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. XLV.

FRom henceforth to the end of this prophesie is a description of the holy Land, and the dimensions thereof, and the divisions of it amongst the 12. * 1.1 tribes of Israel. And he beginneth with a part first to be divided from the whole for the Priests and Levites, in the midst whereof the temple and courts before described should be, vers. 1, 2, 3, &c. to vers. 6. Ye shall offer an oblation to the Lord, an holy portion of the land. Whereby is meant, that dividing it should first be begun with setting out a part for Gods ministers, according to that, which was said before chap. 44. that the Lord was the inheritance of his priests, and they should have all dedicated things. Now because if no fur∣ther order had been taken, what quantity of ground they should have to live upon, but so generally as there, the niggardlinesse of men would have afforded them too little, it is here prescribed, that there should be 25000. reeds in length, and the breadth of 10000. a very large proportion, Hebr. it is only 25000. and 10000. it not being said whether reeds or cubits, but be∣cause the measures last before spoken of chap. 42. 17, 18, 19. were by reeds, Jerom rightly conjectureth, that reeds are also meant here, and if 500. reeds there spoken of made a mile or neer upon it, as was there said, these 25000. made almost 50. miles, and the 10000. almost 20. miles, and all this was the inheritance of the ministers of the Lord, only out of this, as about which they and theirs dwelt a square of 500. reeds for the house of the Lord and the courts thereof was taken, as vers. 2. and about this square a void place * 1.2 whereupon stood no buildings of 50. cubits round about. In speaking of the dividing of all his parts, he saith, ye shall offer an oblation to the Lord, in holy portion of the land, speaking by a word signifying the offering of

an heave-offering, by a metaphor, implying it to be most Holy, ver. 3, 4. he * 1.3 doth repeat the same again, touching this holy portion, shewing how this length and breadth of ground was to be imployed to the use of the Priests, viz. houses being built for them to dwell in. And because the Le∣vites were a great, yea, the greater part of Gods Ministers: it is further shewed ver. 5. that they, together with the Priests, should have all this for a possession also; and of the chambers, or treasuries, which were 30. Ezek. 40. 17. the Levites are allowed 20. wherein to keep in the times of their ministring to the Priests, by course, according to the orders, into which they were distinguished.

For the City, which is said to be for the whole house of Israel, next unto this * 1.4 holy portion, it must likewise be 25000 long, but 5000 broad, and so lesse [Note.] by half than it; by all which was shewed, 1. that where Christ setteth up his Ministry in any Country, it is first, and chiefly, to be taken care of, by his faithfull people, and to be provided for in respect of maintenance, as here is injoyned, that provision should be made out of the whole land of Canaan, for the Temple and Priests first, dividing a proportion of ground for this use, and then for the City Jerusalem, and the King, and all the other Tribes of Israel, as hereafter followeth; and as the first fruits of old were first taken, and brought to the house of the Lord, like unto which this proportion of ground is shewed to be by saying, Ye shall offer an heave-offering to the Lord, such a length and breadth, because the first fruits are often called an heave-offering. 2. That the maintenance of Christs Ministers ought to be very large; as here is so much more ground allotted to the Priests, and Le∣vites, as to the whole City of Jerusalem, which was so populous, and the rendezvous of all the Tribes at sundry times to resort unto, and to continue many dayes together, there in the worship and service of God; for which cause it had need to have large precincts. 3. That of Christs Ministers, as well as of the old Temple, there should be two sorts, Presbyters or Bishops, and Deacons. 4. That as the Temple, so the Church, in the time of the Gospell, is but one true Catholick, and Apostolicall, although the Coun∣tries where it is planted be many, and the particular Congregations in each Country many, and therefore the Lord shewed Ezekiel no more but one. 5. That a proportion of lands and houses near to the sanctuaries or places dedicated to meet in about the Worship of God, should be laid out for the Ministers, that they may be near the place where they ought to officiate. 6. Because another order is here followed in dividing this land, then in the time of Moses and Joshua: for then the Tribes had their portions first, and then the Levites and Priests. 2. A place, for the House of God was not provided, till long after the placing of all others in their possessi∣ons, namely, in Davids time. 3. The Priests and Levites dwelt dispersedly amongst the other Tribes. 4. The City Jerusalem came not in whole into the hands of the children of Israel, till Davids time, but now all is done otherwise, to shew, as Junius hath it, that old things are past, and all things * 1.5 now under the Gospell, are become new, that we may not be offended at the cessation of carnall sacrifices, and circumcision, and diverse washings and locall worship, and singular vestiments in Divine Worship; or because things were done with many like in former times, be deceived by them, that in an apish imitation thereof set up the like in these times of the Gospell, as giving a greater decorum to Divine Worship, whereas indeed herein they doe nothing but deviate out of a blind zeal, and goe from the new way by God appointed to us to walk in, that our service may be acceptable unto him.

Here next unto the City, and oblation of an holy portion before spoken * 1.6 of, a proportion of ground is also appointed to be set out, part on one side of that holy portion, and part on the other next the City; the one West, and the other East, for the Prince; but of what length and breadth this should be it is not said: yet R. Salomon conjectureth it to have been

equivalent to a portion of one of the 12 Tribes, of whose parts he cometh to speak afterwards, and how they lay, chap. 47. & 48. Hereby was shewed 1. That the Common-wealth, set forth by the City, in generall is to be [Note.] preserred before the King, although he be the Head, and supreme over it; for 1. A portion is set out after the portion of ground, which was holy, for the City, then for the King reigning over that City, whence the saying ariseth, Suprema lex salus populi; the safety of the whole state is chiefly to be regarded; and for the better being of the common-wealth, doth God set up a King to punish evill doers, and fight as a couragious captain for the * 1.7 people against their Enemies. But if it should so fall out, that the King, instead of fighting against Enemies, turneth an Enemy; or instead of punish∣ing evill doers, takes part with them, then we must know, that the King, although Gods Vice-gerent, is not so near unto God, as the Common-wealth; and therefore, as we fear, and love God, we must stand rather for the Common-wealth, than for the King. Yet let all men take heed, how upon this ground they oppose the Lords Anoynted, much more how they doe any violence unto him upon a pretence of his being such an Enemy; or if it doth plainly appear, extending it any further, than to the just defen∣ding of the Kingdome from being ruined, by his means, without touching his person; against which, it belongs particularly to God alone to animad∣vert, as Davids resolution was touching Saul, and hath alwayes been, and is the resolution of all Protestant Doctours, only the pretended Catholicks, by holding the contrary, have foulely blemished themselves; God keep us that be Teachers of the Church of England from ever changing this our Tenet, whatsoever others doe, that are we know not of what Spirit, as Christ said to his two Disciples that would have called for Fire from Heaven, as Elias did. 2. The laying out of the Priests and Levites portion of ground before either Common-wealths, or Princes, as most holy, sheweth of what great dig∣nity before God the Ministers of the Gospell are, although despised by the wicked world; for God hath set them up above all others, of what estate, or degree soever, both to teach, and rule over all, in things properly per∣teining to Piety, there being none that are exempt from their just censures and reproofs, and threatnings; even as Jeremy was set over Kingdomes and Na∣tions, * 1.8 so they, when commission was given them to goe and teach all Nati∣ons; and the power of forgiving, and retaining sinnes, and so to open, and let in, or to shut out of the Church such as they see just cause, thus to pro∣ceed against, or with. And possession of this their portion is given to none but to them alone, to be so near to him, as to be of his Privy Councell, and to be Princes of all Lands, as was prophetically foretold, Psal. 45. saying, In stead of fathers, thou shalt have children, that thou mayst make Princes in all Lands. But this is not thus set forth to abet any Minister of Christ, that hereupon swelleth with pride against secular Princes, as if he had power to put down, and to set up Kings by this Authority, as doth the Pope. For whosoever presumeth thus to doe, manifestly moveth out of his own sphear, and usur∣peth that which was never given him, and therefore is in danger, by his being thus puffed up, to fall into the condemnation of the Devill. The Ministers of the Gospell are above all, in respect of the things of his House, but in re∣spect of the things of this World, of the community of those men, to whom it is commanded, Let every soul be subject to the higher powers. 3. To shew, that * 1.9 the Prince, or King, ought to be a protectour both to Church and Com∣mon-wealth; for which he hath his possession assigned, part next the one, and part next the other, and first next the Holy portion. 4. That the Princes revenues ought to be very great, as his Dignity, and the Majesty, and char∣ges of his place require; of which charges, partly about Sacrifices; that is, in maintaining the publick service of God, it followeth here, ver. 17. and partly to inable him to protect all, above whom he is placed, keeping a power to this end alwayes about him. 5. That amongst Christian people, there must therefore be a Prince, that is, one Supream, to be obeyed by all

in, and for God; and a Government by many, is not to be preferred, or upheld any longer at any time then necessity requireth; otherwise how should we keep correspondency with this pattern? or what shall the Princes portion in the land doe, which is for none but him? Or how shall we ap∣prove our selves to be the Israel of God, seeing Israel alwayes had a Judge as a King, as Moses is called King in Jeshurun; or a King; or a Prince, as after their return out of Babylon; and when they had not, wofull was their case, * 1.10 as Judg. 20. and in all the interims between Judge and Judge, being made a prey to their enemies, as the book of Judges declares at large. For the duty of the Prince, the Lord saith, He shall no more oppresse my people: intimating, that Kings formerly had oppressed them, by taking of their Vineyards, and goods, and children, partly not thinking, that they had sufficient of their * 1.11 own, but now so much ground is set out for the Prince, that he should no more have need to oppresse any man by taxes and impositions, but in cases of extraordinary necessity.

It being shewed before, that Princes should not be oppressours; now it is * 1.12 shewed, by way of charge, how they should not oppresse, Yee shall have just ballances, a just ephah, and a just bath; that is, ye shall take care that it be so * 1.13 in all your dominion, and that there be no exactions, whereby the people may be oppressed. Of the Ephah, see Exod. 16. 36. of the bath, 2 King. 7. 26. the one was a measure of dry things, the other of wet.

Whereas it is said, ver. 11. The Ephah, and the bath, shall be of one measure, the * 1.14 tenth part of an Homer. Here by Homer, a measure of liquid things is meant, that which conteined 67 gallons and a pottle: a Bath then was 6 gallons, a pottle and half, and then the Ephah wanted a gallon and half, a pottle of * 1.15 our bushell; whereas the same Authour, out of whom I had this, saith, that an Ephah was a bushell of our measure wanting a pottle; but it may be, the Ephah heaped is there meant, here stricken, and so the difference may be re∣conciled. There is an Omer contrariwise spoken of Exod. 16. 36. which held onely the tenth part of an Ephah. The vulg. for Homer, hath Core, but both against the Hebr. and Sept. in both which it is Homer. Ver. 12. He proceedeth from measures to weights, counting the shekel by the (Gerah) 20 of which make a shekel; of which, see before, Exod. 30. 13. and the pound weight by the shekel, 20. 25. and 15. making a Mana; that is, as Junius ren∣ders * 1.16 it, Menam, a pound; so likewise the Vulg. and my forecited Authour giving this reason, why first he saith 20 shekels, then 25. lastly, 15 shall make a Mana, or pound, viz. because there was among the Jewes a three-fold mina; 1. The common weighing but 15 shekels, that is of our money 37^s. 6^d. the Kings shekel 20, that is, 50s. the Mina of the sanctuary 25 shekels, that is, 3^l. 2^s. 6^d. Hitherto of measures, and weights to be used in civill dealings betwixt man and man, whereby it appeareth, that a good Prince is not on∣ly one that wrongeth none of his subjects by his officers, but that taketh [Note.] care to govern the Common-wealth so, as that no wrong may be done in measures or weights by any other man, wherein care hath been commonly well taken from time to time in this our Common-wealth.

He proceedeth to measures, in things pertaining to the Church, or House * 1.17 of God: The oblations that he shall offer, shall be the sixth part of an Ephah, of an ho∣mer of wheat: The Ephah was said before to be the tenth of an homer; therefore the sixth part appointed here by the King to be offered, was the 60 part of an homer, of Wheat, and likewise of Barley; of Oyle, the tenth part of a bath * 1.18 of an homer, which is also here said to be a Core; of the Flock, one lamb out of 200. and as the Prince, so the people must doe, touching these oblations as is added.

All the people of the land shall give this oblation for the Prince in Israel, Hebr. shall be * 1.19 to this oblation to the Prince; that is, shall be required to offer to this oblation, as well as the King, and of these oblations the use followeth, chap. 46. 4. it being first premised, what the Prince should do over and above these offerings of wheat, barley, oyle, and lambs.

And it shall be the Princes part to give burnt-offerings, meat-offerings, and drink-offerings * 1.20 in the Feasts, and new Moons and Sabbaths, and all solemnities of the house of Israel: that is, he shall provide, that necessaries be brought by the people, for the use of sacrificing at all festivall times, which were three yeerly, the Passeover, Pentecost, and Feast of Tabernacles, one monthly, the new Moons, 1. Weekly, the Sabbaths, whereby is shewed that under the Gospell, Chri∣stian [Note.] Princes in their severall Kingdomes ought to take care of Religion, first, that oblations, here called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be brought in, ver. 13. whereupon the Priests may live, as was said before, chap. 44. 30. whose office it was to serve at the Altar; that is, to preach the Gospell; thus, besides a certainty * 1.21 of land there spoken of, injoying other means of livelyhood, and that not by mens voluntary contributions onely by dedicating something of their own good will, but because the Lord foresaw, how cold and backward Christian people would be in their contributions; he setteth the proporti∣on of first fruits, that the Prince should cause all his subjects to offer, for these are set forth by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 heave-offerings; although the word be also sometime put for tenths, and the tenths of tenths, which the Levites were to offer to the Priests. Now that the Lord hereby shewed, that a certainty should be offered, or given now under the Gospell appeareth, because that having before commanded the offering of first fruits under the Law, he set no certain proportion, but left it as arbitrary, how much each one should offer; now he setteth the just proportion, viz. the 6 part of his Wheat, and of his Barley, &c. The Hebrew Doctors, because the proportion was not set deter∣mined, that the 60 part was the least that should be given for first fruits; and if any man would, the 40^th, but not any lesse than 60, but all betwixt 40, and 60. This was then yet undetermined by God, and determined only by men; now God determines it, to shew that which hath been already said, against those, that will have none compelled to pay to the Ministers maintenance. It is true indeed, amongst such as are without a Prince to see, that it be done, but where it is so, God owneth not that people as the children of Israel. 2. As the Prince ought to provide, that Christs Ministers have a certain mainte∣nance which may be sufficient, in Lands and Oblations; so likewise it is his duty to care, that the Service of God be duly, by them, performed at all times appointed, which is better expressed by Vulg. and Hebr. saying, Vpon the Prince shall be the burnt-offering, &c. that is, as hath been said, to charge, and to take care, that the Priests offer them, as is here generally expressed, upon Feast dayes, Sabbaths, &c. and more particularly, ver. 18, 19, 20, to the 16 verse of chap. 46. Upon the the first, 7. and 14. day of the first month when the Passeover was, and upon the Sabbaths, &c. For Ministers may neglect to doe their duties, as well as the Priests, the Shepherds then did to the indan∣gering of the sheep: and therefore he, whom God hath set both over them, and the people, as ruler of all, must provide here against by his princely care, when he hath made good Lawes for the punishing of remisse Ministers, to see them executed. 3. For the times of sacrificing, here particularly spoken of, and the beasts then to be offered, and Wine and Oyle, herein we are to understand, that the Lord accommodates himself to the manner of those times, when he would be so served; but spiritually thereby was meant, that Prayers and Praises should publickly be offered by his Ministers; and the Word preached, as under the Law there were three kinds of Offerings, Burnt, and Drink-offerings, setting forth Prayers, with confession of Sinnes, and Thankesgivings, and Peace-offerings preaching frequently the glad tidings of peace, and of good things. And by his nominating Sabbaths, new Moones and Solemnities, when these things were to be done; but before all these, the first and seventh day of the first month, he sheweth, that not onely one day every week such sacrifices should be offered, but that other Festivalls should also be kept, as at the new Moons light appearing anew, when as be∣fore the nights were dark, as wanting the light of the Moon; so upon such dayes, as that light came, which is the true Light, even Christ Jesus, and a * 1.22

new star demonstrating him, and the spirit of light and comfort in the signe of fire light tongues comming and sitting upon the Apostles. And times of * 1.23 publick deliverances giving us extraordinary occasion to remember Gods goodnesse, as was partly touched before, chap. 44. 24. And whereas an obla∣tion [Note.] is appointed the first day of the first moneth for the cleansing of the san∣ctuary, * 1.24 hereby was shewed, that when any place was built for the assembly to meet in any where about the worship of God, it should be sanctified to this use by prayer, as Solomon dedicated the temple of old in this manner. Let him, that holdeth the contrary, and that any house may serve as well for this * 1.25 holy use, as an house thus sanctified, tell, what the Lord meant, by appoin∣ting this sacrifice for cleansing of the sanctuary under the New Testament, and if he cannot, lay his hand upon his mouth, and be ashamed to speak so any more. For although the old locall worship at the Temple be disanul∣led, * 1.26 and men are bidden in every place to lift up pure hands and hearts unto God; Yet therein is nothing contrary to this, the meaning being only, that we shall not rather prevail with God by praying in one place, then in another for any fixed holinesse in the place by means of Gods dwelling there, and that all places are so holy by reason of Gods presence to the faithfull calling upon him any where, that they shall be accepted praying to him wheresoe∣ver, and not that therefore no one place or house for the congregation to meet in, ought to be sanctified and set apart by prayer purposely for this end, before it be taken for and used as the house of God, but after this, it not being lawfull to put it to any other use upon danger of having this coun∣ted a prophaning of that which is holy, some hint whereof is given, 1 Cor. 11. 22.

Again for the oblation upon the seventh day of the first for every one, that * 1.27 is simple and that erreth, hereby, I take it, is meant, that before the passeover, which followeth vers. 21. we must be sanctified, that is, before the taking of the holy communion, for Christ is our passeover, whose flesh and bloud is there * 1.28 eaten and drunk, and this sanctifying is likewise by prayer for any to be ad∣mitted into the Christian congregation, which is Gods house, that hath for∣merly * 1.29 gone astray, as he was blindly led in the way of superstition or other grosse sins, but is now converted: or that is simple and ignorant, as little children are, for sanctifying whom by prayer and blessing them, our Lord gave us example, when being brought unto him he took them in his armes * 1.30 and blessed them, and that this may be done to little ones at a week old, is shewed by saying, it shall be done for the simple the 7. day, and so he saith, ye shall reconcile the house, or make good propositions to the house, using the word house in another sense, viz. For those that were contained in the house of God, who are his spirit: house, as the sanctuary before spoken of his materiall. Some∣thing then must be done by Gods minister, as to sanctifie a building, so a soul, which till it be done, God is not reconciled. For by nature we are children of wrath, and so need reconciliation with him so soon as we are born, and how is this to be made, but by his ministers prayers, the Infant being brought unto him, as they were to his Master, by his prayers to be blessed, and to be unto God reconciled. Now the Church of God under the New Testament, never brought Infants to his priests to be thus blessed, but when to be baptized, knowing well, that if there be no regeneration, there can be no reconciliation, from that saying of his, Vnlesse one be born again of * 1.31 water and the Holy Ghost he cannot enter into the kingdome of heaven. It is then of no force which is urged, the Apostles were not commanded to baptize In∣fants, therefore they ought not to be baptized. It is enough that they must be sanctified and reconciled by sacrifice, which none can be, but by being re∣generate, therefore they must come to the water and blessing of the minister both, sith regeneration for Infants is in separable from water, and baptizing there with it in the Name of the Father, Son, and Holy Ghost. They that are able actually to beleeve, are, when they beleeve through the preaching of the word hereby regenerate, Jam. 1. 17. 1 Pet. 1. 23. but Infants are not

thus capable of regeneration, and so of reconciliation, but only by bap∣tisme accompanyed with faithfull prayers. It is well noted by Lyra, that these two ordinances for the cleansing of the sanctuary, and the erroneous and simple on the 1, and 7. day are new, and here first made, neither of them being in the canon of the ordinances made by Moses, and therefore every one must needs be hereby convinced, that they properly concern the time of the New. Testament, and if so, then we must inquire who are meant by the sim∣ple, that must be reconciled: and who by those that have erred, for that they are not both one is plain, because he that hath erred, but is now turned from his errour, is not simple, but wise to salvation, little ones then must needs be meant by the simple, and therefore it is most true, which hath been al∣ready said touching them. For such as have erred, and the offering for them upon the 7. day, this is spoken in alluding to the legall way of cleansing, when any were defiled by the dead, the time of whose cleansing expired not, till the seventh day, and hereby nothing else is set forth, but that upon his perfect penitency, he that hath sinned most foully, is again reconciled to God, and it is not a little shew making of repentance; that will do it. But such [Note.] must with the woman, that was a sinner, who came to Christ, wash his feet with tears, that is, weep abundantly for his sins, as Peter for denying Christ wept bitterly, and David for his adultery and murther watered his couch with his tears, and mingled his drink with weeping.

The passeover here next followeth upon the 14. day, against which it is pre∣pared * 1.32 as hath been said the 1. and 7. day, to shew, that a reconciliation with God must first be made before we keep our passeover, the communion of the body and bloud of his dear Son, otherwise we eat and drink unworthily, be∣cause in uncleannesse and unsanctified. And hitherto of things shewed here concerning Christian Kings and Princes, upon whom the charge hereof ly∣eth [Note.] in their severall principalities. Now it is further to be understood, that Messiah the prince is also here pointed at, as the head of all, and that in his kingdome he establisheth alwaies these two things, justice in mens dea∣lings and true piety towards God, so that they who neglect either of these are none of his. Men that use false measures or weights, or any other fraud in their dealings, or that are impious instead of pious, towards his ministers, defrauding them of their dues, or sacrilegiously devouring their inheritance, as too many do, or towards God in respect of his sabbaths, and solemnities, or of his sacrifices of all sorts. All these things lye upon him to see them done, and therefore he will see to the doing hereof, neither shall any of his subjects escape his severe censure, that do them not, either for that he seeth them not, for all things are manifest in his sight with whom we have to do, yea the hidden things of the heart, for he knoweth all mens thoughts: or for that * 1.33 he hath no power to punish them, for all power, said he, is given me in heaven and in earth. Again because it is said, upon him shall be the burnt offerings, &c. and the * 1.34 people shall give this oblation to the Prince. Note that he is the only priest to see [Note.] to the making of a propitiation for our sins, and that we must all bring our offerings to him, which is done when we relye wholly upon his merits, and not in any part upon our own, and make him our only mediatour and ad∣vocate.

Notes

• * 1.1

  V. 1, 2, 3, 4, 5.
• * 1.2

  V. 2.
• * 1.3

  V. 3. 4.
• * 1.4

  V. 6.
• * 1.5

  Junius.
• * 1.6

  V. 7, 8.
• * 1.7

  Rom. 13.
• * 1.8

  Jer. 1. 10.
• * 1.9

  Rom. 13. 1.
• * 1.10

  Deut. 32.
• * 1.11

  1 Sam. 9.
• * 1.12

  V. 9, 10.
• * 1.13

  Levit. 19. 35.
• * 1.14

  V. 11.
• * 1.15

  H. Bunt. Patri∣arks Travels.
• * 1.16

  Junius.
• * 1.17

  V. 13.
• * 1.18

  V. 14. V. 15.
• * 1.19

  V. 16.
• * 1.20

  V. 17.
• * 1.21

  1 Cor. 9.
• * 1.22

  John 1. 2.
• * 1.23

  Act. 2.
• * 1.24

  The dedication of houses to God.
• * 1.25

  1 King. 8.
• * 1.26

  Joh. 4. 21. 1 Tim. 2. 3.
• * 1.27

  V. 20.
• * 1.28

  1 Cor. 5.
• * 1.29

  1 Tim. 3. 15. Eph. 2.
• * 1.30

  Matth. 19.
• * 1.31

  Joh. 3. 5.
• * 1.32

  V. 21.
• * 1.33

  Heb. 4. 13.
• * 1.34

  Matth. 28. 18.