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. VIII.

DOth not Wisdome cry, and Understanding put forth her voice? 2. She stan∣deth in the top of the high places, &c. Salomon having hitherto inveighed * 1.1 against the foolish young man, through his simplicity deceived by an harlot, now before he passeth to the body of his Parables, which beginneth Chap. 10. touching all other things, the knowledge of which conduceth to wisdome, he returnes againe to the care that wisdome hath to insinuate her selfe into mens hearts, and to shew the antiquity and excellencie hereof, beginning here as Chap. 1. 20, 21. and proceed∣ing vers. 10 11. as Chap. 3. 13, 14. and vers. 22. &c. as Chap. 3. 19. So that upon the same things iterated againe, we shall not need to goe anew, but referre the Reader to that which hath beene there said; onely what is more said here, I shall speak upon: Vers. 2. it is said, Upon the top of the high places, Chap. 1. 21. In the chiefe places of concourse: The phrase being thus varied here, to shew the loud * 1.2 sound of the voice of wisdome, so that none in the Church can say they heare it not, but are left without excuse, if they be not converted hereby.

To you (O men) I call, and my voice is to the sonnes of men. Here by men, Lavater understandeth the greater and better sort; by the sonnes of men, the mea∣ner * 1.3 and common sort; For Christ, by the word Wisdome here set forth, instructed all sorts, and admonished all, Nicodemus, and Joseph of Arimathea, the Scribes and Pharisees, who were of an higher ranke and quality, and the common sort that flocked unto him, sometime in the Temple and Synagogue, sometime in houses, sometime in the wildernesse, and sometime out of ships at sea, as Wisdome is said to have cryed to all men in all places. To intimate this diversity of men here spo∣ken to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used in the first place, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the second signifying earth, as the first men of quality lifted up somewhat higher by their wealth and honour in this world; this also Chrysostome and August. who together with the rest of the Fathers, generally understand Christ by wisdome here speak∣ing;

and Beda his teaching upon the Mountaine by this in high places, his teaching * 1.4 those that followed him in the wayes that he went, by this, by the way an the pla∣ces of the paths; and his teaching himself to bee the Christ by the famous miracle wrought upon the widows sonne of Nam in the gate of that City, raising him up from the dead, by this, In the gates at the entring of the City.

Hear yee simple ones, the opening of my mouth shall be of right things. Here * 1.5 because amongst the common and meaner sort of people there be many simple, and of lesse capacity then others, Christ is brought in speaking to them, to shew that none are so weak in respect of their naturall parts, but by Christs teaching they were made to understand yea and to understand that, which they that had more wit and learning did not, as he saith, I thank thee (O Father) that thou hast hid these things from the wise, and revealed them to babes; that is, babes in understanding. The Jesuits apply this, which is spoken, not onely to Christ, but also to the Virgin Mary, which some of them labour to make good, but in vain; neither can any meere creature be thus spoken of without deifying it, and so committing Idolatry; to let this passe as a fruit of their superstition. Here are many things, whereby Christ commendeth his word unto us; 1. It is touching excellent things, the subject matter thereof, is not base or triviall, but of the highest nature, Faith, Regeneration, and Salvation, 2. Right things, for it is perfect and sound in all parts, and there is nothing cor∣rupt * 1.6 or unsound herein, as in things that come from men; and the man of God is hereby made perfect and righteous. 3. Truth, as also it is said, Psal. 19. The word of the Lord is true, and righteous altogether. There is nothing therein contained but truth, so that a man by following it, shall be sure to follow the truth and no errour in any thing, and what promise soever is here made of blessing and reward to come to those that keepe it, shall in Gods good time be fulfilled, neither shall any thing herein spoken faile, but be certainly accomplished. 4. Just, for * 1.7 the condemning of those that are justly to be condemned, but commending the commendable, here is no partiality shewed towards one more then another, but every one is sentenced, as he is, and continueth either repentant or unbeleeving, 5. Plaine and easie to the spirituall man, who discerneth all things. 6. Beneficiall, * 1.8 as gold and precious stones for the purchasing of inheritances here, for the attaining of the heavenly inheritance hereafter. 7. Sweet and delightfull, as it is also said, Psal. 19. as the honey comb; and all this is to be understood as spoken in opposi∣tion to the deceitfull, inticing, flattering, and in the end bitter-proving words of the harlot spoken of Chap. 7.

Lyra for the excellent things here set forth, understandeth hereby great and * 1.9 weighty matters, as hath beene said, Rodolphus things profitable and tending to in∣forme touching good manners. But they are called excellent, as August. sheweth, * 1.10 because none but weighty matters were by Christ set forth, whereas in the old Te∣stament Precepts were given of lesser matters, carnall sacrifices and rites, which were but as shadows fit for the Church in the infancy, these greater, and of more moment, for heires come to full age, these being but shadows, little light, but all things here made plaine, which pertaine to salvation: For the next words, My mouth shall speake truth, and wickednesse is the abomination of my lips. The * 1.11 last are by one inverted thus, The wicked hath my lips in abomination, or My lips are an abomination to the wicked; for it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and being thus rendred, the meaning is, Although I speake nothing but the truth, the wicked will hate me therefore, as was verified touching Christ in the hatred of the Pharisees stirred up against him, when he spake truly against their wickednesse.

The next words also, All my speeches are right, shew he is free from all hypo∣crisie * 1.12 and dissimulation, which was the sinne wherewith they were grosly tainted.

I wisdome, dwell with prudence, or subtilty, and finde out knowledge of w••••••y * 1.13 inventions: The Vulg. better, of cogitations, Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 evill cogitations, or abominations. Here afetr the praise of wisdome, it is shewed where she dwelleth, if any man desireth to finde her out, and to possesse himselfe of her, and so of the in∣estimable treasure and pleasure before spoken of, She dwelleth in the prudent, that

is, such as have sharpnesse of wit and understanding to pry into the wily fetches of enemies, that they may not through simplicity be overtaken herewith. For then doth a man attaine to the knowledge of evill cogitations in the mindes of the wicked against them, when they trust not to every shew or appear∣ance of well meaning, but as he is innocent like a dove, so he is wise as a serpent. * 1.14 And that especially to discerne the stratagems of our great adversary the Devil, that craftily seekes the destruction of our soules, and the wily inventions of his cursed instruments tempting him to evill: for an instance of one sort of which, the woman spoken of Chap. 7. is put. Here is, according to the most proper meaning of those words also, meant wit and subtilty, to discerne snares of faire shews, and speeches laid for the righteous to bring them into the danger of destruction here; we are indeed simple, before that Christ comes by his Spirit to dwell in our hearts, but then this prudence entreth into us, whereby wee know best what to doe to be pre∣served [Note.] in time of temptation for the safety both of our soules and bodies; and this is not attained to without instruction, and hereby knowledge of the word and will of God; ignorant persons then, that care not for divine knowledge, have not this wisdome dwelling in them, and so are in continuall danger to be circumvented to their destruction. These words may also bee applyed to Christ in respect of his discerning the thoughts of mens hearts to censure and judge them therefore, as he is often said to have done.

The feare of the Lord hateth evill, pride, and arrogancy, and the evill way, * 1.15 the froward mouth doe I hate. Having hitherto spoken in the name of Wisdome, now he changeth the word, and speakes in the name of the Feare of God, which Chap. 1. 7. is said to be the beginning of wisdome, and Job 28. 28. Wisdome; it is the mother of wisdome then bringing her forth in whomsoever shee is, and hereby it may be knowne in whom shee is, viz. in him or her that hateth evill: this is the effect of the noble filial feare, it makes one like unto God, who is said to hate evill also, Chap. 6. 16. Six evills especially being there enumerated, yea seven, as here are three answerable to them.

1. Pride and haughtinesse of spirit.

2. The evill way, which is as much in effect as there is said, The hands that seed innocent bloud, and the feet that runne to mischief, which the heart before devised and meditated upon, and this by being iterated againe and again, becomes a beaten path or way.

3. The froward mouth, which is as much in effect as the lying tongue, the false witnesse speaking lyes, and the sower of dissention: And these are summa∣rily a••l greatest evilis comprehending all others under them, neither can hee justly count himselfe to be one that hath the feare of God in him, that hateth not all these, and out of an hatred of them, escheweth them continually, and not onely out of a slavish feare of judgements, of which before, Chap. 1. 7. according to a re∣markable distich.

Counsell is mine, and sound wisdome, Heb. Counsell is mine and substance * 1.16 the Vulg. Equity but the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 substance or essence: and this most aptly agreeth to Christ, as vers. 12. 13. I wisdome dwell with prudence to finde out, &c. That is, have prudence cohabiting with me, so that no evill cogitations are hid from me; I also hate pride, and evill wayes, and tongues, as he abundantly shewes by his invectives often made against the proud Pharisees, and their evill wayes and speeches. For the counsell here spoken of, Christ also is called the Counsellor by Esay, and said to have the Spirit of counsell and understanding * 1.17 upon him; For his being Essence, he saith, Before Abraham was I am, and for his power, Heb. 1. 2. Upholding all things by the word of his power.

By me Kings reigne, and Princes decree justice. As Wisdome, that is, Christ ascribeth to himselfe foure things, Vers. 14. Counsell, essence, or substance, un∣derstanding, and strength, so here, and vers. 16. are foure sorts of Rulers, and men in authority mentioned, as coming to these high and eminent places by him, 1 Kings, who are the supream, who have none upon earth above them, but God alone.

2. Princes called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a word coming of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to understand, and therefore most probably the Counsellours to Kings are hereby meant, who advise the King, and counsell him, that he may make just and righteous Lawes, and they in whose power, together with the King, it is to make Lawes.

3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred also Princes, which is a generall name for all chiefe men in a State, who are set up in high place to rule over others, as if one should say, principall men; but specially the word is put for chiefe Captaines, or Generals of Armies.

4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Spontanei, Liberates, Magnificias, in N. Tr. Nobles; From whence we may rightly gather, that all these are the Ordinances of God, as Paul * 1.18 calleth the higher Powers, and therefore not to be resisted or divided, the one thus banding against the other, or any of them annulled. For if they, being the orders of a Kingdome set up by God, are put downe, confusion is brought in, which is not without much calamity to any Kingdome, and he that is the Author of these Or∣ders, and the gifts sutable to them, will not long suffer it, or the Authors thereof, how potent soever they be, to goe unpunished: unlesse in case of necessity, the Su∣preame allowing to the Subordinate no power together with him, but seeking their extirpation, and the bringing in of a new way of Government absolutely Anar∣chicall, prejudiciall to his Subjects states, and lives, not suffering them to comply with him, as the King of Spaine did by the Lords of the Low Countries, whereby they were inforced to arme against him, and to cast him off, and his Posterity to this day. But this doth not justifie any other Nation doing the like, unlesse the case be in all things alike.

For the coherence of these words with the former, it is this; Christ, the wis∣dome of the Father having declared foure excellencies to be in him, Counsell, Es∣sence, Understanding, and Fortitude; now sheweth, that according to one of these he giveth Essence to Kings, according to another, Counsel to Counsellours of State, according to another, Fortitude to Generals of Armies, and according to another, Understanding to Nobles, and Judges of the earth, to doe justice to all men, and being thus qualified by his speciall providence sets them up, that by meanes of their Government, the people living under them may enjoy peace, their goods, estates, lives, and prosperity, which otherwise would be daily hazzarded. But it may be demanded here, how Kings reigne by Christ, who never was himselfe but [Quest.] a titular King, only he had a spirituall Kingdome over the faithful; 1. Subjecting them unto him by tuming them to the faith, and then ruling and reigning in their hearts by his Spirit.

Ans. Although he did not exercise a Kingly power, and said, That his king∣dome * 1.19 was not of this world, yet as God is King of all the Kingdoms of the world, so the man Christ by vertue of his union with the God-head, is King of all King∣doms, for which he is prophesied of as of a King, that should have given unto him the Heathen for his inheritance, and the uttermost parts of the earth for his posses∣sion. His Kingdome yet, as he said, was not of this world, because he did not take worldly royalty and majesty upon him, yet the power over all was in him, as he said; All power is given unto me in heaven, and in earth, and therefore the * 1.20 Kings of the earth reigne by him, or his appointing them to their Kingdome, and for him, as Vice-royes and Deputies, which should make them to have a great care in all things to reigne according to his will; if any doe not, but are wicked and ty∣rannicall, yet they are to be accounted Deputies by him appointed, and their Sub∣jects ought to beare their evil manners, waiting till God will be pleased either to amend or end them, lest in resisting them, they resist Gods Ordinance, and so reap * 1.21 unto themselves damnation. They have only prayers to fly unto, according to that of Saint Paul, Let prayers be made for Kings, and for those in Authority, * 1.22 that we may live a peaceable and quiet life, in all godlinesse and honesty under * 1.23 them.

If Kings be evil, saith Augustine, we must not say, that it is just with God to set them up, for he doth it, that the patience of the righteous may be proved, and the sinne of the wicked punished. By the power given to the Devil Job was tryed,

that he might appeare to be just; and Peter was tempted, that he might not pre∣s〈…〉〈…〉 of himselfe; Paul was buffered, that he might not extoll himselfe; and 〈◊〉〈◊〉 condemned, that he might not hang himselfe. Some by Kings understand Apostles, by Princes Ministers of the Gospel, that both teach and write, by No¦bles, all the rest of the Ministry; some, Spirituall persons of all sorts, that reigne, and get the dominion over their lusts.

I love them that love me, and they that seeke me early shall sinde me. Ha∣ving * 1.24 shewed where wisdome dwelleth, now he further declareth how it may be attained; there must first be a love, and earnest desire hereof wrought in the heart, and then this rich possession shal be injoyed; the love of wisdome makes it easie, but if the love hereof be wanting, it shal be an harsh and hard thing. And this is the cause why so many are averse from living in the feare of God, preferring to follow their owne Lusts, and thinking it a bondage to live in strict obedience to Gods Lawes, they love it not, but hate it; and why doe they not love it? because [Note.] they neither see▪ nor know the excellency of it; feare God, thinke they, and bid adieu to all pleasure, to profit, and to honour in the world, and so have no joy of a mans life; for who live so melancholly, so poorely, and are so much despised as they?

Against all this, Wisdome here telleth us of riches incomparable, and honour, * 1.25 that shall be to them that feare God, and then what life for joy and comfort, can be comparable to a life led in the feare of God? of which see before, Chap. 3. 14, 15, 16, 17. But it is to be noted, that he who loveth wisdome seeketh her early, he is none of those that put off a godly care of turning from his sins till afterwards, but in the prime of his age, and first in the morning, every day he seeketh it, by praying for it, waiting diligently at the posts of Wisdomes gate, ver. 34. That is, upon the Ministery of the Word, whereby faith and grace to feare God is attai∣ned▪ and this of loving wisdome is subjoyned after that, which is said of Kings and Princes, for whom wisdome is most necessary of all other sorts of men, for the ••ell managing of the great and weighty affaires committed to them; and to inti∣mate, that to them especially the love of wisdome is commended for this end. It is said, vers. 20. I lead in the way of righteousnesse, and in the pathes of judge∣ment, which are afterwards said to be establishers of the throne.

The Lord possessed me in the beginning of his way, before his workes of old. * 1.26 From hence to ver. 32. Wisdome commends her seife to us from her antiquity, and working together with God, in making all the parts of the world, and alwayes since their Creation governing them, and keeping them in so good order; which also most aptly agreeth to the matter in hand, the praise of wisdome being here special••y entred upon for their ake, who are Kings, Princes, and Judges of the world; for what King will not esteeme of, and love that which the most wise Ar∣chitect of the whole world, and Lord and Governour thereof esteemed of as the most excellent possession, and used in all his workes of Creation, and doth daily use in his governing the world? But it is to be understood, that having hitherto commended this Wisdome, his Sonne, in the created effects hereof, which are in men fearing God; now he proceedeth to substantiall and uncreated Wisdome, which is Christ co-eternall with the Father, and co-equall. And it is said, The Lord blessed me in the beginning of his wayes; That is in his beginning to create the world, and all things therein. The Sonne was with the Father from all Eter∣nity indeed but then he possessed him as it were, when by and with him he acted, and did these great workes, making this his most excellent possession knowne to men, who are ignorant of what he did before: and it were a presumptuous wicked∣nesse * 1.27 for any man to enquire what, because it is not revealed, but kept secret, and so belongs not to us, but to the Lord only: for that this substantiall Wisdome was not only first then when the world was created, but before from all eternity appeareth herein, He saith, Before the earth was made, from everlasting, ver. 23. where∣fore the Sept. tr. which hath for possessed, created me in the beginning, is to be taken heed of, as from whence the Manichees tooke occasion to teach, That Christ the Sonne of God was a Creature, from which this context doth utterly ab∣horre.

The same then is here taught, that is, Joh. 1. In the beginning was the Word, and this Word was with God, and this Word was God; not a Creature of God, but Co-essentiall, and Co-eternall, and by it all things were made; And Revel. 1. 8. The Alpha and Omega, which is, was, and is to come, even the Almighty.

And Augustine and other Ancients not condemning the Sept. tr. expound it of Christs Humanity; but how this could be said to have been created in the beginning, which was not, till foure thousand yeares after, I see not, unlesse his creating be un∣derstood of his decree to Create, and then that which followeth, ver. 23.

I was set up from everlasting, is applyed to his Divinity; the word is by some rend ed, I was anointed from everlasting, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth neither set up, nor * 1.28 anointed, but covered or concealed, by R. Abrah. rendred I had the principali∣ty; so likewise by Jerome, by the word covered best agreeth, Christ the Sonne of God, as touching his Incarnation and Passion to follow; for our Redemption was concealed, and covered from the knowledge of men of old, as being not declared but obscurely, and by types and figures. God indeed from eternity decreed this, for which he is said to be the Lambe of God slaine from the beginning of the world, but before the time of the Creation altogether concealed, and began then first to be revealed, when our first Parents having sinned, it was said to the Ser∣pent, He shall breake thine head, and thou shalt bruise his heele. * 1.29

When he prepared the heavens I was there. Wisdome having hitherto shew∣ed her antiquity, here proceedeth to shew her workes of Creation of Heaven and earth, and the deep waters, which are all with infinite wisdome made, placed and ordered in the best manner, together with clouds, as bottels holding the water, where-with the earth is watered at Gods good pleasure from time to time, and made fruitful. Then was I by him, as one brought up with him. I was daily his delight, &c. Here the deare love betwixt the Father and the Son is set forth, as * 1.30 it was afterwards said, when the Heavens were opened upon Jesus, This is my * 1.31 be loved Sonne in whom I am well pleased. It is therefore here spoken as of a tender-hearted Father, bringing up his Sonne with great delight and pleasure-take∣ing in him; as Machirn the Sonne of Manasseh is said to have been brought up * 1.32 upon Josephs knees; which commendeth infinitely the love of God to us, in that he spared not his Sonne, so greatly beloved, to be a ransome for us, that we might not perish, but have everlasting life. And this his love towards man is expressed. * 1.33 vers. 31. Rejoycing in the habitable parts of the earth, and my delights were in the sonnes of men; for herein he prophesieth of his Incarnation, or taking flesh that he might be our Redeemer and Saviour, washing his Church by his bloud that she might be glorious, an holy Spouse unto him, and without blame; for * 1.34 what is this, but unparaleld love and delight in the sons of men?

Now therefore hearken to me (O yee children) blessed are they that keep my wayes; upon the premises now Wisdome cometh to exhort to hearken to all * 1.35 that she shall say throughout the rest of this booke following: for who would not hearken to Gods darling so long dwelling in him, and working with him, and out of his love to Man-kinde making himselfe like unto poore mortall man, and suffering for them to deliver them, and by suffering attaining such experience of ou•• sufferings and sympathie herein, that if we suffer walking in his wayes, he is al∣wayes at hand to provide against our suffering above that, which we are not able to beare, and making our very sufferings easie and comfortable? And to that end we * 1.36 may hearken, as is required, we must be daily at The gates of wisdome, and wa•••••• at the posts of her doore.

By the Posts and Gates the Doctors of the Church are generally understood▪ who are like unto Janus, from whom Janua a Gate hath the name▪ having two faces, one to looke unto God by prayer, study, and meditation, to receive from him learning divine, fit for their doct••inall Function, and another to looke upon the infirmities of the common people, to apply themselves to speake so, as that they may come to understanding and reformation of life accordingly. And it is allu∣ded to the Gates of the Temple built by Salomon, and the two pillars of brasse,

Jachin and Boaz standing there because to the doore of the Tabernacle or Temple, not into them might the people come, from the Priests lips to receive knowledge. All diligence, according to Cajetan, in coming hither, is here commended, as of a man that comes daily to the Court seeking preferment, a begger to the doore * 1.37 waiting there for almes, or a woer to his Loves chamber door, there he may obtaine her love and marry her. It is not then a little seeking by fits and girds, that will make men wise to salvation, but continuall and daily seeking is necessary for this: Sometime frequenting Sermons, sometime reading their books written to inlighten [Note.] in the knowledge of the holy Scriptures, and sometime getting into their company by asking questions, and moving doubts seeking to draw from them more know∣ledge as the Queen of the South did by Salomon, and the Apostles by Christ.

And to stir up all men the more thus to doe, he con••••••deth, Who so findeth me, findeth life, he that sinneth against me, wrongeth his owne soule, he that hateth * 1.38 me, loveth denth. Heb. for life is lives, that is, a spirituall life, to which hee cometh so soon as he is converted at the voice of Wisdome, being before dead in * 1.39 sinnes and trespasses. 2. Everlasting life, which shall undoubtedly follow after this. 3. Life and comfort also in this world prolonged to many years, for which it was before said, On her right hand is long life, on her lest, riches, and honour, * 1.40 who so sinneth against me &c. that is, not regarding, but hating to live according to my precepts following, which is called an hating to be resormed, of which sinne all notorious wicked livers are guilty, although they say that they desire to live * 1.41 better, for they doe but herein dissemble, they doe in their hearts love sinne, and * 1.42 hate vertue, and by consequence they love death, which is the wages of sinne, which shall certainly be paid unto them.

Notes

• * 1.1

  Vers. 1, 2.
• * 1.2

  Vers. 2.
• * 1.3

  Vers. 4. Lavater.
• * 1.4

  Beda.
• * 1.5

  Vers. 5, 6.
• * 1.6

  2 Tim. 3. 16. Vers. 7.
• * 1.7

  Vers. 8.
• * 1.8

  Vers. 9.
• * 1.9

  Lyra, Rodolph.
• * 1.10

  August. in Luc. 1. 15. de Cate∣chiz. rud. c. 4.
• * 1.11

  Vers. 7.
• * 1.12

  Vers. 8.
• * 1.13

  Vers. 12.
• * 1.14

  Matth. 10. 16.
• * 1.15

  Vers. 13.
• * 1.16

  Vers. 14.
• * 1.17

  Esa. 9. 7. Esa. 11. 1. Joh. 8. Vers. 15.
• * 1.18

  Rom. 13.
• * 1.19

  Vers. 2.
• * 1.20

  Mat. 28. 18.
• * 1.21

  Rom. 13.
• * 1.22

  1 Tim. 2.
• * 1.23

  August. in Hos. 3. Et patientia justorum probe∣tur, & peccatum impiorum punia∣tur.
• * 1.24

  Vers. 17.
• * 1.25

  Vers. 18 19 20, 21.
• * 1.26

  Vers. 22.
• * 1.27

  Deut. 29. 19.
• * 1.28

  Vers. 23.
• * 1.29

  Gen. 3. 14. Vers. 27.
• * 1.30

  Vers. 30.
• * 1.31

  Mat. 3. 16.
• * 1.32

  Gen. 50.
• * 1.33

  Joh. 3. 16. Rom. 5. 8. Vers. 31.
• * 1.34

  Ephes. 5. 27.
• * 1.35

  Vers. 32.
• * 1.36

  Vers. 34.
• * 1.37

  Cajetan.
• * 1.38

  Vers. 35, 36.
• * 1.39

  Eph. 2. 2.
• * 1.40

  Chap. 3.
• * 1.41

  Psal. 50.
• * 1.42

  Rom. 6. 23.