the first, Christ is the gate, and he himself entered into Heaven, as by a gate, when by the merit of his low debasing himself he ascended above the Heavens, and had a name above all names, &c. The threshold of the gate was double as must needs be yielded, because he speaks of a threshold and a threshold, each of which was measured in breadth one reed, that is, the outward threshold and the inner, the one served to set forth the most famous of the faithful progenitors of Christ, Abraham, Isaac, and Jacob, &c. of whom he came according to the flesh, and the other the holy Apostles, who were of equal virtue with them for their propagating of his Gospel into all nations, whereby Christ was formed, as it were, again through their travel in the hearts of their hearers by faith in his name. For as the holy Patriarchs were like unto a threshold without, by whom it was then ascended unto Christ, when others seeing their faith and other shining virtues were drawn likewise to believe, and love virtue, so the Apostles were like a threshold within, whereby believers of all countries and nations came up to him since the time of his incarnation, when hearing them preach and seeing their holy conversation and miracles, which they wrought, they were converted unto him, coming thus up to the gate, which is said to stand eastward the more aptly, because our Lord is called the East, and sometimes the Sun, which riseth in the East. But what is meant by the degrees, by which this man ascended to this gate? Sol. Christ ascends by degrees, when grace begun by his word and spirit is increased daily more and more, for grace is not at the highest pitch in any man at the first, but this is come to by degrees, as in Peter himself, who had grace at the first, but in much weakness, yet afterwards he attained to so high a degree thereof, that he feared not the higher powers, or anything that they could do unto him, no more did the rest of the Apostles, whereas before they all fled from Christ, and Peters pufillanimity was such, that he durst not stand to the confession of him before a silly maid. But when the faithful are grown to this height of grace and Christian resolution, Christ is ascended up the stairs in them being thus the more glorified. Wherefore the same Peter exhorteth us to desire the sincere milk of the word to grow thereby, and to grow in grace and the knowledge of Jesus Christ.

And every little chamber was one reed long and one reed broad, and between the little chambers were five cubits. By these chambers understand particular faithful souls, wherein Christ is joined thereunto in the greatest love, as a Bridegroom to his spouse or Bride, or the secret communion betwixt Christ and the Christian soul, for the strictness found in which love the soul is so dilated towards him, as that now it panteth after nothing so much, as to be with him in heaven, as taking no content or comfort in the things of this world, in comparison of being with Christ, as we may see in Paul desiring to be dissolved and to be with Christ, and for this the latitude of the chambers, or their breadth is here spoken of. Yet for the love that such have to the Church, and desire to be instruments of the salvation of others, they are held here longer in their desires of promoting so great a good of many souls, for which the length of these chambers shown was equal to the breadth, the breadth one reed, and the length one. For the communion betwixt Christ and the Christian set forth by a chamber, see Mark 2. 17. Can the children of the bridechamber fast as long as the bridegroom is with them? and of the bridegroom and bride, Joh. 3. 29. and of the bed, wherein the love of Christ is communicated to the Christian, Cantic. 3. 7. But what mean the five cubits between the chambers? Sol. The five senses, by means of which the Christian is too much addicted to the things of this world, not that it may be so, for love not the world, not the things of the world, saith S. John, for he that loves the world, the love of the Father is not in him, but through the infirmity of the flesh, it is often thus even in the faithful. Yet they are not pleased, when it is thus with them, but they strive against it, and shell in time wax stronger against being thus led by sense, and to live by faith, having even in the mean season hearts sincerely affected towards God and their poor neighbor for his sake, and actually doing works of charity, although they do not altogether leave the world, as some do, to intend heavenly things only. Yet they are between the chambers, and so parts of this building. And in account before God, as conversing daily with the more perfect, by means of whom they also, are by degrees brought on towards more perfection and heaven lines of mind. And the threshold of the gate by the porch within was one reed: this is nothing else, but a repetition of the same, that was said before v. 6. of the other threshold being as the one spoken of before it, a reed broad, because he had not there said where the one or the other threshold lay, but now by saying, that this was within, he makes it plain, that that threshold was without, as hath been before said.

He measured also the porch of the gate within one reed. This verse in vulg. Lat. is wholly wanting, the words going before in the end of v. 7. being distinguished from it, as v. 8. but it is in the original, but then a question ariseth, how the porch is said here to be but one reed, and yet v. 9. the porch is said to be eight cubits, that is, two more then the reed, seeing it was but six cubits, as was before shown? Sol. It was one reed broad according to the breadth of the threshold both without and within, but eight cubits long, the measure of one reed being six cubits setting forth the Church militant upon earth, and that of eight cubits the Church triumphant in heaven. For here we live in a world made in six days, wherein we must labor and are but as it were in the porch, or way, that leadeth to that blessedness, yet we have some rest of a seventh day or Sabbath, as it were by faith in Christ, to whom whosoever cometh shall find rest to his soul. But in the world to come we attain, as it were, to an eighth day, when our joy shall be more enlarged, there being no six days of labor, or one in seven of rest, but all our time [Note.] an eighth day, and that to eternity. We not being wearied or laden anymore, nor hungering nor thirsting, nor weeping, but all tears wiped from our eyes forever, to set forth which, Christ rose upon the eighth day, by whom we shall have a joyful resurrection to the same happiness in the time by him appointed. And that this happy estate in heaven, is hereby set forth, because it is said, the porch within was eight cubits, is intimated by that word, within: and the posts of the gate were two cubits, this is further added to show, that none are in this gate ready to enter this porch, but such as have in them the love of God and the love of their neighbor, these two are the two cubits, and one alone sufficeth not, we cannot love God, as S. John teacheth, unless we love our neighbor, and if we love our neighbor, but 〈…〉 od, to be carried with all eagerness to that, whereby he may be glory 〈…〉 we rob God of his due to give it to a mortal creature; yea we honor man above God, as Eli is challenged, thou hast honored thy sons above me.

And the little chambers of the gate Eastward, were three on this side, and three on that side. Of the little chambers, what was set forth by them see before, they were faithful souls, or little Churches; which all make one Catholic Church and spouse, or bride of Christ, in whom he is as in the same chamber, or bed, to communicate his love unto them. Now of these, some are on this side, and some on that: to intimate the faithful under the Old Testament, and the faithful under the new; and they are said to be three, either because they all believed the holy Trinity, or on either side they were of three times, they under the Old Testament, first before the giving of the Law; Secondly, in the time of Moses the Law-giver; Thirdly, in the time of the Prophets: they under the New Testament, first the faithful of the Jews, who first embraced the Gospel; Secondly, of the Gentiles, who came next in; Thirdly, of the remnant of the Jews, which shall be towards the end of the World converted. Or else by these three, are set forth three orders of men in either of these times, the first of preachers; the second, of continent persons; the third, of the married, who yet are good and godly; who under the Old Testament were exemplified in Noah, Job, and Daniel,