An exposition by way of supplement, on the fourth, fifth, sixth, seventh, eighth and ninth chapters of the prophecy of Amos where you have the text fully explained ... : together with a confutation of Dr. Holmes, and Sir Henry Vane, in the end of the commentary / by Tho. Hall ...

OBSERVATIONS.

1 When lesser Rods will not mend a people, God usually comes with greater. Blasting, Mildew, Palmer-worms did not work upon this People, and now comes Pestilence and Sword, Gods great Rods to destroy them utterly.

2 Obs. Iudgements, especially great ones, seldome goe alone, Sword, Plague, Famine, often goe together. As men multiply Sins, so God multiples Plagues; and as they have variety of sins, so he hath variety of punishments, as I have shewed be∣fore on Vers. 8. Obs. 2.

3 Obs. Parity of Sin, brings parity of Iudgement. The Ae∣gyptians were obstinate Idolaters, no Plagues could work upon them, therefore God destroyed them. And this was Israels case, they were obstinate Idolaters like the Aegyptians, and now God follows them with Plague upon Plague as hee did them, I have sent upon you Pestilence after the manner of Ae∣gypt. They were incurable and incorrigible like the Aegypti∣ans, and now God smites them with Aegyptian Plagues, ac∣cording to that threatning, Deut. 28.61. I will cause the dis∣eases of Aegypt to cleave unto thee. Sin hardens Gods heart a∣gainst his people, and makes him deal with them, as hee useth to doe with his enemies. It turns him, who is our best friend, into the saddest foe. That power which he used in de∣stroying his peoples enemies, if his people forsake him, and rebel against him, hee will exert that power in destroying them. Thus the Lord used here the same weapons of his wrath against his people, as before hee used in destroying the Ae∣gyptians.

And may not England now fear, lest that power, which the Lord hath shewed in the saving of us from the hands of un∣reasonable men, should now bee turned against us for our Blasphemies; and Apostacies? and as we have partaken with Ger∣manies sins, and Polands sins, and Irelands sins; so wee

should be made like them for plagues. Wee have given the Lord just cause by our provocations to turn his hand against us, and to consume us after he hath done us good. (Iosh. 24.20.) And as hee hath made us the head, so now hee might make us the tayl; and as he hath made us the terror of the Nations, so now he may justly make them a terror to us for our ungrateful, dis-ingenuous walking towards him.

4 Obs. The Pestilence comes more immediately from God; It is his Messenger, it is commanded and commissioned by God, to goe to such and such Families, Towns, and Persons, that so if any one ask, How came the Pestilence here, why I sent it said God; it is a servant of his sending, 2 Sam. 24.15 and an Arrow of his shooting, Psal. 91.5. with this hee wounds, kills, and consumes his enemies, Ezek. 5.16, 17. The Plague is not Casual, but Providential, there is a Divine hand of immediate Providence in this Judgement; as there is no evil of affliction in the City, so much less this signal evil▪ but it comes from God, Amos 3.6. It is he that decrees it, he increaseth it, and he removes it, how and when he pleas∣eth. Hence it is called his Sword, 1 Chron. 21. ult. it is not the sword of a weak man, but of an Almighty God, which none can resist or fly from; it is his Hand out of which none can deliver us, 2 Sam. 24.14. Moses tells Pharaoh, that if he refuse to let Israel goe, behold the hand of the Lord, i. e. the Plague shall light on thy Cattel, Exod. 9.3. this hand of his will finde out all his enemies, Psal. 21.8. this is a sign of Gods great Wrath. God brings not out this great Rod, till men have greatly provoked him by their great sins, Numb. 11.33. & 16.46, 47. Levit. 26.25. Deut. 32.22, 23.

As 1. Idolatry. This is a God-provoking, and a Land-de∣stroying Sin, and brings the Plague upon a Land, Psal. 106.29. Ezek. 5.11, 12. Rev. 16.2, 11.

2 Contempt of Gods Word and wayes, Deut. 28.21. Ier. 29.18, 19.

3 Fornication and uncleanness. For this Sin God cut off twenty four thousand of the Israelites with the Pestilence, Numb. 25.9. men will not judge and punish such, but God will, Heb. 13.4.

4 Murmuring and unbelief; when men repine at Gods dispensations, and will teach him how to rule the World;

this brings the Plague, Numb. 14.2.3.11.12.36, 37. & 16.46.

5 Persecuting Gods Ministers and people. Pharaoh, that persecuted Israel, had variety of Plagues laid on him. God shoots this Arrow especially at such, Psal. 7.13. Ier. 29.18. & 38.2. The Heathen Emperours which persecuted the Christians, were punisht with great Plagues.

6 Prophanation of holy things. This brought the Pestilence (as it is conceived) upon the Corinthians, 1 Cor. 11.30. he will be sanctified of all that draw nigh unto him; in mercy▪ if they come preparedly: in judgement, if they come irreve∣rently.

Wee should therefore be careful by unfeigned Repentance and Humiliation to remove Sin which is the cause, and then the Plague which is but the effect will soon cease; but with∣out this, all Physick, flying, washings, burning, &c. are but vain. Till God bee appeased, the Plague will never bee ap∣peased; till we humble our selves before him, he will not heal us, 2 Chron. 7.13, 14. till by faith we fly unto him, he will not hide us from the Pestilence, Psal. 91.1. to 8.

1 This speaks Terror to the wicked and impenitent; they have not to doe with men in this Judgement, but with God, who is a consuming fire, and from whom there is no flying, Amos 9.1. to 5. when men oppose men, they may make some resistance; but when Omnipotency comes against Impotency, and the Creator against the Creature, whose heart can be strong, or whose hands endure? Ezek. 22.14. The Plague, when it seizeth upon a man in wrath, it is a Terrible Judgement▪ and that in many respects.

1 In respect of pain, it torments men with terrible burning, in so much that many run mad, and make away themselves; yea and the stronger men are, usually the sooner they are cut off by the Pestilence. It is a noysome, loathsome Disease, hence called, The noysome Pestilence, Psal. 91.3. and if any doe recover, yet are they seldome well; some lose their Hear∣ing, some their Sight, some their Memory, most carry the prints of it with them to their Graves. It is a woful Judge∣ment, and brings with it woful fears, woeful sorrows, wo∣ful desolation, and woful terrours, even the terrours of death.

2 It is a Judgement that seldome goes alone, but is atten∣ded with famine, poverty, depopulation, ruine, Ier. 22.6▪ 9. & 28.8. Ezek. 14.21.

3 It deprives us of many choy••e Blessings, which in other distresses men doe enjoy.

1 It deprives us of the liberty of Gods House and Ordinan∣ces. A sad affliction, much lamented by David, Psalm 42. & 84.

2 It deprives us of our Callings, so that we cannot serve God in them, which is one great end why a good man desires to live.

3 Of the comfort of Friends, which in other Diseases they enjoy. Two are better than one, and woe to him that is alone.

4 The suddenness of it addes much to its terror, it slayes thousands suddenly; we read of seventy thousand slaine in three dayes, 2 Sam. 24.15. it is an Arrow that flies speedily, Psal. 91.5. In Senacheribs host in one night there dyed of the Plague (as some conceive) one hundred fourscore and five thousand men, 2 King. 19.35.

2 It may comfort the Godly, that they have not to doe with unreasonable men, whose tender mercies are cruel∣ties; but with a gracious God, who in the midst of his Judge∣ments remembers mercy. It is the Cup which their Father gives them, it is his Hand, his Arrow, his Messenger; hee sends, he orders, he moderates, and mittigates it; He bids it goe, and it goes; stay, and it staies, 2 Sam. 24.15, 16. It is a mercy when the Lord corrects us himself, and doth not sell us into the hand of Slaves who have no mercy. This made David chuse the Plague rather than the Sword, 2 Sam. 24.14. God keeps his people safe in the very midst of the Pestilence, when thousands, and ten thousands fall round a∣bout them, Psal. 91.7. many a wicked man flies, and the Plague overtakes him; many a good man stayes, and God preserves him.

Q. The Question then will be, Whether it be unlawfal to fly in time of Pestilence?

A. 1. Some hold it utterly unlawful, because our dayes are numbred, and as wee cannot prolong our dayes, so wee cannot shorten them, Iob 7.1. & 14, 15. This reason will

not hold, for it is no trusting▪ but a tempting of God, it is rashness and presumption to run into danger because our days are numbred. A man may not goe into the Fire, nor cast him∣self into the Water, or goe meet a Lion or a Bear, because God hath determined how long we shall live. Christ would not tempt God, by casting himself down from the Pinnacle, as the Devil would have had him, Matth. 4.6, 7. As God hath ordained the end, so he hath ordained the means to bring us to that end; as God hath determined our dayes, so he hath determined that wee shall fly dangers, and hurtful things which may shorten our dayes. When Saul threw a Javelin at David he fled from him, 1 Sam. 19.10. wee see men fly from Sword and Famine, and why not from the Pestilence when God gives us an opportunity?

Nature teacheth every Creature to preserve it self from danger, and if the Lord should reveal it to us, that we should be safe from the Plague, yet we must use the means. Noah knew he should not be drowned in the Floud, and yet hee builds an Ark; Paul knew that God would save him, and his Partners in the Ship, yet they must use the means, and row towards the shore, Acts 27.34, 38, 39, 40.

2 Obj. Charity commands us to visit the Sick, and to help our Neighbours in their distress.

Ans. Charity begins at home, I may not to help my Neigh∣bour kill my self, and 〈◊〉〈◊〉 family, by rash and presumptuous running into infected places without a call. Hee that com∣mands that I should not kill another, commands also that I should not kill my self. The Plagues of God are terrible, and not to be played withall. In the time of the Law we see how careful the Lord was of the safety of his people, Levit. 15.45. he commanded that the Leper should bee separated from o∣thers, he sets down signs how they should know it, hee must wear a different garment, and must cry, I am unclean, un∣clean; now if in the Leprosie which was a less infectious disease, and not deadly, such care was to be used, how much more in the Pestilence.

2 We may visit them by others, and send our charity by such as are appointed to tend them; and though in body wee are absent from them, yet we may and must sympathize with them, and by writing, praying, directing, providing of food

and Physick for them, we may and must according to our pla∣ces and abilities help them.

3 Obj. We must shun unbelief, but this flying argueth weak∣ness of faith, as if we could not be safe unless we fly.

Ans. A pious use of the means, which God hath ordained for our safety, doth not destroy but establish faith. I beleeve, that God will preserve my life, yet I eate and drink, and must use means notwithstanding, else I should not trust, but tempt God.

2 We must distinguish.

1 There is a flight of Diffidence, and contempt of Gods Judgements, as if we would fly from his hand and presence, that it should not over-take us, and this is Atheistical.

2 There is a Prudential, providential, religious flight, when God gives us a way to escape, and to provide for our selves and our families, and this must thankfully be embraced; for David had strong faith, and yet he was affraid of the Pesti∣lence, 1 Chron. 21. ult.

4 Obj. Yet David did not fly from it.

Ans. 1. He was a Magistrate, and so bound by his place to abide amongst his people. 2. It continued but a short time, but three days. 3. It was his fault more especially that procured it. 4. Hee could not fly out of his Kingdom, unless he would fly into his enemies hands.

2 We must therefore distinguish of Persons.

1 Some are set by God in place of Publick trust, as Magi∣strates, Ministers, Over-seers of the Poor, &c. These must not fly, but must keep their places, that they may suppress dis∣orders, and by their Government, Counsel, and Prayers, they must lye in the breach, as Moses and Aaron did, Numb. 16. 46, 47. now when a man hath this Call, hee may keep his station with comfort and courage; for the Lord hath promised to keep us whilst we keep our wayes, as appears in that pre∣cious ninety first Psalm, the most comfortable of all the Psalmes in times of Pestilence; God can destroy the Aegyp∣tians by it, and yet preserve his people. How many Midwives, Physitians, and renders of infected persons, some of which have laine in the same bed with infected persons, yet being called by God to the service, have been preserved from in∣fection. Or, if a good man should dye of the Pestilence, yet

being found in Gods way, he is blessed, Rev. 14.13. Blessed are the dead which dye in the Lord, whether they dye of the Plague, or by the Sword, or Famine, it matters not, so they dye in the fear and favour of God.

Caution. Not that a Magistrate or Minister is bound in per∣son to goe visit infected Persons, for then he makes himself uncapable of Publick imployment and the Ministers Audi∣tors will be afraid to come hear him; so that in this case the Publick good must be preferred before a private, and a greater good before a less. That good man Bullinger going to visit one infected with the Plague, brought it home to his family, so that his Wife and two Daughters dyed of it. The Church of God, and our own Families, are to be preferred before any private person; Publick persons are set over a Society, and not over one or two. Hence when David would have gone out with his Souldiers to battle, the people answer, Thou shalt not goe, for thou art worth ten thousand of us, 2 Sam. 18.3. But private persons who are free, and have no publick tye by duty or charity to stay, they are free, and may for a time ab∣sent themselves if they please.

5 Obj. I am a godly man, and God hath promised that such shall not dye of the plague, Psal. 91.10.

Ans. God hath no where promised an absolute freedome to his people from the Pestilence, but only conditionally, viz. so farre as it shall be good for them; indeed he alwayes pre∣serves his people from the evil of it, so that it shall never be a Plague, or a Curse, but a fatherly correction to them; and so the Promise is fulfilled. There shall no evil befall thee, nei∣ther shall the Plague come nigh thy dwelling, viz. as an evil or curse, Psal. 91.10. The evil is alwayes taken away from the godly, and the sting pulled out, and God makes it up to them in some better kind. By it he takes them away from greater evils, and makes the Pestilence like Elijahs fiery Chariot, to conveigh them more speedily to heaven. In respect of outward afflictions, all things come alike to all. Eccles. 9.2. the same Sythe cuts down good corn and weeds, but for a different end and purpose. We may not therefore censure them all as wic∣ked men that are visited with the Plague, for God may try his dearest Servants in this kind. David, Iob, Hezekiah, and the Corinthians are conceived to have been visited all in this

kind. Bullinger had it, Beza had it three times, Iunius and his pious Wife dyed of it, and a thousand holy men and wo∣men dyed of it in Cyprians time. What is for our profit wee patiently bear, this is sent for good to good men, and as all other things, so this shall turn to their everlasting good, Rom. 8.28.

[See more of the Plague in Rivet on Psal. 91. D. Bound on Psal. 20. Attersol on Numb. 14.11. p. 597. folio. Dr. Gouge his Arrows, p. 1, &c. Roberough on 2 Chron. 7.14. Mr. Clerks Mirrour, chap. 98. folio. Et prae aliis Binchii Mel∣lificium Theologicum, Loc. 12, P. 2. pag. 142, &c.]

5 Obs. It is God that sends Warre upon a disobedient people. This is his last and worst Rod, which hee brings forth against obstinate sinners, Levit. 26.25. Deut. 28.25. Iudg. 2.13, 14. & 3.8. & 4.1, 2. & 6.1. & 10.6, 7. & 13.1. Esa. 42.24, 25. Ier. 15, 6, 7. Ezek. 14.17.21,

This may inform us that Warre is lawful.

1 It is that which God commanded, Deut. 20. 1 Sam. 23.2.

2 It is commended in the Saints. Abraham fought against four Kings, and conquered them; Moses warred against the Amalakites, and prevailed against them; Ioshua fought against the Canaanites, and subdued them; Gideon fought against the Midianites; Iephthah against the Ammonites; Sampson and David fought against the Philistims, and God prospered them all, and they returned the praise of these Victories unto God, who teacheth his peoples hands to warre, Psal. 144.1. and directs them in the battle, Iosh. 6, 2, 3, 4. hee is their Cap∣tain, Iosh. 5.14. he gives them success, Psal. 144.10. Heb. 11.33, 34. Revel. 17.14. so that the Anabaptists who con∣demn Warre as sinful, doe charge God with Sin, and so are guilty of indirect blasphemy at least.

Obj. Warre might be lawful in the Old Testament, but it is unlawful in the New Testament.

Ans. This is Gratis dictum, it is said, but it is not proved, yea the contrary appears by Christ himself, who commends the Centurions faith (Matth. 8.20) without any bidding him leave his Military imployment, which doubtless he would have done had it been sinful; by this wee see, that warring and beleeving may well subsist together in the same man.

Iohn Baptist teacheth the Souldiers how they should behave themselves in their stations, which he would not have done had the calling it self been unlawful, Luke 3.13, 14. neither did Peter disswade Cornelius from his Military kind of life, but Baptized him without any injunction of forsaking his Mi∣litary station, which had it been unlawful hee would have done, Acts 10.1, 2, 4. Besides, in the New Testament, the Magistrate must not bear the sword in vain, but must be a ter∣ror to those that doe evil; and this he could not be, if he did not raise Armies sometimes against the Sons of Belial that rise against him. Yea the Anabaptists themselves in Germany, when they had once got power into their hands, they defen∣ded themselves by Armes, and made foul spoyl where they came.

Obj. God would not suffer David to build him an house, be∣cause he was a Warrior, and had shed much bloud, 1 Chron. 22. 8. but Solomon a Prince of peace must doe it.

Ans. The Temple was to be a Type of the Church the proper subject of peace, and therefore Solomon a Prince of peace must build it, who was also a Type of Christ the Prince of peace, and in this respect David could not be a Type of Christ, because he had shed much bloud. Not that God doth here condemn Da∣vid for fighting his Battles, for he had Gods command, assist∣ance, and approbation for what he did; but because the Temple was to be a Type and Figure of the Church, whereof Christ is head, therefore Solomon a man of Peace must build it.

Obj. Wee are commanded not to resist evil.

Ans. Such places speak against private revenge, and not a∣gainst the Magistrates Power, who is appointed by God to be a terrour and punisher of such as doe evil; as I have at large shewed elsewhere.

Obj. In the Primitive times the Church suffered Persecution, without any defending of themselves by any other armes than prayers and tears.

Ans. Those times and our times differ; for in those Primi∣tive times the Magistrate that should have defended the Church, was an utter enemy to it, and they might not take the Sword out of his hand, but must patiently suffer. But wee live under a Christian Magistrate, who calls for our assistance against the enemies of the Church, which call,

(when rightly Circumstantiated) wee are bound to obey.

[See the lawfulness of Warre proved in thirteen particu∣lars, by Dr. Gouge in his Arrows, p. 209.2 P. and in M. Ley his Fast Ser. on Ier. 4.21, 22. p. 11. &c. Preacht 1643. Sharpius Loc. Com. Loc. 43. Q. 10. p. 246. Tactica Sacra. cap. 6. ss. 9. p. 163, 164. see fifteen Anabaptistical Cavils re∣felled by Peter Martyr on 2 Sam. 2.24. mihi p. 193. and Dr. Gouge his Arrow, p. 210.]

2 This must deeply humble us when even the Sword lies on us, since we have not only to doe with men, but with the great God in it; it is he that raiseth Warre against us, and layeth this sore Judgement on us, and is therefore called the hurtful Sword, Psal. 144.10. the powerful Sword, Job 5.20. the oppressive Sword, Jer. 46.16. the devouring Sword, which destroyes from one end of a Land unto another, Ier. 12.12. Warre is the saddest of Judgements, as having usually all o∣ther Judgements attending on it, with confusion, Robbing, Rapes, Plundring, Firing of Townes, devastation of Coun∣tries, Imprisonment of mens Persons, doleful Out-cryes, and confused Noyses, with Garments rolled in bloud, (Isa. 9.5.) when there is measuring of Cloth by the long ell, i. e. the Pike, and no Lawes can be heard for Drums. This turns a Garden of Eden into a desolate Wilderness (Ioel 2.3.) as we see in Germany, Savoy, Poland, &c.

Let us therefore beware of provoking the Lord by our sins, to bring this direful Judgement on us. Let us judge our selves, and so prevent this Judgement, Iudg. 10.10. and put our mouthes in the dust if there may be hope, Lam. 3.26. let us by our Prayers and Tears first conquer God, and then we shall quickly conquer all, Psal. 81.13, 14. It is he only that rai∣sed our Warres, that can make them cease; it is hee that gives the Sword its commission; and till hee take away its commission, it will not cease. It is he that maketh Warres to cease not only at home, but also abroad, even to the ends of the earth, Psal. 46.9. It is not men that put an end to War, for if some might have their way we should never have peace; like Salamanders they love to live in the fire of warre and con∣tention, these are Monsters, not Men; Davids Prayer shall be mine, Scatter the people that delight in warre. It is the Lord that subdues our enemies, and creates peace for his people.

Hence Moses in that excellent Song ascribes all to God, (Exod. 15.1. to 14.) The Lord hath triumphed gloriously, He (not we) hath thrown the Horse and his Rider into the Sea, He is our strength, He is our Salvation, Thou Lord hast overthrown them, Thou hast destroyed them, Thou hast deli∣vered thy people, &c. when ever therefore we want Peace, let us goe to this God of peace, and by Prayer and patience wait on him, who can with a word of his mouth speak us into peace, and make all warres to cease amongst us.

[See more concerning Warre, in Gerards Loc. Com. de Magistratu, Tom. 2. folio, p. 416. in fine libri. Dr. Gouge his Arrows, p. 177. Clerks Mirror. chap. 134. B. Halls Cases of Consc. Decad. 2. cha. 9. Grotius de Jure belli. B. Babing∣ton on Exod. 17.1. Binchius Mellif. Theolog. Loc. 12. p. 133. P: 2. see sixteen excellent Sermons in Latine on this subject, by Sibelius, on Exod. 17.1. &c. 1 Vol. folio, p. 216, 217, &c.]

6 Obs. Obstinate sinning provokes the Lord to cut off young men. Your young men have I slaine with the sword. Their Sins are acted with more impetuous violence, and so are more displeasing unto God. As God is much delighted with the o∣bedience of young men, when they can break through many difficulties to serve him (Ier. 2.2.) so he is greatly displea∣sed with the heady, haughty, outragious courses of young men, whom no counsel will reclaime, nor warning amend. That age which is most prone to sin, is nearest to Judgement; and when God shall awaken Conscience, and set the sins of thy youth in order before thee, then thy mirth will be turned into mourning, and thy joy into heaviness, Eccles. 11.9. When young men dishonour God, and preferre the Devil his pro∣fest enemy before him, giving the wine and flower of their dayes to the Devil, and the dreggs to God; hee will give such up to spiritual Judgements, and take no pleasure in them, Isa. 9.17. I will not joy in your young men; implying, that when young men walk in Gods way, they are Gods joy and delight, but when they are proud, prophane, idle, un∣clean, &c. then comes the Feaver, the Plague, the Sword, and cuts them off; such rude rebellious persons shall not live out half their dayes. When Israel fell to Idolatry, then a fire consumed their young men, Psalm 78.63. and when they

grow obstinate and incorrigible, as in the text, then the Sword destroyes them.

On that Young men then would be perswaded to fly from the lusts of youth, deny themselves betimes, and make the Lord the God of their youth, and then hee will bee the God of their old age, hee will never leave them, nor forsake them.

7 Obs. Sin robs us of our Creature-comforts. Before they lost their Young men, and now they lose the Horses, and the Riders too; your Horses are gone into captivity, and are taken from you. A Horse in it self is a useful creature, it Fights for us, Draws for us, and Carries us up and down; but sin robs us of them, and makes them unsuccessful and vaine, Psal. 33.17. These Israelites had trusted in their Horses, (Hos. 14.3.) and now God makes them sensible of their folly, in trusting to creatures that cannot profit them, nor save them in a time of trouble. God had left them, and now Peace leaves them, Horses leave them, Plenty leaves them, and their Young men which were the strength of their Battle, leave them; so sad it is with people when God departs from them, Hos. 7.13.

8 Obs. Noysome stenches are a punishment for sin, Isa. 34.3. Joel 2.20. As we have abused all our Senses, so God may justly punish us in them all.

Bless the Lord then for the Winds, those Fans of the world, which are a means to keep the Air pure from infection, which otherwise with Damps and ill sents would poyson us every moment.

Notes

• See more in my Com. on Hos. 13.16. p. 68.
• See B. Halls Balm of Gile∣ad, p. 173.
• Providentia Dei non tollit causas secun∣das, sed eas sta••uit, quia per eas decreta sua exequitur. Zanchy.

  Legitima media non obsistunt divinae provi∣dentiae, sed ei subordinantur. D. Geo. Abbot. Thesis quinta. Omni animali∣um generi à natura tribu∣tum est, ut se, corpus, & vi∣tam tueatur. Cicero.
• Shun two rocks, 1. Stul∣tam temerita∣tem. 2. Nimi∣um timorem. Si Pestis immi∣net, fugiat qui volet, ac prae∣cipuè isti qui sunt pavidi. Luther.
• Charitatem laudo, non fa∣ctum, Zanchins in Phil. 2.30. ubi plura.
• In my Com. on Psal. 82.1. p. 26
• See seventeen Sins▪ which bring Warre upon a Land, Binchius Mel∣lif. Theolog. Loc. 12. P. 2. p. 134.
• Belli ingressum, progressum, & egressum à Deo. Binchius.
• See more in my Com. on 2 Tim 3.15.
• Adjunct à cap∣tivita••e equo∣rum. Heb.