A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

CHAP. XXVIII.

SƲrely there is a veine for Silver, and a place for Gold, where they finde * 1.1 it. Iron is taken out of the earth, and brasse is moulten out of the stone. He setteth an end to darknesse and searcheth, out all perfection. That is, As sil∣ver and gold appeare not at the first, but the veines, where they lye be∣ing opened, yet they come not to their bright shining, but by the heat of a fervent fire: So men are put into the fire of adversity, that being tryed, they might shine in grace here, and in glory hereafter; but yet such are not, but in the true Church, as silver and gold lye not, but in their proper veines: And this most probably he speaketh against these his enemy like friends, who judged him wicked, because he suffered in the fire of adversity and misery; for he had before said, That he should come out of his tryal as gold; although he lay long in obscurity, to this effect Gregory: But Chrysostome saith, That in these words Job sheweth * 1.2 that the reason of Gods dealings towards his faithful Servants, in laying great sufferings upon them, is occult and hidden from men, til he is plea∣sed to lay it open, as is silver and gold lying hid in the earth til that by dig∣ing men finde them out: And so men come to finde out these and other mettals lying hid in the ground; but the cause why the saithful suffer so much in this World, is so hidden, that men cannot see into this, til that God sheweth it; so that hereby he proveth it to be temerity and rash∣ness

in them to judge of him, that some foule sinnes wherein he lived, were the cause, why he was under so great judgments: And herein he seemeth to have reference to that, which he had said of himself, Chap. 27. 5. 6. That he would not cease to justifie himself in respect of his in∣tegrity, although he suffered even unto the death; because the reason of his so great sufferings was unknown and could not be found out by men, although they could by their skil pry into things lying hid in the bowels of the earth; this being a far more mystical and inscrutable thing then those: And what hath been said of silver and gold is true, touching other mettals also, Iron and Brass, for all lye hidden in the ground, til that being found out they are by the fire and art of man made useful for him; and then their excellency and usefulness for several purposes appeareth, the basest of them being for some things more usefull, then the most precious, as Iron to make weapons to fight withal in time of War, and instruments to cut and til the earth at all times, to make it the more fruitful; where∣as he further saith, He setteth an end to darknesse, and searcheth out all per∣fection. * 1.3 The meaning is, that as these mettals lying in darkness a long time, yet are at length by Gods providence brought to light, who giveth to men the understanding to finde them out, and to try them, and to per∣fect them by bringing them into such formes, as that they may be most useful for men: So shall his faithful Servants in whom there is abundance of grace and virtue, although they seem not to be such, when they lye in the darkness of misery in this World; yet they shall be brought forth out of all their troubles, and made to appeare precious, and of great use in his Church, being the riches and glory hereof, as gold and silver, through their faith and understanding in the word, and the strength and defence thereof by their teaching, sounding out the truth aloude in all places, as Bels made of brass and steel, and peircing the enemies as with weapons of Iron, Swords, Spares, and Darts, making them to fall down, and to become worshippers of God and his Son Christ: And when this done, all perfection is found out; that is, The waies of God are more perfect∣ly known, and men are not suffered any longer to err so fouly in their judg∣ments touching the Godly, as before whilst they lay in misery they did, but they shall see as in the light, and acknowledge, that God dealt not so by them out of wrath for their sinnes, but for their tryal and greater good: And therefore whosoever hath judged otherwise of any unblama∣ble liver for his sufferings, let him now confess his errour and repent, and [Note.] do no more so, but wait to see the end both of them, which shall be peace; and of the wicked, who for a time are in prosperity, but their end shall be misery and horrible destruction, as in the Chapter before going, The stones of darknesse and the shaddow of death. This is added, because he had spoken before of brass moulten out of the stone, which lay in the greatest darkness, til it was found out; as a further amplification of that before going, touching the occult and hidden proceedings of the Lord in the cases before spoken of.

The flood breaketh out from the inhabitant, even the waters forgotten of * 1.4 the foot; they are dryed up, they are gone away from men. Ferus, who ex∣poundeth all that went before as comparative, wherein Job compareth wisedome, and the finding out thereof, with the finding out of o∣ther things; to speak whereof he cometh, Ver. 12. and saith, That by diverse comparisons he sheweth, how hard it is to finde out true wisedome, which is to salvation; for men by searching finde out Silver and Gold lying deep in the earth, so likewise Iron and Brass, for which they peirce into most dark and hidden places of the earth, to such earth, which is meant by the words before going: Here he cometh to another comparison, to set forth the discovering to men other things lying hid from them in the earth; as namely, springs of water, coming from high mountaines not troden upon

with the foot of man, yet these breaking forth from the bowels of the earth, make Rivers and great floods, of which men have the use and be∣nefit; and these waters are said to have broken out from the inhabitant, that is, from Mountaines and Rocks, being placed here and there, as in∣habitants constantly dwelling in their places; and to be forgotten of the foot; that is, lying hid in those parts of the earth, that men travel not not tread upon, or to dig out which, as they do mettals, they labour not, but they flow forth of their own accord, yet these are dryed up by the la∣bour of man, as Junius hath it, and go away; that is, Sometimes are drawn out by men, who make deep wels into the ground to come by them, and * 1.5 so draw them out as fast as they spring out of the earth.

As for the earth out of it cometh out bread; and under it is turned up as it * 1.6 were fire. Here is another thing, that cometh out of the earth, which is most necessary for the sustentation of man, and that is Corn, which he by tilling the ground, and husbanding it attaineth to, for the making of bread: For the fire under it, some will have it to be brimstone, and some the flint, out of which fire is smitten: But Cajetan best, the precious * 1.7 stone found in Persia, called therefore Pyrites persicus, of which Pliny writeth, that being held hard in a mans hand, it burneth: So likewise Isi∣dorus; for from grain growing out of the earth for mans use, he proceed∣eth to another marvellous thing lying hid therefore, but by mans ingenu∣ity found out; Viz. Precious stones, for of these he speaketh expresly in the next words; The place of it are Saphir stones, of which they write, that * 1.8 being smitten with the Sun beames they fire, and it is admirable that is written of Agates, that are precious stones in the bottome of some Rivers, which being taken out, burn by the casting on of water, and by oyle are again extinguished, and Carbuncles give light like fire in the dark night.

There is a path which no fowle knoweth, and the Vultueres eye hath not seen. Having spoken, Vers. 6. of the dust of the earth being gold, now he descri∣beth * 1.9 the parts, where this gold lieth; they are so barren, as they bring forth nothing else but gold, nothing for Fowles to feed upon, no not dis∣cernable by the eye of the Vulture, which excelleth in seeing a far of, but turneth not his eye thitherwards, as wherein nothing is to be found, for the sustentation even of fowles, and so they have no way, as it were in such places: Of this sort it is said, there be some very barren mountainous places in Spaine, thus Albertus, Thomas Aquinas, Dionisius: But men * 1.10 make their waies even here to dig and finde out gold, being in this more perspicatious, then the very vultures.

The Lions whelps have not troden it. For Lions whelps, Hebr. The sons * 1.11 of pride, or of strength, and so the Septuag. rendreth it, but what are these amongst the Beasts, to which he now cometh, but Lions? He goeth on further to shew, how occult treasures in the earth are from other li∣ving creatures, but only men; But as for man, He putteth forth his hand to the rocks, he overturneth them by the roots. Which is, when he diggeth * 1.12 them down to finde out this treasure.

He cutteth out Rivers amongst the rocks, and his eye seeth every preci∣ous * 1.13 thing. That is, by his labour and wisedome to finde out treasures in the bowels of the Mountaines, he cutteth them through, so that he draw∣eth Rivers through them by opening channels, wherein they may run and wash the inner parts of the earth, so as that by this meanes they may see if there be any gold lying hid there.

He bindeth the flouds from overflowing, &c. That is, As he maketh the * 1.14 waters to run through mountaines, so he drieth, by thus doing, the chan∣nels wherein they used to run, that he might see if any treasure lay at the bottome hereof: But to what tend all these comparisons, but to shew, that wisedome which is more precious then gold, or precious stones, or

other metralls is so hidden that without great study and labour it is much lesse to be found out and attained unto, as is expressed, v. 12.

But where is wisdome to be found, and where is the place of understanding? * 1.15 Man knoweth not the price thereof, neither is it found in the Land of the living. And because it is not to be found by humane Wit and Labour as other met∣talls and precious things hid in the Earth are, man not prising it according to the worth, leaveth the searching for this, and is wholly intent to the other, and so he is a rare one living upon Earth, that findeth it out; for which it is sayd; Neither is it found in the Land of the Living. For he that * 1.16 will get Wisdome must seek for her more then for Gold, and therefore most men seeking mucke for their Land, and drosse more then her, are never like∣ly [Note.] to obtain her, and thus doth every one that toyleth for worldly gain, but takes little or no pains for Wisdome.

Gregory by Wisedome here, as Proverb. 9. understandeth Christ * 1.17 the wisedome of God. And about this Wisedome Iob moveth two Questi∣ons.

• 1. Where is Wisedome to be found?
• 2. What may a man give for it? and answereth them both only negatively: To the first, V. 14.

The Depth saith it is not me. And to the second, V. 15. It is not to be gotten for Gold, or silver. Whereby it appeareth, that Christ through whom we may be worthy of life and Salvation, is not to be bought by any thing that we can do, but is freely given to those that shall be saved, and life by him, whereby the absurdity of those men appeareth, that ascribe unto man the doing of some works for which he is worthy, and so obtaineth Christ and Salvation; for salvation implyeth one in a miserable and sinfull case before, and therefore one that can do nothing meritorious of salvation; for what is salvation, but a being saved out of misery and sin, from which how can the sinner do any thing to redeem himself? And that these passages are thus mystically to be understood, he proveth, because it is sayd, The Gold and Christall cannot equall it. For what reason else can be given, why Gold and Glasse should be joyned together as most precious, when the one * 1.18 is far inferiour to the other, yea of no value in comparison of it: Touching Ratification and Salvation not coming of mans merit, but of Gods Grace, he saith excellently, Grace found not any merit in man for which it should * 1.19 come, but makes it after it comes: And God coming to a minde unwor∣thy makes it worthy by coming thereunto, and makes merit there which he might renumerate, who found only that which he might punish.

For these words, Not found in the Land of the living upon Earth, he fol∣lowing the Vulgar, hath it, In such as live sweetly upon the Earth. That is, in pleasures which take up their Hearts; For in such Wisedome is not found, because he that increaseth knowledge, increaseth greif, as Ecclesi∣astes sayth, therefore he that liveth in pleasure, and greiveth not, for his sinnes is a Fool, and wants this Wisedome: Wherefore of Mourners it is said, * 1.20 They shall be comforted. But of Laughers, that they shall wail and weep: For the Depth saying, It is not in me, Hereby understand wicked dissem∣blers, that dig deep to hide their evil Counsells, for although they think them∣selves wise, yet their wisdome shal prove Foolishness, The sea saith, it is not in me, What doth the Sea set forth, but such as are ful of worldly bitter cares and troubles, being never quiet, but raging and tempestious. In such true wisdome is not found, For the VVisedome which is from above is pure and peaceable, * 1.21 but where strife and contention is, this is carnall, sensuall, and Devilish. And this was figured out in the Egyptians and the Hebrews, they were full of trouble through the swarms of flies, these had the Sabboth, that is, Rest and quiet.

It cannot be gotten for gold, neither shall silver be weighed for the price there * 1.22 of. Having shewed where Wisedome is not, now he cometh to shew for

what it cannot be gotten, and by Gold here understand the Holy Angells, who cannot be the price of our Redemption, but Christ, the Son of God only, for they are pure like fine Gold, without all impurity of sin, as the best of men in this world are not yet, being but Creatures, and finite, they cannot do this great work which is proper to the Creatour only. By sil∣ver understand also inspired men, who wrote the Word and unerringly set * 1.23 it forth, which is likened to silver tryed seven times in the fire, as the Pro∣phets and Apostles. Yet neither they nor Angells can be our Wise∣dome and Righteousness; and it is denyed to be in them to make us thus wise, least for their glorious ministring unto us in things pertaining to salvation, we should look at them as Authors hereof unto us, which Christ only is: A thing to be noted against the present Papists that rely so much, and attribute so much to the Saints departed, as having merited for them by their works of supererogation, for this is an opinion started up amongst them since the time of this Gregory, being by him unknown, and the merits of Christ only predicated. [Note.]

It cannot be valued with the Gold of Ophir, with the precious Onix, and the Saphir, The vulg. For gold of Ophir, hath the Colour of India, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth both Gold, and sometime, Nota aut macula, and so Gregory ta∣king * 1.24 it for Coulours made by painting upon the black bodies of the Indians, saith, that hereby painted words of Eloquence, whereby the wise men * 1.25 of this world paint over their black Errours and Superstions, and so seek to commend them, is set forth; this is nothing to the plain truth of Christ, which his Ministers set not forth in any such manner, but in the plain evi∣dence of the spirit: Here then Iob passeth from the price of our Redempti∣on, and shewing what that is not, to comparisons betwixt other things * 1.26 most precious, and it shewing that none of them all is comparable hereun∣to; For the Onix stone and the Saphir, he also saith, that they are not so precious as some other precious stones: why then omitting others, doth he first speak of these? Sol. For their Colours, the Onix being red and the Saphir of the Colour of the Sky, and hereby man in his Creation, be∣ing made of red Earth is set forth, and the Holy Angells pure as the Sky and Heavenly, neither, of these are comparable to Christ our Wisedome. Then going on in this Comparison, further he saith, The gold and the Chri∣stall cannot equall it. In which words, he putteth two things together, one far inferiour to the other, but by the Gold holy men are set forth, being pre∣cious * 1.27 for virtue, and shining through faith and patience like gold, and by chri∣stal glass they being changed in heaven, as it were into christal for their trans∣parency, the glory that is within appearing as it is, as well as that without, which it doth not here no more then it is seen through a golden cup what is within it, but in a Christall Glasse that which is within sheweth it self in the proper colour thereof; to demonstrate which it is sayd, that before the Throne of God was a Sea of Glass like Christall, so that one Saint shall * 1.28 then be seen and known to another in his very inward parts, which he cannot now so clearly be, there being so many Hypocrits that seem holy.

And the exchange of it shall not be for jewells of fine gold. Vulg. Vessells of fine gold, Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vessells, Armes, Instruments, or Ornaments of fine gold. These, saith he, were the Holy Fathers, the Prophets, and Apo∣stles, who were most excellent amongst men, but yet not comparable to Christ, as the light inlightned is not to the light inlightning, nor the Ju∣stice justified to the Justice justifying Such a vessell of Gold was Moses and Elias, Peter and Paul, but when they come to be spoken of in compa∣rison of Christ, they are nothing, V. 18.

The Topaz of Ethiopia shall not equall it, neither shall it be valued with pure gold. The Topaz is a precious stone of diverse glorious colours, and E∣thiopia, * 1.29 a Country of black men, hereby then may be understood, the faithful of the Gentiles who were black before by sin, and their Conversion prophe∣sied

of by the name of Ethiopia, The land of Ethiopia shall stretch out her hands to thee. Amongst these there were some shining by variety of gra∣ces, but none comparable to Christ, seeing he was born most holy, they but adopted to be holy, but born in sin. For the next words, the vulgar hath it, Neither shall it be compared to the cleanest tincture: the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being used that went before, V. 16. only here, the word Clean is ad∣ded, which was before wanting; and hereby the same faithfull persons are to be understord, who count not themselves clean but by dipping in the water of Baptisme, being of themselves foul and unclean, and so not comparable to Christ. I have here omitted, V. 18. touching which yet something would be sayd, it being in vulg. High and eminent things shal not be remembred in comparison of her, but wisdome is drawn out of secret places, N. Tr. No mention shall be made of Corrall or of Pearl, for her price is above rubies: * 1.30 And the two first words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signify precious stones, but none other names hereof do I find, and therefore the vulgar without specifying them hath it high and excellent, as if he had sayd, if there be any things else yet more precious, they are nothing to Wisedome; For the last words the vulg. is to be preferred, the Hebr. being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 VVisdome is drawn out of corners, whereby must needs be meant hidden places, where∣by the incarnation of Christ is set forth, God being in him hidden under the appearance and form of a man, a servant, but drawn forth and manife∣sted by signs, and wondrous works which he did.

Whence cometh wisedome? where is the place of understanding? Seeing it is hidden, &c. * 1.31

Here Job not having yet found out the place where Wisdome is, renew∣eth his inquiry after it; VVhence cometh it? this is hidden, because he is the only begotten Son of the Father, and his begetting is so latent, that the Pro∣phet Isay saith, Who can declare his generation? And for the place where he is, it being the minde of man, and this being hidden from all other men, * 1.32 and unknown in whose heart and minde he dwelleth, it might well be ad∣ded; And where is the place of understanding? But it may trouble the Reader, most which followeth, It is hidden from the eyes of all men living. For Moses saw the Lord, and spake with him face to face; and Jacob saw him, and he appeared to Abraham, and was seen by Isaiah: And yet John saith, no man hath seen God at any time, and no man shall see God and live; how shall these contradictions be reconciled? Sol. When Mo∣ses is said to have seen and talked with God, yet it is manifest, that he saw * 1.33 him not as he is to be seen, because that after this he desired to see his face, and had it not granted unto him: If he had seen, and did often see and talk with him, according to that seeing; why did he desire after this to have his face shewed unto him? He saw him then only by some repre∣sentation ful of glory, but he saw not as he was seen; that is, God in his essence, no more did any other of the Prophets: And therefore accord∣ing to it, he is said to be seen by the eyes of men living, but not by some Idea or representation. Or by the living we may understand, such as live in sin, for so soon as God cometh to be seen of man, he dieth to sin: In which sense also it may be said, No man shall see God and live: For he that seeth God by faith, liveth no more in sin, but saith with the Apostle, If we be dead to sin, how should we live any longer therein? Whereas it is added, And kept close from the fowles of the aire. There are saith Gregory, some fowles are spoken of in holy Scripture, whereby Devils are meant, as where it is said, The fowles of the aire devoured the seed cast in the way. * 1.34 And where Christ saith, The Foxes have holes, and the fowles of the aire have nests, but the Son of man hath not whereupon to lay his head. For here by Foxes are meant, cunning and subtle Devils, and proud Devils flee∣ing * 1.35 aloft, these have harbour in mens hearts, but Christ not: Again by some fowles the faithful are meant, as where it is said, that mustard seed

groweth to a great Tree, and the Fowls of the Aire come and make their Neasts therein, that is, in Christ, who is hereby set forth, for even from these is Christ hidden in his divine Essence, although ceasing to live in sin, as was sayd before, they attaining to be above the condition of other men, and more high elevated, they see him so, as others do not.

Destruction and Death say, We have heard the fame thereof, &c. Ha∣ving * 1.36 shewed that naturall men see not where wisedome is, neither do the faithfull see it with their Bodily eyes, to which it is invisible, but by their spirituall they do; Now he cometh to Devills and damned spirits, meant by Death and Destruction, these he saith hear the Fame thereof, because that by the Preaching of the Gospel Christ is published every where, so that the Worst cannot say, but that they have heard of him, but they * 1.37 see him not, because their Eyes be blinded, and herein lyeth their Mise∣ry.

But God knoweth the place thereof, he understandeth the way thereof: * 1.38 That is, although it be hidden from the eyes of men and Devills, yet he knoweth the place thereof, because it is in him, for the Father and Son are one; he in the Son and the Son in him, but how this is unknown to us, that live here, and he knoweth the way, that is, this his wisedomes taking flesh, both how it was, and before it came to pass when it should be: Or otherwise God knoweth the place thereof in man, in whose heart it is, and in whose not, and the way of coming thereof into mens Hearts; but touch∣ing those, in whose Hearts this wisedome hath place, it is not so to be held, that God only knoweth this as that they in whom it is, are ignorant of * 1.39 it, for they have a white stone, and hereon a new name written, which no man knoweth but he that hath it; And what is this new name but the name of himself taken notice of, to have Christ the wisedome of God in him to his Salvation?

For he looketh to the Ends of the Earth, and seeth under the whole Heaven: * 1.40 That God knoweth in what heart Wisedome is, he hereby sheweth, that he beholdeth all things, and men in all parts of the World. All things are naked and manifest in his sight. And if all things be known unto him, * 1.41 then in what heart wisdome is, so Nicetas: but Cajetan, he knoweth all things, so as that he giveth wisedome to such as have it, and therefore knoweth where it is: From hence he proceedeth to particulars, Vers. 25. Whereby his knowing and ordering all things by wisedome, is pro∣ved.

To make the weight for the winds, and he waieth the waters by measure; * 1.42 When he made a decree for the rain, &c. For that weigheth and keepeth down the windes at his pleasure, and appointeth them where and when to blow, and stinteth the waters of the Sea, setling them bounds, how far they shall go, and no further; and likewise the rain and thunder without doubt knoweth the secrets of all these: And therefore all things under the Heavens, and in ordering all things so as he hath done, he shew∣ed. That he did see and declare wisedome, prepared it and searched it out, as followeth, V. 27. That is, That he not only saw and knew it, as was said * 1.43 before, but in his doing thus declared it to man, so that he might in his works see it: As the Apostle saith, Rom. 1. and be affected with feare, love, and reverence, towards God; and beleive in, and serve him all his daies: And to the same end he addeth two words more, his preparing and searching it out for man by this meanes, who could not of himself come to know it or how to attain unto it.

And to man he said, The feare of the Lord is wisedome, and to depart from evil is understanding. Here by his saying to man, Vatablus under∣stands, * 1.44 that he said, by his ordering all things so, as hath been declared, that men by fearing him, and learning this from his works, and beleiving and worshipping him, and obeying him, as he seeth all things do, night

be made truly wise; and by sleeing disobedience and sin, intelligent: But why is this said to be wisdome, which is an act of the will; sith wisedome lieth in the intellectual part of man? To this Ambrose saith, because the * 1.45 end of knowing is willingly to live and do accordingly; therefore he that doth not so, whatsoever understanding he hath, is a fool, because he attaineth not the end hereof, which then only is wisedome, when from understanding it cometh into act through a good will ready to do accord∣ingly in all things: As he that hath learned any art or science, but will not exercise it, makes all his knowledge therein frustrate and nothing worth. To conclude then, this declaration what wisedome is, tendeth to [Note.] call men off from their indefatigable labouring and earnest indeavouring after Gold and other mettals hidden in the ground, which when by dig∣ing they have peirced most deep, yet they are no whit the nearer to the inestimable treasure of wisedome, to get the feare of God, and an heart to depart from all evil, which who so doth, hath Christ the wisedome of the Father in him: But he that hath not, although he may seem to be wise by this wisedome, yet indeed he is not, for he hath only a Lamp, but no oyle therein.

Notes

• * 1.1

  Vers. 1. Vers. 2. Vers. 3.
• * 1.2

  Iob 23. 10. Gregor. Chrysost.
• * 1.3

  Vers. 3.
• * 1.4

  Vers. 4. Ferus.
• * 1.5

  Junius.
• * 1.6

  Vers. 5.
• * 1.7

  Cajetan. Plin. 136. Chap. 19. Isidor. l. 19. 4.
• * 1.8

  Vers. 6.
• * 1.9

  Ver. 7.
• * 1.10

  Albert. Tho: Aqui. Dionis.
• * 1.11

  Vers. 8.
• * 1.12

  Vers. 9.
• * 1.13

  Vers. 10.
• * 1.14

  Vers. 11.
• * 1.15

  Vers. 12. Vers. 13.
• * 1.16

  Prov. 8. 10. 11.
• * 1.17

  Gregor.
• * 1.18

  Vers. 17.
• * 1.19

  Hominis meri∣tum non et ve∣niat gratia in∣vent sed post∣que venerit fa∣cit.
• * 1.20

  Eccl. 1. Matth. 5.
• * 1.21

  Iam. 3.
• * 1.22

  Vers. 15.
• * 1.23

  Psal. 12.
• * 1.24

  Vers. 16.
• * 1.25

  Gregory.
• * 1.26

  1 Cor. 2. 4.
• * 1.27

  Vers. 17.
• * 1.28

  Revel. 4. 6.
• * 1.29

  Vers. 19.
• * 1.30

  Vers. 18.
• * 1.31

  Vers. 20. Vers. 21.
• * 1.32

  Isa. 21.
• * 1.33

  Chap. 9.
• * 1.34

  Rom. 6. Gregor-
• * 1.35

  Matth. 13.
• * 1.36

  Ver. 22.
• * 1.37

  Math. 13. 12. 2 Cor. 4. 4.
• * 1.38

  Vers. 23.
• * 1.39

  Revel. 2.
• * 1.40

  Vers. 24.
• * 1.41

  Heb. 4. 13. Nicetas. Cajetan.
• * 1.42

  Vers. 25. Vers. 26.
• * 1.43

  Vers. 27.
• * 1.44

  Ver. 28. Vatablus.
• * 1.45

  Ambrose. Ser. 16. in Ps. 119.