English Puritan & Reformed

Commentary on the Old Testament Volume 2-4

John Mayer (1583-1664) · 5,916,165 words · 26294 min

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Section 183/184

It is that, saith he, which was committed to thee, not found out by thee, which thou hast received, not excogitated, not a matter of wit, but of learning, not of private usurpation, but of public tradition, a thing brought out by thee, not from thee, in which thou oughtest not to be author, but keeper; not an institutor, but a follower. Thou hast received gold, render gold, I will not have thee render, other things for these, I will not for gold have lead impudently rendered or brass fraudulently. Here is then both a charge to God's ministers to study to be knowing men, and accordingly to be diligent in teaching and sincere, and also to people to frequent their teaching, as if God should send an angel from heaven [Note.] to bring a message from him unto them, as the word 〈 in non-Latin alphabet 〉 , He is a messenger of the Lord, signifieth, and therefore by Jerome it is rendered Angel. And hereby all men are taught to beware, how they devise any Expositions of holy Scripture of their own heads, but follow those only, which they receive from God's faithful Ministers, who in their teaching aim at nothing else but their conversion, and hereby may be known; and by this, that they study to divide the word of truth aright, as Timothy is exhorted to do.

Have we not all one fathen? hath not one God created us? why then deal we treacherously against his brother by profaning the Covenant of our Fathers? Here the Prophet proceedeth to censure not only the priests, as hitherto but even all the wicked Jews; and here by father we are to understand Abraham, not God, as some do, taking the next words to be spoken exegetice, Hath not one God made us. For as Calvin well noteth, here are two things joined together, the consideration of this, that they all come of one father Abraham, and that they all above other people's were God's creation, and therefore in them being so strongly bound one to another it were an intolerable sin to deal treacherously one with another. For it is not to be thought, when he saith, Hath not one God created us, that he meaneth his creating of all men, as these words are commonly taken in other places, but a spiritual creation, according to which the elect are in special called His creation. Rom. 8. 22. As I have shown is meant by the words, 〈 in non-Latin alphabet 〉 , upon that place, and Eph. 2. 10. We are his workmanship created unto good works, and Psal. 23. He is our maker, and Esa. 60. 21. the Church is called the work and frame of God. The meaning then is, God in Abraham hath made us all a royal generation, so that root by means of so holy a father alone they came to be an holy and peculiar people; but of this God was the author, Abraham the instrument or conduit pipe, whereby this great grace flowed out unto them by reason of the covenant, which God made with him and his posterity. But break this covenant, as the wicked Jews then did, and frustrate this grace in respect of them, for which cause it stood them in hand to hearken to this reproof, shall we deal treacherously and break the covenant of our fathers? that is, whereby God tied himself to them, and through them to their posterity? Oh fear and tremble to think upon your running by your treachery into so great a danger. And for us, whom God hath made his people peculiarly by Christ, and faith in his Name, this reproof also speaks to us, shall we, that have one Father Christ, and one creator in the sense before said, deal treacherously one with another, and not hold match together within ourselves, and so break the covenant of our common fathers, Abraham and Israel, whose children we are said to be, and after whose name we are called, Israel Rom. 9. Joh. 1. 43. For of mixed marriages with strangers serving strange gods he here showeth, that he speaketh in saying, shall we deal treacherously, and then verse. 11. Judah hath dealt treacherously, and hath profaned the holiness of the Lord, which he loved, and married the daughter of a strange god. Here for holine • se, the vulg. hath sanctification, Hebr. it is 〈 in non-Latin alphabet 〉 signifying as Calvin hath it, sanctuary. But the meaning is the same, for it is spoken of the Church of Israel, which was separated from the people of other countries, as holy to God, as the Church in the New Testament, is often called God's house, and Israel his sanctuary, Psal. 114. although literally by the sanctuary is understood the place of public worship, but here as the Chaldee hath it, the souls of the faithful are meant, which God loveth, the Church of the Jews then considered, as a body separated from others to be holy, and delighted in by the Lord, was profaned by such marriages, because he that joins himself to a woman an idolatresse becometh one flesh with her, and so is made a member of her instead of being a member of God's holy Church. Now that this was to deal treacherously and to break the covenant, appeareth, because God strictly tied them from making any such marriages, Deut. and the same is enjoined Christians, 2 Cor. 6. 16. He then profaneth God's sanctuary also, who being a Christian marrieth with an infidel, or if not an unbeliever, a misbeleever, because a worshipper of idols or images, for they are all one, the same being an idol in Greek, that is an image, in Latin imago, and therefore he that marrieth a papist deals treacherously, and profaneth God's sanctuary, which he will not endure: an idolatresse is called the daughter of a strange God, not because she was made by him, but because he was honored by her as a father.

The Lord will cut off the man that doth this, the master and the scholar out of the tabernacles of Jacob. Hebr. The watchman and the answerer. But here by the master the teacher that watcheth here unto is meant, and the scholar that answereth him by learning and being conformable to his Doctrine, whether good or evil, but here they are meant, who being taught by the evil example of their teachers, that is, the priests, followed them in making such unlawful marriages, and therefore further to declare whom he meant by such a watchman, he addeth and him that offereth gifts. A plain description of a priest, whose office it was to offer the gifts brought by the people, for of the priests being faulty in the same kind, it was spoken before.

This have ye done, and covered mine altar with tears. That is, caused it to be covered with the tears of your wives of your own nation, whom ye have unkindly put away, that ye might take unto you wives of the heathen, being moved more by fleshly lust, then by the Law and fear of God. And in saying covered, he meaneth, that their offerings were by this means so covered, that although laid upon the altar, they could not be seen to be accepted of, as is shown in the next words, insomuch that he regardeth not the offering anymore, nor receiveth it with good will at your hands. Hereby it seemeth, that their wives being so put away, as hath been said, came before the Lord at his altar to complain, whereby he being just, was stirred up to reject them, and their service, that did them so great wrong; thus Gwalther and others generally, but Lyra and Calvin otherwise understand this of the priests weeping at the altar, because that although they offered sacrifices, they saw, that they were not accepted, but lay under the curse of unseasonable weather and barrenness of the earth still. And this he saith, ye have done again, Hebr. the second time, for he had first laid to their charge that they offered mutilated sacrifices, now for second sin to the provoking of God to continue in his wrath against them, they hypocritically thought to pacify him by their tears, without turning from the sin of mixed marriages with the heathen, wherein they lived, which tears yet were not shed for that sin, for then they would have put such wives away, and resumed their former wives again, but for that the judgments of God continued after their offering of many gifts, whereby they found that they were not accepted before God, as they expected, So that this passage is not much unlike to that, Esa. 58. Why have we fasted, and thou regardest it not? and this exposition is rather approved by the words following, Hebr. 〈 in non-Latin alphabet 〉 , from no more face to the sacrifice, that is, from hence ariseth your sorrow, viz. that God's countenance is not towards your sacrifices to the removing of his judgments. Here note, that sorrowing and praying under the lash of God's scourge, is so far from pacifying [Note.] him, if there be no reformation of life, that his wrath is more stirred up, and good reason, because thus the sin is doubled, according to the words here, This thou hast done the second time.

Did he not make one? yet had he the residue of the spirit: and wherefore one? because he sought a godly seed. Hebr. Did not one make the residue of the spirit in him? and wherefore one? because he sought a seed of God. Here the Prophet to convince them of the error of their way in putting away their former wives and taking others, brings them to the original of matrimony, and because the saying is imperfect, Did not one make, no more being added to show what he made, it is to be supplied thus, Did not one God make man and woman, as Christ for further explication saith, Have ye not read, that he who made them at the first, made them male an female? That is, did he not make one man and one woman, joining them two together in marriage, not for the man to live with and keep his wife during his pleasure, and then to put her away and take another, but as long as they both live, and the residue of spirit in him, or rather, for him; that is, did he not make man, breathing into him the breath of life, or spirit of life, and the residue into the woman whom he made for him, being in the frame and lineaments of her body like unto him, and in an understanding and immortal soul, and so an help meet for him? And what was God's main end in doing thus, but that his seed might by their living all their life long together be increased? to which end he made man and woman, not man and women: and man and woman both holy and righteous, for he made man in his own image, male and female created he them: so that it cannot be the seed of God, which cometh of polygamy, or of mixed marriages with the unholy and unclean, such as heathens were, but that such as come of Monogamy, and Hagiogamy are reputed God's seed, as is taught 1 Pet. 2. 9. and 1 Cor. 7. where it is said, otherwise your children were unclean, but now they are holy; and what is a royal generation but the generation of God, the King of kings, according to that Act. 17. we are his generation? To this effect Jerome and Chrysostom, &c. But the Hebrews whom Gwalther followeth, by this one understand Abraham, taking this to be the meaning. Why doest thou object to us (O Malachi) our leaving one wife to take another? did not that only rare man so greatly in God's favor, Abraham, do the like, in whom the spirit was more then in thee or Prophets of this time? which is meant by the residue of the spirit in him; and why did he it, but in zeal to seek the seed, which God had promised should come of him, which was the Messiah, he seeing, that he could no have it by Sarah, sought it by Hagar, a stranger an Egyptian: Or rather in these words the Prophet answers their objection, as if he had said, Do ye to justify yourselves in your wickedness, object that man alone or one man, as he is called Esa. 51. 2. his example will not verily bear you out: for he did not so out of lust, but zeal, seeing that he and his wife Sarah were now old and not likely to have a child between them, but ye through fleshly lust carrying to these strange marriages: he did it not without the consent of his wife, ye altogether against the will of your wives: he not giving over to love and dwell still with his wife, preferring another woman before her, but continuing a loving husband unto her, and when Hagar despised her, delivering her into the power of her mistress to castigate that her petulancy. Calvin reproving all expositors, that went before him, renders it as in the New Translation, Did he not make one, giving the same sense yet with the first, but he prefers this reading, because otherwise the saying is imperfect, Did not one make. For my part either rendering and exposition standeth to so good sense, that I know not whether to prefer, but because the word 〈 in non-Latin alphabet 〉 one goeth before 〈 in non-Latin alphabet 〉 made or did, I rather follow that reading, being for the exposition indifferent, Therefore take heed to your spirits, and let none deal treacherously against the wife of his youth; that is, take heed that ye be not carried away by the spirit of lust in you after strange women, your wives, whom ye first took, when they were young, and lived sweetly together with them, being cast off. For of the spirit in man, and its lusting, we read, James 4. 5.

I hate putting away, for one covereth violence with his garment, Hebr. for hatred putting away, or putting away is hateful: the Vulg. Cum odio habueris, dimitte. For these words, One covereth violence with his garment, Hebr. it is, And violence covereth over his garment, Vulg. Iniquity shall cover; but the word 〈 in non-Latin alphabet 〉 signifieth either rapine, or iniquity wittingly committed. The Lord here showeth, how odious to him a man's putting away of his wife before spoken of is, and that he who doth so, is all over covered with sin, as with filthiness, and shall be covered, or overwhelmed with God's Judgments therefore to his destruction, for which he giveth warning against this sin again, as before, ver. 15. Some following the Vulg. say, that the Prophet biddeth him that hateth his wife, put her away rather then keep her as a servant, giving her a bill of Divorce, it being more tolerable so to do, then keeping her still, and showing such palpable neglect of her, by marrying another, a stranger for her Beauty, to vex her the more. Yet if any man doth this, iniquity will cover his body, which is the garment of the Soul, as Jerome hath it, he shall be thus perpetually blemished, and liable to God's wrath for so doing: and as some, by putting her away with a bill of Divorce, she shall depart with the more credit, as Isaiah 50. 1. it is on the contrary side used as an argument to aggravate Israel's sin, that she had a bill of Divorce, the fault will not light upon her, but upon him, she being made known hereby, not to have gone away from her husband in an whorish manner, but only for some particular dislike, through his morosity, or fleshly lust to another woman taken for her, which shall cover his garment, rendering him to all honest men loathsome, as one clad in filthy rags, and most of all to God: To this effect almost Calvin and Gwalther, who render the words, as the Vulg. Latin, but Junius is for the former reading, which I also prefer.

Ye have wearied the Lord with your words, when ye say, Everyone that doth evil, is good in the sight of the Lord, and where is the God of Judgment? Here the Prophet cometh to another sin, viz. their exclamations against God, and blasphemous clamourousnesse, when he did not for them what they desired forthwith, they as impatient of any delay complained against him; or if he delayed to lay his judgments upon their Heathen enemies; for in this case they exclaimed upon him, saying, that he favored evil doers; and both in this, and the former, they cried out, no God; the interrogative, where is the God of Judgment? being a most vehement affirmative, and therefore it is as if they had hence argued, and concluded, that there was no such just God. And their Argument, as Calvin hath it, seems to stand thus, He that is a just God will hear, and do for those that call upon him, and be revenged upon the wicked enemies of his People doing them mischief, but God doth neither, therefore he is not just. See the blasphemy that impatient men fall into, that [Note.] will not wait upon God, but will set him the time when he shall help them, or else look for no help from him at all, that we may learn contrariwise to wait God's leisure, till he will come and help us, as David speaketh, Psal. 123. They that do otherwise, make the Lord weary, and ready therefore to depart from them, and leave them in misery.

CHAP. III.

BEhold, I will send my messenger, and he shall prepare the way before me; and the Lord whom ye seek, shall suddenly come to his Temple, even the Messenger of the Covenant. In Hebrew, this is the third verse of this chapter; the two last verses of chap. 2. being taken from that, and set before this, in Vulg. the last verse only. But forasmuch as this is a new Prophesy touching Christ, and so differs from the Argument handled there, it being altogether reprehensive, this consolatory, it is best to begin this chapter here. The first words, are the words of Christ touching John the Baptist, as appeareth, Matth. 11. 10. where our Lord being asked touching him, saith, This is he, of whom it is said, behold, I send my messenger before thee: The third person being put there for the first here, as is usual amongst the holy men of God, when they speak of themselves out of modesty, as Matthew, and John the Evangelist do. Now he prepared the way before Christ, by Preaching, and Baptizing, in way of preparing men to his Preaching, and Baptizing. And the word my Messenger, is Hebr. Malachi, my Angel; the same with his name, that wrote this Prophesy, happily given him because he wrote of Malachi, my Angel, John the Baptist, and of Malachi haberith, The messenger of the Covenant: And John the Baptist might well be set forth by this name of Christ's Angel, because he pronounced of him, that he was more then a Prophet, and what can such an one be but an Evangelical man? The Lord, whom ye seek, shall suddenly come to his Temple; that is, Christ, who soon after Johns preparing his way, came to the Temple, and Preached, and did Miracles there; for betwixt Johns beginning to Preach, and his, there were but six months. And he saith, The messenger whom ye seek: because the Messiah was generally desired by the Jews, although not received by his own when he came, because they would not believe that he was the Lord promised. And he is also called, The Angel, or Messenger of the Covenant, whom they delighted in. For although he were equal with God the Father, yet he humbled himself to become his Messenger, sent out into this world, That all who believe in him, should not perish, but have life everlasting; and therefore the delight of the Soul. And he addeth again, He shall come, saith the Lord of hosts, to show his double coming; 1. To convert Souls. 2. To save all the converted, but to destroy the hard-hearted, and unbelieving, forever in Hell fire.

For which he saith further, Ver. 2. But who shall abide the day of his coming, and who shall stand, when he appeareth? the Vulg. Who can think of the day of his coming? expounded by Lyra (whose is also the foregoing exposition) by that of our Lord, Of that day and hour knoweth no man: But the word 〈 in non-Latin alphabet 〉 signifiety sustinere, bear, or endure, wherefore the Sept. hath it, 〈 in non-Latin alphabet 〉 , and they that follow the Vulg. by conceiving understand, in the very thinking of that day who can bear it, because it shall be so full of Glory. Augustine is for the exposition touching two comings, brought by Lyra, and Euseb. and Theodoret also; but Rupertus, and Cyril, hold only one to be spoken of here; that is, his first coming; neither doth Jerome expound it of any other, who also saith, that these words, The Lord whom ye seek, shall suddenly come, are spoken in way of answer to those in the end of the former chap. Where is the God of judgment? as if he had said, seek ye after this God? he shall come suddenly, and when he cometh, he shall be like fire, so that ye shall not be able to endure his coming. And as Jerome, so Calvin, and more fully saith, that this is an answer given in an ironicall manner, The Lord whom ye seek, as if he had said, whom ye make a show to seek, but neither seek indeed, nor will receive when he cometh; but he shall come to his Temple, being first present there at 40 days old, then at 12 years old he shall sit there amongst the Doctors, posing them, and asking them questions, being admired of all men for his understanding, and answers lastly, to teach, and work Miracles at 30. And of this his coming, let no man doubt, for it shall be, saith the Lord of hosts, to the joy and comfort of some few; for which he saith, the Messenger of the Covenant, that is, The Mediator of the N. T. in whom ye delight: But to the far greater part, his coming shall be intolerable, for the Jews generally shall not endure him, but through the tartness of his reproofs, be stirred up to malign, and crucify him, which should turn to their destruction. So he shall be like a Refiners fire, and a Fullers soap, fire to burn up some, and soap to cleanse, and make white and shining by Grace others. And indeed that which is here spoken, cannot be applied to any but his first coming. For at the last day there shall be no refining, but they that have been refined, and made to shine by righteousness, shall then shine in Glory; and after that time, offerings by the sons of Levi shall be made no more, as it is here said, that they shall; He shall purify the sons of Levi, that they may offer to the Lord an offering in righteousness: then shall the offerings of Judah and Jerusalem be pleasant to the Lord. For this is done under the Gospel, when holy Ministers of Christ set forth by the sons of Levi, and the rest of God's faithful people set forth by Judah, offer prayers and praises from a pure heart continually unto him. Gwalther also saith hereupon, ye think long for the Messiah, of whom ye have heard, supposing, that then ye shall enjoy all worldly happiness: then, and therefore ye are so obstreperous against God, for that he is not yet come. But alas (poor souls) he shall come indeed, but his coming shall be nothing pleasant unto you, for he shall first come into his Temple, and whip the buyers and sellers out thence; and he shall come as a refiners fire to burn up the dross by his Word and Spirit, which shall be as piercing as a two-edged Sword, and as fire to consume the dross, by giving judgment then against them, and showing them their damnable estate, so that the wicked rabble, who were so importunate about his coming, had little cause to desire that time, being all dross, and no silver or gold, and therefore such as must be consumed to their great pain and horror. And as Christ's first coming, so [Note.] his second, much more shall be to some few indeed a time of joy and delight, but to innumerable others a dismal and sad time for their utter rejection from the presence of God, and of holy Angels into utter darkness forever.

For I will come near to you to judgment, and I will be a swift witness against the sorcerers, the adulterers, &c. Here he goeth on again, as having reference to their words, chap. 17. Where is the God of judgment? As if he had said, do ye desire to know where the God of judgment is, I am he, and I will come near, &c. that is, by executing judgment upon you, will make you know, that howsoever sometime through my exceeding great patience I suffer the wicked going on in their evil ways, yet the time shall come, when I will assuredly come thus nearer unto you, then you desire; and when that time cometh, I will no more be slow either to testify against you, or to punish you for your adulteries, sorceries, false swearings, and oppressions, in which enumeration, as Calvin observeth, the sins against all the commandments, that is, the Capitall sins are briefly run over, Sorcery against the first Table, and likewise false Swearing, Adultery, and Oppression against the second, to show, that in the days of God's judging no sins shall be forgotten. And this is threatened here, because they were displeased with God for his delaying to take his judgments off from them, when they made offerings [Note.] unto him, intimating, that we had need in our approaches to God, to consider our sins to turn from them, being with all fear and reverence always before him, and not provoked by his delaying to help us to speak any words that may be provocative unto him: for then, instead of speeding of our desires, we shall have him draw near us to our confusion.

For I am the Lord, I change not, therefore ye sons of Jacob are not consumed; Hebr. and Vulg. And ye sons of Jacob are not consumed; so likewise Calvin. He persisteth still in the same argument; being put to it to prove, that he was not mutable, having been indeed formerly the Patron and Protectour of his people, but now not moved by their prayers and tears to do for them or against their enemies, as they were said to complain, chap. 2. But here he proveth that he was not mutable both by his name, Jehovah, Essence, being always the same, and by his immutability in his mercies towards the sons of Jacob, in that they having deserved destruction by their sins a thousand times, yet through the unchangeableness of his most merciful and patient nature they remained a people to this day, and so should do to the end of the world, which is the meaning of these words, as if he had said, I change not, and that appears by this, that ye being so sinful and wicked are not consumed, and to this Exposition giveth light, that saying of Jeremiah, Lament. 3. It is God's mercy, that we are not consumed, because his compassions fail not, thus also Calvin, although the first bringeth another Exposition, viz. rendering 〈 in non-Latin alphabet 〉 by but, saying, but ye sons of Jacob, &c. that is, it may be said, ye have escaped my judgments hitherto, therefore ye hope to go on so still, it is true ye are not yet our of my reach to be proceeded against when I please; but this is so far from the meaning, that it is not worth the naming. But the former is most genuine, and being so understood the next words follow aptly, From the days of your Fathers ye have gone away from mine Ordinances; as if he had said, if I were changeable from my graciousness I would not have been with you thus long, who have traded so long in sin, whereby to provoke me to destroy you, &c.

Here he layeth open another sin intolerable amongst them, viz. their robbing of God in his Tithes, which no barbarous or heathen Nation will do to their gods. For the tithe of the increase hath always been holy to God even before the written Law of Moses, and therefore it is said, Levite. 27. all the tithes are the Lord's: and it appears that this was known by tradition from the father to the son, not only amongst those of the holy line, as Abraham and Jacob, of whom the one gave, the other vowed tithe of all that he had, but even amongst the wicked of the world, the Gentiles, who also many of them gave tithes to their Priests, as Carleton showeth in his treatise of Tithes: which may serve to discover their weakness, who say, that paying Tithes is Jewish and a part of the ceremonial Law, which is done away. It is true, there were some things ceremonial before the time of Moses, which are now abrogated, as the distinction betwixt beasts and fowls clean and unclean, the offering of sacrifices and abstaining from blood. But tithes were not of this sort, because they are not figurative, as those were, blood, of Christ's blood, sacrifices of his offering himself a sacrifice for our sins, the beasts clean and unclean of those that are within the Covenant, and of those that were excluded herefrom. But of what tithes were a figure let him tell that can, for although 〈 in non-Latin alphabet 〉 as it is a numeral letter signifying ten, is the first letter of the name of Jesus, yet it cannot hence be gathered that tithes figured out Jesus, because they are never by this letter set forth, but by the word 〈 in non-Latin alphabet 〉 . And paying tithe was an honor done to Melchizedek as the Priest of the most High God, to whom that which was done had no ground in the Ceremonial Law, either in the offering that was brought him bread and wine, or the giver of tithe to him, that is, Abraham, in whom Levi and consequently Aaron paid tithe, as the Apostle reasoneth, Heb. 7. The honor which was once due to God and his Priest is always due, if not by God abrogated: but such was this of tithing, and therefore still due to him, that is after his order, viz. Jesus, and that what is done to his ministers he affirmeth is done to himself, proveth, that although no Law be by him made for this under the New Testament, yet Christian people should voluntarily give them in full, as they would not be counted such as rob their God. Jerome compareth that which is here spoken with Nehem. 13. 10, 11. where it is said, that the Levites had not their portions, by means whereof the house of God was forsaken and their Covenant made chap. 10. 35, 36, 37. of duly paying first fruits and tithes broken, and that which is implied by the Lord's saying, bring all the tithes into my house, and I will open the windows of heaven and pour you down a blessing, &c. with Nehem. 5. 2, 3, 4. where mention is made of a dearth, whereby they were greatly improverished, and saith, that what is there spoken by way of historical relation, the Prophet Malachi (whom he taketh to be Ezra) goeth upon in this place. Tithes and first fruits were not paid, as God had commanded for the maintenance of his Service, whereby his Ministers were discouraged from attending so duly upon their service about the Temple, and God was wronged by the holding back of that which he reserved of their increase to himself. Hereupon God in wrath smote the land with dearth, by withholding rain and sending Caterpillars and Cankerworms to eat up and consume their fruits. And for this he challengeth them for robbing God, and promiseth upon the amending of this fault to bless them with great plenty. And this indeed serves well for the opening of this Text, not being without looking to that relation so fully understood. And although the case of the Levites be here peculiarly handled, to whom Tithes by God's Ordinance were then due, a part whereof was to go to the poor, yet it cannot hence be gathered, that tithes should not be paid to God's Ministers now under the Gospel, because our Lord Jesus was so far from releasing these, that he required much more in his followers, viz. to sell all and to give it to the poor, and therefore, because few would truly do this, namely those extraordinarily stirred up, who sold their possessions and brought the price and laid it down at the Apostles feet, Tithes at the least are to be given, or else the hire shall be denied, of which our Lord saith, that the laborer is worthy, and the double honor, of which the Apostle saith, the Elders, that rule well, are worthy of double honor, especially they that labor in the Word and Doctrine. Gwalther also saith, that according to God's example godly Princes have assigned tithes for the maintenance of his Ministers, and the relief of the poor, and the keeping of Churches in repair, as Jerome writeth to Nepotianus, and therefore it is sacrilege for Noble men to take them away in any place, as they have done, and to assign them to Monks and Friars, and for Ministers of Cathedrals, to extend their revenues thus by robbing of others in their particular places, which abuse the Princes of the earth had need to reform, and in the mean season let all men pay what they have used and is allotted to the Ministers maintenance, as they would not together with them be guilty of the soul sin of sacrilege. For the words here in the Hebrew it is 〈 in non-Latin alphabet 〉 coming of a word signifying to take by rapine to destroy, and according to Jerome suffigere, to fix, whereupon he conceiveth, that the nailing of Christ to the Cross is here intimated, but how this should be I see not, but the word having other significated, that is to be preferred, which agreeth best to the matter in hand, and that is committing rapine about Tithes, or robbing, or spoiling God, as a man that hath his goods taken from him, for so thithes are the goods of God whereby he maintaineth his servants the Ministers, that attend upon him in his house. For which cause he pronounceth them accursed, as sacrilege commonly hath a curse accompanying it, a curse wasting and consuming his estate, that committeth it, and the curse of unseasonable weather in the land where it is generally committed, and consequently of great famins Thus even some [Note.] heathens, that have robbed their gods, have been punished, and it is not to be passed over without observation, how many men of fair estates in this land have had all wasted by this means, and the Protestant Princes of Germany, specially the Count Palatine of the Rein, taking all tithes into their hands have lost all. For offerings here spoken of the Vulgar hath first fruits, but the word signifieth offerings, only whereas the first fruits were an heave offering lifted up, as the word 〈 in non-Latin alphabet 〉 signifieth, they may come under this name also. Touching tithes said before by Jerome going in part to the poor, that was a by mistake of the tithe of the third year, Deut. 14. 28. upon which see my Exposition there.

Ye have said, it is vain to serve God, and what profit is their that we have kept his Ordinance. Here the Prophet goeth on to accuse them of another gross sin of profane speaking against God, as if he had no regard to men's well or ill doing, they that do well and are observant towards him, being no whit remunerated with good therefore, nor they that do evil the less blessed. Wherein he prosecuteth more at large the argument, upon which he was, chap. 2. 1. And this shown the height of impiety to be in them, as in the wicked brought in speaking likewise, what profit shall we have if we call upon him? And indeed if we look only at otward things of this life, it is to the unclean, as to the clean, to him that sacrifieth not, as to him that sacrificeth, yea the wicked often flourish most here, as is complained, Psal. 73. Job 21. 7, 8. and it is a thing, wherewith even the righteous through their weakness are sometimes much affected: But they recollect themselves, as David did, and then they speak one to another, as is here said, and what do they speak, but although it be thus for a time in this work for their trial, and the making of the wicked more inexcusable, and the aggravatings of their final condemnation, yet in the end they that fear God shall have so great a weight of glory, that the momentary afflictions shall be no way comparable thereunto, and the wicked that laugh now shall wail and weep world without end.

And they shall be mine, saith the Lord of Hosts, in that day that I make up my jewels, and I will spare them, &c. Heb. in the day that I make my peculiar, for it is 〈 in non-Latin alphabet 〉 peculium, so likewise the Vulgar Latin; and Calvin, the meaning is, they shall be my peculiar people, in whom it shall appear that I delight in the day that I shall make, that is, a day of distinction and separation betwixt the vile and the Pretious, the Sheep and the Goats, that fear God, and that fear him not, as verse. 18. So that the day here spoken of is the day of judgment, wherein every man's work shall be made manifest, [Note.] and it shall appear even to men what everyone is, which lieth hid from them here being known only to God, but then it shall both be known, and such as fear God shall as his peculiar people be taken up to remain ever with the Lord, the wicked being put down and sent into the everlasting flames of hell fire. And it is called the day, because as in the day all things are made manifest, but in the dark night, such as the time now is, unseen.

CHAP. IV.

FOr the day cometh that shall burn like an oven, and all the proud and the wicked shall be as stubble. Here it is further made plain, that the day before spoken of is the day of judgment, when the wicked shall burn forever, as things in a a most hot fiery Oven. And in the Hebrew this whole chapter goeth on, as a part of the third without any distinction from it. The day of the Lord shall burn them up, and leave them neither root nor branch, this is added, to show the desperate condition of the wicked in that day, they being like a a tree cut down and burnt the very stub so, as that not so much as one branch remaineth, whereby there may be hope of growing up again, for so they shall perish and never be delivered.

But to you that fear me the Son of righteousness shall arise with healing in his wings, and ye shall go forth and grow up as the calves of the stall: the word 〈 in non-Latin alphabet 〉 here used signifieth, ye shall be multiplied, the Vulgar, and Calvin yet render it, salietis, ye shall leap, which best agreeth with the similitude taken from Calves of the stall, which being let out run about and leap most joyfully as full of good blood, so the people of God arising out of their graves at the last day, shall be as fair & fat cattle exulting and rejoicing exceedingly. Some understand this as spoken first of spiritual comfort and joy, that the faithful shall have in Christ, and the joy which the Jews had after victories obtained over the captains of Antiochus Epiphanes in the time of the Maccabees, extending it also, as verse. 1. to the threatenings against the wicked also. And Calvin noteth a like place, Esa. 60. 1, 2. where it is said the glory of God shall arise upon the righteous. But I prefer that which went before, as being the most ancient and commonly received Exposition, and best agreeing to the words, being a more large explication of that which was said more briefly chap. 3. 18. of the difference apparently put betwixt the righteous and the wicked, and to that which he said of the day, which the Lord should make, since that under the Gospel enlightening the world this is not done, but still all things fall out alike unto all. But then the Sun of righteousness shall arise to them that fear God, not to the wicked. The same that is called the Son of God, our Jesus, and our Redeemer, is here set forth as the Sun for the bright splendor and glory, wherein he shall come at the last day, his face shining as the Sun, Revel. 1. 2. for his turning the darkness of affliction and sorrow to his people into the light of comfort everlasting. 3. For the making of them glorious, as by the reflection of the Sun beams things are made to shine, that are made of gold. 4. For his being thence forth the only light making one perpetual day, for then there shall not be day and night anymore, Sun, Moon or Stars, but God and the Lamb shall be our only light forever. 5. By this Suns light things shall be seen in their proper colors, which before were obscured. And healing is said to be in his wings, that is, his beams, which are spread as wings far and wide over all his people, healing all their infirmities, if any of them have been bruised or broken in body by persecution, or crooked or lame when they were laid into the grave, or any way blemished, making them at their coming forth sound and specious, for the body sown in weakness shall rise in glory.

And ye shall tread the wicked under the soles of your feet, as ashes: whereby the base condition of the wicked, wherein they shall then be, is set forth, and the high honor, to which the righteous shall be advanced, as the Israelites sometimes troad the Canaanitish Kings under their feet, being brought forth out of the Cave by Joshua, where he had before shut them up.

Remember the Law of Moses, which I commanded to him for all Israel, &c. that is, to the end ye may attain to this high honor and glory, think continually upon my commandments, wherein the fear of me is taught: to live and do accordingly, for this is to fear God, to eschew evil thereby forbidden, and of giving them warning here to do so; the reason of Calvin is good, because they should have no more Prophets till the coming of Christ, but they had the Law as a rule to walk by.

Behold I will send you Elijah the Prophet before that great and terrible day of the Lord cometh. The Septuagint for Elijah the Prophet hath Elijah the Tishbite, whereby the Fathers generally have been deceived, taking the coming again of Elijah to convert the Jews to be here meant, only Jerome understands it to be so spoken of John the Baptist, as Christ expounds it, Matth. 17. and Rupertus after him, of which also some reasons are rendered, as first because it is here added lest I come and smite the earth at once, for in the time of John the Baptist there was no danger of this, but at the great and terrible day of judgment next spoken of. 2. John the Baptist denied himself to be a Prophet, but this Elijah is affirmed to be one. 3. In Ecclesiasticus his coming is spoken of with this epithet, the Tishbite. But to all these I answer, 1 That although it were long before Christ's coming to judgment in the days of John the Baptist, yet in regard of God it was not long, but novissima hora, the last hour. 2. John denied not himself to be a Prophet, but the Prophet, which was one of the names, whereby Christ was set forth. 3. The book of Ecclesiasticus being Apocryphal is no ground of faith for us to go upon. This then is no more then what was said before, chap. 3. 1. I send my messenger before my face, where likewise the day of the Lord's first coming is set forth, as terrible to the Jews for the most part being therefore likened to a refiners fire. And it is spoken in reference to the words before going about taking heed to Moses his Law, whereby the faithful might be discouraged, as despairing of any Prophets coming amongst them more, for in this regard he telleth them, that he will send Elias the chief of all the Prophets to prepare them for the Messiah, lest instead of blessing smiting should by him finally come to them all, and to the whole earth for sin, For the last words; He shall turn the hearts of the Father to their children, &c. see Luk. 1. 17.

FINIS.

ERRATA.

Isaiah, chap. 4. 6. read meal for meat, 5. 1. Hebrai for Hebrew, 5. 8. they think all things, for they think they want all, v. 24. for free, fire, c. 6. 2. for cover the Seraph. cover their feet. 8. 20. for written, unwritten, for followed, followeth, 16. for a thousand, an hundredth, 26. for nine, three, 15. 4. for near the dead, the dead sea, c. 21. 18. for The, Thus, 23, 8. for worldly, worldly glory, c. 24. 16. for too far, too too far fetched, c. 27. 11. for magneticall, magnificall, 30. 23. for apply, aptly, 49. 8. for world, word. Jer. 5. 1. for us, others, 11. 16. for fruitful, faithful, 12. 1. for gravior, graviore, ch. 18. 12. for perfect, persist, 26. 10. for Chaldeans, Calde. 30. 1. for there, therefore, 38. 7. R. Solomon for King Solomon. Ezek. p. 368 for their only, not only for, p. 36. for 〈 in non-Latin alphabet 〉 . 37. 2. for tother, together, c. 2. 3. for men, him, 3. 12. for finding, filling, 17. 22. for stuble, stub. 20. 37. for 〈 in non-Latin alphabet 〉 , 21. 23. for 〈 in non-Latin alphabet 〉 , 42. 3. for afflictions, affections, c. 43. 7. for Daniel, David. p. 493. for naturally, perpetually, for ways, days. 〈…〉 Daniel, Hos. Joel, &c. 〈…〉 chap. 2. 48 for any wicked, not any wicked, 7. 5. for Kimtri, Kimhi. 1. 9. for fit, let, 1 • . 22. for New Testament, New Translation, 11. 38. for judgment, indignation, p. 578. for to a, and Hos. 2. 2. for sins, sinum, v. 11. for 〈 in non-Latin alphabet 〉 , and for 〈 in non-Latin alphabet 〉 , p. 641. for stake, state, p. 667. for was tied, was not tied, 671 for grown enough, grown fat enough, 672. for 〈 in non-Latin alphabet 〉 , 698. for to act, coact. 702. for 〈 in non-Latin alphabet 〉 . 704. for Es. 50. Esa. 58. 718. for have after, hawk after, Zepha. 2. 4. for 〈 in non-Latin alphabet 〉 . Zech. 8. 1. for above, as one, Mal. 1. 3. for people's, countries.

There is already published by the same Author a Comment upon the whole New Testament, as also a like Comment upon the Historical part of the Old Testament, beginning with Joshua and ending with Esther. To both which two more are to be added by the same Author, one upon the Pentateuch or five Books of Moses, the other upon Job, Psalms, Proverbs, Ecclesiastes, and the Canticles, as being already in a good part printed and tgoether to come forth about Easter term, the which will make up a complete Comment upon the whole Bible. A work never published by any Author before.

A Table of the Principal Heads contained in this Book.

ESAY.

C.	V.
2.	3	THe kingdom of heaven the Church called, why.
		The faithful stir up others to come with them to Christ.
	4	Peace in the Church of Christ, how.
	6	The Eastern manners followed by Jews what.
	16	Tarsis, what it signifieth.
	20	By the Mouls and Bats, what meant.
	26	Sodometrie amongst Philosophers.
3.	3	A good captain wanting, all ruined.
	6	Of a King the duty.
	9	By the countenance an ill man known.
3.	16	The vanities of women in their apparel.
	2	The branch that should be beauty and glory.
	5	A cloud and a flame of fire over tabernacles.
5.	8	Against the covetousness of the rich.
	11, 12	Against drunkenness, and singing then.
	18	Sins as cords or cart-ropes.
	20	Evil called good spoken of things or persons.
	21	Wisdom and prudence differ, how.
	22	Against drunkenness.
6.	2	Seraphims whence so called.
	3	Of God's glory the earth full, how.
	4	As also v. 2. not to pry into God's secrets.
	7	A Sacrament consists of a sign and word.
		Burying with fire why.
	10	Why preaching to the wicked being hardened.
7	10	Of the signs, which Ahaz was bidden to ask.
		Against Communion or Baptism-neglecters.
	15	Of the virgins bringing forth a son.
	20	The beard never cut amongst the Jews.
		Cutting with a razor what signifieth.
8.	1	The prophetess bringing forth Maher-shalal-hash-baz.
	6	The waters of Shiloe running softly.
	18	Esa. and his children set for signs.
9.	6	Of Christ many names.
	7	The great mystery in Hebr. letter 〈 in non-Latin alphabet 〉
		Of peace by Christ there be 5. sorts.
	14	Head and tail, branch and rush, what.
9.	19	Of Civil wars, the great danger.
10.	5	How God works by men good or bad.
11.	1	The spirit manifold.
	3	Betwixt Christ and other judges the difference.
	6	The Wolf and Lamb shall dwell together.
11.	15	The tongue of the Egyptian sea vanisheth.
14.	19	The Dead, why to be solemnly buried.
15.	2	Of the Hair cutting or cherishing.
17.	1	Damascus of Syria why so called.
18.	7	Of the Israelites enclosed in the Caspian mountains.
19.	1	Egypt converted, famous for piety.
	12	The Astrologers skill condemned as vain.
		By civil wars Egypt weakened.
		The largeness of the kingdom of Egypt.
	18	The language of Canaan spoken in Egypt.
	19	Of the Cross, Altar and Sacrifice.
	21	Of vows making and keeping.
20.	2	Of wearing sackcloth in mourning.
22.	13	What laughing and mirth is evil.
	22	Of the keys the meaning.
23.	18	Ministers should have liberal maintenance.
24.	2	Evil Ministers lose their dignity.
27.	6	The Turk threatened by the name Leviathan.
	9	The monuments of idolatry to be demolisht.
30.	26	The light of the sun sevenfold.
	33	Whether by Tophet hell be meant.
33.	8	Of breaking covenant.
35.	6	Of the Word the great effects.
	8	No unclean person in the Church.
40.	2	Punishing double how to be understood.
41.	2	Christ the righteousness called out of the East.
	5	Idolatry, how first begun.
	19	Of the divers trees growing in the wilderness.
42.	1	The bruised reed what, and of mildness.
42.	14	God's compassion towards his.
43.	20	All sorts of beasts in men.
	25	Justification by grace only, taught by Pontificians.
	28	The sins of Abraham, Moses, Aaron, &c.
44.	25	Against judiciary Astrology, chap. 47. 10.
45.	11	God not to be expostulated with about his work.
		The words [command you me] rightly expounded.
	14	Christ God, and in him God hidden.
	19	Against teachers in secret places.
		Of obscure passages in Scripture.
	23	Swearing must be by God, only with all reverence.
		Of bowing the knee to God or Idols.
47.	6	Against cruelty in victories.
49.	2	Christ an arrow and a sword.
	5	Of the Jews unbelief in Christ.
	7	Christ by the Jews contemned.
	15	Zion taken four ways.
	19	The Church not always visible.
	22	Children of believers to be baptized.
	23	Kings how nursing fathers to the Church.
		Of outward reverence even by Kings.
51.	15	Heaven and earth the faithful called.
52.	15	Of sprinkling with water in Baptism,
53.	2	Christ's coming of a Virgin again set forth, Ezek. 36. 2.
	8	Christ's generation not to be declared.
55.	3	Christ compared with David.
56.	4	Such as contain for pieties sake commended.
		A better Name then of sons or daughters.
57.	19	The fruit of the lips what.
	20	What peace the wicked cannot have.
58.	2	Debtors how to be dealt with.
	6	Usury amongst the Jews.
	13	A Sabbath how all our life time must be.
46.	14	The Millenaries opinion confuted.
59.	6	To hatch the Cockatrice eggs.
	21	The Church cannot err, how to be understood.
62.	2	The Church not named till the N. T.
		A new name Christians have, and are new creatures.
	6	Preachers to preach often continually.
	9	The Lord's Supper never to be intermitted.
63.	16	How Abraham is said to be ignorant of us.
65.	4	Seeking divinations in sepulchers.
	11	A superstitious feast of the Egyptians for plenty.
	15	Christ the true accomplishment of all promises.
	17	The new heaven and new earth how understood.
	20	A man begins then to live, when by grace.
	22	The Jews converted to continue long.
66.	8	Of Christ's birth, and the regeneration of many.

JEREMIAH.

Preface.		HOw long the Jews were without the Book of the Law.
C.	V.	Jer. honored by the Egyptians without a sepulcher.
1.	10	The kingdom of sin to be pulled down.
	11	A rod shown to Jeremy denoting power as Moses rod.
2.	22	The foulness of sin not to be washed away.
	23	The wicked as a dromedary or wild asse.
	25	The foot unshod how to be understood.
	31	They are bidden to see the word of the Lord.
3.	14	But few act to turn and be saved.
	15	The ceremonial law to be abolished.
		Of the public service of God and places when.
4.	18	Of the conversion of the Jews and of all nations.
	21	The sorrow of the Jews when they return.
	4	Of the circumcision of the heart.
	10	Prophets how to be deceived.
5.	1	Not one man in Jerusalem executing judgment.
	15	Sin the cause of unseasonable weather.
	31	Gain coming in by false Prophets, what in the end.
6.	6	The old way is the good way, Ch. 18. 15.
	29	The Prophets purging as by fire blown with bellows.
7.	16	Prayer sometimes for the wicked forbidden, yet the Prophet prayeth, verse. 14. 18.
	29	Of cutting the hair divers occasions.
	32	No new thing to be done in God's service.
		But the old may be more exercised.
8.	1	To be without a burial a judgment.
	21	The balm in Gilead what.
9.	17	Of mourning for the dead.
	31	Circumcision in uncircumcision of heart.
10.	1	Against fearing for the signs of heaven.
		Of the vanity of Astrologers, see Isa. 47. 13.
	23	The way of man is not in himself.
11.	15	Jeremy called my beloved challenged for praying.
	16	The faithful as Oliver trees in 7 things.
	23	Persecutors of their own teachers.
12.	1	Satisfaction touching the wicked in prosperity.
	9	Judah a speckled bird or peacock.
13.	1	A linen girdle an emblem of chastity.
		Jeremiah hides it till it is rotten for a sign.
		Of the divers uses of girdles.
	15	People seduced punished as well as seducers.
14.	11	God, not the heavens cause rain.
15.	3	No praying prevails at sometimes.
	10	Contentions with Prophets not trafficking in the world.
	16	The word of God sweet how.
	19	The precious to be separated from the vile how.
16.	5	Of wine-drinking at funerals.
	10	No feasting in times of calamity.
	14	Of the deliverance by Christ and returning to Judea.
	18	How God punisheth sinners double.
	19	Of the conversion of the Gentiles.
17.	1	Sin graven in the hearts of sinners to the last day.
	10	To the partridge the rich likened wherein.
	19	The Sabbath why to be kept, if not, God offended.
18.	16	A pretence for the Churches not erring.
20.	7	How the Lord deceived Jeremiah.
	14	Jeremiah curseth the day of his birth, how understood.
22.	18	Against exactions in Kings, of Jehoiakim.
	24	Names abbreviated for sin, increased for piety.
		A warning against licentiousness to youth.
		Of rings, signets, and seals, the use.
	29	David's kingdom ended in Jecboniah in this world, till Christ's coming and then it became spiritual and everlasting.
23.	2	Of the branch Jesus, and the Gentiles conversion.
	10	Against the Popes infallibility of judgment.
	28	As chaff all erroneous doctrines.
	29	The word as wheat to the godly, as a hammer or fire to the wicked.
	30	Of false Prophets three sorts.
	33	Against those that will hear none but pleasing things.
26.	20	Prophets had sepulchers made by the public charge.
28.	9	How Prophets are to be tried.
29	21	Idolatry and adultery go together.
	24	False Prophets to be put to death.
30	9	A Prophesy of Christ by the name of David.
	10	The Jews shall be converted in the last days.
31	14	Prosperity described by the priests having enough.
		Against those that think tithes too much.
	16	Prophesies of deliver. from Babylon and by Christ intermingled
	22	After falling away of the Jews they shall turn.
	31	The New Testament why so called.
		The Law written in God's people's hearts.
	34	How God's people shall not need to be taught.
		The faithful under the Law as well saved as now.
	39	The description of the new Jerusalem by the bounds.
32.	14	Christ, not the Church, the Lord our righteousness.
	17	Christ coming a King and Priest never faileth.
34.	4	Whether a naturrall or violent death be best; and of burials.
	18	Of the manner of the Jews making covenants.
35.	7	Betwixt the Rechabites and Friars the difference.
		Motives to obey God in his Ordinances more then Fathers.
36.	1	The wicked keep days fasting.
		Of reading sermons or preaching without reading.
	26	Of fleeing and hiding a man's self in persecution.
38.	7	The mystery of Ebedmelech and Jeremiah.
	25	Kings to serve God the way to be obeyed.
40.	1	Of the just see the happiness in the end.
		Even Heathens speak the truth sometimes.
41.	5	The Jews came to the place where the Temple stood by leave after the destruction.
		The devil insinuates to the heart, as of Ishmael.
44.	17	The four pillars of popery pulled down.
51.	10	Our righteousness spoken of in what sense.
	39	Babylon taken without fighting.
	45	Bel and his temple described.

LAMENTATIONS.

C.	V.
5.	20	Turn to God none can, except he turneth them.

EZEKIEL.

C.	V.
2.	6	THe righteous not corrupted by the wicked.
3.	9	Not to be ashamed of good but of evil.
	17	True watch men of souls who are, and are not.
	20	God's laying of a stumbling block before men.
4	1	The Sacraments for the institution reverend.
	4	A day put for a year.
5.	10	Sons and fathers eating one another.
6.	3	The earth with hills and valleys spoken to.
7.	17	Of hair cutting off or nourishing.
6.	7	Like priest, like people.
	14	Mourning for Tammuz.
	16	Of worshipping towards the East.
9.	4	The mark of God what.
	5	How the righteous are spared, when slain together.
10.	14	The laborious Ministers glory.
11.	2	Of four and twenty Elders according to Revel. 4.
	6	Comfort when none outwardly appeareth.
	17	A new heart by man's cooperation with God.
13.	10	To teachers an admonition about daubing.
	17	How false Prophetesses deceived men.
14.	2	Idols set up in the heart how.
	9	How God worketh by punishing sin with sin.
	11	They who are lead by erring ministers shall perish.
		The word a certain rule in all cases.
	12	The prayers of the best save not the wicked.
15.		The Church of God (the Vine) sinning, baser then other trees.
16.	51	Wicked Christians children of Barbarians.
	53	The Captivity of the Jews never to be brought back.
	60	Into covenant man comes when he is converted.
		The covenant the old in substance.
17.	11	Of breaking covenant the heinousness.
	22	Of Christ a Prophesy.
18.	24	The difference betwixt Adams sinning and others.
	5	He that will live must flee all sin.
	6	Of Usury and interest taking.
	23	Of damnation, man the cause to himself.
20.	7	The Israelites in Egypt Idolaters.
	12	The Sabbath day a sign, and how to be kept.
	25	Statutes not good, what they were.
	27	Against men's inventions in God's worship.
	37	Israel brought from Babylon again into a wilderness.
21.	3	The righteous how slain with the wicked.
	10	Divinations made by arrows amongst heathens.
	25	The Diadem of the King, what.
		Christ the low one to be exalted.
	27	Overturning or perverting the Crown, what.
22.	30	By one to make up the hedge, who to be understood.
23.	4	Of Aholah and Aholibah.
	45	The Chaldeans how said to be righteous.
24.	6	Jerusalem compared to a pot seething over the fire.
	22	The punishment of vilifiers of God's house.
34.	1	Against idle and covetous Pastors, and Abuses.
		Of maintenance given to Churches.
	11	Memorable sayings of holy Pastors.
	21	One shepherd David promised.
37.	16	The Jews being converted shall again be one kingdom.
38.		By Gog and Magog who set forth.
40.	7	Christ the gate or the door of the spiritual temple.
		The holy Patriarchs and Apostles as thresholds.
		Grace increasing by degrees in the faithful.
	8	The Church militant and triumphant.
	10	Three times and three sorts of the faithful.
	11	Knowledge increased at three times.
	12	The Christian faith always one and the same.
	13	No perfect knowledge but in heaven.
		Twenty five acts of mercy set forth by twenty five cubits.
	17	Preachers and writers treasuries in the outward court.
		Preachers to look at the doings of hearers.
	22	Seven graces, whereby as by stairs we ascend to heaven.
	23	Preachers to speak only out of the Scriptures.
	39	Faith, Love, Patience, Benignity, Prophesy, Doctrine, Circumcision and Sacrifice set forth by eight tables.
	43	The preachers hands as hooks to draw on his hearers to goodness, when he therewith doth good.
	45	Of the Hebr. Bible the accurate writing.
		The distinction of priests coming of Zadok and Abiathar.
	46	Ministers both to teach and rule, no lay-elders.
		None but priests come near the Altar, and priests as Zadok.
	41.	1	Of regeneration set forth by chambers.
	10	Many more called then chosen.
	16	The secrets of the Lord not to be pryed into.
	18	Christ his humanity and terribleness as of a Lion.
	22	The Communion Table of wood figured out.
42.	11	The virtues of Ministers, the people must be like them.
	14	Ministers to teach in public plainly.
43.	7	The Jews once converted to continue ever holy.
	9	The offense taken by God at wicked as stinking.
	11	By the temple to be built the congregation of comeliness meant.
43.	17	Christ set forth by the Altar.
	18	Bullocks, goats and rams, how offered now.
	26	The Lord's day the Christian Sabbath intimated.
44.	3	The Virgin Mary a perpetual Virgin.
		Of resorting to Church sometimes in the week, but wholly consecrating the Sabbath to God.
	13	What Minister may not come at the Altar.
	17	Of Ministers the virtues.
	21	The head uncovered in God's service.
	25	Of Festivals to be kept under the Gospel.
	27	Against much sorrowing for the dead.
		Of Ministers marrying and not with widows.
	28	The maintenance of Ministers under the Gospel.
45.	7	The Common-wealth preferred before the King: the Minister before both.
		The King protector of Church and Common▪wealth.
	17	The Ministers maintenance set and not arbitrary.
		Houses for God's service to be dedicated.
	20	Of baptizing Infants a ground, ch. 47. 9.
46.	8	None to come nearer then the threshold, neither prince nor people.
		Of keeping festivals now, and bounty at such time.
		Of constancy without relapsing to the end.
46.	12	Of preaching upon the week-day
	13	Of morning prayer in families daily.
		Against the sacrifice of the mass.
		The Lord's Supper every morning.
	18	Against princes exactions of their subjects.
47.	2	The water of Baptism, and the degrees thereof.
	11	Why the Indians are not converted.
48.	14	Against the taking away of Church-lands.

DANIEL.

C.	V.
1.	5	THe Chaldeans whence and what they were.
	6	In giving names, a care to be had.
	9	Abstinence in times of the Churches calamity.
	11	Enemies made friends to those that fear God.
2	4	The Syriac, Chaldee, and Hebrew tongues.
	40	Of brazen arms used by the Grecians.
	35	Of the fifth Monarchy of Christ.
3	25	Christ represented in Daniel five times.
4	25	Of melancholy, the strange effects.
	21	Whether by Alms sins are redeemed.
	34	Nebuchadnezzar probably saved.
5.	26	Strange writings appearing as portents.
6.	10	Daniel prayed to be seen to show no timerousnesse.
	17	Lions kept from devouring men, how.
	26	Daniel a figure of Christ in 5. things.
7.	5	The four Kingdoms or Monarchies figured.
	9	Against representing God by an image.
	11	All shall profess one religion before the end.
	27	Of monarchical government.
9	24	Of the 70. years captivity.
		The 70. weeks to the Messiah.
	25	Christ both obeyed and suffered for us.
	26	The desolation of Jerusalem for eve 〈…〉
	27	The temple at Jerusalem never to be rebuilt.
10.	13	The prince of Persia and Grecia, and Michael who.
11.	5	How one angel helps one kingdom, and another another.
	20	Sacrilege punished.
	38	A parallel made at large betwixt Antiochus and the Pope; for many pages together.
		The prescriptions of Popes above God.
		The treasures raked together by them.
		Their success and prosperings formerly.
	39	The Pope Antichrist.
	45	Against the King to arm as not to arm.
		Good success justifieth not evil doers.
12.	2	Of the resurrection at the last day.
	4	More knowledge of prophesies then anciently.
	11	The Pope takes away spiritual worship and sets up carnal.

HOSEA.

C.	V.
1.	2	WHether Hosea took a whore to wife.
	4	The wicked punishing the wicked punished.
3.	1	The Jews shall turn Christians and live in their own land.
	2	Of the Jews conversion, the time, 1720.
	4	The Ephod and Teraphim what.
4.	4	Quarrellers with the Priest not to be reproved.
	8	The Priests eat up the sins of the people how.
	12	Divers ways of prophesying amongst heathens.
	15	Swearing by God forbidden to idolaters.
		Of Bethel and Bethaven, and Gilgal.
5.	2	Of Christ's resurrection the third day.
	3	The time of the Gospel the day.
6.	5	The word preached as an hewing and slaying.
	6	I will have mercy and not sacrifice.
8	4	Kings setting up without God a sin.
9	7	What Prophets and spiritual men fools and mad.
10.	4	As wormwood judgment, or hemlock.
11.	9	The 10. tribes shall one day be converted.
		Not to be implacable a point of holiness.
12.	3	Of Jacob's wrestling with God and prevailing.
13.	15	Of Christ's resurrection, and the last judgment.
14.	2	Of set forms of prayer to be used in public.

JOEL.

C.	V.
1.	1	THe locusts, caterpiller, palmerworm what signifying.
	9	Wicked Priests suffer most of all other men.
	13	Judgments coming call to fasting and prayer.
2.	28	A Prophesy of the Spirit to be poured out.
	31	Signs of Christ's second coming.
3	1	By the valley of Jehoshaphat what meant.
	3	A boy given for an harlot, and a girl for wine.
	17	A Church no more under the Heathens prophesied of.
	18	The Gospel compared to new wine.

AMOS.

C.	V.
1.	1	NO Prophets of tradesmen but extraordinarily stirred up.
2.	1	Against taking up and burning the dead.
	6	Against taking of bribes.
	7	Against tyranny towards subjects.
	8	Papists in sinning like idolatrous Israel.
	11	Popish votaries like unto Nazarites.
	12	Against restrainers of Prophets.
3.	9	Of a dead man's skull shown at feasts.
4.	2	Against base speeches to Magistrates.
5.	8	Of the 7. stars and Orion.
	10	Magistrates patiently to bear just reproof.
6.	10	Some in sickness not enduring to have the Lord named.
8.	11	Of the word the famine how great.
9.	13	By repairing buildings conversion, a Christ set forth.

OBADIAH

V.
19.	THe Jews being returning shall enlarge their possessions.
	How it was fulfilled also is shown.
	How the Jews converted these countries for Christ.
	Of which see more in the Epistle Dedicatory.

JONAH.

V.
	1 •	OF casting lots the lawfulness.
	14	Jonah a figure of Christ, by whose suffering we are saved
	10	The fear of God stands in 4. things.
	17	Jonah a figure of Christ in 3. things.
2.	8	The vanity of seeking to any but God.
	3	Beasts in Nineveh covered with sackcloth.

MICAH.

C.	V.
1.	1	PLentifull preaching a forerunner of destruction.
	8	The Dragon, the Elephant, the Ostrich.
	13	Lachish punished for King Amaziah slain there.
2.	6	About prophesying and not prophesying law reconciled.
	7	Whom it doth good and whom not.
	10	Oppressors enemies to God.
	11	Against such as would be soothed up in their sins.
	13	Of Christ's being in the head of the Jews army converted.
3.	3	Oppressors flea off the skins of men and chop them.
	5	False Prophets bite the true by railing.
	7	Against such as pretend a new light.
	8	The Spirit of power and judgment requisite in Prophets.
4	4	Of war and peace, and Magistrates bearing the sword.
		Against going to law to put others to charge.
	11	The universal peace when Jews are converted.
	9	The want of king a misery in Israel.
5.	2	Bethlehem famous for Christ's birth there.
	3	Christ to come before deliverance from heathen kings.
	5	7. Shepherds and 8. principal men, who.
		Amongst ministers there should not be a parity.
6.	10	The unjust dealer sets a fire on his house.
7.	2	Princes, Judges, and Counselors sins.
	7	One knoweth not whom to trust in speaking.

NAHUM.

C.	V.
1.	14	AFter Sennacherib's death the Assyrian kingdom ended.
		The great ignominy wherein he was amongst other nations.
2.	7	By Huzzah what is meant.
3.	8	Nineveh 480. furlongs in compass.
		No in Egypt otherwise called Noph, since Alexandria.

HABAKKUK.

C.	V.
1.	1	OF Prophets praying for judgments against the wicked.
	10	Examples of proud Kings practices against the subdued.
2.	3	A prophesy of Christ to come after a certain time.
		Of writing things most memorable.
	5	Who is just, that shall live, and who not.
		What it is to live by faith.
	14	Of giving drink to his neighbor.
	6	The covetous getting goods are heavy laden.
	13	The earth filled with the knowledge of God as the sea.
	15	How drunkards tempt others to drink.
		Of the drunkenness of those that are made believe all warlike undertakings to be for the best.
	18	Against the worshipping or using of Images.
		Image-worshipping punished by the Turks prevailings.
3.		Habakkuks prayer, a prophesy of Christ.

ZEPHANIAH.

C.	V.
1.	5	WHat the Chemarims were.
		Against servers of God and Idols together.
	8	Against new fashions in apparel.
		Of the apparel peculiar to God's worship.
		Against ministers levity in leaving their fashion.
	9	Against soldiers insolencies towards householders.
2.	3	The meek do righteously and are preserved.
	7	The Israelites possessions enlarged to the Philist. country.
3.	3	Of oppressing judges the cruelty.
	8	Of the final conversion of the Jews and all nations.
	11	Against the Antinomians boasting of being without sin.

HAGGAI.

C.	V.
2.	7	CHrist coming into the Temple prophesied of.
		The abolishing of the old carnal spirit.
		By the shaking of heaven and earth before Christ's coming what meant.
		The time of Messiah his coming past.
	20	The wars to come after Christ's coming prophesied of.

ZECHARIAH.

C,	V.
1.	7	CHrist riding upon a red horse.
	12	The 70. years of desolation ended.
	21	The destroyers of the four Monarchies, who.
2.	4	How populous Jerusalem should be under the Gospel.
	9	The Romans conversion foretold.
3.	2	God the Father, God the Son, and God the Holy Ghost.
	8	Joshua a figure of the branch Christ Jesus.
	9	Christ a stone with 7. eyes.
4.	7	The joy at the conversion of the Jews.
		The Magistracy and Ministry set forth by two Olive trees.
5.	2	The Jews Targum allowing some theft.
		The curse of God coming therefore.
	6	The talent of Lead on the Ephah the sin of crucifying Christ.
6.	13	Crowns made for Christ to set him forth as King.
	14	Knowledge and grace crowned.
7.	1	The names of the 12. months Cald. and Hebr.
	2	Against Independency, and new ways without a council.
	5	Monethly fasts keeping or at other set times.
8.	19	Fasts why kept by the Jews 4 months.
	22	Of the conversion of the Gentiles.
9.	10	Christ's kingdom set up without force of arms.
	11	The pit without water what.
		A plain proof that Jesus is the Messiah.
		The Jews at the last to be converted.
10.	1	All good things to be craved by prayer.
	6	The Jews shall again inhabit Canaan.
11.	1	The burning of the Temple by the Romans.
	7	Two slaves and 3 shepherds.
	12	Christ sold for thirty pieces of silver.
	10	Foolish shepherds who are.
12.	3	Jerusalem an heavy stone to her enemies.
	10	The Jews mourning for piercing Christ.
13.	2	Idolatry to cease under the Gospel.
	3	Seducers to idolatry must die.
	6	Against Tradesmen taking upon them to preach.
	8	A third part in the Church only saved.
14.	2	Jerusalem being destroyed some saved, viz. the elect.
	5	The propagation of the Gospel into all parts.
	9	Christians ought to have one way of worship.
	18	Against those that are conceited of their goodness.
	21	Common Christians holy as well as preachers, and ought to pray and teach in their families.
		Against admitting any unclean to the Lord's Supper.
		Against buying and selling of benefices.

MALACHI.

C	V.
1.	8	SUspending Communions because of the unworthy censured.
2.	3	Ministers by their wickedness make themselves abominable.