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IN this chapter wherein the dream of Nebuchadnezzar is set forth, Daniel first beginneth with the time, viz. in his second year, about which divers conjecture diversly, because he brought Daniel away captive from Judea, and three years were now expired since that time, in which Daniel and his three fellows were brought up in the learning of the Caldeans. Now if this were after these three years, how could it be in Nnbuchadnezzars second year? Some
say, that another Nebuchadnezzar the son of Nebuchadnezzar the Great is here meant. But that this cannot stand appeareth, because there neither was any more Nebuchadnezzars, but one, neither could there be if the Prophesie of Jeremy be true, as none will deny. For he saith that the Lord had given the Nations to serve Nebuchadnezzar, and his son and his sons son, Jer. 2. 7. but if there had been another son of his besides Evilmerodach, that had reigned after him, then the time of the Nations being kept under by that family had not been only in his, his sons and his Grandchilde Belshazzars time, but also of another son of whom it is no where written. Whereas some Historians men∣tion * 1.1 two others Rebusar and Laborshardach, it is answered, that Evilmerodach was otherwise called by one of these names, and Belshazzar by the other, so Lyra; wherefore he contrariwise resolveth, that this was the second yeare of Nebuchadnezzar the Great, that is, of his Monarchy after Egypt subdued, and not from his first beginning to reign, which was certaine yeares before that. And this hath ground in Josephus, who saith, that after his subduing of Egypt, one whole year being expired, he had this dream, and the time being thus un∣derstood * 1.2 agreeth best with the dream, wherein Nebuchadnezzar is said to be King of Kings, and that all were made to serve him, thus also the Rabbins of the Jews. Others say, that by the second year of Nebuchadnezzar here spoken * 1.3 of, the second after Daniels standing before him is meant, but what reason can be yeelded of this, I see not, wherefore I rest in that of Lyra. It is true, this could not be the second year of his reign reckoning from the first beginning thereof, not only for the reason already rendered, but also because if we omit the time, which passed before this his dreaming he had reigned now 37 yeares, 18 when Jerusalem was destroyed, 23. when he invaded and overcame Celosyria, the Ammonites and Moabites; the same yeare began the siege of Tyre, which continued 13 years, which being done he subdued Egypt, Anno 35 of his reign, being then the Monarch of the World, so Josephus: after this the second * 1.4 year he had this dream, that is An. 37. of his reign. Touching the dream that he had, it came from God, and God took away again from him all the re∣membrance of it, that he might hereby notifie himselfe to be the only true God, and Daniel to be his dear servant, who had so great a care to observe his Laws, howsoever he were tampered withall, that he might have been in his religion perverted and brought to be all one with the idolatrous Caldeans, who for this end were made his instructours, that we who read and know this, [Note.] might be likewise excited to stand fast against all temptations in sincere o∣bedience to God, not doubting, but that so we shall be ingratiated with him, who is the most High, and hath all mens hearts in his hands to turn them to us at his pleasure, although by Nation and Religion aliens from us.
V. 2. Then the King commanded to call the Magitians, Astrologers, Sorcerers and * 1.5 Caldeans. Touching these four sorts, Ierome saith, that Magitians were such as otherwise were called Philosophers, who by great study attained to much knowledge in the secrets of Nature. But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rather signifieth such as used incantations, or charms, and the Astrologers were such as by stu∣dy pryed into the influences of the starres, thereby to judge of things to come; the Sorcerers were such, as casting mists before mens eyes deceived their sight; the Caldeans differed not from Astrologers, but only in name. In all these as in Prophets heathen Kings had a great confidence, and upon every extraor∣dinary occasion called them together to know such things, as they desired, and could not know by any other, but them only for their rare skil, as Pharach did formerly when Moses shewed signes, as God had commanded him. But for so much as Daniel and his three fellowes were found by the King to be far more excellent then any of them, it chaper. 1. 21. it may seeme strange, that they were not called amongst others, who one would think ra∣ther should have been preferred before them. It is answered, the King haply by this time had forgotten them, it being about 35 years betwixt the time of that speciall notice, that he took of them, and the time wherein the Caldees were thus called together; or it may be conceived, that they being strangers, but the
other Natives, hee had not so much confidence in them, or lastly they being Jews, although very wise and learned, yet he thought that they did not, nei∣ther would practise those arts, because they were condemned by the Law of their God. Thus it may be conceived according to humane reason, but cer∣tainly it was Gods providence that secretly ruled in this matter, ordering it thus, that Daniel should not be first sent for, because then the vanity of the A∣strologians and Magitians would not have so much appeared, that men thenceforth might not esteeme of them any more, as worthy to be sought to. And as the Divine Providence ordered it, so that he should not be first sent for, so that he should not be sent for amongst them, lest the revealing of these great secrets should be thought to have come from the Caldeans skill, as it would have beene, if Daniel appearing amongst them had disclosed them.
Then they spake to him in Syriack. Here, as was said before, beginneth the Syriack or Caldee language used in this Book, being continued to the end of chap. 7. this * 1.6 being the occasion here, that Daniel leaving the Hebrew speaks in Syriack, and hereby it appeares that these tongues were one, sometime called Syrick, sometime Caldean, because the Caldeans spake it, as well as the Syrians, and of * 1.7 both these places Abraham, of whom the Hebrews came, is said to have been of Ʋr of the Caldees, and touching Syria it is said, that he sent his servant to take * 1.8 a wife thence for his son Isaac of his Fathers house, and so the Hebrew, the Sy∣riack▪ and Caldee tongues differed not much from one another.
And the decree went forth, that the wise men should be slain, vulg. and the wise men * 1.9 were slain, whereupon some think, that some of them were cut off, and this is favoured by the originall, and is not improbable, because they were worthy by the Law of God to dye, and in this whole matter the providence of God moderated for the taking away of such a wicked generation, although in Ne∣buchadnezzar, that did command this, it was extream tyranny, and unreason∣able. And they sought Daniel and his fellows to put them to death also. Having begun to execute the Kings Decree upon some, because Daniel, Ananias, Azarias, and Misaell were counted of that number, they were sought also to be slain. Yet Lyra and some others think, that none of them were slain, but that in saying, the Kings Decree went out and they were slain, it is meant onely that they were * 1.10 hereby adjudged to be slain, because it is said, vers. 24. Slay not the wise men, implying that it was not yet done, but it cannot hence be inferred, that none of them had suffered death already, but that some were not yet executed, where∣of he and his fellowes were counted a part. For it cannot be conceived, that Daniel would have pleaded so to avert that danger from the Magitians, but chiefly herein respecting his own and his fellows preservation, which could not have been, unlesse there had been a totall stay of the Decree, till hee had been before the King. If it shall seeme strange that Daniel and his fellows, who were at their first standing before the King so highly esteemed of, should now be adjudged pell-mell together with the Magi to destruction? it is to be thought that the King had by this time forgotten them, so many years being past, as was said before, since his so greatly magnifying of them for their su∣per-excellent knowledge and understanding.
This secret hath not been revealed to me for any wisdome that I have more then any living, but for their sakes, that shall make knowne the interpretation to the King. * 1.11 the vulgar, that the interpretation might bee made manifest to the King. But this cometh short of the words here used, and obscureth the sense, for it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the sake, these words of them being un∣derstood, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth they shall make known, implying, that by the prayers of the faithfull of the Jewes hee attained to the reve∣lation of these things and God had revaeled them to him, that the king might be moved to exercise more clemency towards them being miserable captives in his land, by whose meanes he attained to the knowledge of that which hee so greatly desired. Thus holy Daniel shewed; that by this great gift of knowledge, that God had given him, he sought not his owne, but the glory
of God, by insinuating hereby the knowledge of his omniscience into the heart of the King, that he might esteem of and honour him, as the only true God, abhorring from henceforth from the service of any other god, and the [Note.] good and alleviating of his Churches misery, which two wee ought to make our ends of all the grace of illumination and sanctification, that we re∣ceive at all times, and not the setting up of our selves in estimation above o∣thers, as too many out of their vain-glory are ready to doe. Touching the scope of his dream Daniel tels him 1. in generall, that God had hereby shewed things to come to passe in the latter dayes, and lest it should be understood of * 1.12 things to be done near the end of the world, and not of things already accom∣plished, he varieth the phrase and calleth them things to be done hereafter. vers. 45. Then in particular by the image which he saw, the head whereof was * 1.13 of gold, the brest and arms of silver, the belly and thighs of brasse, the legs of iron, the feel part iron, and part clay, hee shewed him four great Monarchies of the world, whereof one then was, that is, the Babylonian; 2. the Persian kingdome, that * 1.14 should next be somewhat inferiour to the Babylonian; 3. the Grecian ruling far and wide; 4. the same kingdome divided, and so although strong as iron, yet afterwards partly strong and partly weak, as consisting partly of iron, and partly of clay, and this was the kingdome of Alexander the Great di∣vided betwixt the Ptolemies of Egypt, and the Scleucidans of Syria, for Ptolemy the sonne of Lagus tooke to him the kingdome of Egypt, Seleucus the son of Nicanor, the kingdome of Syria and Babylon. For the first of these kingdomes; I shall need to say no more. For the second of the Persian, it was set forth by the breast and armes of silver, because consisting of Medes and Persians, as two armes, and as inferiour to the first, as silver is to gold, not be∣cause the amplitude of the Persian Monarchy was not as great as that of the Babylonians, for it was greater by the accession of the Medes and Persians unto it. But the majesty of it was not so great, because it was never free from warres. For the third of Alexander, it is likened to brasse, which is baser then silver, because that although Alexander inlarged his Kingdome more then any Monarch before him, yet he was lesse durable, and so not comparable to gold or silver. For the fourth it is not agreed, that hereby the Grecian king∣dome divided betwixt Ptolemy and Seleucus was set forth, but some hold, that the Roman Kingdome was by the iron legges represented, which stood as it were upon two legges, the East and the West, and before that upon two Consuls, and sometime upon two Tribunes of the people. And this King∣dome is set forth by iron breaking all things in pieces, because the strength of the Romans was incomparable, neither was any Nation ever able to stand a∣gainst them, whilest they were rising to their height. But the seet consisted of clay as well as of iron, and so it was partly strong and partly weak by rea∣son of the divers Kingdomes, which were in subjection to the Romans, and chief Masters of that Empire, Caesar, Pompey, Anthony, and Lepidus, of whom one was stronger, and another was weaker. And these by mingling the seed of men sometimes thought to strengthen themselves, as Pompey by marry∣ing Iulia the daughter of Iulius Caesar, and Anthony Octavia the sister of Octavius Caesar, but no strengthening of the kingdome followed hereupon, but warres were fiercely made by these ambitious men, one fighting against another and destroying him. Thus Jerome and Lyra, and many others, but Polanus will * 1.15 have the divided Grecian kingdome under Seleucus and Ptolemy meant, and to prove this hee bringeth many arguments, which he thinketh unanswerable, but chiefly from chap. 7. 8. following in this Prophesie, wherewith if that which is here said, be compared, it cannot but be granted, that all things do so agree, as if spoken of one and the same thing; Answ. That of chap. 7. ra∣ther may be understood of the Roman Monarchy: and therefore it cannot be from thence concluded against it. For chap. 8. indeed, which plainly speak∣eth of the Monarchy of Alexander divided into foure, there a new thing is re∣vealed, which it is not necessary to grant, that it was done before, although in part somewhat like unto it be prophesied of ch. 7. For his other arguments
they are all coincident in one, viz. the King was desirous to know things touching his owne Kingdome, how it should afterwards be disposed of, and not of any other Kingdome so farre remote as that of the Romans, which was 12000 miles off, and Daniel saith, that God had accordingly made that known unto him: therefore it must needs follow, that what is here revealed concern∣ed onely that Kingdome being represented as one body consisting of head, breast, belly and legs, and not any other, which stood in no relation hereunto. Answ. This argument indeed hath some probability in it, when I looke at the words following, in the days of these Kingdoms God will set up a Kingdom, &c. I cannot see, how it can possibly be ever maintained, that the Grecian Kingdome divided can be the fourth kingdom here meant. For it sufficeth not to say, it is meant, in the end of these Kingdoms, when as the words are plain, in the dayes of those Kings, whereas Christ, whose Kingdome is next spoken of, came not into the world, til after the Egyptian and Assyrian subdued to the Roman, and that the Roman Monarchy was come to the ful strength Moreover for the fourth King∣dome here spoken of it stood not upon two legges, but upon four, as is ex∣presly said, chap. 8. and it was no more one Kingdome standing upon two legs, when it was by the Seleucedans and Ptolemies brought to two, but two distinct Kingdomes. As from the argument brought from the Kings solici∣tude about his owne Kingdome onely, touching which satisfaction is here given, it is of no force, both because much of the prophesie tendeth to his resolution herein, and the fourth being understood of the Roman kingdome, another thing altogether, divers therefrom is not hereby set forth, for his kingdome came under this fourth kingdome also as well as other parts. And if when it is said, the Lord hath shewed thee things to come hereafter, it be taken so restrainedly, that none, but the kingdomes succeeding his in the parts, where he reigned, were meant, it will follow, that by the everlasting kingdom here lastly spoken of none other must be meant, but some fifth kingdome there set up also, to say nothing of the Persian, and Grecian kingdome; and how either of them was divers from his, and not raised meerly out of the Babylonish. To leave this therefore, as of which enough hath been already spoken; I will reflect again a little upon the Monarchy represented by the belly of brasse, as of which I have not yet said enough. It was by brasse set forth, because brasse is a sounding metall; so the fame of Alexander for his speedy subduing of Countryes and Nations sounded all over the world, in so much as that at the very hearing of him they were terrified: and their armes then were brazen, not onely Trumpets, but Helmets, and Targets and Darts, as Homer sheweth, for there was yet little or no iron in use, and it is said, that Combe a Virgin in Euboea first invented brasse vessels and armes, but this I can hardly subscribe to, because that near the time of the creation, Tubal Cain in∣structed * 1.16 Artificers in brasse and iron, and how to make instruments thereof. But it is probable as was said before, that brazen armes were most used in an∣cient times, and not iron, till the time of the Romans because of Goliah it is said, that his armes were of brasse. And besides the reason yeelded before of the Persian kingdome represented by silver, another may be given also, viz. that Cyrus abounded with silver, according to the prophesie of Esay, saying, I have given thee the hid treasures of the earth, and Pliny saith of him, that having * 1.17 overcome Asia, he carryed from thence 50000 talents of silver, and how greatly Ahashuerosh a Persian king abounded in silver, may be seen by the story of his sumptous feast, Esther. 1. And Atheneus saith of Xerxes, that he had lying * 1.18 at the foot of his bed 18 millions of silver, and at his head 30 millions of gold; and Strabo saith when Alexander overcame Darius he found in his trea∣sury 150 millions. As for the Babylonian kingdome represented by a golden head, it was not because Nebuchadnezzar had more gold then the Persian, but because he was notorious for carrying away the vessels of gold from the Tem∣ple at Jerusalem, and for images of gold, which the Babylonians set up, especial∣ly, that great golden image, which he would have all men to worship; for which he is said to have had a cup of gold in his hand, wherewith he made all Nations * 1.19
drunken, as spirituall Babylon, Reveal. 14. And Belshazzar dranke at his feast in * 1.20 vessels of gold. Some yeeld another reason, because although the world was wicked in Nebuchadnezzars time, yet it was worse in the Persians, who were more infamous for delicious living, and the Grectans worse then they for cruelty, and so were the Romans for their great tyranny. Hence therefore came that saying: omnis aetas avis pejor, every age worse then that, which went be∣fore it, and the four ages commonly sung of by the Poets, the golden, the silver, the brazen, and the iron.
And in the dayes of these Kings shall the God of heaven set up a kingdome; that shall never be destroyed, and it shall not be left to another people, but it shall breake in peices, and destroy all these kingdomes, and it shall stand for ever. vers 45. For so much as thou sawnst, that the stone was cut out of the Mountaine without hands, &c. Here after the fourth before spoken of, a fifth kingdome is prophesied of which is the king∣dome of Christ, as all both Jews and Christians agree, onely the Jews from hence gather that Christ is not yet come, because that when hee cometh, all earthly Monarchyes shall be overthrowne, whereas the Roman still standeth, although much shaken by the Goaths and Vandals long ago, and impaired both by the Turkes in the East and other kingdomes falling from it in the West, but at the time, when we say, he came, viz. Augustus Caesar being Emperour, the Roman Monarchy stood most strongly, and long after till the time of Con∣stantine the Great, which was 300 yeares after, and from thence forth, till the Turkes winning of Constantinople. But this is easily answered, it is not meant, that Christ at his comming should put downe all imperiall power, and Do∣minion himself reigning over all Nations after the manner of other worldly Emperours, but spiritually all should be subdued unto him, hee being by them acknowledged their King and Messiah, and therefore doing homage un∣to him by bowing the knee, which was done, when Constantine after a long * 1.21 time of persecution in his Predecessours dayes, submitted himselfe and his crown unto him, idolatry being abandoned, for thus truly the stone brake all in pieces, the golden kingdome, that was, and the silver and brazen, and the iron then in being reduced to the likenesse of dust and blowne away by the winde, so that no place thereof was more to be found, as was said before. * 1.22 Because there was no part of any of these Empires, that continued still ido∣latrous, but all were Christian, so that he, who should have looked for an idolatrous Monarchy now, could no where have found it. Only Mahomet, since the conversion of all Nations to the Faith, by the helpe of Sergius an apostate Monk about an. 600. since Christs Nativity, began to poyson a great part of the World with his Mahumetan superstition, and growing great by many of his deceived followers he attained to a kingdome, and since in∣larged it so greatly, that it is a Monarchy comparable to one of the old Mo∣narchies before spoken of. And it is aptly said of these Monarchies when Christ came with his power by his Word and Spirit, that they were made like the chaffe blown away by the winde, because the chaffe of superstition, of which the Prophet Esay saith, what is the chaffe to the wheat, was now blown away, the kingdoms of the earth, as floores being purged, as John Baptist said, hee will throughly purge his floore and the chaffe hee will burn with unquenchable fire. * 1.23 For the time when this should be, it is said, in the dayes of those Kings, which was fulfilled accordingly, in that he came into the world, as was before said, when Augustus Caesar the mightyest of them and the most flourishing reigned. For his being compared to a stone, that is often done elsewhere by other Pro∣phets also, David, Psal. 118. and Isaiah 28. 16. where see the reason for his be∣ing cut out of the mountaines without hands, this foreshewed his coming of the Virgin Mary, not being begotten by any man, but by the over-sha∣dowing of the Holy Ghost. And he is said to be a stone, but groweth to a Mountaine filling the whole earth, to foreshew his small beginnings, from which he increased so greatly. For Christ was so little at the first, that he was to most men contemptible, and hee became a King not by force of arms, for which it is also said, that he was hewed out without hands, whereas the
kings before spoken of had their Monarchies hewed out for them by strong hands, and dint of the sword therein, yet hee increased more then any one of them reigning all over the earth, not only over the bodyes but the souls of men; And herein his kingdome excelleth all others, that it is everlasting, as Esa. 9. 6.
Polanus hereupon makes a question, whether this stone growing to such a * 1.24 greatnesse, setteth forth Christ or his Church, for some he saith, restrain it to him, and some understand it of his Church, which is his kingdome, but hee saith, that it is to be understood of both, as being inseparable, he the head, his faithfull people the body, hee the Corner stone of the foundation, they * 1.25 likewise some foundation stones, some other living stones built hereupon, and this is the best, he is the stone first cut out of the mountaines without hands, when he was born and lived privately 30 yeares, in all which time, although he were a king yet he had no kingdom, of which it is here spoken, in the days of those Kings God shall set up a kingdom. But beginning to declare himself, then his kingdom began by the accession of followers to him, and after his re∣surrection increased so much, as that it filled al places, when in all places there were beleevers, & they increased so greatly in number, as is shewed Act. 2. Act. 3. and 4. and in 60 years all over the earth, as is in Ecclesiasticall history declared. Thus all kingdoms were broken in pieces at Christs first coming, but at his se∣cond coming they shall all quite vanish, and there be no more kings, nor king∣domes upon earth any more, the whole earth it selfe with the workes there∣of being burnt up, and the whole fabrick of this visible world dissolved for ever, the kingdome of Christ onely standing, and being most glorious for ever and ever. From all which, note 1. that kingdomes of heathens are disposed of by the Divine providence, and it is not according to the will of man, that one [Note.] gets the Monarchy of the World at one time, and another at another. 2. Every age is worse then other, as long as men are swayed by the corruption of na∣ture, and so is every age of each man, the youth worse than the childhood, the virile estate worse then the youth, and old age worst of all, but contrariwise in those that are by grace sanctified. 3. Great is the glory of worldly men, but it endureth onely for a short time, and then they are torn in pieces, and horribly destroyed, when as proceeding by degrees in wickednesse their sinnes * 1.26 be come to the full, as the Amorites. 4. The kingdome of Christ little at the first, increaseth wonderfully, as the grain of Mustard seed, and shall finally bring under and annihilate all other kingdomes, that we may by faith expe∣cting cleave fast to the truth, and so in Gods due time we shall see all such, as oppose it, whether Popish or Mahumetan confounded, as the gold, silver, brasse, iron and clay. But this kingdome in one the onely glorious kingdome all over the world, so to continue for ever, to the beautifying of all the true members thereof.
Then King Nebuchadnezzar fell upon his face and worshipped Daniel, &c. Of Da∣niel denying to have this honour done unto him nothing is said, but it is im∣plyed, vers. 47. that he refused this honour, and bad him worship God, from * 1.27 whom this rare knowledge came, setting him forth unto him, as the onely true God knowing and foreknowing, and ruling over all things, because it is said, the King answered Daniel and said, Of a truth it is, that your God is a God of gods, and Lord of lords, being as much in effect, as if it had been said, Daniel refusing that honour, and instructing the King better touching God, whose wisdome it was and not his to reveal secrets, the king answered, as is here said. For Peter did so towards Cornelius worshipping him, and Paul and Barnabas towards the Barbarians worshipping them, therefore it is not to be doubted, but that Daniel being lead by the same holy spirit did likewise. And his former speeches, that hee had no more wisdome, then any other man to reveale such secrets, but that there was a God in heaven, that had revealed it, imply no less. Lastly, if hee should not have refused it, he should have sinned foully, as Herod, yea * 1.28 much more, and so have provoked God against him for accepting Divine ho∣nours offered unto him, and how farre he was from sinning in the least mat∣ters
appeares before, by his care of not being polluted by the Kings meat and drink. Wherefore let no man of what rare gifts soever in the exercising there∣of [Note.] seek himselfe, but Gods glory, according to that, Let your light so sbine before men, * 1.29 that they may see your good workes, and glorify your Father which is in Heaven. And let no man by that which was done here to Daniel, or commanded to be done out of blindnesse justifie the adoration of saints departed; but considering from time to time, what kinde of men they were, that offered this to any of Gods dearest servants, namely blinde and superstitious, for this reason abhor from doing the like for feare of becomming like them, when they think to expresse greatest devotion; being condemned for blinde superstition. For Nebuchad∣nezzars * 1.30 promoting of Daniel, ver 48. and his fellows at his request, 49. it was an example of gratitude set to all Kings and great persons towards such, as they [Note.] finde to be in greatest grace with God, preferring them to places of most trust and concernment about them, and any wicked or vitious persons. And hereby we are taught to improve the favour, that we have at any time with secular Princes, to the helping up of holy men likewise for the weal publique, because when the righteous are exalted the people rejoyce, as for whom it is the better, but the * 1.31 worse if the wicked rule.
Lyra:
Joseph. antiq. l. 10.
Polanus.
Joseph.
V. 2. Hieron.
V. 4.
Gen. 12.
Gen. 24.
V. 13.
Lyra.
V. 30.
V. 18.
V. 32. V. 33.
V. 37. 38. V. 39. V. 40.
Hieron. Lyr••▪ Polanus.
Gen. 4. 22.
Esa. 45. Plin. lib. 33. 3.
Atheneus, l. 12.
Jer. 51. 7.
Dan. 5. Ovia. Meta∣••o••ph. ••. ••▪ Au∣rea prima sata est aetas quae vindice nullo, Sponte suo sine lege fidem re∣ctumque colebat Again, subiit a••gentea proles, Semina tum pri∣mu•• cercalla longi•• sulcis ob∣ru•• sant. And again, Tertia post illam suc∣cessit abenea proles, Savior ingeniis & ad horrida promp∣tier arma. Lastly, de dure est ultima fer••o, Protinus. ••rupit venae pejoris in avu•• omne nefas.
Phil. 2. 6.
V. 35.
Luk. 3.
Polanus.
Ephes. 2. 20. 1 Pet. 2.
Gen. 15.
V. 46. V. 47.
Act. 15.
Matth. 5. 16.
V. 48. 49.
Prov.