NICHOL S SERIES OF STANDARD DIVINES.
PURITAN PERIOD.
THE
WORKS OF THOMAS GOODWIN, D.D.
VOL.
COUNCIL OF PUBLICATION.
W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational
Union, Edinburgh.
JAMES BEGG, D.D., Minister of Newington Free Church, Edinburgh.
THOMAS J. CRAWFORD, D.D., S.T.P., Professor of Divinity, University,
Edinburgh.
D. T. K. DRUMMOND, M.A., Minister of St Thomas s Episcopal Church
Edinburgh.
WILLIAM H. GOOLD, D.D., Professor of Biblical Literature and Church
History, Reformed Presbyterian Church, Edinburgh.
ANDREW THOMSON, D.D., Minister of Broughton Place United Presby
terian Church, Edinburgh.
<Sntrral Dttor.
REV. THOMAS SMITH, M.A., EDINBURGH.
THE WORKS
OF
THOMAS GOODWIN, D.D.
t
SOMETIME PRESIDENT OF MAGDALENE COLLEGE, OXFORD.
Wtb (Smral fttface
BY JOHN C. MILLER, D.D.,
LINCOLN COLLKGE ; HONORARY CANON OF WORCESTER J RBCTOR OP ST MARTIN S, BIRMINGHAM.
^ntr gtamrir
BY ROBERT HALLEY, D.D.,
PRINCIPAL OF THE INDEPENDENT NEW COLLEGE, LONDON.
VOL. XII.
SERMONS AND NOTES OF SERMONS.
INDEXES.
EDINBURGH: JAMES NICHOL.
LONDON: JAMES NISBET AND CO. DUBLIN: G. HERBERT.
M.DCCC.LXVI.
EDINBURGH .
PRINTED BY JOHN GRE1Q AND SON,
OLD PHYSIC GAEDENS.
CONTENTS.
PAGE
AN IMMEDIATE STATE OF GLORY FOR THE SPIRITS
OF JUST MEN, TJPON DISSOLUTION, DEMON
STRATED. . . . .2 COR. V. 5. .1
THE GREAT INTEREST OF STATES AND KINGDOMS. Ps. CV. 14, 15. 81
A GLIMPSE OF ZION P, GLORY; OR, THE CHURCH S
BEAUTY SPECIFIED. . . . R E v. XIX. 6. . 61
THE WORLD TO COME ; OR, THE KINGDOM OF
CHRIST ASSERTED. . . . EPH. I. 21, 22. 81
ZERUBBABEL S ENCOURAGEMENT TO FINISH THE
TEMPLE. . . . ZECH. IV. 6-9 . 101
APPENDIX. ..... . .129
INDEX. . . . 149
INDEX OF TEXTS. . . 239
AN IMMEDIATE STATE OF GLORY
FOR THE SPIRITS OF JUST MEN, UPON DISSOLUTION,
DEMONSTRATED.
VOL. XII.
AN IMMEDIATE STATE OF GLORY
FOR THE SPIRITS OF JUST MEN, UPON DISSOLUTION,
DEMONSTRATED.
Now he that hath wrought us for the self -same thing is God, who also hath
given unto us the earnest of the Spirit. 2 Con. V. 5.
THERE is no point of more moment to all, nor of greater comfort to saints,
than what shall become of their souls when they die. It is our next stage ;
and things that are next use more to affect us. And besides, it is the be
ginning, and a taking possesion of our eternity.
That these words should aim at this self-same thing, cannot be discerned
without consulting the foregoing part of the apostle s discourse ; and yet I
cannot be large in bringing down the coherence, having pitched upon what
this fifth verse contributes unto this argument, which alone will require more
than this time allotted, having also very largely gone through the exposition of
the foregoing verses elsewhere ;* and I now go but on where I left last. But
yet to make way for the understanding the scope of my text, take
The coherence in brief, thus :
In the 16th verse of the foregoing chapter, where the well-head of his
discourse is to be found, he shews the extraordinary care G-od hath of our
inward man, to renew it day by day. Where inward man is strictly the soul
with its graces, set in opposition to our outward man, the body with its
appurtenances, which he saith daily perisheth, that is, is in a mouldering and
decaying condition.
Chap. v. 1. For ice know, that, if our earthly house of this tabernacle were
dissolved, we have a building of God, a house not made with hands, eternal in
the heavens.
In this first verse of this fifth chapter, he meets with this supposition :
but what if this outward man or earthly tabernacle be wholly dissolved and
pulled down, what then shall become of this inner man ? And he resolves
it thus, That if it be dissolved, we have an .house, a building of God in the
heavens. And what is the we, but this inner man he had spoken of, renewed
souls, which dwell now in the body as in a tabernacle, as the inmates that
can subsist without it ? And it is as if he had said, If this inward man be
destituted of one house, we have another. Grod, that in this life was so
* See Vol. VII. p. 356. ED.
4 AN IMMEDIATE STATE OF GLORY [2 COB. V. 5.
careful over this inner man, to renew it every day, hath made another more
ample provision against this great change. It is but its removing from one
house to a better, which God hath built. As yourselves, to speak in your
own language, if wars should beset you, and your country house were plun
dered and pulled down, you would comfort yourselves with this, I have yet
a city house to retire unto.
Neither is the terming the glory of heaven, and that as it is bestowed upon
a separate soul, an house, alien from the Scripture phrase, Luke xvi. 9,
That when you fail, they may receive you into everlasting habitations.
Death is a failing (it is your city phrase also when a man proves bankrupt).
A statute of bankrupts comes forth then upon your old house, statutinn est
omnibus semel mori, and upon all you have ; and then it is a receiving or
entertaining that otherwise desolate soul into everlasting habitations, that is,
into an house eternal in the heavens, as the text.
Nor yet is the phrase of terming heaven a city-house remote neither ;
for, Heb. xi. 13, Abraham and the patriarchs die d in faith. Mark that.
In faith or expectation of what ? He had told us, ver. 10, He looked for a
city whose builder is God. What is a city, but an aggregation and heap of
houses and inhabitants ? Multitudes had died afore Abraham and gone to
heaven, from Adam, Abel, Seth, downwards ; and God promiseth him peace
at his death, and a being gathered to those fathers, Gen. xv. 15. There
was then a city built, and already replenished with inhabitants ; and amongst
others, an house provided for him, that is, his soul, built of God, and ready
furnished against this removal.
Ver. 2. For in this we groan, earnestly desiring to be clothed upon with our
house which is from heaven.
In this verse he utters the working of the affections of Christians towards
their being clothed upon with this house ; and so in order to this enjoyment
of it, their desiring even to be dissolved, which Paul also utters of himself,
Philip, i. Now if the first verse speaks of the glory of a separate soul, when
he calls it an house, this second verse must intend the same.
Ver. 8. If so be that, being clothed, we shall not be found naked.
In this verse he gives an wholesome caution by the way, and withal in
sinuates why he used the word clothed upon in the foregoing verse, thus,
speaking of the glory of such a separate soul, even because it is absolutely
necessary that all our souls be found clothed first, and renewed with grace
and holiness, and not be found naked at our deaths, that is, not devoid of
grace, and so exposed to shame and wrath, as Kev. xvi. 15.
Ver, 4. For we that are in this tabernacle do groan, being burdened : not
for that we would be unclothed, but clothed upon, that mortality might be swal
lowed up of life.
The fourth verse gives a genuine and sincere account why a Christian doth
thus groan, and that after dissolution itself, in order to this glory, which he
sets out with an accurate distinction of their desires of dissolution, in differ
ence from like desires in all other men. First, negatively, not for that being
burdened we desire to be unclothed, or dissolved ; that is, simply for ease of
those burdens, nor out of a despising of our bodies we now wear, as their
heathen wise men and philosophers did, and others do. No. But secondly,
positively, for this, as the top ground of that desire, that we would be clothed
upon with that house spoken of, ver. 1, and that still taken in the sense
spoken of in the second verse, to the end that this mortal animal life, which
the soul, though immortal in itself, now leads in the body, full of sins,
clogged with a body of death and miseries, each of which has a death in it,
and &o it lives but a dying life ; that this life may be exchanged, yea, swal-
2 COR. V. 5.J FOR THE SPIRITS OF JUST MEN. 5
lowed up by that which is life indeed, the only true life, the knowing God as
we are known, and enjoying him. All which, as to our souls, is truly per
formed at our dissolution ; although the final swallowing up the mortality
of our bodies also doth yet remain to be accomplished ; which will be done
at the latter day, at that change both of body and soul, though in respect of
the body, it will be completed as then more folly.
This interpretation, and the suiting of all the phrases used in this fourth
verse, to hold good of this exchange at death, I cannot, through straitness
of time, give an account of now. I have lately, and very largely, done it
elsewhere.
This for the coherence. I hasten to my text.
Ver. 5. Now he that hath wrought us for the self-same thing is God, who
hath also given us the earnest of the Spirit.
The current of the four former verses running thus steadily along in this
channel, the stream in this verse continues still the same.
There is one word in this verse, sic, avro roiJro, For this self-same thing
God hath wrought us, which serves us as a clue of thread drawn through
the windings of the former verses, to shew us that one and the same indivi
dual glory hath been carried on all along, and still is in this verse also ; so,
then, we see where we are.
What this self-same thing should be, ask the first verse, and it will tell
you it is that house eternal in the heavens, a building of God, prepared by
him against the time that this earthly house is dissolved. Ask the second
verse : it is the same house we groan to be clothed upon with when the
other is pulled down. Ask the fourth verse, and more plainly : it is that
life which succeeds this mortal life the soul now lives in this body, and
swallows up all the infirmities thereof; and then here it follows, Even for
this self-same thing, &c. So, then, if the glory of the separate soul be the
subject of any of these verses, then of all, and so of this verse also.
And, to be sure, it cannot be that extraordinary way of entrance into
glory, by such a sudden change, both of soul and body into glory at once,
without dissolution, should be the self-same thing here aimed at ; for it was
not the lot of any of those primitive Christians of whom the Holy Ghost
here speaks this, He hath wrought us for this thing, that they should be
in that manner changed, and so enter into glory ; but the contrary, for they
all, and all saints since for these sixteen hundred years, have put off their
tabernacles by death, as Peter did, and speaks of himself, 2 Peter i. 14, and
therefore the Scripture, or Holy Ghost, foreseeing, as the phrase is, Gal.
iii. 8, this change would be their fate, would not have uttered this of them,
* God hath wrought us for this, whom he knew God had not designed
thereunto.
Neither is it that those groaning desires spoken of in the foregoing verses
2, 3, 4 is that self-same thing here, as some would, for indeed, as Mus
eums well, If the apostle had said, He that hath wrought this thing in us,
&c., that expression might have carried it to such a sense, but he saith, He
that wrought us for the salf-same thing ; and so it is not that desire of
glory in us is spoken of, but * us, ourselves and souls, as wrought for that
glory.
If it be asked what is the special proper scope of these words as touching
this glory of the soul, the answer in general ; it is to give the rational part
of this point, or demonstrative reasons to evidence to believers, that indeed
God hath thus ordained and prepared such a glory afore the resurrection.
And it is as if the apostle had said, Look into your own souls and consider
God s dealings with you hitherto, viz. : -
6 AN IMMEDIATE STATE OF GLORY [2 CoR. V. 5.
1. First, the operation of his hands ; for what other is the meaning or
mystery, says he, of all that God is daily so at work with you in this life ?
What else is the end of all the workings of grace in you, and of God that is
the worker ? This is his very design : He that hath wrought us, that is,
our souls, for this very thing, is God.
2. Besides the evidence the work gives, there is also over and above
the earnest of the Spirit given to your souls now whilst in your bodies,
in joy, full of glories of the same kind (as earnests are) of what fulness
of glory they are both capable of then, and shall be filled with, when
severed from your bodies : Who hath also given us the earnest of the
Spirit.
We preachers have it in use, as to allege proofs of Scripture for the
points or subjects we handle, so to give reasons or demonstrations of them ;
and so doth our apostle here of this great point he had been treating of ; and
such reasons or demonstrations run often upon harmony and congruity of
one divine thing or truth kissing another ; also upon becoiiiingnesses or
meetnesses, that is, what it becometh the great God to do. For instance,
in giving an account why God, in bringing many sons to glory, did choose
to effect it by Christ s death rather than any other way, It became him,
says he, Heb. ii. 10, for whom are all things, and by whom are all things,
Arc. And so in the point of the resurrection, 1 Cor. xv. 21, Since by man
came death, by man came also the resurrection of the dead ; that is, it was
congruous, harmonious it should thus be, the one answering correspond-
ently to the other. The like congruity will be found couched here in God s
bringing souls to glory afore that resurrection.
Now there are two sorts of harmonious reasons couched in the forepart of
these words, He that wrought us for this is God.
I. That it is finis opens et operantis, the end of the work itself upon us,
and of God as an efficient working for an end, God huth wrought on us for
this very thing.
II. It is opus dignum JJeo authore, a work as he is the great God, and as
a thing worthy and becoming of God as the author of it : * He that hath
wrought us for this thing is God.
There is a third point to be superadded, and that is, it is the interest of
all three persons, which, how clearly evidenced out of the text, will appear
when I have despatched these former doctrines.
Doct. 1. That it is a strong argument that God hath provided a glory for
separate souls hereafter, that he hath wrought us, and wrought on us a
* work of grace in this life.
Ere the reason of this will appear, I must first open three things natu
ral to the words, which will serve as materials out of which to make forth
that argument.
First, that the thing here said to be wrought is grace or holiness, which
is a preparation unto glory. (1.) Grace is the work, and so, Philip, i. 6,
termed the good work, a frame of spirit created to good works : Eph.
ii. 10, We are his workmanship, created unto good works. The text here
says, * Who hath wrought us ; there similarly, We are his workmanship.
And (2.) secondly, this work is a preparation to glory ; for, for one thing lo
be first wrought in order to another, is a preparation thereunto. Now, saith
the text, He hath wrought us for this thing ; and Kom. ix. 23, it is in
terminis the vessels of mercy which he had afore prepared to glory, which
was by working holiness, for it follows, ver. 24, even us whom he hath
called ; likewise Col. i. 12, Who hath made us meet to be partakers of
the inheritance of the saints in light : meet, by making us saints. So, then,
2 COR. V. O.j FOB THE SPIRITS OF JUST MEN. 7
had prepared, hath made meet, is all one with who hath wrought us for
this thing. Here,
The second, What is the principal subject wrought upon or prepared and
made meet for glory ? It is certainly the soul, in analogy to the phrase
here. We use to say (when we speak of our conversion), Since my soul
was wrought on. And though the body is said to be sanctified, 1 Thes.
v. 23, yet the immediate subject is the soul, and that primitively, origin
ally, the body by derivation from the soul. And hence it is the soul, when
a man dies, carries with it all the grace by inherency. All flesh is grass,
which withers ; that is, the body with all the appurtenances, saith Peter,
1 Peter i. 24. But you, having purified your souls, being born again of
incorruptible seed (our bodies are made of corruptible seed, which is the
opposition there) by the word of God, which lives and abides for ever.
* And this is the word (he says he means) * which by the gospel is preached
(every day) unto you, ver. 25, and by preaching is engrafted in your souls,
purifying your souls, ver. 22. In no other subject doth that word as preached
for ever abide; for the body rots, and in the grave hath not an inherent but
a relative holiness, such as the episcopal brethren would have to be in
churches consecrated by them, because once it was the temple of the Holy
Ghost, who dwells in us.
And that it is the soul the apostle hath here in his eye, in this discourse
of his in my text, as that which he intends the subject here wrought upon,
appears, if we consult the well-head of his discourse about the soul, which is
the 16th verse of the 4th chapter. Our inward man (says he) is renewed, &c.
(there is your wrought upon here), whilst the outward (the body) perisheth.
Which soul, in being called the inward man, connotates at once both grace
and the soul conjunct together, and distinct from the body, as well as from
sin and corruption. Elsewhere it is declared the subject first and originally
wrought on : Eph. iv. 23, Be renewed in the spirit of your minds. Look
round about the text, and what is the us wrought on ? Plainly this inward
man, by the coherence afore and after. Ask yet, 1, If our .earthly taber
nacle (that is, our body) be dissolved, we have, &c., that is, this inner man,
our souls, have ; for the body is supposed dissolved. So likewise, ver. 4,
we in this tabernacle, that is, our souls in these bodies. More expressly
after, ver. 8, our very souls, not only whilst in our bodies, but when sepa
rated from our bodies, have the ice given them ; we are willing to be absent
from the body, and present with the Lord. The we present with the Lord,
and absent from the body, is, nor can be, no other than a separate soul in
its estate of widowhood. And so here, ver. 5, hath wrought us; the soul
bears the person, carries away the grace with it.
Add to this, the time here specified in the text, in which we are wrought
upon : it is but this life, and during the term thereof.* Hath wrought us,
says the apostle ; not in the future, who shall work us for it. That hath
wrought, referring to the work of conversion at the first, Who hath made
us meet to be partakers, &c., Col. i. 12, and who doth continue still to work
us ; the preterperfect being often put by the apostle for the present, God
renewing the inner man day by day, chap. iv. 16 ; so working upon it, in
order to this self-same thing, continually. Unto which words there, these
here have an evident aspect ; yet so as that time of working is but during
this life. For it is whilst the outward man is mouldering, and that by
afflictions, which during this moment work an eternal weight of glory, ver.
17, and that is expressly said to be but this present time, Rom. viii. So
* Observa quod non in futuro dicit, parabit nos. Non demum parabitur : ubi jam
indueudum est, &c. Muse, in locum.
8 AN IMMEDIATE STATE OF GLORY [2 COR. V. 5.
then, there is no parabit in that other world. Bat, as Solomon says of man,
there is no work after this life, Eccles. ix. 10 ; no remembrance, says
David, Ps. vi. 5, namely, which hath any influence into a man s eternity.
So there is no working upon us in order thereunto after death : God hath
done his do, hath wrought, and man hath finished his course, as Paul of
himself, and in this chapter of my text, ver. 10, Every man receiveth the
things done in his body, be they good or evil. Those things that are done
in this body only ; therefore only what in this life he hath wrought. And
for this he * hath wrought us, says the text.
These things premised, I come to the argument to be raised out of them,
to prove the point in hand.
First, That grace or holiness, because they are immediately wrought in
the soul, that therefore when the body dies the soul shall be taken up into
life. That this is a meet and congruous ordination of God, the Scripture
itself owns, and seems so to pitch the reason of it in Rom. viii. 10, 11, And
if Christ be in you, the body is dead because of sin ; but the Spirit is life
because of righteousness. But if the Spirit of him that raised up Jesus from
the dead dwell in you, he that raised up Christ from the dead shall also
quicken your mortal bodies by his Spirit that dwelleth in you. He gives an
account of what is to become hereafter, both of the bodies and souls of them
in whom Christ is. (1.) First, for the body that is condemned to die, the
body is dead because of sin. By body I understand the same which he, in
the llth verse, terms the mortal body to be raised up, which, says he, is
dead, that is, appointed to die ; as one sentenced to death you term a dead
man. And this because of sin. It was meet that that first threatening of
dying should have some effect to evidence the truth of God therein. Only
God is favourable in his ordination in this, that he arresteth but the body,
the less principal debtor ; but that, to be sure, shall pay for it. * It is
appointed to all men once to die, even for men that are in Christ, as this
place of the Romans hath it. Then (2.) follows, what remains, the soul of
such an one when the body dies. * But, says he (speaking by way of excep
tion, and contrary fate too), the spirit is life because of righteousness. The
spirit is the soul in contradistinction to the body ; this, when the body dies,
is life. He says not living only, or immortal, but is swallowed up into life.
And why ? because of righteousness, which is Christ s image ; and so
preserves, and by God s ordination, upon dying, elevates the soul, which is
the immediate and original subject of it, which is the point in hand. For
this thing it is, G-od hath wrought it. But then because the query would be,
Shall this body for ever remain dead, because of this first sin, and bear this
punishment for ever ? No ; therefore (3.) he adds, He that raised up Christ
from the dead shall also quicken your mortal bodies. So at last, and then
bringing both body and soul together unto complete glory.
And the congruity of reason that is for this appointment is observable,
something like to that 1 Cor. xv., As by man came death, so by man came
also the resurrection from the dead. For that sin that condemned us to
this death, we had from the first Adam by bodily generation, as the channel
or means of conveying it, who was, as other, father of our flesh.
The arrest therefore goes forth against the body, which we had from that
Adam, because of that sin, conveyed by means of our bodies ; for though I
must not say the body defiles the soul, or of itself is the immediate subject
of sin ; yet the original means or channel through which it conies down, and
is derived unto us, is the generation of our bodies. The body therefore con
gruously pays for this, and the death thereof is a means to let sin out of the
world, as the propagating it was a means to bring sin in. But an holy soul
2 COR. V. 5.] FOR THE SPIRITS OF JUST MEN.
or spirit, which is the offspring of God, having now true holiness and right-
ousness from the second Adam communicated to it, and abiding in it ; and
being not only the immediate subject thereof, but further, the first and
original subject, from and by which it is derived unto the body ; the womb,
into which that immortal seed was first cast, and in which the inward man is
formed, and in respect of a constant abiding, in which it is that seed is termed
incorruptible. Hence, therefore, says God of this soul, it is life. It shall
live when this body dies. There is nothing of Christ s image, but is ordained
to abide for ever. Charity never fails, 1 Cor. xiii. 8. His righteousness
endures for ever, 2 Cor. ix. 9 ; and therefore is ordained to conserve and
elevate unto life the subject it is in, and that is the soul. This as a founda
tion of the substantial parts of this first reason out of this one scripture,
thus directly and explicitly holding this forth.
2. I come to the argumentation itself, which ariseth out of these
things laid together : (1.) That the soul is the immediate subject of grace ;
(2.) The first and primitive susceptive thereof; (3.) And itself is alone and
immediately capable of glory, which grace is a preparation to ; and (4.) that
God, afore our deaths, hath wrought all of grace he intends to work, in pre
paration to glory. Out of all these a strong argument doth arise : that
such a soul upon death shall be admitted unto glory, and not be put to stay
till the time of the resurrection, when both soul and body shall be joined
again together; and that this holdeth a just and meet conveniency upon
each, or at least all these grounds when put together.
First, Consider the soul as the immediate subject of this working and pre
paration for glory. Hence, therefore, this will at least arise, that the in
herency or abiding of his grace wrought in this soul, depends not upon its
conjunction with the body ; but so as it remains as an everlasting and per
petual conserver of that grace stamped on it ; yea, and carries it all with itself,
as a rich treasure innate unto it wherever it goes, when separate from the
body. I say, it either hath in it, or appertaining unto it, all that hath been
wrought for it, either in it or by it : Rev. xiv. 13, Blessed are the dead
which die in the Lord ; and their works do follow them. They go to
heaven with them, and after them. And in what subject else is it, that the
seed of G-od remains incorruptible, or the word of God abides for ever?
1 Pet. i. 23, 25. Or how else comes that saying to be performed, 1 John
ii. 17, He that doth the will of God endures for ever ? Having therefore
all these riches by it, and as complete (as here it shall be), meet it is it should
partake the benefit thereof, and live upon them now when it is single and
alone, and in its widow s condition. And it is an opportune season, that by
a glory given it for that holiness, this should now appear, that it was the
soul which was the sole intrinsic and immediate receptive of all this holiness.
This is the first. Add also,
Secondly, Its being the first and primitive subject of holiness, from
which it is derivatively in the body.* Meet it was this soul should not be
deferred, till the appurtenance of it be united to it, but be served first, and
admitted into that glory ordained ; and by having itself first possession given
of that inheritance, the body might in its season be admitted derivatively
thereinto from it, after that renewed union with it by the resurrection. Rea
son good, that look as in priority, grace, the preparation unto glory, was
wrought, so, in that order of priority, glory itself should be communicated.
And, therefore, seeing its fate is to abide a while alone, therefore first to en
joy, and drink both the juice and fruit of that vine it is the root of.
* Magis conveniens videtur, ut anirnae in quibns per prius fuit culpa et meritum,
prius etiam vel puniantur vel prscmientur. Aquinas cont. Gent. lib. iv. cap. xix. sec. 3.
10 AN IMMEDIATE STATE OF GLORY [2 COR. V. 5.
And (3.) it being in itself, when separate, as immediately capable of this
glory, as when it shall be again united to the body. For what is the essen
tial of glory, the substance of that life that swallows up all, but (as we said
on ver. 4) G-od s immediate presence, and our knowing him face to face, as
we are known ? Now of this the apostle doth in these 6th, 7th, and 8th verses,
expressly inform us, that the separate soul is not only capable thereof, but
that it then begins to enjoy it : * Therefore, says he, we are always confident,
knowing that whilst we are in the body, we are absent from the Lord ; for
we walk by faith, not by sight. We are confident, I say, and willing rather
to be absent from the body, and to be present with the Lord. Where, to be
present with the Lord, and to live by sight, is expressly made the privilege of a
soul absent from the body ; which can mean no other state than that of the
soul between the death of the body and the resurrection. For whilst it is
present in the body afore death, it is absent from the Lord ; and when it
shall be present with the Lord, after the resurrection, it shall not then be
any more absent from the body. This conjunction, therefore, of absent from
the body and present with the Lord, falls out in no state else, but only in
that interim or space of time between. Let us withal view this place in the
light, by bringing the one to the other, which that passage, 1 Cor. xiii. 12,
doth cast upon it : * For now we see through a glass darkly, but then face to
face ; now I know in part, but then shall I know even as also I am known.
To see as in a glass darkly there, is to walk by faith here. But to see face
to face, and to know God as we are known, (so there) is all one ; and to attain
to sight and be in Christ s presence (here). And to be sure, the body is in no
estate whatever capable of knowing God as we are known of him. None
durst ever affirm that. For besides that the spiritual knowledge of God is
proper to an intellectual nature, further, so to know God, as God knows
us, and so to be elevated to the similitude of God s understanding, is not
communicable to the body. We may as well dare to affirm God himself to
be a body, as that our bodies are capable of ever being raised up thus to
know God. Hence, therefore, whether the soul be out of the body, as after
death ; or so in the body, as it shall be after the resurrection ; yet still it is
the soul that is immediately alone capable of that sight and knowledge of
God. And therefore, seeing it depends not on the body, it is as well capable
of it afore the resurrection without the body, as after the resurrection in the
body.
Only this must be added, that whilst indeed the soul is at home in this
body, this earthly tabernacle, it is not capable of the sight of the glory of
God, i. e. as to continue in the body, and enjoy it ; for it would crack this
earthen vessel : as 1 Cor. xv. 50, * Flesh and blood cannot inherit the kingdom
of God. And although Paul, as a stander-by, was an over-hearer and an
eye-witness, by way of revelation and vision, of what the spirits of just men
in glory do enjoy, 2 Cor. xii.; even as, on the contrary, the angels are often
standers-by on earth, and overseers of us, what is therein done, as the phrase
is, Zech. iii. 7 ; yet he was not estated into it, or admitted a possessor
thereof himself, no more than angels into an earthly estate, and therefore
could not say whether the revelation vouchsafed him might not be in the
body as well as out of it. Whereas God had otherwise long since peremp
torily determined that question, that no man could see God and live ; that
is, at once continue in this body and see him face to face ; and Paul here
in my text also determines it, That whilst we are at home in the body (as
now), we are absent from the Lord. They are two incompatible estates.
But still when that which thus lets (this body) is taken out of the way, the
soul itself is sufficiently capable, as truly as ever it shall be.
2 COR. V. 5.] FOB THE SPIRITS OF JUST MEN. H
But if this argument from these be yet judged not home enough, but
short, then let us in the fourth place add what force the third premise will
give to it, concerning the time of God s working on us, to drive all closer
home ; namely, that God hath wrought upon the soul in this life, all that
ever he means to work, by way of preparation for glory. For this thing God
hath wrought us, which though it might, with the enlargements and sub-
arguments that now shall follow, be made an argument alone, yet I choose
to cast it into this total, to make the whole the more strong.
Therefore (4.) gather up the demonstrations thus : If the soul be the im
mediate and first subject of grace, which is a preparation to glory, and capable
of this glory, when out of the body ; and God, the great agent or worker,
hath wrought all that ever he means to work in it this way, by way of pre
paration to glory ; then, as Peter said in the case of admitting the Gentiles
to baptism, What should hinder that these souls should not be glorified in
stantly, when out of their bodies ? Acts x. 47. If indeed, as the papists
and corrupted Jews and heathens have feigned, there were any work to be
after wrought, a purgatory or the like, then a demur or caveat might yet
be put in, to suspend this their admission into glory. But the contrary
being the truth, then, &c. Now, the strength of the argument from this
latter, superadded to the rest, stands upon two strong grounds.
First, If we consider what is common to God in this with all other but
ordinary-wise efficients or workers that are intent upon their ends, which
must be given to him, the only wise, all-powerful God (who is here said as
an efficient to work us for this end), when any ordinary efficient hath
brought his work to a period, and done as much to such and such an end as
he means to do, he delays not to accomplish his end, and bring it to execu
tion, unless some overpowering impediment do lie in his way to it. If you
have bestowed long and great cost upon any of your children to fit and pre
pare them for any employment, the university suppose, or other calling, do
you then let these your children lie truants, idle and asleep at home, and not
put them forth to that which you at first designed that their education unto ?
Will you suffer them in this case to lose their time ? Do you know how to
do good to your children, and doth not God ? We see God doth thus in
nature. We say, when the matter is as fully prepared as ever it shall be,
that the forms enter without delay. Now grace is expressly termed a pre
paration to glory. Also God doth observe this in working of grace itself;
when the soul is as fully humbled and emptied, and thereby prepared for
the Lord by John Baptist s ministry as he means to prepare it, the work of
justifying faith presently follows. In all his dispensations of judgments or
mercies, he observes the same. When men s sins are at full (as of the
Arnorites), he stays not a moment to execute judgment ; so in answering the
faith of his people waiting on him for mercies. And thus it is for glory : I have
glorified thee on earth (the only place and condition of our glorifying God), I
have finished the work thougavest me to do; and now (what now, and presently
now remains there, follows) glorify me, &c. Thus spake Christ our pattern.
Secondly, There is this further falls out in this case and condition of such
a soul, as doth indeed call for this out of a kind of necessity, and not of con-
gruity only ; for whereas by God s ordination there are two ways of com
munion with him, and but two unto all eternity, either that of faith, which
we have at present, or of sight, which is for hereafter, into these two
the apostle resolves all God s dispensations to us : ver. 7 of this chapter,
* We walk by faith (namely, in this life), * not by sight ; and again, 1 Cor.
xiii. 13, Now we see in a glass, then lace to face. These two, now and
then, do divide the dispensations for eternity of time to come. The like in
12 AN IMMEDIATE STATE OF GLORY [2 CoR. Y. 5.
Peter, 1 Epist. i. 8, In whom, though now you see him not (as you one
day shall), yet believing. If, therefore, when the soul goes out of the
body, that way of communion by God utterly ceaseth, 2 Cor. xiii. 8-13, that
door and passage will be quite shut up, God having, 1 Thes. i. 11, John vi.
28, fulfilled all the work of faith (the work of God) with power that ever he
intended, then surely sight must succeed according to God s ordination, or
otherwise this would inevitably follow, that the soul would be for that interim,
until the resurrection, cut off from all communion with God whatever,
having yet all its acquired holiness of sanctification abiding in it, and right
eousness accompanying of it all that while. Look, therefore, as a child hath
two, and but two ways of living, and when the one ceaseth the other succeeds,
or death would follow, in the womb it lives by nourishment from the navel,
without so much as breathing at the mouth ; but it no sooner comes into
the world but that former means is cut off, and it liveth by breath, and taking
in nourishment by the mouth, or it must instantly die, so stands the case
with the soul here between faith and sight ; so that we must either affirm
that the soul dies to all spiritual actings and communions with God until the
resurrection, which those Scriptures so much do contradict : John ix. 51,
and xi. 26, He that believeth hath everlasting life, &c., and shall never (no,
not for a moment) * die. And in those promises it is not simply a sluggish
immortality, but to live, and act, and enjoy God, which is our life, must
needs be meant ; or we must on the other side affirm that the life of faith
ceasing, and God yet having that way wrought all that ever he intended, that
then sight of God face to face must come in its place, which indeed the
apostle in that 1 Cor. xiii. affirms in saying, ver. 10, When that which is
perfect is come, then that which is but in part is done away. There is not
an utter ceasing of the imperfect, and then an interval or long space of time
to come between, and then that which is perfect is to come, but the imper
fect is done away by the very coming of that which is thus perfect ; and in
the 12th verse he explains himself, that the imperfect is this our seeing now
in a glass darkly, that is, by faith, and that perfect to be that seeing God
face to face, as that which presently entertains us in that other world. Nay,
the apostle admits not so much as a moment of cessation, but says that the
imperfect is done away, ver. 10, and vanisheth, as ver. 8, by the coming in
of the perfect upon it, and so the imperfect, nimely faith, is swallowed up in
perfect, namely sight.
And then further, if we thus grant, as we must, this separate soul to have
this sight, or nothing now left it to enjoy Grod any way by, then it can be
no other than glory it is admitted unto ; for the sight of God face to face, and
to know as we are known, is the very essence of glory as it differs from
faith. Neither is that ultimate enjoyment or happiness in God which souls
shall have after the resurrection any other in name or thing than the sight of
God as it is thus distinguished from faith, although it shall be then raised
and intended unto far higher degrees of perfection.
And for a conclusion of this first point, that which follows in that
place lately cited out of 1 Peter i. 9, Receiving the end of your faith, the
salvation of your souls. may as fitly serve for the confirmation of all these
latter foregoing notions, as to any other sense interpreters have affixed.
I am aware how these words, * receiving the end of your faith, the salva
tion of your souls, are interpreted of that joy unspeakable and full of glory,
which the verse afore had spoken, that many saints through believing do in
this life enjoy, as being salvation imperfect, and the earnest of it in the same
kind, and so a part of the reward of faith received in hand, as we say, or
aforehand, and vouchsafed over and above the ordinary way of living by
2 COE. V. 5.] FOE THE SPIEITS OF JUST MEN. 13
faith. This interpretation I no way gainsay, nor will go about to exclude,
for I know it doth consist with that other I am about to give, and is subor
dinate to it ; and I have learned to take the most comprehensive sense the
Holy Ghost may be supposed to aim at in any scripture ; but if this sense
should directly alone obtain, yet by consequence, and at the rebound, it doth
strongly argue the point in hand ; for if whilst faith continues God is pleased
to vouchsafe the soul through believing such joys, much more when faith
ceaseth he will vouchsafe the same soul a fuller enjoyment of himself at the
ending of faith ; for why else are these present joys termed salvation, and
that as distinct from that right to salvation, which otherwise faith at all
times estates us into, but for this, that these joys are an entrance into, and
a taking ; possession of, glory, over and above what ordinary faith giveth ?
and therefore they have the name given them as being the earnest of the
same kind, unto that greater sum is to be paid, as in all contracts it useth
to be, at the end of that performance on one part, which end is when faith
ends ; and so that is made the set date or time when this full payment is to
begin, which this earnest aforehand bindeth God unto.
And it were hard to suppose that God would give such a part of these joys,
even whilst faith continues, for so long a time as until the resurrection, and
then withdraw all communication of himself, both in joy and faith also. But
I leave the prosecution of this argument till I come to those words, * Who
hath also given us the earnest of the Spirit.
I also know that by this phrase, the salvation of our souls, the soul being
the eminent part of man, is often in Scripture, by a synecdoche, put for the
whole person. And I must not deny but that ultimately it is intended here,
it extending itself to the whole of salvation, first and last, after faith ended;
which sense, on the other hand, many interpreters are for.
I only contend for this, that the salvation of the soul is intended also of
that salvation which falls out in the midst between these joys, the earnest in
this life, and that ultimate salvation at the resurrection ; that is, the salvation
of the soul, while separate, as being the next. It hath a weight in it, that
salvation and damnation should so often be said to be of the soul by Christ
himself; as Mat. xxvi. 16, What shall it profit a man to gain the whole
world (and so provide for his body), * and lose his own soul ? And again,
in speaking of the soul as considered apart from the body, Mat. x. 28, Fear
not them that are able to kill but the body, and are not able to kill the soul.
But that which is more conjunct to my purpose : it is observable that this
our apostle Peter should choose to use in this epistle, more than any other
apostle, this phrase of soul in relation to salvation, either as being the
eminent subject, and sometimes as the single subject, both of grace and sal
vation. So in this chapter, You have purified your souls, &c., as the im
mediate susceptive of the incorruptible seed, as was observed. Then again,
in chap. ii. 11, Abstain from fleshly lusts, which war against the soul; and
ii. 25, Ye are returned to the Bishop of your souls; which he speaks as
being the eminent part, and (upon separation from the body) the special charge
he hath pastoral care of. And more directly to our purpose, chap. iv. 19,
he exhorts them, when they come to die, to commit their souls to God, as
then being to be separate from their bodies. Now, it were hard to think that
this salvation to come should bear the title and name of the salvation of the
soul in this and other scriptures, Heb. x. 39, James v. 20 ; and that yet
when this soul shall in the other world come to subsist for a long time single
and alone, and then be properly and without figure ; a mere soul without a
body, a lonesome soul ; that during that state it should not be the subject
of this salvation, and so intended here, when more properly and literally, ii
14 AN IMMEDIATE STATE OF GLORY
ever, it is the salvation of the soul. And it would be yet more strange that
the phrase salvation of the soul should be wholly restrained unto that estate
of the soul when remitted to the body at resurrection, and only unto that ;
and that word the soul, should serve only synecdochically as a part put to
signify the whole man, as then it is to be raised up. But especially it were
strangest of all if it should be confined and limited in this place of Peter,
wherein this salvation of the soul is set forth for the comfort of such as were
to lay down their tabernacles of their bodies for Christ (as this Peter speaks
of himself in the next epistle), and whose faith was then to cease with their
lives, whose expectations therefore he would in this case certainly pitch upon
that salvation of the soul next, which is this of the soul separate. To con
firm all which,
That which further invited me to this place was this phrase, The end of
your faith, especially upon the consideration that he speaks it unto such
Christians who in these times were (as he foretells, chap. iv. 4) shortly to be
martyred, and at present were sorely tried (verse 7 of this chapter, and in
the last verse of the fourth). He thereupon instructeth and exhorteth them
to commit their soul, when they die, to be kept by God. And so understood
in a proper and literal sense, this salvation of their souls is in all respects
termed the end of their faith.
First, In that it is the next and immediate event that faith ends and deter
mines in, as death is said to be the end of life ; so noting forth, that when
faith ends, this salvation of the soul begins and succeeds it. The end of a
thing signifies the immediate event, issue, period thereof. As of wicked men
it is said, Whose end is destruction, Philip, iii. and Heb. x. 39. Apostasy
and unbelief are said to be a drawing back unto perdition. And, on the
contrary, there faith is termed a believing to the salvation of the soul. And
both note out the final event and consequent of each, and salvation of the
soul to be the end of faith, when men continue and go on to believe, until
their faith arrive at and attaineth this salvation of the soul. To this sense
also Rom. vi. 22, You have your fruit in holiness, and the end everlasting
life. And the apostle Peter having in the foregoing verses celebrated the
fruits and workings of their faith in this life, as in supporting them gloriously
under the sorest trials, ver. 7 ; and then sometimes filling their hearts with
joy unspeakable and glorious, ver. 8 ; he here at last concludeth with what
will be the end or issue of it in that other life, when faith itself shall cease ;
and what it is that then they shall receive : * Receiving (after all this) the
end of your faith, the salvation of your souls ; Ko/z/^o/Agvo/, in the present,
by a frequent and usual enallage of time, being put for the future. For ye
shall receive (or being about to receive), to shew the certainty of it, that
when faith shall end you may be sure on it, even of that salvation (that great
salvation, so spoken of by the prophets, ver. 10) of your souls, which, as it
hath no end to be put unto it as faith hath, so no interruption or space of
time to come between, during which your souls should not be actually saved.
A salvation of your souls singly (whilst through death they shall so exist),
as well as of the same souls primarily, and more eminently, when both soul
and body shall be reunited.
2. The end of your faith, that is, of your aims and expectations in your
faith ; the end importing the aim or expectation, which is also proper and a
literal sense of that word. And upon this account also the salvation of the
soul, when they should die, that being the very next thing their eyes must
needs be upon, is therefore here intended.
And 3. The end of your faith, that is, as being that for which the great
God, who keeps us by his power through faith unto salvation, ver. 5, hath
2 COR. V. 5.] FOR THE SPIRITS OF JUST MEN. 15
wrought this faith in you. Accordingly we find it termed * the work of faith,
1 Thes. i. 3 ; which, when God hath fully wrought, and brought to that degree
he aimed at in this life, or, to use the apostle s own expression of it, 2 Thes.
i. 11, when God hath fulfilled the work of faith with power, he then crowneth
it with this salvation of the soul without end ; as James speaks of patience,
when it hath had its perfect work, chap. i. 4, compared with ver. 12. And
so speaks my text, for * this self-same thing he hath wrought us. And there
fore, when this faith shall cease which he wrought for this, he will attain his
end without delay. And you, says he, shall attain your end also ; and faith
thus ceasing, if this salvation of the soul did not succenturiate and recruit
it anew, the end of this faith were wholly and altogether present destructive
loss unto the soul in its well-being until the resurrection.
4. The end signifies the perfection and consummation of anything,* as
Christ is said to be the end of the law, Rom. x. 4 ; and so the meaning
is, that your faith, which is but an imperfect knowing God, shall then,
when it ceaseth, be swallowed up of sight, which is all one with that salva
tion here, tanquam perfectibile, a perfection, as that which is imperfect is said
to be by that which is perfect, 1 Cor. xiii. 10. Thus much for the literal
and proper import of the word end.
Now then, if we take the word end in its proper meaning, and the word
soul likewise in its native proper meaning, also which sense in reason should
be first served, when the scope will bear it, then it makes for that purpose
more fitly which we have had in hand.
That nothing may be wanting in this last place cited to make up all
the particulars in the foregoing sections insisted on, so it is that the apostle
Peter cloth further plainly insinuate that this salvation here consisteth in the
sight and vision of Christ (which was one particular afore mentioned),
accompanied with * joy unspeakable and glorious. The coherence, if ob
served, makes this forth clearly ; for whereas in the verse immediately fore
going, he had commended their present state of faith by this, Whom now
though you see not, yet believing, rejoice with joy unspeakable and glorious,
that now you see not (in this life) is set in opposition, and carries a pro
mise with it of a time to come, wherein they should see, even as Christ said
to his disciples, John xiii. 33 and 36 compared, Whither I go, I now say
to you, ye cannot come ; but thou shalt follow me afterwards. So here now
believing (which is the principle at the present which you live upon), you see
him not ; but when the end of your faith shall come, you shall then see him ;
and in this it is consisteth the salvation of your soul. So that still it car
ries on what I have afore spoken unto, that when faith ceaseth, sight
cometh; yea, perfects and swallows it up, as was said even now out of
1 Cor. xiii. 10.
And let me add this, that the apostle on purpose doth bring the mention
of this supereminent fruit of faith, Even now when we see not, that be
lieving, ye yet rejoice with joy unspeakable and glorious. On purpose, I
say, to make way for the raising up their thoughts and apprehensions, how
infinitely transcending that salvation of their souls must be when, faith ending,
they attain to sight, to see him face to face whom their souls have loved. It
is implicitly as if he had said unto them, * Oh think with yourselves what
joy, what glory that must needs be, which exceedeth and surpasseth this that
now accompanies your faith, in an answerable proportion, as much as sight
of Christ s presence, and face to face, must be supposed to excel the know
ledge of him by faith, which sees him but as absent darkly !
And further, give me leave to improve this notion. You may take this
* TiKos pro rsXftuffig.
16 AN IMMEDIATE STATE OF GLOEY [2 COR. V. 5.
assured evidence, that your souls shall then see and enjoy God when your
faith shall cease, which will be when once your souls shall come to be sepa
rate from your bodies by death ; in that even now, in this life, it is your
souls and spirits that are the immediate receptives, or partakers and subjects
of such glorious joys.
The soul enjoys them, though in the body, yet without the help or con
currence of the body, or the phantasms of it ; yea, such raptures do pass
understanding, that is, the common way of understanding, which by the use
and help of the body, or images in the fancy, the mind exerciseth in other
things, and which do concur with the understanding ordinarily in faith. But
this joy falls into and is illapsed within the soul itself immediately ; yea, the
weakness of 3 7 our bodies and bodily spirits will not permit you to have so
much of this joy as otherwise the soul is now capable of by faith. And
therefore by this experimental taste aforehand in your own souls, you may
be ascertained that your souls, when separate from your bodies by death, as
well as when united again unto their bodies, shall enjoy this great salvation.
And thus much for the first point raised out of the words, which did under
take an argumentation for a separate soul s glory and happiness. (1.) From
the condition of the soul, as the immediate subject of grace wrought in it.
(2.) From God s ordination of the work wrought, to raise the soul up to life,
whilst sin should bring dissolution upon the body. (8.) From the scope of
the worker, God himself, who as an efficient will accomplish the end, when
his work for that end is finished. And all these, as comprehended in what
the very first view and front of the words of my text hold out, God hath
wrought us for the self- same thing.
But, lo ! a greater matter is here. It is not simply said, God hath
wrought us for this, but He that hath wrought us for this thing is God ;
thereby calling upon us to consider how great an hand or efficient is here,
even God, who hath discovered in a transcendent manner his glory, in the
ordaining and contriving of this work unto this great end. Take it not,
therefore, as a bare demonstration given from God s working us to this end,
such as is common to other agents, as hath been said. But further, a cele
bration of the greatness and glory of God, in his having contrived this with
so high an hand, like unto the great God ; and is as if he had said, There is
a design in this worthy of God ; he hath shewn himself in this to be the
great God indeed. He that hath wrought us for this is God.
When God s ordinary works are spoken of, it sufficeth himself to say, God
did thus, or this ; but when God s works of wonder, then often you find such
an illustrious note of reflection upon, and pointing at him, to have done as
God. And it is ordinary among men, when you would commend the known
worth of the artist, to say, He that wrought this is such a man, so to com
mend the workmanship.
And thus both when the Holy Ghost speaks of this glory itself, which is
the end, for which here his style is, Whose maker and builder is God, Heb.
xi. 10 ; and in like equipage here of preparation to that end, he saith, He
that hath wrought us for this thing is God. In this very chapter, 2 Cor. v.,
to go no further, when the great work of salvation in the whole of it is spoken
of, he prefaceth thus to it, All things are of God, who hath reconciled us to
himself, &c. ; that is, in this transaction he hath appeared like that God of
whom all things else are, and so more eminently in this than in all, or at
least, any other work. What there is said of salvation in the whole, is here
of that particular salvation of a separate soul. You have the like emphasis
put, Heb. ii. 10, of bringing many sons to glory. It became him, says the
text. Now, put all together, and the result is,
2 COR. V. 5.] FOR THE SPIRITS OF JUST MEN. 17
The second point.
That to have provided a glory for separate souls of just men, wrought
upon in this life, is a dispensation becoming the great God, yea, and that
there is an artifice and contrivement therein worthy of God, and like unto
himself, such as he hath shewed in other his works of wonder.
There are two branches of this doctrine, which I set otherwise out thus :
1. That it is a thing becoming the great God, thus to deal with such a
separate soul, having been wrought upon.
2. That God hath designed, and brings forth therein, a glorious artifice
and contrivement, such as argue him a God wise in counsel, and wonderful
in working.
1. First branch of this second doctrine, that it becomes God.
The account of this becomingness is best made forth by comparing and
bringing together into an interview, both the inward and outward condition
of such a soul, and then the relations which God bears to it, such as should
thereupon move him through his good pleasure thus to deal with it.
You know I at first undertook chiefly reasons of congruity or becoming-
ness, and such always consist of two parts ; and when the one answereth and
suiteth to the other, then the harmony of such a reason is made up.
Let us therefore consider,
I. What is on the soul s part.
II. What is on God s part.
I. On the soul s part.
Therein two things.
(1.) The species, the kind, and intrinsecal rank of being, which this
creature we call the soul thus wrought upon stands in afore God.
(2.) The outward condition or case this soul is left in upon its parting
with the body, unless God takes it up into glory.
(1.) First, For its rank or kind of being.
Therein two things.
[1.] This soul was by its first creation a spirit, and that in the substance
or native kind thereof, and in that respect, considered apart for its union
with the body, is in a more special manner allied unto God, than all other
creatures, but angels, are.
You have the pedigree of man, both in respect of body and soul, set out,
Acts xvii. ; the extract of our bodies, in ver. 26, * He hath made of one
blood all nations of men. So then on that side, as we say, in respect of our
bodies, there is a consanguinity of all men, being made of one blood, between
one another : but then in respect of our souls, we are God s offspring, ver.
28, and so on that side there is an alliance, not of consanguinity, unto G-od,
upon the account of having been created immediately by him, and in the
very substance of our souls made like him, and in his image ; and yet we
are not begotten of his essence or substance, which is only proper to his
great Son. And in a correspondency unto this, God is styled, Heb. xii. 9,
the Father of our spirits, in distinction from the fathers of our flesh or
bodies (see the words) ; which alliance or fatherhood, take it as in common
with all men s spirits, lieth in this, that he not only created our souls imme
diately out of nothing, but in his own image, as to the substance of them ;
which image or likeness other creatures did not bear, which yet were made
out of nothing, as the chaos was ; both which appear by putting two places
together : Zech. xii. 1, He frameth their spirits, speaking of the souls of
men, and that altogether, saith the psalmist, Ps. xxxiii. 15 ; so Ainsworth
and others read it, that is, both, each of those sprits, and also wholly and
VOL. XII. B
18 AN IMMEDIATE STATE OF GLORY [2 COR. V. 5.
totally, every whit of the substance of them. Creatio est productio totius entis ;
for creation differs from generation in this, that it is a raising up or produc
ing the whole of a being out of mere nothing, that is to say, altogether,
whereas generation presupposeth pre-existent matter ; as in the generation of
our bodies, which are not wholly and every whit of God immediately, but
the parents afford the matter, and the formative virtue besides, by which our
bodies are framed. So then, in respect of our first creation, our souls, apart
considered, are thus allied to God, to which our bodies are not ; being spirits
in the very being of them, that altogether do owe that their being to him.
But there is a taint come upon the souls of all men by sin, so as this alliance
is thereby worn out, yea, forfeited, until it be restored. Now, therefore, these
souls, the only subject of our discourse, being such as God hath wrought,
and so are become his workmanship by a new and far nobler creation, and
thereby created spirit anew, according to what Christ says. That which is
born of the Spirit is spirit. Hereupon these souls are spirit, upon a double
account. As you say of sugar, it is double- refined, so this is now become a
spiritual spirit, or spirit spiritualised and sublimated ; yea, and thereby the
inward sanctuary, the holy of holies, the seat of God s most spiritual worship,
Eom. vii. 22, 25, which the body is not, but only as it is the outward temple
or instrument of this new-made spirit.
And hereupon that original affinity to God of spirit, is not only restored,
but endeared, for now there is both the stuff, or the ground-work, and then
the workmanship, or embroidery upon it, and both of them the works of
God ; that so look as the gold wrought upon commends the enamel, and
then again the enamel enhanceth the value of the gold, so as both are con
sidered in the price, so it is here with this soul wrought by God in botli
respects.
1 2.] Secondly, consider we now again the case and outward condition of
such a soul, that of itself would fall out to it upon the dissolution of the body.
1. It fails of all sorts of comforts it had in and by its union with the body
in this world : Luke xvi, 9, When you fail, says Christ, speaking of
death ; it is your city phrase when any of you break, and perhaps are thereby
driven into another kingdom, as the soul now is.
2. Then, if ever, a man s flesh and his heart fails, Ps. Ixxiii. 26.
3. And, which is worse, a man s faith faileth or ceaseth after death, and
all his spiritual knowledge as in this life ; it is the express phrase used
1 Cor. xiii. at the 8th verse, and which is prosecuted to the end of that
chapter ; and so all that communion it had with God in this life is cut off.
It is of all creatures left the most destitute and forlorn, if God provides not.
4. And yet, fourthly, it is now upon death, which it never was afore, imme
diately brought into the presence of God. Naked soul comes afore naked
God : Eccles. xii. 7, Then shall the dust return to the earth as it was ; and
the spirit shall return unto God that gave it. It is put out of house and
home, and turned upon its Father again.
This as to the soul s condition.
II. God s part.
This is a special season for God to shew his love to such a soul, if
ever afore or after ; an opportunity such as falls not out, neither afore, whilst
it was in the body, nor after, when it is united to the body again at the re
surrection. If ever, therefore, he means to shew a respect unto a poor soul,
which is his so near kindred and alliance, it must be done now. We read,
in Ps. Ixxiii. 26, * My flesh and my heart faileth (as at death to be sure it
doth), but God is the strength of my heart, both in this life and at death,
to support me, * and my portion for ever ; in the life to come without any
2 COR. V. 5.] FOR THE SPIRITS OF JUST MEN. 19
interruption or vacant space of time, as that ever imports. And that David
spake this with an eye unto the glory to come, when heart, and flesh, and all
in this world he foresaw would fail him, is evident by what he had imme
diately meditated in the words afore, ver. 24, Thou shalt guide me with
thy counsel ; so in this life, and afterwards (that being ended), shall receive
me unto glory. The contemplation whereof makes him cry out again, ver.
25, * Whom have I in heaven but thee ? for all things else will fail me one
day, when my flesh utterly fails me also. And there is none upon earth,
where he had at present many comforts and comforters, * in comparison of
thee. You see God is the portion of the whole of his time, even for ever,
as ver. 26 ; and his estate in heaven and earth divide that time and portion
between them, and no middle state between both ; but when the one ceaseth
the other begins, for between them two must be the for ever ; and when all
fail him which he had on earth, then God alone becomes his happiness in
heaven. But this only in general shews what God is and will be to a soul
in this condition.
But I having undertaken to proceed by way of congruity, I must further
more particularly shew how, in a correspondency to this inward and
outward state of this soul, he shews himself God, and how meet and becom
ing a thing it is for God to receive it into glory, upon the consideration of
many relations which he professedly beareth to such a soul.
1. God is a Spirit ; and thereupon in a special manner, as Wisdom xi. 26,
the Lord is a lover of souls above all his other creation. So it is there,
Thou art merciful to all because they are thine, Lord, thou lover of souls.
God is a Spirit ; when, therefore, this naked and withal sublimated spirit,
by its being born again by his own Spirit, and so assimilated to God him
self, a pure spark now freed and severed from its dust and ashes, flying up
(or is carried rather by spirits, the angels, out of their like spiritual love to
it as a spirit, Luke xxvi. 22, Heb. i. 14) unto that great Spirit, that element of
spirits, it will surely find union and coalition with him, and be taken up unto
him ; for if, as Christ speaks, John iv. 23, God being a Spirit, therefore
seeks for such as worship in spirit and truth, that is, he loves, delights in
such, as a man doth in a companion or friend who suits him. And doth God
seek for such whilst they are on earth ? Then surely when such spirits
shall come to him, and have such a grand occasion, and indeed the first
occasion, in such an immediate way to appear before him in such a manner
and upon such a change as this, as they never did before, these spirits also
having been the seat, the inner temple, of all this spiritual worship and
sanctifying of him in this world, surely God, who sought such afore, will
now take them into his bosom and glory. We also read, Isa. Ivii. 16, 17,
of the regard he bears to persons of a contrite and humble spirit, to revive
them upon this superadded consideration, that they are souls and spirit, and
so thereby allied to him, the lofty One. Hear how in this case he utters
himself : The spirit would fail afore me, says he, and the souls which I
have made. He speaks of their very souls properly and respectively con
sidered, and them it is which he [is] considering, and it moves him unto pity ;
for he speaks of that in man whereof God is in a peculiar manner the Maker
or Creator : The spirit which I have made, says he ; and it is one of the
eminent titles he takes into his coat, * The framer of the spirit of man within
him, Zech. i. 12, as in many other places. This is argued also, in that he
speaketh of that in man which is the subject sensible of his immediate wrath :
I will not contend for ever, nor will I be always wroth. (This I have ob
served in what is public of mine.*) Now, what moves him to remove his
* Child of Light walking in Darkness.
20 AN IMMEDIATE STATE OF GLORY [2 CoR. Y. 5.
wrath from such an one ? * The spirit would fail, says he. Now, doth
God thus profess to have a regard to them in this life, and that upon this
account, that they are spirits, lest they should fail or faint, and shall we not
think that when indeed otherwise they do fail (as after death you have heard
even now Christ himself expresseth they would), and would, upon all these
considerations before mentioned, sink into utter desolation, unless they were
received into everlasting habitations, as Christ there also speaks, do we think
that God will not now entertain them ? The time is now come, the full
time to have pity on them.
2. God at this season forgets not, but full well remembers, his relation of
being their Creator, both by the new and also first creation, the new reviv
ing and ingratiating the remembrance of the first. The souls which I have
made, said he in Isaiah. But in St Peter this is more express, and men
tioned as that which indeed moves God, and should be accordingly a support
to our faith, to take care of our souls when we come to die, even upon this
account, that he is the faithful Creator of them : 1 Peter iv. 19, * Where
fore, let them that suifer according to the will of God commit the keeping of
their souls to him in well-doing, as unto a faithful Creator. He speaks this
specially unto such as were continually exposed unto persecution unto death for
Christ in those primitive times ; which therefore, ver. 12, he terms the fiery
trial, and, ver. 17, forewarns them of a time of judgment was begun, and
going on upon the house of God, such as they had not yet felt ; who yet,
Heb. x. 32-34, had suffered reproach and spoiling of their goods, as Peter
writes to the same Jews ; hereupon Peter pertinently instructs them to com
mit the keeping of their souls unto God. At death you know it is that when
men s bodies are destroyed, and so the season when their souls to be sepa
rated therefrom should be committed to God s care ; as our darling (as our
translation) or lovely soul, when separate, as others,* as Christ in David
speaks, Ps. xxii. And Peter had in his eye Christ s example, and pointed
them thereunto, who at his death committed his separate soul or spirit into
the hands of God, iraga&JMfUH, Luke xxiii. 46 ; and the word commit is one
and the same in both these places, only there is this difference, that whereas
Christ says, Father, I commit, Peter substitutes another title of God s
(there being more than one relation moving God, and strengthening our faith
to this), even of * faithful Creator. And I understand not the first creation
only or chiefly here meant by Peter, but the second creation chiefly, which
brings into repute and acceptation with God the first again together with its
own ; and so God is thereupon engaged to be faithful in his care and pro
vision for such souls, according to his promises. And faithfulness doth
always respect and refer unto promises ; and my reason why thus I under
stand it is, because I find God s faithfulness still annexed unto his calling of
us, that is, converting us, which is all one with this new creation : Faith
ful is he that hath called you, that is, made you new creatures, 1 Cor. i. 9,
1 Thes. v. 24 ; and I find that David also urges it upon God as a motive,
as in other psalms, so Ps. cxxxviii. 8, Forsake not the works of thine own
hands ; that is, this double workmanship of thine, of the first, and then,
superadded unto that, of the second creation, which he urgeth thereby to
move him to perfect the work begun, and to be merciful unto him for ever,
in the former part of that verse.
3. God professeth himself the Father of spirits ; which relation, though
it speaks his being the Creator of them at the first, yet hath something more
of bowels in it. It says withal something further, when it falls out that such
spirits as he is a Father unto by the first creation, are also the subjects of
* See Ainsworth, Ps. xxii.
2 COB. V. 5.] FOR THE SPIRITS OF JUST MEN. 21
his eternal love, by grace and election unto the adoption of children, as Eph.
i. 3-5 ; see the words. Which love having accordingly taken hold of their
souls by a work of grace wrought upon them in this life, thereby owning
them as his in this case, that God, that is a Father of their spirits by the
law of the first creation, is in a more transcendent manner become the Father
of the same spirits by grace, and the second creation superadded. Hence it
falls out, in a parallel way, that (as it was said) such souls were become
spirit upon a double account ; that is, spirits for the substance of their
being, and again spirit by being born again of the Spirit ; so answerably it
is that God stands in relation unto them as a Father of their spirits upon the
like double respect. And this is equitable upon a very great account ; for
his relation of Father is more eminent to his grace by election, and then
again by the grace of his second creation, than it could be any way supposed
to be by the first creation, and therefore is set and pitched in like singularity
and eminency upon the same object; that is, their spirits. And hence it
may well, yea, must be supposed and acknowledged, that if God did make
such a darling of the soul, such an account of it by creation, as to entitle
himself so specially the Father thereof, then certainly this love of grace much
more hath in like equipage taken up the same gracious special relation in its
kind of father thereunto ; not only because nature shall never be found to
exceed grace in its favours, but that indeed the motives are far greater that
God should extend the like and greater privileges where he meant to love by
election and choice, than he did where he loved only by a due and meet law
of creation. So that when God shall profess himself a Father to their spirits,
speaking to such as are his elect, he strongly insinuateth thereby that he is
by grace likewise the Father of their spirits in a peculiar manner. And truly
that speech of our Saviour at his death confirms it, Father, into thy hands
I commit my spirit. It was not barely as a Father of his spirit by creation
(as you all know), but by everlasting love, and so in that respect also in a
peculiar manner the Father of his spirit, and therefore as to a Father he
commends his separate spirit unto him. And this he did, although he was
to rise again in less than three whole days space.
Now we read, Heb. xii. 12, the apostle to hold forth this very relation of
God s being a Father of spirits, with this promise thereunto annexed, that
they should live ; which relation of father, &c., although it be there explicitly
spoken in respect of their first creation (which is common unto the saints
with others), yet being uttered of and unto men in the state of grace (as those
were supposed whom he there e^xhorteth, and that to move them to be sub
ject unto him as such, with promise that they should live), it evidently
respecteth not merely the relation of Father in respect of what was past, the
act of creating them, but it looketh to the future ; that they depended upon
him (as children do upon fathers for their future livelihood, so these) for to
live in him and with him as a Father to their spirits by grace ; for I take
hold of that word and live. This life is well interpreted by ver. 14, They
shall see God ; that is, be glorified ; and so I conclude all thus, that if he
would have them be subject unto God in holiness as upon that relation, as
unto the Father of spirits, with this promise, that they should live, then
surely one special aim of the promise is answerable, and hath this eye, that
God, as a Father of their spirits, will therefore take care of their spirits
singly, and so, when separate, that they shall live ; and that, accordingly, he
will give demonstration of this special relation borne to their spirits (when the
occasion shall be), considered apart in bestowing this life on them. And
truly when is it more proper for him to shew himself as a Father, than when
their souls, after their subjection to him in holiness here accomplished, and
22 AN IMMEDIATE STATE OF GLOKY [2 CoB. V. 5.
when that, as naked spirits, they come to stand in need, and stand afore him
in his presence, being now turned out of house and home, and quite cashiered
out of this world, and come stripped and naked of all but holiness unto their
Father (for it is said they return to God that gave them), who proves to be
their Father by grace ? And doubt not of it but he will certainly then own
them, and give them a Father s blessing, and not reject them as if they were
but bastards, and no children (as that chapter to the Hebrews speaks), but
as spirits, who as sons have served him, and been subject to him.
Add to this, fourthly, God his being our God, which is more home to the
demonstration of this point than all the former. The text says, He that
wrought us for this is God. I add, he is your God. And this alone, if we
will take the Scripture s verdict, will carry it ; and lo, as he is styled the Father
of spirits in common, and yet withal a Father of their spirits out of special love,
so in like manner he is styled both the God of the spirits of all flesh (that is,
of man, Job xii. 20, thus in common), and also to his elect, I am your God
by grace, Numb. xvi. 22. And these two relations, God and Father, are
commensurate, and exactly parallel, whether they be applied unto all men in
common, or to the elect in special. He is termed the God of the spirits, and
likewise the Father of the spirits of all men ; so in common. Answerably he
is your God and your Father, by special grace to his elect ; both which in
this latter respect you find yoked hand in hand, John xx. 17. Look how far
he is a God of the one, so far a Father also extendeth in the other. And
look how far that he is our God, so far reacheth also that he is our Father.
If, therefore, the God of our spirits, to provide for them because he is our
God, then answerably the Father of our spirits in the like peculiarness be
cause our Father. And so the proof of this fourth particular will add further
strength and confirmation to that we presented in the former.
Now that his being our God (which is the substance of the covenant of
grace) doth engage him to provide glory for separate souls, that one instance
of Abraham (the father of the faithful, and we all his sons personated in him)
is a sufficient evidence. God did profess himself the God of Abraham, Isaac,
and Jacob, and unto Abraham, Gen. xv. 1, personally, * I am thy abundant
reward (which respected the life to come), and his friend, 2 Chron. xx. 7.
Now the Scriptures of the New Testament do improve this relation of
God s unto us unto two inferences drawn from Abraham s instance, whereof
the one is the point afore us.
1. The first is Christ s inference from thence, that therefore Abraham s soul
lives, and Abraham, both soul and body, shall rise again, for God is not the
God of the dead, but of the living, Mat. xxii. 31. Thus Christ.
2. Paul s collection from the same promise is, that God had provided in
the mean time for Abraham s soul afore the resurrection a city, and an house
therein for him. Thus Heb. xi. 16, But now they desire a better country,
that is, an heavenly : wherefore God is not ashamed to be called their God,
for he hath prepared for them a city. To give light to this, Paul had repre
sented the story and case of Abraham, and the rest of the patriarchs, in the
verses afore, to have been this : that God had indeed promised the land of
Canaan to him and them, ver. 8, 9, whereupon, ver. 13, it is said that these
all died in faith, not having received the promises, being strangers in the
land ; yea, not having a foot of land in the land of promise, as Stephen
speaks, Acts vii. 5-7, and also Paul in the 9th verse of this Heb. xi. Now
then, when they died, what was it their faith expected instead thereof? The
10th verse tells us, He looked for a city whose maker and builder is God.
From which compared, observe that when he died, his faith was thus pitched
to look for this city instead of that land of Canaan promised. This was the
2 COR. Y. 5.] FOR THE SPIRITS OF JUST MEN. 23
expectation of their faith on their part. Well, but how doth it appear that
this flowed from God s having professed himself to be the God of Abraham,
&c., his .reward and his friend? You have this clear in the 16th verse,
where you have the whole summed up as the conclusion of the story, and as
the proof and ground hereof; but now they desire a better country, that is,
an heavenly. There is their faith and expectation when they should come
to die. Then it follows, Wherefore God is not ashamed to be called their
God, for he hath prepared for them a city ; which spoken in full answer to
that their expectation at their deaths, to shew that God, in professing him
self to be their God, he had thereby engaged himself, according to his own
intent in that promise, to make this provision for them at their death. The
words are express, Wherefore God is not ashamed. What should this
mean in this coherence, but that his declaring himself to be their G-od did
import and carry this with it, that he had provided this estate for them at
their death, even an heavenly ; and that otherwise (as the apostle glosseth
upon it) he had not come up unto the amplitude of, nor filled full this
covenanted engagement and profession of his being their God. Will you
have it in plain English (as we speak) ? If he had not made this provision
for their souls, he would have been ashamed to have been called their God.
Thus deeply doth this oblige him, that he is our God and Father, which is
the point in hand.
And judge of this in the light of all that reason we have hitherto carried
along ; and again, let this inference of the apostle mutually serve to confirm
us in all that reason. For poor Abraham to be driven out of his own coun
try by God, who called him to his foot, and said no more, but as a master
to his servant, Take your cloak and follow me (who must presently, without
more ado, trig, and foot it after his master), as Isa. xli. 2, and then to live
a stranger in the land of promise, upon the faith that God would be his G-od,
which faith in him was also to cease when he came to die. If this God in
this case should not have taken care to answer his faith in some greater way,
instead of the possession of Canaan ; and that after, upon his being turned
out of that country too, which he sojourned in during this life ; if God had
not provided another house, or country, or city for his soul, that was to live,
to bring it into, when it should be deprived of all in this world : the apostle
tells us, God (in this case) would have been ashamed to have been called
his God, which now, having provided so abundantly for him upon dying,
there is superabundant cause to say, God is not ashamed, for that is a
diminutive, implying that he infinitely exceecieth that their expectation
could be supposed to be.
Let us but view the force of this inference of the apostle s (and so of all
the reasonings hitherto read), but according to man, or what is found
amongst men (and God will be sure infinitely to surpass men in his ways of
favour). Take an ordinary friend, if his friend be turned out of house and
home, plundered, banished, driven out of all, as the steward in that parable,
Luke xvi., was, and comes to his friend at midnight, as in that other para
ble, Luke xi. 5, 6, will not his friends entertain him into their houses, as
ver. 9 of Luke xvi., yea, and rise at midnight to do it ; as ver. 5, 6, in that
parable of Luke xi. ? * Shall profession of friendship engage and oblige men
to do this, and shall not God s professing himself to be our God, Father,
Friend, engage his heart much more ? Nay, will he not so entertain them
as shall exceed all wonderment ? What need I say more than this ?
Wherefore, He is not ashamed to be called their God. He will therefore
give you an entertainment that shall be worthy of his being your God.
The fifth and last consideration is, that these separate souls having done
24. AN IMMEDIATE STATE OF GLORY [2 CoR. V. 5.
and finished all their work, that in order to glory, God hath appointed them
for ever to do, they now at death appear afore him as a judge and rewarder;
and that is the fifth relation moving God to bestow at this season such a
glory on them. How that then the soul returns to God, you have heard
again and again out of Eccles. xii. 7 ; and that it is upon the account of his
being the judge thereof at the end of their work in this life, the Chaldee
paraphrase hath long since glossed upon it, * It returns to God, that it may
stand in judgment afore him. In this life it came unto God by faith, as
the apostle speaks, Believing that God is, and that he is a rewarder of
them that diligently seek him, Heb. xi. 6 ; and now at the end of its faith,
it comes unto God for the reward of its faith, as some interpret that 1 Peter
i. 9, which we so largely have insisted on. This is certain, that in that
promise to Abraham to be his God, he intended and included his being to
him an exceeding great reward, Gen. xv. 1. And so we come to connect
this fifth head with the foregoing. And, therefore, if the being his God
moved him to prepare that city against his death, as hath been said, then
surely his being his reward doth also then take place. I shall not omit it,
because it falls in the next chapter, Heb. xii. 23, that in that stupendous
assembly of heaven, God the judge of all is mentioned between the church
of the first-born which are written in heaven, this afore, and the spirits of
justified men made perfect, this after it ; for there are none of these first
born, or the spirits of just men, do come to sit down there, but they pass
the award of this judge first, for they sit down by him ; and surely, having
done all their work in the time of that day is allotted to each man to work
in, it is a righteous thing with God to give them a reward in the evening of
this day (which is Christ s time set for rewarding, and it is the twelfth and
last hour, succeeding the eleventh of the day, Mat. xx. 6 and 9 compared),
which is when the night of death comes.* Now there is a law given by
G;od, that the wages to a man hired should be given him (by him that set
him awork) in his day ; that is, says the Septuagint, the very same day, so
as his work, or the wages of his work, abide not with thee all the night until
the morning, says God, Deut. xxiv. 15. Did God take care for hirelings,
when their work was done, not to stay any space of time, no, not a night,
and doth he not fulfil this himself unto his sons that serve him ? Surely
yes, he defers not, nor puts them off to the morning of the resurrection, as
the psalmist elegantly calls it, Ps. xvii. 15. It abides not with him all
that dark and longsome night, or space after death, in which their bodies
rest in the grave, which is termed man s long home, Eccles. xii. 5, and
* the days of darkness are many, says Solomon ; no, he rewards them in the
evening of the day, besides what he will add to it in the morning. It is
observable that, Rev. vi. 9, 10, concerning the separate souls slain for
Christ, that whilst they cry for justice on their enemies only : And when
he had opened the fifth seal, I saw under the altar the souls of them that
were slain for the word of God, and for the testimony which they held ; and
they cried with a loud voice saying, How long, Lord, holy and true, dost
thou not judge and avenge our blood on them that dwell on the earth ? that
they had white robes given them to quiet them in the mean time : ver. 11,
And white robes were given unto every one of them ; and it was said unto
them, that they should rest yet for a little season, till they heard that ven
geance also was executed on that Roman empire for their blood shed. And
thus to deal is a righteous thing with God.
Thus you have seen the point confirmed from all sorts of relations that
God bears unto us, by congruous reasons, that so it becometh God, the
* See Brugensis, Maldonat. &c., Lev. xix. 13.
2 COR. V. 5.] FOR THE SPIRITS OF JUST MEN- 25
great God, to do : He that hath wrought us for this thing is God. And
so much for this first branch of this second doctrine.
The second branch of the second doctrine.
That there is a glorious contrivement and workmanship carried on in this
dispensation of his, like unto the great God indeed.
This carries on this point yet higher, for it is not only an ordination
becoming God (upon the respects mentioned), but there is an artifice, a
workmanship in it, such as he useth to shew in his works of wonder, even
in this, that he should work upon men s souls in this life, and then bring
them into a glory he had in the mean space been a- working also for those
their souls. This is the great God indeed.
When God secretly bestows cost and curiosity in preparing matters for
such or such an end ; and then again, as hiddenly, hath laid out a greater
art, skill, and workmanship upon that end itself ; and then hath exactly
suited and matched the one to the other, when all comes to be finished, and
both wrought and brought together, then will an infinite surpassing glory
arise unto God out of all, which deserveth to have this notoriety (that is
here) put upon it. He that hath wrought this for that, is God ; and lo,
this is found here, which is demonstrated, if we view,
1. Each of these workmanships singly and apart.
2. Jointly, as designed and fitted each to the other. !
1. Each singly. If there were no such ordination of the one for the
other, yet so considered, they deserve to have each an * He that wrought
this is God, to be written under it.
2. For his artifice, in working us in this life. Learned Cameron*
hath but one note upon this whole fifth chapter, and it falls to be upon this
very word, who hath wrought, and it is this : this word, saith he, d ds xarso-
yaffd/A&vog, as used by the Septuagint, signifies rem expolire rudem et iiifor-
mem, to polish a thing that is rude, and without fashion ; for which he gives
instance out of Exod. xxxv. 33, in Bezaleel s work (whom, as the 31st and
32d verses speak of him, God hath filled with his Spirit in all wisdom, in
all workmanship, to devise cunning work ). And again, the same word is
used of the temple- work (that other was for Moses s tabernacle), 1 Kings
vi. 36, by Solomon, which, how transcendent a structure it was, you have
all read and heard. An infinitely surpassing art, then, hath the Spirit him
self (who is the immediate worker in this) shewn in the framing, and hewing,
and curiously carving and engraving those living stones, that grow up into a
* temple unto God, 1 Peter ii. 5, especially considering the utter remote
ness, indisposedness, yea, crookedness and perverseness in the matter wrought
upon (our souls filled with the contrary form and workmanship of Satan).
Ye are his workmanship, says the apostle, Ephes. ii. 10. And truly, if
we could enlarge upon all the varieties of dealings God useth to each soul to
work it, the several sorts of gracious dispositions he impresseth and carveth
upon it, the manifold actings of every soul drawn forth by him, you may take
a view of some in the very next chapter to that of my text, 2 Cor. vi., from
the 4th verse. * In much patience, in afflictions, in necessities, in distresses;
ver. 5, * In stripes, in imprisonments, in tumults, in labours, in watching,
in fastings ; ver. 6, By pureness, by knowledge, by long- suffering, by kind
ness, by the Holy Ghost, by love unfeigned ; ver. 7, By the word of truth,
by the power of God, by the armour of righteousness on the right hand
and on the left; ver. 8, By honour and dishonour, by evil report and good
report : as deceivers, and yet true ; ver. 9, As unknown, and yet well
known ; as dying, and, behold, we live ; as chastened, and not killed ; ver.
* In his Myrothecium.
26 AN IMMEDIATE STATE OF GLORY [2 CoE. V. 5.
10, As sorrowful, yet alway rejoicing ; as poor, yet making many rich ; as
having nothing, and yet possessing all things. Ver. 11, * ye Corinthians,
our mouth is open unto you, our heart is enlarged. What a glorious em
broidery upon the soul of a poor believer will in all these things appear, when
finished : Ps. xlv. 13, 14, The King s daughter is all glorious within ; her
clothing is of wrought gold. She shall be brought unto the King, in raiment
of needlework. 2. For his art and workmanship bestowed in the glory of
the soul in the other world ; if any work (but Christ, God-man) be his mas
ter-piece, it is the framing of that house, and building, spoken of, ver. 1 of
this chapter, We have a building of God, a house not made with hands ; and
the llth of the Hebrews, ver. 10, expressly useth two artificial words, rs^vt-
rq$, the artificer in it, and dqf&iovgybs, the artificer in it, and the builder of it,
that is, who hath shewn his art and skill in building of it. So then, in each,
his workmanship appears. 1 do but add this towards the confirmation of
the main point m hand.
Hath the great God perfected both works upon the soul as much as he
means to work in heaven ? Also prepared a building for it ? And will he
then (think we) let both lie empty ? Of the one, says Heb. xi. 16, He
hath prepared for them a city ; of the soul, in like manner, he hath wrought
us for this self-same thing ; will God (think we) leave this his house to stand
desolate, when he hath been at such cost in both ? Doth any man or land
lord build or repair an house, and then let it lie empty, when he hath a tenant
fit for it ? God is said not to be a foolish builder in respect to perfecting ;
and he is much less a careless builder, to neglect to take his tenants into it,
when both are ready and fitted each for other. This for the first, viz., the
consideration of each singly.
2. Let us consider then, next, jointly, that it is, as they are in such a
manner wrought apart, so as to suit and match one the other, when brought
together in that manner, as it must be said of them, For this thing hath
God wrought us ; yea, and therein it is he hath appeared to be the great
God.
For therein, even to wonderment, doth the glory of God in his works ap
pear ; and that he is wise in counsel, and wonderful in working, when he
hath hiddenly contrived one thing for another, whenas each are in them
selves, and apart glorious. It is said by David of himself (and it is true of
all men in their measure), Ps. cxxxix. 15, I was made in secret, and
curiously wrought in the lowest parts of the earth ; that is, in my mother s
womb, as the context shews ; which are termed the * lower parts of the earth, as
when Christ is said, Eph. iv. 10, to have * descended into the lower part of
the earth ; that is, to be conceived in the womb of a virgin. When a child is
born, a lump of flesh, animated with a soul, comes forth, * curiously wrought,
&c., but wrought for what? In David s person (in which this was spoken),
it was for a kingdom, the supremest condition of enjoyments in this world.
But in every other man (that is born) it is that he was curiously wrought, in
a fitness and capacity to all things that are in this world, made and prepared
exactly for it long afore it came into the world ; you may see it in Adam (our
first pattern) more lively. God was busy for six days in making this world ;
the angels all that while stood wondering with themselves, to what end, or
for whom all this was prepared, Job xxxvi. 7. At the end of the sixth day,
they saw God to set down into the world this little thing they called man,
and then they ceased their wonderment, for they saw all this world (pre
pared aforehand) set in man s heart, and all in man curiously wrought and fitted
for all things made in this world, richly to enjoy, as 1 Tim. vi. 17. We
may apply that in the text ; to this it appeared, * that he that hath made
2 COK. V. 5.] FOR THE SPIRITS OF JUST MEN. 27
this self-same thing is God; both works of wonder apart, and yet as fitted
to each other, all wonderment exceeding. I might much more enlarge
upon the suiting of Christ, the * head and husband, and the church his
body and wife, wrought and growing up to him in all ages, both apart,
secretly and hiddenly prepared, and each so glorious in themselves, and yet
put together. Let us defer our admiration hereat until the latter day. Just
thus it is in fitting the soul for that glory ; and again, that glory in heaven
for that soul : God works the one for the other apart. The very similitude
in the former verses do import so much. He styleth glory in heaven a being
clothed upon, and holiness here he compares to an * under-garment, which
that of glory is to be put over, or upon. There was never a curious artist
in making garments that ever took measure of the proportions of an upper
and under garment, to fit the one to the other, as God hath in proportioning
his work upon us here, and his preparation of glory for each of us in the
world to come. He hath took exact measure, and his law is (that designed his
own workings on both hands aforehand), that every man shall receive his
own reward according to his own labour, 1 Cor. iii. 8.
Now the artifice of God in both these lies in this, that each are hiddenly
contrived apart, and yet so gloriously matched as wrought one for the other ;
which is an argument as if two artificers, the one in the East Indies, the
other in the West, should the one make the case, the other make the watch,
unbeknown each to other, and both workmanships of the highest curiosity
in their kind, and when both brought together they exquisitely fit the one the
other.
And what ? Have I been telling you all this while an artificial plea
sant story ? Doth not this scripture tell the very same ? For a close, do
but now at last take a view and prospect of our apostle s whole discourse,
the round and circle whereof begun at chap. iv. ver. 16, and endeth with my
text ; and do you not find it speak (to use the text s language) the very self
same thing ?
1. He tells us there of an inward man renewed, whilst the outward is
a-perishing, to the end it may live and subsist alone, when the body is wholly
dissolved ; there he lays his foundation. And is not this all one with what
the text says ? God works us, these souls, day by day. Even as the child
is curiously wrought in the womb, to subsist of itself alone in this world, so
this inward man in that other.
2. He then immediately subjoins, ver. 17, that all afflictions, which are
nothing else but the perishings of this outward man, as also all things and
dispensations else that do befall us, they are secretly at work too all that
while ; so set to work by God, who works the inner man daily unto such a
measure of grace, and these to work, and by his ordination procure, a pro
portionable weight (for God works all these things in weight and measure),
1 our light affliction works for us a far more exceeding and eternal weight of
glory, as shall in a comely and in the exactest manner answer and suit that
curious workmanship on the inward man ; and it is observable that the same
word for working is used in that verse that is used in my text ; but yet these
are but outwardly a work, as inferior artificers or instruments. Therefore,
3. He further declares, verse 1 of this chapter, that God himself is at work
about this glory, who, as the master-workman, that hath the draught and
platform of all afore him, drawn by his own designing, he viewing the inward
work on us, the outward work of means and dispensations, and knows
aforehand what degree of holiness to bring us ultimately unto, he according
unto these, as patterns, is a-framing a building for us in heaven exactly suited
to the working of all the other ; which building he prepares and makes ready
28 AN IMMEDIATE STATE OF GLORY [^ COR. V. 5.
for this inner man, to entertain it when the body is dissolved. If our earthly
house were dissolved, we have a building of God, an house not made with
hands of either men or means, or of our own graces, but of G-od. But every
soul hath a state of glory proportioned to all these, ready built for it against
this time ; even as statues in stone a- e framed and carved, to be set up in
such a curious arch framed for them by the builder. Now, then,
4. Add but the words of my text, which is the close of this his discourse.
And it opens all the scene : He that wrought us for this self-same thing isG-od.
The apostle s conclusion answers his beginning ; he began in chap. iv. verse
16, and the circle ends in my text. And this is God who is wise in working,
and wonderful in counsel.
But there is a third point yet remains.
Doct. 3. That it is the interest and engagement of all three persons to see
to it, that a righteous separate soul be brought to glory at dissolution.
And this carries it yet higher, even to the highest, and gives the most
superabundant security and assurance of this thing that can be given, and
superadds above all the former.
But you will ask me, How I fetch this out of my text ? Thus :
1. You see here are two persons expressly named, God the Father namely,
and the Spirit. That is a rule that where the name God, and then some be
sides other* of the two persons, Christ or the Spirit, are mentioned there
with as distinct, there God is put personally, not essentially only, to
express the Father. Now, here the Spirit, or Holy Ghost, is mentioned dis
tinct from God ; for it is said, that this God hath given the Spirit ; which
also Christ so often speaketh of the Father, as I need not insist on it.
2. It is another rule, that in any scripture where two persons are men
tioned as concurring in any thing or matter, there the other third person also
must be understood to have his special share therein also ; as when he wisheth
grace and peace from God the Father, and from Jesus Christ, it is certain
the Holy Ghost is as specially understood, as indeed we find him in that
apostolical blessing as distinctly spoken of as the Father, or Christ. Thus
it must be here, Christ must be taken in, who also in John is so often said
to give the Spirit, when the Father gives him, as it is said here he hath, for
this same thing.
But, 3, you have even Christ also not far off interested in this self- same
thing, in the next verse, and ver. 8, absence from the Lord whilst in the
body, ver. 6, and present with the Lord when separate from the body, ver.
8. This Lord is Christ ; the phrase of the New Testament concerning
Christ runs in this style, to be with Christ, this day with me, to be where I
am, and see my glory ; so Christ. To be with Christ is best of all, and we
shall be ever with the Lord ; so Paul.
Use 1. Doth God work us for this thing ere he brings us to it? What
hath God wrought hitherto upon thee or thee, in order to this end ? It is a
blunt question, but the text puts it in my mouth : How many souls are there
living in the profession of Christianity that know not what this means, to
have a work wrought on them (anew upon them) over and above what moral
honesty (which was nature s portion) and the common possession of Chris
tianity adds thereunto, by custom and mere education. An honest Turk pro
fessing also and observing the principles of his religion, upon the ground of
his education only (and a religion every man must have), will as soon go to
heaven as thou ; for all thy religion is founded but upon the like foundation
that his is. I tell thee, that Christian religion is not a thing so cheap ; nor
salvation by Christ at so low a rate. Thou must have a work upon thy soul
* Qu. either ? ED.
2 COR. V. 5.] FOE THE SPIRITS OF JUST MEN. 29
suited unto all the truths thus professed in the power and efficacy of them.
They must enter thy soul by a spiritual faith and frame, and mould it anew
to a likeness to them. Carry home therefore the caveat our apostle hath put
in verse 3, If so be that, being clothed, we be not found naked of grace and
holiness wrought, and Christ s righteousness by spiritual efficacious faith ap
plied, faith in earnest, bowing the soul to be obedient unto Christ, as heartily
and as honestly as it expects salvation by Christ, as without which thou wilt
never be saved. This is our religion ; and when at death thy soul (thy poor
lonesome soul) being stripped of all things in this world, even the body and all,
shall come before the great God and Jesus Christ, what will the inquiry be ?
as Mat. xxii. 11, When the king came in to see the guests, he saw a man
had not the wedding garment ; he spied him out : And the man was
speechless, ver. 12. Take him and bind him, says he, and cast him into
utter darkness, ver. 13. The other that were clothed were admitted unto
the marriage ; and (as the psalmist, the words of which are here alluded to)
she was brought unto the king (the very title which in both these places is
given to Christ ; see ver. 11) in raiment of needlework ; and this clothing is
of God s working ; and so my text falls in with both. There is no admission
unto Christ without it. This is the first use.
Use 2. Hath God begun to work this good work in thee ? He will perfect
it : whereof the text gives this assurance, that he hath wrought it for this
thing, that is, for this end, and God will not lose his end. Besides, he says
he hath given earnest.
Use 3. Thou saint, be content to live, for whilst thou livest thou art under
God s working in order unto glory. Value life ; it is a season of being
wrought upon. And to be sure, thou shalt live no longer, than whilst God
is some way or other a-working this. What an advantage it is that all thy
sins, occasioned by living long, shall surely be forgiven, and nothing of thy
score be uncut off for thee, but all the righteousness that is wrought upon
thee, and wrought by thee, and therefore wrought by thee because upon
thee ; for being wrought upon, we work, acti agimus, and all is rather God
hath wrought us, than that we have wrought. All thy righteousness, I say,
shall remain for ever, 2 Cor. ix. 9. All the time thou remainest in this
life, thy soul is ripening or maturing for glory.
How great a comfort is that ! In explicating the doctrinal part, I gave
instance of a child in the womb curiously wrought, Ps. cxxxix. 15, all that
time, in order to its living and subsisting afterwards in this world. It is a
dark place the womb, which the child is wrought in ; and it lives there in a
stifled condition. It cannot breathe ; it takes nourishment but at the navel,
a way invented and prepared of God merely for that season ; it lies boiling,
tossing, and tumbling, and sleeping away the most of its time, and gives now
and then a faint stirring, to shew it is still alive ; and it is a life scarce worth
the name of life. Well, but all this is a being wrought and fitted to live
another freer and braver life in this world. And this is your present case.
1 Your life is hid ; it is to come ; all that you find in this world is but that
God hath wrought you for the self-like thing. And if this child we speak
of should be forced out of the womb afore the due time, it would have the
more imperfect life in this world. So here, if you could suppose a saint
should die afore the full birth of his soul s being wrought on ; therefore be
content to wait God s leisure until your change shall come.
Use 4. No matter what befalls thee, so it works towards this end. Let
whatever be, so thou findest God to go on with this design, that he works
upon thy soul ; be it upward, in communion with himself, or downward, in
disowning thyself, thy vileness and corruptions, so it works. Thou hast
30 AN IMMEDIATE STATE OF GLOKY. [2 COR. V. 5.
afflictions that break thy heart (as reproach broke Christ s heart, says the
psalmist in his name) ; no matter, so they work upon thy soul. Know then
they are set awork by the hand that sent them, to work a far exceeding weight
of glory for thee, Philip, iii. If by any means, says Paul, no matter what,
so the work go on. A carver somes with his chisels, and cuts off this piece,
and cuts in to that part of the stone ; no matter, a stately statue, bearing
the image of some person of honour, is to be set up for perpetuity, and is
accordingly a-framing. So though God carves his image out of thy flesh, no
matter. Comfort thyself, and think not much at any condition, whilst, as
St Paul says, Philip, i., it turns to thy salvation. Election sent thee not
into this world to have a great name (perhaps God will load it), nor to be
rich, or to have power, but to work thee for this self- same thing. And if
thou seest that plough agoing, though it makes deep furrows on thy back,
yea heart, yet so that this seed be sown therein, rejoice, for thou shalt bring
thy sheaves with thee. For myself, so that I find election pursuing its
design of making me holy, and blessing me with spiritual blessing in heavenly
places, as Eph. i. 4, I care not (I would not care) what befalls me in this
world.
THE GREAT INTEREST OF STATES AND
KINGDOMS.
TO THE HOXOUBABLE HOUSE OF COMMONS,
ASSEMBLED IN PARLIAMENT.
I HEBE present you with one piece of the counsels of God, next those of his
disposing the eternal conditions of persons of all other the greatest, as which
concerneth the temporal salvation or destruction of kingdoms and nations,
which, next to his saints therein, are dearest to God, as his patience towards
them shews ; a subject which, had it been set out according to the merit of
it, would of itself have fallen at your feet, who are the representative body
of this nation and kingdom, and entitled itself to no other dedication than
to you. But Providence having brought it forth in the way of an ordinance
of God, preaching in your ears (though rudely), and you having been pleased
to own it, it is become yours by all sorts of interest.
It is certain that God did not bring that last and fatal desolation upon the
Jews until all states and ranks of men amongst them had conspired against
the Lord and his Anointed and his followers ; nor did he bring upon them
that their first captivity, until all sorts had corrupted themselves, the great
men had broken the yoke, the prophets prophesied falsely, Jer. v., the
priests did bear rule by their means, and the people loved to have it so ; and
then, as the prophet adds, * What will you do in the end thereof ? and yet
therein God did not regard so much what the people as what their rulers
did. I said (speaking of the people), Surely these are poor, these are
foolish, I will get me to the great men ; but these have all together broke
the yoke, and burst the bands, ver. 4, 5. Our comfort therefore is, we can
not be undone without you, nor you without failing in this, which is our
greatest interest : an error which, if this kingdom should, after so much
bleeding, err a second time, is like hereafter never to be mended. Your
preservation and guidance in this is, above all other, the constant and daily
prayer of,
Your most humble Servant,
THO. GOODWIN.
VOL. XII.
THE INTEREST OF ENGLAND:
A SERMON PREACHED AT THE LATE FAST BEFORE THE
COMMONS HOUSE OF PARLIAMENT.
He suffered no man to do them wrong ; yea, he reproved kings for their sakes;
saying, Touch not mine anointed. Ps. CV. 14, 15.
THE words I have read, and those from the 10th verse, as they hold forth
the first rearing of the church of the Jews in Abraham and the patriarchs,
so they are intended as the first primitive instance and original pattern of
God s care and protection over his people in all ages, and likewise of his
proceedings with all states and kingdoms, according unto their dealings with
his people, wherever east among them, to the end of the world ; exemplified
in what was done for their sakes, and towards them and their families.
The story itself of Abraham, Isaac, and Jacob, which these words refer
to, and how God reproved Abimelech, king of Grerar, and Pharaoh, king of
Egypt, and others for their sakes, you may read in the 12th, 20th, and 26th
chapters of Genesis ; and of commands given forth concerning them, to do
them no wrong, yea, not to touch them ; declaring also of Abraham, Gen.
xx. 7, that he was a prophet, and so not to be injured. Only what in the
story is uttered scatteredly and in several places, is by the prophet David
summarily put together : Touch not mine anointed, and do my prophets
no harm.
There is a controversy upon these words, Touch not mine anointed,
that they should be intended principally of kings, and of these patriarchs as
under the notion of kings. I shall but clear it in a word.
Whether these patriarchs were kings or no, I will not now dispute. Abra
ham is called a mighty prince by the children of Heth, Gen. xxiii. 6 ; yet,
however, here the Holy Ghost speaks of Abraham, Isaac, and Jacob as re
presenting the people of Israel, and his scope is to shew God s care and
protection of his people by their example ; which is clear, 1, by all the
current and stream of the whole psalm. All that goes before, and which
follows after, is wholly to shew his care of the people of Israel from first to
last. But as for kings, or God s care over them as such, we may say, as
Paul in another case, Heb. vii. 14, Of that tribe the Holy Ghost speaks
nothing ; that is, in this psalm nothing, as touching monarchy (as he there
says nothing as concerning the priesthood).
PS. CV. 14, 15.] THE GEEAT INTEREST OF STATES AND KINGDOMS. 35
And, 2, then the words in the 12th verse, which speak of the persons of
these patriarchs when they were but a few men in number ; yea, very few,
refer not to kings, nor unto these patriarchs as such ; for he speaks of their
whole families, their wives, children, and servants ; yea, these three patri
archs, Abraham, Isaac, and Jacob, they were all alive at once : Isaac was
above seventy years old afore Abraham died, and Jacob fifteen, and but one
of these could have been king at once ; and yet you see he speaks of them
all complexedly, and as making a company together ; when they were few,
and very few, he said, * Touch not mine anointed.
Yea, 3, it is so far from being meant of them as kings, that it is expressly
said, in the words of the text, He reproved kings for their sakes ; therein
speaking of them as of a sort of people distinct from kings, and yet of a
higher and dearer value with God, than those kings reproved for them.
But it will be said, that if it should not be meant of them under the rela
tion of kings, yet, however, as of persons extraordinary ; and therefore this
charge and instance cannot be drawn into a pattern of God s care and pro
tection over all saints, and the people of God, which is the scope which I
have put upon the words.
I answer, that though indeed their persons were extraordinary, yet here
they are withal set forth as representing the people of G-od, whom they were
the fathers of. It is clear by the 8th verse, He hath remembered his
covenant for ever, the word which he commanded to a thousand genera
tions ; the performance of which covenant, to confirm the truth of it, he
exemplifies by the story of God s providence over these. What, therefore,
he saith of these anointed ones here, it extendeth to a thousand generations
to come ; and as Abraham in other things was a common person, in faith
justifying he is made such, Bom. iii. ; in faith as sanctifying, James ii. ; in
being heir of the world, Rom. iv. 13, so is he here also, and Isaac and
Jacob with him, in their anointing.
But you will yet say, It is true they may be understood as common per
sons, representing indeed the nation of the Jews ; but yet will what is here
said be warrantably extended to the believers of Jews and Gentiles under
the New Testament to the end of the world ?
I answer, Yes. For the covenant that God made with Abraham was to be
1 heir of the world, as well as heir of Canaan, so Rom. xiv. 13. And ac
cordingly in other things the analogy holds for them with these here. For
as these, so the saints, they are called strangers and pilgrims, scattered and
dispersed in all nations. So Peter speaks of them, even as here he calls
these strangers, verse 12, when they were but few in number, and strangers
in the land, as the saints in the world. To give parallel places of Scripture
to strengthen this. In the Old Testament, in the 45th Psalm, you have a
prophecy of the Church of the New Testament, under the type of Solomon
taking Pharaoh s daughter, who was a Gentile, into his bed, as Christ, of
whom he was the type, one day should do the Gentiles : which church is
made that great mother that shall have such multitudes of children, Gal. iv.
Now of those children of the church of the New Testament as the mother,
and of Christ as the father, the 16th verse of that psalm thus speaks : * In
stead of thy fathers shall be thy children, whom thou mayest make princes
in all the earth. The meaning whereof is this, that in the stead of these
great patriarchs and other the fathers of the Jews (spoken of in the text),
shall succeed others, the children of the New Testament, even all the saints,
as successors of them ; and as they were as princes in all lands they came
into here, * so shall thy children be, says the psalmist there. And the 7th
verse of that psalm calls them anointed, and so speaks also in the language
36 THE GREAT INTEREST OF [Ps. CV. 14, 15.
of the text, when under that notion he commands not to touch them. That
verse speaking of Christ, saith, He is anointed with the oil of gladness
above his fellows ; namely, these his fellows and children, spoken of verse
16. You have at once, as the great anointed one, Christ, so all his children
called anointed ones also ; and as they are his fellows, so anointed too.
Thus you have all meet : Abraham and the fathers, the anointed ones of the
Old Testament, Christ and his saints, the anointed ones in the New, in their
stead ; and both princes and strangers in all lands ; and so of the one as
well as the other this charge is here intended, Touch not mine anointed,
&c. And to this accords the language of the New Testament : the whole
mystical body is called Christ, 1 Cor. xii. 12 ; and believers his fellows are
said to have received an anointing, 2 Cor. i. 21, 1 John ii. 27; yea, and
elsewhere the reason of this their preservation, and God s protection over
them, is put upon this very anointing : Isa v x. 27, The burden shall be
taken off thy shoulder (speaking of the oppression of God s people), and the
yoke shall be destroyed, because of the anointing.
Having thus explained the words, I come to those observations which I
shall make out of them, and insist on at this time. I resolve the words into
these three parts.
1. Here is the nearness and the dearness of the saints unto God. They
are dearer to him than kings and states, simply considered ; that is, other
wise than as they in their persons are also saints ; for you see that for their
gakes he reproved kings, and so sheweth that ke preferreth them to kings.
2. Here is the great danger to kings and states, to deal with his saints
otherwise than well. Which appeareth many ways ; for he doth not only
in words give a charge not, to touch them, but he carries it in a high way
(for so God may do when he pleads their cause), Touch them not ; as if he
had said, Let me see if you dare so much as touch them ; and it is with an
intimation of the highest threatening if they should ; upon your peril if you
do ; for that is the scope of such a speech. And accordingly in deeds he
made this good, for the text saith he suffered no man to do them wrong ;
not that he did altogether prevent all wrong and injuries, for they received
many as they went through those lands ; but at no time did he put it up at
their hands, or let it go unpunished. In that sense he suffered them not.
You know how he plagued Pharaoh, king of Egypt, with great plagues, and
all his household, for Abraham s wife s sake, Gen. xii. And so Abimelech,
king of Gerar, the Lord cometh upon him with a greatness, and his first
word is in Gen. xx. 3, Behold, thou art but a dead man, afore he had first
told him why or wherefore, though then he adds the reason ; he brings him
upon his knees, ver. 4, bids him look to it that he give satisfaction to Abra
ham, and restore his wife to him again, ver. 7 ; and well he escaped so ; and
tells him also that he must be beholden to Abraham s prayers for his life.
* He is a prophet, saith he, and he shall pray for thee, and thou shalt live/
3. The third is the care and protection which God had over them, set out
and amplified, 1, by the number and condition of the persons whom he de
fended ; though few men of number, that is soon reckoned, for their power
and strength a few, or very small, sig fifaeavt, so the Septuagint in the
parallel place, 2 Chron. xvi. 19; as also, 2, by what he did for them: He
suffered no man, how great soever, to do them any wrong, how small soever ;
not without recompence and satisfaction; not to do it, though they had a mind
to it, though the people had an ill eye at them, Gen. xxvi. 11. God causeth
Abimelech to make a law on purpose ; Abimelech charged all his people in
Isaac s behalf, and of his family (which I mention, because it gives light to
the text), and speaks in the very words of the text, He that toucheth this
Ps. CV. 14, 15.] STATES AND KINGDOMS. 87
man or his wife shall be put to death, although they envied him, ver. 14,
strived with him, ver. 20, hated him, ver. 27.
I shall pass over the set handling the first of these, namely, the nearness
and dearness of the saints to God ; it will after come in well enough under
the second, as the reason thereof.
That main thing which I have singled forth to insist upon is, the danger
that is unto states to deal otherwise than well with the saints, God s anointed.
And the observation is plainly this,
Obs. That the dealing well or ill with the saints of God, it is the greatest
and highest interest of kings and kingdoms, on which their welfare or their
ruin depends.
I have the story of the whole world afore me, to glean demonstrations and
instances out of, to make good this truth ; but I shall endeavour to present
it to you under that prospect that runs through the story of the whole Bible,
my observation out of the story of which, and the sum and issue of all, is
this, that God from the beginning hath in his providence so ordered it, that
the greatest and most nourishing kingdoms and states should still have to
do with his saints and people in all ages ; and either they have been broken
by their ill using of them, or they have prospered by their well dealing with
them. You shall find this, I say, throughout the whole Scripture. My
text leads the round to all the rest, and I therefore indeed chose it, rather
than any other, though otherwise, as a bottom to this point, I might have
pitched upon others perhaps more full.
We will begin with the very first kings and kingdoms that you read of
after the flood ; how he reproved the king of Egypt and the king of the
Philistines for the sake of Abraham and Isaac, that I mentioned afore. Be
sides those there is mention of four kings, Gen. xiv. : Amraphel, king of
Shinar or Babylon, which was the first kingdom in the world after the flood,
Gen. x. 10, and was one of, yea, the first great monarchy. There is like
wise Chedorlaomer, king of Elam, or Persia, which afterward likewise proved
a monarchy ; for as Assyria and Babylon made the first, so you know Persia
was the next. You have two other kings more there confederate with these.
These four kings they brake in upon, and smote all the countries about.
They smote the Rephaims (giants) in Ashteroth Karnaim, and the Zuzims
(terrible ones) in Ham, and the Emims and the Horites in Mount Seir,
Deut. ii. 10, 11, and they returned and came to En-mishpat, which is Kadesh,
and smote all the country of the Amalekites and also the Amorites that
dwelt in Hazezon-tamar, as you may read, verses 6-8. And all the while
they overran these vast countries, where there was not one saint to be found,
they found no resistance, having but to do with nations, not saints in them ;
but unhappily to them, when they came to fight against the kings of Sodom
and Gomorrah, they light upon one saint, and but one, and that is Lot ; so
the 12th verse, * They took Lot, Abraham s brother s son (who dwelt in
Sodom), and his goods, and departed. Alas to them ; little thought they
what a prisoner they had. They took him in the crowd amongst the
wickedest people under heaven, a people so wicked, that one would have
thought God should so little have considered this one saint, to save him
from perishing, as that his vengeance should have taken the opportunity to
ruin these, though this one poor Lot had been involved in their destruction.
But you shall see how tender God is of his saints, Jer. iii. They had un
awares devoured an hallowed thing, one righteous Lot, and had taken him
but prisoner ; they had drunk poison, and all the riches and all the goods
they had taken they vomit up again, together with their own blood : the
Lord in this giving demonstration of that his care and skill, which Peter
38 THE GEEAT INTEKEST OF [Ps. CV. 14, 15.
makes observation of upon the story of Lot and the Sodomites: * The Lord
knows how to preserve the righteous, and reserve the unjust, 2 Pet. ii. 9.
And whom should God use to be the instrument to do this to ? Grod had
not many more saints then in the world, but only Melchisedec we read of,
and Abraham and his family, and God useth that one Abraham ; and he had
an army but of a few, and a very few (even as the text hath it), but three
hundred and eighteen men born in his house, ver. 14 ; he pursues them,
and smites them, ver. 17, with a great slaughter, and brought back all the
goods, and his brother Lot and his goods, &c., ver. 18 ; and thus they were
reproved. You see the text made good from the very first beginning of
kingdoms : he reproved kings for their sakes indeed.
Thus he began the world at first ; and this very victory is made a leading
case, a standing encouragement to the sons of Abraham, the saints, for ever
after. So you have it applied in Isa. xli. 2, * Who raised up (says God, to
raise up his people s hearts) the righteous man from the east ? namely, this
one Abraham, and called him to his foot. Follow me, I will be thy general,
said God to him, gave the nations before him, and made him rule over kings ;
he means these very kings you have heard the story of: * He gave them as
the dust to his sword, and as driven stubble to his bow ; he pursued them,
and passed safely, &c. Did God do thus then for one or two of his saints,
and will he not go on ? What saith the 4th verse ? * Who hath wrought
and done it, calling the generations from the beginning, and so having or
dained all the generations of Abraham to do the like exploits in their several
ages. I the Lord am the first, and with the last, I am he. I began to
do this with Abraham, and I will go on to do so, even to the last, for the
sons of Abraham. And that this is plainly his meaning appears by verse 8,
where he makes a general application of it to his seed : * But thou, Israel, art
my servant, Jacob whom I have chosen, the seed of Abraham my friend.
Therefore, saith he, verse 10, Fear thou not (thou worm Jacob, verse 14)
for I am with thee : be not dismayed, for I am thy God : I will strengthen
thee, yea, I will help thee ; yea, I will uphold thee with the right hand of
my righteousness. Behold, all they that were incensed against thee, shall
be ashamed and confounded : they shall be as nothing, and they that strive
with thee shall perish. All the whole chapter is nothing else but encourage
ment to all the seed of Abraham, from this very instance I have now given
you. And the text here confirms it, premising unto all those instances, He
hath remembered his covenant, the word he commanded to a thousand gene
rations.
The next kingdom in the world that flourished in those first times, that
grew to any greatness that we read of, was that of Egypt ; and though Ham
the founder of Egypt was cursed, yet as usually those God lays the greatest
curse upon he first begins to bless with outward blessings in the world, so
he did the seed of Ham, in that infancy of that new world. How renowned
a kingdom that then was, both for continued succession of kings in a race
(which Isaiah insinuates, chap. xix. 11), and for other greatness, the story
of Moses, and Herodotus, and other profane stories, do celebrate. It was, as
would seem, in those first times more flourishing than Assyria (the territories
of Assyria could not then be great, when such other three kings fore-men
tioned bordered about it, and when Chedorlaomer of Persia was the chief of all
the four, Gen. xiv. 4, 5). Now, see how still the Lord doth follow on this
his great design : he will have his saints to be cast upon this kingdom, and
to live therein ; and not only Abraham, and Isaac, and Jacob, but in the
end all their posterity. It is the next story the psalmist gives instance of to
the purpose in hand, and let us take it but as he relates it : saith he, verse
PS. CY. 14, 15.] STATES AND KINGDOMS. 39
17, * He sent a man before them, even Joseph, who was sold for a servant,
whose feet they hurt with fetters (Potiphar only did it, yet God lays it upon
the nation). But, as the psalmist observes, the Lord was even with them
for it, ver. 21 and 22. He made this man not only Lord of Pharaoh s
house, but he adds, to bind his princes at his pleasure, as they before had
done him. As Abraham afore, so Joseph now is another leading instance.
* To bind their kings with chains, their nobles with fetters of iron, such
honour hath all his saints, Psal. cxlix. He made this man a saviour to
them (as themselves acknowledge : * Thou hast saved our lives, Gen. xlvii.
25), and whilst they dealt well with him and his brethren, as he blessed
Potiphar s house for his sake, so he blessed the prince and all Egypt also
for his sake. And whilst Egypt was the nursery, or rather the granary (as
it was called anciently Horreum Eomani Imperil) to these anointed ones, the
people of God, so long it greatly flourished. But, verse 25, God turned
their heart to hate his people, and to deal subtilly with his servants (for
malice and cunning always go together in oppressing the saints), and how
they oppressed them you all know. But as he had reproved kings for their
sakes afore, and Pharaoh s progenitors among the rest, saying, Touch not
mine anointed, as here, so he begins with a message by Moses his ambas
sador, sent to that king of Egypt, and therein useth the same kind of lan
guage, Exod. iv. 22, 23, Thou shalt say unto Pharaoh, thus saith the
Lord, Israel is my son, even my first-born. There is only this difference
in the expression : the psalmist here calls them his anointed ; there, his
first-born. And it is as if he had said, Tell Pharaoh, I, Jehovah, am a
greater king than thou art, and therefore my first-born is greater than thy
first-born. And let my son, my first-born go, that he may serve me ; he
carries all high. And if thou refuse to let him go, I will slay thy son, even
thy first-born ; and so indeed he did in the end. They left not oppressing
the people of God (and the great quarrel was to let them go to worship) till
such time as God did overthrow that nation, with so great an overthrow as
no kingdom could have a greater, not totally to be destroyed ; and indeed so
great, as you hear no more of them till Solomon s time. There is not a
word of Egypt in all the time of Joshua, and of the judges, till you read of
Solomon s marrying Pharaoh s daughter. Here you see Egypt both blessed
while they dealt well with the people of God, and broken when they dealt
ill with them.
To let pass those petty kings of Canaan, overcome by Moses and Joshua,
let us come next to Assyria, which together with Babylon is reckoned the
first great monarchy. The beginning of the Assyrian monarchy being from
Babylon, Gen. x. 10, and the kingdom returning again to Babel, both are
justly reckoned but one, though in their several revolutions they were dis
tinct. This monarchy, in the infancy of it, Abraham had to do with, and as
you heard, overcame the king thereof. Egypt s king was also reproved for
their sakes, and Persia, and two kings more, God ordering it, that the
father and representer of the faithful should reprove and chastise those
kings whom his seed should after ruin. How the people of God were op
pressed, first by the Assyrian kings and then by the Babylonians, the story
of the Kings and Chronicles do shew, the Assyrian often oppressing them,
and at last carrying the ten tribes captive, as Babylon did the other two.
Now, to make short work of both, you shall find one scripture, Jer. L, where
you shall see them both put together in their ruin, and the ruin of both put
upon this, their oppression of the people of God. I mention that scripture
only because it summarily contains the whole: verse 17, says God, * Israel
is a scattered sheep, the lions have driven him away ; they were a scattered
40 THE GREAT INTEREST OF [Ps. CV. 14, 15.
people ; or as Junius and Piscator hath it, they were parva pecus, a little
flock, a few, and very small, in comparison of the nations, as the psalmist
hath it here ; and the lions drave them away. Who were these lions ? First,
saith he, l the king of Assyria hath devoured him, he seized as it were on
the flesh (Pul, Tiglath-Pileser, and Shalmaneser, oppressing and captivating
them, 2 Kings xv.) ; and last, this Nebuchadnezzar king of Babylon (he
speaks of him with scorn and indignation, This Nebuchadnezzar) hath broken
the bones. And because that he came last, and took away all as a sweeping
rain, therefore his anger riseth most against him : verse 18, Thus saith the
Lord of Hosts, Behold, I will punish the king of Babylon and his land, as I pun
ished the king of Assyria. Merodach of Babylon subdued the Assyrian,* Nebu
chadnezzar utterly ruins Nineveh, the head city thereof, and then Babel s time
comes to be wasted also, and the whole land therewith. Here is that monarchy
gone, you see, both Assyrian and Babylonian ; and whosoever were the instru
ment, this was the cause from God s own mouth. Add unto which, that in the
next chapter, Jer. li. 11, Because (says that text) it was the vengeance of
the Lord, and of his temple. And take in also verse 35, * The violence
done to me, and to my flesh, be upon Babylon, shall the inhabitants of Zion
say, and my blood upon the inhabitants of Chaldea, shall Jerusalem say,
then when they are destroyed.
Now there are a great many other kingdoms and nations, that bordered
about the Jews, whom God (as I remember) calleth his evil neighbours, for
their ill-will to Zion ; these all fell either by or with Babylon. Of these you
shall read in the 25th, 26th, 27th, and 28th chapters of Ezekiel, and so on.
G-od there sends the cup round to all the nati ons. All those nations certainly
had infinite provocations of national sins of all sorts against God amongst
them ; but you shall see still God there lays his suit and quarrel against
them only for their ill dealing with his people, to whom they were neighbours
round about.
He begins with the Ammonites, chap. xxv. 2, and what was her sin that
ruined her ? Ammon was but glad at the fall of the Jews. * Behold (saith
the 3d verse) thou saidst, Aha, against my sanctuary, when it was profaned ;
and against the land of Israel, when it was desolate ; and against the house
of Judah, when they went into captivity ; they did not help it forward, only
cried Aha. Therefore, saith God, ver. 4, * I will deliver thee to the men of
the east for a possession ; and ver. 6, * Because (as in speech, as afore, so
in gesture they expressed the like joy at it) thou hast clapped thy hands,
and stamped with the feet, and rejoiced in heart with all thy despite against
the land of Israel ; behold, therefore, I will stretch out mine hand upon
thee, and will deliver thee for a spoil to the heathen; I will destroy thee, &c.
The next that he mentioneth is Moab. She did but cast out a word ; so
verse 8, she did but only say this, Behold, the house of Judah is like unto
all the heathen ; now laid waste as they, and there is no difference in the
protection in their God over them, more than over the heathen themselves.
It was but this word cast out ; yet therefore saith the Lord, verse 9, Behold
I will open the side of Moab. He would break through and open his strong
frontier cities (as the next words explain it), break his ribs, and so enter into
his bowels ; and verse 1 0, < The Ammonites shall be no more remembered
among the nations. No other sin is mentioned, but this word about his
people.
He comes next to Edom, verse 12, who was the posterity of Esau and
their brother (as you shall hear anon), and of them he saith, Because that
Edom hath dealt against the house of Judah by taking vengeance, and
* Solianus Annales Tom, 4, An. Mund. 3333, An. 3452
PS. CY. 14, 15.] STATES AND KINGDOMS. 41
greatly offended, and revenged himself upon him ; therefore saith he, verse
13, I will cut off man and beast from it, and make it desolate. He riseth
still in his punishments proportionable to their sins, and to their dealings
with his people. And I will do it, says he, < by the hand of my own people,
verse 14, that were oppressed by them.
From Edom he carries the cup to Philistia, who, because they had an old
gradge against the Israelites, * a despiteful heart, to destroy them for the
old hatred, verse 15, Therefore I will execute great vengeance on them,
verses 16, 17.
In the next place, he comes to Tyre, poor Tyre ; I call her so, because as
of all the nations they were the most ingenious in themselves (insomuch as
Christ says, they would have repented, &c.), and most ingenious of all
nations else unto the Jews, that helped them to build the temple, and were
confederates with David and Solomon. And what was her fault ? A mere
temptation of love to herself, such as might befall any in the like case.
Read chap. xxvi. 2, * Son of man, because Tyrus hath said against Jerusalem,
Aha, she is broken that was the gates of the people ; I shall be replenished
now she is laid waste. The meaning is this, I shall now have all the trade.
You know Tyre lay nigh to Jerusalem, and it was a place of the greatest
trade and merchandise then in the world ; she was the mart of nations (so
she is called in Isa. xxiii., and in Ezek. xxvii. 3), and though she had the
greater trade of the two already, yet she rejoiced in this, that Jerusalem
should be laid waste, who had been the gates of the people, whither much
people came for traffic, as well as to me. Now, thinks she (and it was but
a self-loving thought), all the trade will wholly come to me, and I shall be
replenished and increased. No more. Yet, because it fell out to be uttered
against the church, for this, and for no other sin (there mentioned), must
Tyre be destroyed, as she was by Nebuchadnezzar, though, to fulfil the pro
phecy, he served twelve years in the siege thereof. And see how God pro
portioned her punishment to her sin : Wouldst thou have more customers ?
Thou shalt have enow. Behold, I will cause many nations to come up ;
what, for traffic ? No ; to come up against thee, as the sea causeth his
waves to come up ; the Babylonian soldiers shall be thy merchants that
shall take off thy goods off thy hands. And because that Tyre was a most
glorious people, he therefore spends two or three chapters upon the descrip
tion of her ruin.
In the 26th chapter he comes to Egypt. Egypt had been broken once
afore (as you heard) by the people of Israel, and reproved for Abraham s
sake. They were a false-hearted nation, that even Rabshakeh could afore-
hand prophesy so of them, in Isa. xxxvi. 6, Lo, saith he, thou trustest on
the staff of this broken reed, whereon if a man will lean, it will go into his
hand and pierce it ; so is Pharaoh king of Egypt to all that trust in him.
It was the genius of that nation to all that dealt with them. And as Rab-
shakeh had foretold of them, so it fell out ; and therefore the prophet
Ezekiel utters their sin against the church in Rabshakeh s language, chapter
xxix. 7, * Because they have been a staff of reed to the house of Israel. It
is a most elegant comparison, the similitude it looks many ways : 1, a reed
was a hieroglyphic of that country. Sanctius upon those words, Ps. Ixviii.
30, * Rebuke the company of the spearmen (so we translate it), but look in
the margins of your Bibles, and likewise the original will bear it, it is, * Re
buke the beast of the reeds; and he interpreteth this to be meant of Egypt,
the Chaldee paraphrase also interpreting it of that nation, it being a country
of reeds. On the bank of Nilus, and so throughout the whole country
(through the overflowing of that river), there were and are_such reeds and
42 THE GREAT INTEREST OF [Ps. CV. 14, 15.
canes growing, as nowhere in the world again besides (so Pliny* saith),
serving for pens, spears, arrowsf (as Pliny there), so for staves, arks, Exod.
ii. 3 ; and Egypt is called a beast of reeds, alluding further (as I take it) to
the crocodile, the proper beast of that country, which is an amphibion,
living both in land and water, and so usually lies amongst the reeds by the
river side, and there shrouds herself against the heat, as the elephant also is
said to do, Job xl. 21. And suitably we find that, Augustus having con
quered Antony and Cleopatra, the queen of Egypt, caused by way of triumph
to be stamped on his coin a crocodile and a reed,! as that which was put for
the hieroglyphic of that country, as the manner of the Romans was. And
the Holy Ghost here in Ezekiel long before seems to have given the same
coat of arms for that country and kingdom (perhaps according to the common
use), using both these apart of Egypt also. For first, in the third verse of
this chapter xxix., he calleth Pharaoh king of Egypt the dragon of the
rivers (which I believe hath reference to the crocodile in those rivers, which
is a kind of serpent, and beast also), and in the 7th verse after, which we
are now upon, to a staff of reed. Whereas in that 68th Psalm you see both
are put together, the beast of reeds, here in this 29th of Ezekiel, the
prophet having in his eye the common hieroglyphic of the country, turns the
similitude to their being a staff of reed ; that suiting his present scope,
which was to express their failing that confidence the people of God reposed
in them, and so becoming the fatal occasion of their misery. Because
(saith he, verse 6) thou hast been a staff of reed to the house of Israel,
when they took hold of thee thou didst break. They (as Cornelius a Lapide
upon the place) had provoked the Jews to rebel against Nebuchadnezzar,
promising to assist them : but though thou wert bacillus in promissione, a
staff in promises, yet but arundines in executione, a staff of reed, vain and
helpless in the performance (as he speaks). The prophet goes on. Yea,
thou didst not only break, but run up, and rend all the shoulder, and madest
their loins to be at a stand ; didst not only hinder, but hurt and weaken
them. The Lord comes upon them with his former Therefore; verse 8, Saith
the Lord, 1 will bring a sword upon thee, and I will cut off man and beast.
And so he goes on in three or four chapters to set forth their punishment,
and that relating, as the former had done, to this their unfaithful dealing with
God s people, as that sin that was the cause thereof, which is the point in
hand.
When the prophet had thus despatched Egypt, and threatened the like to
Assyria and Babylon (of which enough was touched before), he falls afresh
upon mount Seir and Edom, and contents not himself to have put them into
the common catalogue (which we have gone over) with the rest of the nations
in the 25th chapter ; but he returns again to a peculiar, special reckoning
with them in the 35th chapter (the reason of it we shall see by and by,
because they were their brethren ). * Because, saith he there, ver. 5, thou
hast had a perpetual hatred, and hast shed the blood of the children of Israel
by the force of the sword in the time of their calamity, in the time that their
iniquity had an end ; that is, when they had already suffered so much for
their sins that it might have been thought God had punished them enough,
* Lib. xvi. c. 36.
t Hence arundo for sagitta with the Latins, and the same word for a reed and a
spear (as here) in the Scripture.
t. And in Adrian s coins of gold also.
2 Esau, of whom both came, was called Edom from his redness, Gen. xxv. 30, and
Seir from his hairy hands. Esau dwelt in Seir, Gen. xxxiii. 14, 16, and was given
as a possession to his seed by God, Deut. ii. 5 ; and Esau was the father of Edom,
Gen. xxxvi. 43.
Ps. CV. 14, 15.] STATES AND KINGDOMS. 43
yet then do they begin their misery afresh : Therefore as I live, saith the
Lord, I will prepare thee unto blood, and blood shall pursue thee, &c. ; and,
ver. 10, he adds another reason, Because thou hast said, These two nations
and these two countries shall be mine (namely, their own, and that of Israel
adjoining), * and we will possess it. When Nebuchadnezzar had laid it
waste, they promised to themselves the possession of it, whereas the Lord
was there, as the prophet adds. They thought they might as easily conquer,
and enter upon the possession of it, as any of the other nations ; whereas
the Lord s presence was there, to keep possession for himself and his people
that belonged unto it. This was their sin, then follows their punishment :
Therefore as I live, saith the Lord, I will even do according to thine anger,
and according to thine envy, which thou hast used out of hatred against
them ; I will proportion my punishment accordingly. And he doth not
content himself only with his bringing of them in again here, but besides he
spends a whole prophecy upon them, the prophecy of Obadiah, whose mes
sage is taken up with nothing but threatenings against Edom, and resolving
all into the same quarrel : * For thy violence against thy brother Jacob *
Edom and Seir, as was said, coming of Esau, were brethren to the Israelites,
and God takes it infinitely more unkindly at their hands than at the hands
of the other nations therefore shame shall cover thee, and thou shalt be
cut off for ever. In the day that thou stoodst on the other side (that is,
behavedst thyself as a neuter that stood aloof), * in the day that strangers
carried away captive his forces, and foreigners entered into his gates, and
cast lots upon Jerusalem, thou wast as one of them, didst as much mischief
as the Babylonians.f Thou shouldst not have enured into the gate of my
people in the day of their calamity ; yea, thou shouldst not have looked on
their affliction (that is, as idle spectators, much less rejoicers in it), nor
have laid hands on their substance (nor have spoiled them of their goods),
in the day of their calamity, &c. Therefore is their punishment to a per
petual ruin, more heavy than any of the rest. Thus now you have also seen
an end of all these kingdoms that were neighbours about Jerusalem, and how
they were all reproved, yea, destroyed, upon this quarrel of touching and
meddling with his anointed, as the text hath it.
Now, let us go on to the other monarchies, the Persian and the Grecian ; you
shall see still that the story of them also makes good this great point in hand.
The Persian and the Grecian both had to do with the church ; but the first
of these, the Persian, seems rather an instance on the other hand, viz. of the
welfare and of the raising up of a nation and of a state for the people of God;
for God hath given some instances of blessing as well as he hath given of ruin.
The very raising up of Cyrus, and of that monarchy in him, it was for his
people s sake. The Scripture is express for this ; read Isa. xliv. 28, * Thus
saith God of Cyrus, He is my shepherd, and shall perform all my pleasure ;
even saying to Jerusalem, Thou shalt be built ; and to the temple, Thy foun
dation shall be laid. And go on to chap. xlv. 1, Thus saith the Lord to
his anointed, to Cyrus, whose right hand I have holden, to subdue nations
before him, &c. He calls Cyrus his anointed ; he calls Tyre an anointed
covering cherub also, Ezek. xxviii. ; and no other heathen princes else in all
the book of God. First, Tyre an anointed cherub, because he was propi
tious to the Jews, even as the cherub covering the ark.j Then Cyrus was
anointed ; because, as Sanctius well saith, Non minus studiose res curabat
Judaicas quam si Jud&orum esset, et non Persarum, imperator. He took as
* Deut. ii. 4, 5. God said to the Jews, Yon are to pass through the coast of your
brethren the children of Esau ; meddle not with them, &c.
t The psalmist also hath it, Ps. cxxxvii. 7. % (Ecolampad. in loc.
44 THE GREAT INTEREST OF [Ps. CV. 14, 15.
much care for the people of God, and the building of the temple, as if he
had been king of Jewry himself. And God calleth him likewise his shepherd,
even as he had done David, that was to look to his sheep. In the place I
quoted before concerning the Assyrian and Babylonian kings, Jer. 1., you
heard how he called them lions, because they scattered the sheep ; so the
expression is there, but here he calls Cyrus his shepherd, that shall perform
all his pleasure, and for that end raised him to all this greatness. For for
whose sake was it he had the nations given him ? Read the fourth verse :
For Jacob my servant s sake, and Israel mine elect, I have even called thee
by thy name ; I have surnamed thee, though thou hast not known me ; not.
for thy sake, but for my people s only. And although for a while some of
them kings made edicts to interrupt the building of the temple, yet the gene-
ralit} r of those kings went on in that course of favour which Cyrus had begun,
and were more favourable to the Jews than all of the other monarchies.
Darius Histaspis, mentioned Ezra iv. 24, permitted the Jews to go on build
ing it, as their poverty would suffer them ; and, after another interruption,
Darius Nothus,* Ezra vi., did put Cyrus his decree in force again, and allows
the expense of the finishing of it out of his own revenues ; and inserts this in
his revived decree, that the Jews might pray for the life of the king and of his
children, ver. 10. They also had of the seed of the Jews great men at court
with them, as Daniel, Mordecai, Ezra, and Neherniah, the two latter of whom
were sent by Artaxerxes to build the city of Jerusalem ; yea, and another of
their kings admitted one of that nation (through the providence of God) to
the royal bed. Ahasuerus married Esther, of the seed of the Jews, under
whom, and under othes of these kings, they had the greatest prosperity.
Now, as this favour to the Jews was the cause of the erecting that monarchy
at first, so surely of the continuance of it so long. Historians wonder that
it should stand so long, it being so loose and dissolute a court and state,f
and having so many great shocks. I can attribute it to nothing but this,
the eminent favour they shewed to the Jews, the people of God. And I shall
but cast in this observation more about it : when was it that it came to be
ruined and destroyed, but in the time of the latter Darius, then when Cyrus
(who had been God s shepherd) his seed was wholly extinct ? J For though his
seed by the male issue continued not to a grandchild, yet in the seed of Atossa,
Cyrus s daughter, wife to Darius Histaspis, the kingdom was continued in
his race. And to make the providence the more remarkable, whereas Darius
had sons before by another wife, yet the interest of Atossa for Cyrus s sake,
* Thus Calvisius, and Master Mede in his account of Daniel s weeks, pages 5-7,
which doth fall in the best, to accord all the years of Daniel s weeks. But if (as most
other chronologers) it had been Darius Histaspis that made that decree in Ezra vi. for
the finishing the temple, then it affords a greater observation to my purpose in hand,
namely, that God did take away Cambyses, Cyrus his son (whom they would have to
be that Artaxerxes, Ezra iv., that hindered by force of arms the building the temple
both in his father s days whilst he was prince of Persia, as Daniel x. 13 he is called,
or prorex in his father s absence and in his own), and that without issue; and so
Cyrus s issue male ended, being punished for recalling the favour granted. But Darius
Histaspis being chosen by the princes, God established the kingdom in him and his
seed, for his reviving Cyrus his edict. And, however, almost all agree in this, that
this Darius he hindered it not, but gave liberty for his time ; and is that Darius men
tioned Ezra iv. 24 (see Mede, Daniel s Weeks, page 7, in his marginal note), whom
therefore God blessed accordingly ; and yet regarded Cyrus also in this, that by his
daughter Atossa, wife to this Darius, his race continued.
f Therefore Daniel compares him to a slow unwieldy ram, as it were heavy with
wool and flesh, chap. viii. 7.
+ Diodo. Imitio. lib. vii.
$ E?xt -TTUV 70 xK7is, says Herodotus of Atossa, giving it as the reason of this suc
cession.
PS. CV. 14, 15.] STATES AND KINGDOMS. 45
carried the succession to Xerxes her son, Cyrus s grandchild. But that last
Darius, in and with whom that empire was destroyed by Alexander, was of
another race.* Such regard had God to Cyrus his shepherd, and his seed,
that favoured the Jews. But then it was, and not afore, that God threw
down that monarchy, whether for anything done against the people of God
or no the Scripture is silent.
Let us come to the Grecian monarchy, for that was the third ; some of
the story of which you have mentioned in Zech. ix., which is an apparent
prophecy of the expedition of Alexander; and as a late learned writerf
rightly saith, you may better know the meaning of the first part of that chap
ter out of Quintus Curtius and Josephus, than out of most commentators.
You read there of a prophecy of Tyre, that it must be taken again, so ver. 3.
Now Zechariah writ after the Babylonish captivity, therefore it is not that
former taking of Tyre by Nebuchadnezzar, but that latter by Alexander.
And what he says in the 5th verse of Gaza, and those other cities in Philis-
tia, Askelon shall not be inhabited, and the cutting off the governor of
Gaza, Quintus Curtius exactly relates the performance of it, and his cruelty
therein ; and it is usually noted as the first and greatest act of Alexander s
degenerating to barbarous inhumanity. Now, all that his rage against all
those cities that were neighbours to the Jews, was ordered by God, and fore
told by the prophet, but only to set forth the wonderful care and protection
of God towards his people, recorded ver. 8, that although Alexander was as
much incensed against the Jews (for their answer sent him of their resolu
tion to cleave to Darius, to whom they had sworn), yet as that 8th verse fore
told, I will encamp about my house, says God, because of the army, be
cause of him that passeth by, and because of him that returneth. When
Alexander went by, and when afterwards many other armies went to and fro,
God still encamped about his house. And though Alexander plundered or
destroyed all the cities round about, yet still Jerusalem and the temple were
preserved. Yea, Alexander s heart was so changed (as Esau s), that he went
in peaceably. And the high priest shewing him the prophecy of Daniel, how
the king of Grecia, that is, himself, should overcome the king of Persia, he
was thereby encouraged to the conquest of the king of Persia, and not only
spared them, but gave many immunities to the Jews ; and in that his expe
dition against Darius prospered accordingly.
Now that monarchy thus raised by him was divided into four parts, Dan.
viii. 22, all which are accounted to make up that Grecian monarchy.*
And in the latter end of their kingdom, says the 23d verse, when the
transgressions are come to the full, that is, when God meant to begin to
break it, and to put a period to it, and to reckon with them for their
other sins. This his wonted design sets his providence a-work, that they
should fall foul upon his people, and so be broken, as the former had
been ; and eminently, and above the rest, you have a little horn arising,
Antiochus, the successor of one of them (the story is clear in Dan. viii.), who
magnified himself against the people of God, the daily sacrifice, against
the truth, &c. ver. 11, 12, and in this God laid the foundation not only of
his ruin, but of the rest of the Grecian monarchy. This I might shew out
of Dan. ver. 25, * He shall be broken without hand, &c. ; but I will rather
do it out of the 9th of Zechariah (having already begun with that, and
shewed out of it the rise and proceedings of that monarchy in the first
* Alexander the Great, in his letters to Darius, and his speech to his soldiers
against Darius, affirms it. Arrianus. Curtius, lib. vi. as also Justin.
t D. Jackson, 8th Book of Commentaries on the Creed, sect. iii. cap. xvii.
J Joseph. Antiq. Jud. lib. xi.
46 THE GREAT INTEREST OF [Ps. CV. 14, 15.
horn thereof, Alexander) ; let us see what it says of the ruin of it, in that
which follows : ver. 13, When I have bent Judah for me, and filled the
bow with Ephraim (it is an elegant similitude), and raised up thy sons,
Zion, against thy sons, Greece, and made thee as the sword of a mighty
man : and the Lord shall be seen over them, and his arrow shall go forth
as the lightning, &c. Here the Grecian monarchy, in the last remainders
of it (the kings of Egypt and Syria, the Longidae and Seleucidae, who both
oppressed the Jews, being therefore called Greece,* because they were the
successors of it), is ruined : and by whom ? Even by the people of the
Jews, or for their sakes. God raised up the sons of Sion against these
4 sons of Greece ; God made Judah his bow, and Ephraim his arrows (and
when God himself will be the archer, weak arrows and instruments will do
wonders). And besides, that for their sakes God used miraculous and won
derful ways to ruin these enemies, the Lord shall be seen over them, 1 &c.,
ver. 14. God used the Jews themselves, the Maccabees, to vindicate them
selves against these relics of the Grecian empire, as the story in the book of
the Maccabees shews plainly (as interpreters upon the text have observed),
and particularly how Antiochus came to his end. And afterwards the ruin
of the whole by the Romans, it was for the Jews sake, and their quarrel,
and at their prayer ; it was by Ephraim being his arrow, and Judah his bow,
and God himself appearing from heaven against them. So then here the
Grecian monarchy is likewise broken upon the Jews. And thus we have
done with the Old Testament.
Now let us come to the New Testament. There was, first, the Jewish state ;
and, secondly, there was the Roman empire. Our Lord and Saviour Jesus
Christ, who was the eminent anointed one, he comes obscurely, and, as it
were, stealing into the world, who was to be King of all the world, in the
days of him who laid the first sure foundation and settlement of the Roman
empire, namely, Augustus ; and he comes to his own, to the people of the
Jews, over whom the Romans having the power, and a president amongst
them, our Saviour came to have to do at once with both these states.
And first for the Jews. Because that which befell that state for their deal
ing with Christ and his disciples, is the leading case of the New Testament,
as what was done to these kings and nations here in the text, and in the
story of Genesis, for their carriage towards Abraham, Isaac, and Jacob, was
the leading case of the Old, I will therefore begin therewith, and spend a
little time in the opening of it, so far as it concerns the point in hand.
And now you shall see that nation and state, of which hitherto you have
heard, that it had been for the rising or falling of all the monarchies, and
also lesser kingdoms round about it, itself to be the first of all other that
was broken and ruined under the New Testament, as an example to all the
rest that follow ; and broken not upon another whole nation like itself, but
upon a few, and a very few anointed ones in that nation, namely, our Lord
and his disciples : God altering now the way of his dispensation under the
New Testament, using but a few saints in nations (which is the most glo
rious) to effect the same design he did before by that whole nation of the
Jews under the Old : Rev. v. 9, He hath redeemed us (say they) out of
all nations (who are to him a royal nation, typified out by that whole nation
of Jews), whom now he maketh to be to all kingdoms (where they are
found), either a stone of stumbling, whereby they shall be broken, or a
sure basis and foundation of their welfare, according to their usage of them.
* They are called Greece, as the king of Persia is called king of Ashur, Ezra
vi. 22 ; and as Cyrus, Ezra v. 13, and Artaxerxes, Neh. x. 6, are called kings of Babel,
because successors to these kings.
PS. CV. 14, 15.] STATES AND KINGDOMS. 47
1 How the Jews used Christ and his disciples, we all know. The interest
of that nation, wherein stood it ? Not so much to have entertained Christ
for their temporal king, he avoided that ; hut to have received him for their
Messiah, and anointed Saviour. And that this was the interest of the nation
and its welfare, is clear hy that speech of Christ, Luke xix. 42, Oh that thou
hadst known, in this thy day, the things that belong unto thy peace ! he
therein intending as well the temporal peace of that nation, as the eternal
peace of their souls. As Tyre had stood to that day if they had repented
(as Christ speaks), so had Jerusalem also if they had known and kept to this
their interest. But they were so far from doing this, that they clean diverted
from it, and took up other worldly and politic interests of their own, to save
themselves by, which were their ruin. Yea (which I beseech you mark and
observe), the Lord did order it so in his providence, that even reason of
state, and a worldly cross interest to this should be the chief motive to
them of crucifying Christ, and so of the final desolation of that nation. For
which, consult first the llth of John, ver. 49, 50 ; say they (generally), * If
we let him thus alone, all men will believe on him, and the Romans will
come and take away both our place and nation. And what saith the great
high priest further upon it ? Ye know nothing at all, nor consider that it
is expedient for us, that one man should die for the people, and that the
whole nation perish not. And although this is there said to be spoken as
a prophecy (God guiding his mouth therein), yet withal, if you look into
the 18th of John, ver. 14, it is charged upon him to have been a wicked
counsel given (take it as it was intended by him), for there he is branded,
This is that Caiaphas that gave counsel to the Jews, that it was expedient
that one man should die for the people. How it might be both these, as
directed by God, and intended by him, would be too long to shew. But
take it as it thus came from him, and he takes on him as high priest to
speak as a deep oracle of state, and to utter a state maxim, with slighting of
his fellows, You know nothing, and his maxim follows, Better that one man,
who is not considerable, be taken away, than a nation perish. And yet he
therein had an eye to the priest s interest, that is, of himself and his fellows,
to keep up their honour, as well as to the preservation of the nation, though
he colours it over with that of the whole nation. For, in John xi. 50, the
words are, It is expedient for us (namely, priests), that one man should
die for the people. They were jealous of Christ getting the people from
them. You shall likewise find, that when the matter was brought to Pilate,
it was state interest also caused Pilate to come off to condemn him : The
Jews cried out, If thou let this man go, thou art not Caasar s friend : who
soever maketh himself a king, speaketh against Ca3sar. And the text adds,
* When Pilate therefore heard that saying, he sat down and condemned him,
John xix. 12, 13. When I read and considered this story, it made me
understand that, in 1 Cor. ii. 6, * We speak not the wisdom of this world,
nor of the princes of this world, that comes to nought ; but we speak the
wisdom of God in a mystery, which none of the princes of this world knew ;
for had they known it, they would not have crucified the Lord of glory. He
speaks of these very princes, the rulers of the Jews, and of Pilate ; and the
Holy Ghost, you see, maketh the very same observation upon it that I have
now done to you. They thought themselves wise, and they went upon axioms
of state in doing of it ; but had they known their interest, they would never
have crucified the Lord of glory. And the apostle, you see, gives this as the
greatest and most eminent instance of the folly of state policy which often
princes take up against Christ, and the wisdom of the gospel, the true wisdom.
And it is farther observable to this purpose, what likewise the apostle saith
48 THE GREAT INTEREST OF [Ps. CV. 14, 15.
in the following chap. iii. 17, applying the same in substance which he
here had observed upon their crucifying Christ, unto the defiling or destroy
ing the church of God, the saints, which is the point in hand, whom Christ
hath left behind him, out of the like carnal wisdom and worldly policy : If
any man defile or destroy the temple of God, him shall God destroy : for
the temple of God is holy, which temple are ye. Let no man deceive him
self. If any man among you seemeth to be wise in this world, let him
become a fool that he may be wise ; for the wisdom of this world is foolish
ness with God ; for it is written, He taketh the wise in their own craftiness.
As God caught those Jewish princes and priests in their own craftiness against
Christ, so he will forever do those that offer violence to his saints, especially
when out of state and worldly interests. That these Jews were taken in their
own craftiness, if it needed, might largely be shewn ; the thing they feared
and avoided was brought upon them : the Romans came and took away their
place and nation to this day ; yea, and it was greatly occasioned by the same
motive which in policy they embraced, whereby to avoid it.* For as the
rising of many false Christs was the curse of that nation for refusing the true,
and is made the sign of their destruction by our Saviour, Mat. xxiv., so it
was the Jews proneness to believe that their Messiah should come about that
time, and deliver them from the Roman yoke, that the more encouraged them
in their rebellion and revolt from the Romans, which occasioned their utter
destruction by them. And so Tacitus, yea, and Josephus also, did thereupon
interpret that Jewish prophecy, of the king of the world to come out of Jewry,
of Vespasian himself, that was the destroyer of them (he coming a victor out
of Jewry, who was Lord of the world), God thus retorting out of the mouths
of these two witnesses, a heathen and a Jew, their former sin in rejecting
their natural Lord, the true king (indeed) of all the world, his Son. Thus
returning, I say, with the highest reproof upon these Jews, by this, that that
emperor of Romef (their enemy and destroyer, together with his sonj)
should obtain and carry away the repute of that prophecy (they relied upon,
too late), and this because they came out of Judea, from the executing that
vengeance the Jews had by this brought upon their own heads ; this having
been manifestly the destruction of that nation, and being likewise the pattern
of the New Testament. Give me leave to give you this further observation
by the way about it : that God disposed in his providence so, that all states
and sorts of men among them should have their hands in it, because God s
purpose is not to destroy any nation for his people s sake, till all sorts therein
* It is the interpretation of Dr Jackson, which, because it openeth a scripture, I
will give in his own words : Out of this undoubted pre-notion, that this was the very
time wherein the Lord had promised to deliver this people from the hands of their
enemies, they became so prone (as the event proves they were) to take arms and rebel
against the liomans, partly about the time of our Saviour s birth, but especially after
his resurrection. There was no man of great might or potency among them, which
did not take upon him to promise this people s deliverance from the Eoman yoke ;
and the multitude were as prone to believe every one that would take upon him the
name and title of a saviour, or deliverer. The foresight of this proneness in great
ones to promise salvation to this people, and the people s proneness to believe them,
did occasion our Saviour to give those admonitions to his disciples, Beware of false
Christs, Mat. xxiv. 4, Mark xiii. 6, Luke xxi. 6, which would arise in Jewry before the
destruction of Jerusalem, with such fair enticing promises and pretences of deliverance,
that if it had been possible, the very elect should have been deceived by them. (In a
sermon upon Luke xxi. 25.)
t Vespasian. + Titus.
t His blood be upon us and our children, said they, who had formerly said of the
greatest kingdoms in their ruins, My blood upon Chaldea, shall Jerusalem say, Jer.
li. 35.
PS. CV. 14, 15. J STATES AND KINGDOMS. 49
concur in their ill using of them. The second Psalm prophesying of the
crucifying of Christ, says, that the heathen, the people, the kings of the
earth, the rulers, took counsel against the Lord s anointed, which the
apostles in their prayer (of which by and by), Acts iv. 27, interpret, * That
Herod, Pontius Pilate, with the Gentiles, and the people of Israel, were
gathered together against his child Jesus. Both the ecclesiastical and the
civil state among the Jews concurred in it : the Sanhedrim first, and elders
of the people ; and they with much ado persuade the people (the chief priests
and elders persuaded the multitude, Mat. xxvii. 10) ; and when that was
with difficulty done, it was long ere Pilate did consent ; he kept off and
washed his hands, though the people, priests and all, sought to him ; but in
the end yielded. And what was the reason Pilate came in at length also ?
Because God would have the Roman empire (which he meant to break upon
Christ and his saints as the former), to be wound in, even in the guilt of
Christ s blood, and to embrue their hands in it, as Pilate the Roman go
vernor did by his sentence, and the Roman soldiers by execution. And
therefore we find, Rev. xi. 8, Rome to be called the city where our Lord was
crucified, because by the power and jurisdiction of that state, that so the
blood of all, yea, even of Christ himself, might be found in her at her
destruction, Rev. xviii. 24.
But to proceed in this Jewish story. When our Lord was ascended,
we read, Acts iv., that when Peter and John were preaching to the people,
the priests and the captain of the temple, and the Sadducees, came upon
them, ver. 1. And they laid hands on them, and put them in hold,
ver. 8. And then, ver. 23, they being let go (only with threatening to
speak no more in his name) they went to their own company, and there they
went to prayer. And what do they urge to God but the second Psalm, and
spread that before him, merely upon this occasion that they were fallen upon,
and interrupted in his worship, and threatened to preach no more in that
name, which they, being the relicts of Christ left behind him here, were to
hold forth. They prayed over with one accord the second Psalm, Lord,
thou art God, which hast made heaven and earth, who by the mouth of thy
servant David hast said, Why did the heathen rage, and the people imagine
vain things ? The kings of the earth stood up, and the rulers were gathered
together against the Lord, and against his Christ. For of a truth against thy
holy child Jesus, whom thou hast anointed, (and now anointed with the oil of
gladness above his fellows), both Herod and Pontius Pilate, with the Gentiles,
and the people of Israel, were gathered together, &c. These his disciples,
being his fellows in his anointing, did accordingly, as you here see, interest
their cause in his, by putting God in mind what they did unto their Lord, in
crucifying him, to provoke him thereby to consider what was now done to
themselves by the rulers, scribes, and elders, priests, and band of the
temple, ver. 1-5.
Well, still the Jews go on, and follow the same trade as our Saviour
Christ, in Luke xxi. 10, 11, foretold his disciples that they should ; and
withal, he foretold them that there should be wars upon this, and commo
tions, nation rising against nation, &c. Before all these (says Christ) they
shall lay their hands on you, and persecute you, delivering you up to the
synagogues, and into prison, being brought before kings and rulers for my
name s sake : our Saviour therein shewing that this persecution of the
saints should be the cause of all these wars, and so of that nation s ruin, as
well as his own death, so involving his cause and theirs together. But they,
as afore the wars, so after the wars, and during the time of them, Christ
VOL. XII. D
50 THE GREAT INTEREST OF [Ps. CY. 14, 15.
says, should go on, and take no warning ; this you find in Mat. xxiv. 7-9
verses compared, And this (says Christ there) shall be a testimony unto
you.
Now that second Psalm, whither the apostles have brought us, and which
the apostles in the beginning of the gospel prayed thus over against the
Jews, was by the Holy Ghost intended against all nations and kingdoms
that should in like manner deal injuriously with the saints, as the Jews had
done with Christ, to the end of the world, so making this instance the pat
tern and example to the rest. In the next words, if you read on, you find a
solemn inauguration of Christ as king now when ascended into heaven, * I
have set my King on my holy hill, with a proclamation and declaration of
God s decree, and great design under the New Testament, to be effected and
accomplished by this his new king set up : I will declare the decree, &c.,
ver. 7, which, as a preface, refers to all that follows, and is in effect no other
than the same you have all this while heard out of the Old. He gives Christ
as a boon, upon his inauguration, all the kingdoms of the world : I will
give thee (saith he) the heathen for thine inheritance, and the utmost parts
of the earth for thy possession. What to do ? Either to break them, or
convert them. Thou shalt bruise them with a rod of iron, and dash them
in pieces like a potter s vessel. And this drift the apostles well knew, and
therefore pertinently urged it in their prayer to God against the Jews, which
prayer of theirs had a concurrent influence into their ruin. Now, as the
destruction of Jerusalem is made by Christ the fore- running type of the end
of the world, so the destruction of that nation for these their doings to
Christ and his apostles, and their followers, is an example to all kingdoms
that shall do the like afterwards unto the saints ; for which Christ hath and
will break them also. Therefore, how ends the Psalm ? Be wise, ye kings,
and instructed, ye judges of the earth, &c. That is in effect, All ye states
and princes of the world, learn to know this your interest. Although this
might be enough in the general for the whole New Testament,
Yet come we to the Roman empire. The book of the Revelation is a pro
phecy of the destruction of that empire, either as heathenish in the whole, or else
when Christian (yet persecuting then) in both the parts of it, east and west.
That book is a tragi-comedy, which begins with a kingdom given to be won
by conquest,* and ends with the coronation of a king, and the marriage of
his bride ; and all between is but the removing of all such lets and impedi
ments, namely, of the Roman monarchy, and all other kingdoms which that
was broken into, so far as they stand in his way, and possess the room of
that kingdom which he is to set up. That this is one main argument of
that book, I refer you to what that great and learned interpreter, Master
Mede, hath largely opened.
And herein Christ, when he first began (the whole world then worshipping
idols) had work enough to do. He sets first upon conquering the whole
Roman empire, as it was heathenish, and the worship of Satan and idols in
it, and in three hundred years he despatcheth that, and throws down all
both idol worship, and princes that did uphold it. This the first six seals
do shew, chapter vi. ; and then when the whole empire was turned Chris
tian, yet (as one well said) the devil did not turn Christian ; but under the
name and profession of Christ, he stirreth up the Arian Christian world to
persecute the orthodox Christians as much as heathenish Rome had done.
But Christ takes farther vengeance for this persecution under both these,
* Eev. vi. 8, when the seals begin to be opened, Christ goes forth conquering and
to conquer.
PS. CV. 14, 15.] STATES AND KINGDOMS. 51
heathenish and Arian Rome.* The empire having been divided afore into
two parts, the eastern (all which now the Turk possesseth) and the western,
this in Europe, he falls first upon the western European part, breaking that
by the incursion of those barbarous nations the Goths and Vandals, and this
the four first trumpets do sound forth, chapter viii. Then for the eastern part
of the empire (although his revenge was slower), yet he reserved them to the
sorest vengeance that could befall the Christian world, chapter ix., the con
quest and tyranny of the Saracens first, and afterwards the Turks, and
these the fifth and sixth trumpets successively held forth. Thus here is an
end of the Roman monarchy under the emperors, in the whole, and in the
parts of it. The western part in Europe was, by occasion of the Goths in
vasion, broken into ten kingdoms, chapter xii, which though helping the
woman against the flood of Arian persecution, yet (through Satan s seducing
of them) they set up the beast, or antichristian Rome, and these altogether
did join together to make as great a war against the saints in the 13th
chapter, as the heathens and Arians had done. And so Christ was in a manner
as far off his kingdom as at the first. What then is the next great counter
plot of Jesus Christ ? It is to overcome these ten kingdoms ; so you find,
Rev. xvii. 14, They shall (saith he) make war with the Lamb, and the
Lamb shall overcome them : for he is Lord of lords, and King of kings ; and
they that are with him are called, and chosen, and faithful. The world,
though turned Christian, yet in all the variations of it goes on still to per
secute the saints. For why ? The world will be the world still, and the devil,
who is the prince of the world, is the same still, and so he still follows that
trade he had formerly practised, the same which you read of chapter xii.
verse 17, even to make war with the remnant of the woman s seed, which
keep the commandments of God, and have the testimony of Jesus. This
is his design ; and let the world turn never so much, and refine as much as
it will, Satan endeavours still to form a party up amongst them, whom he
turns against the saints (or some of the saints), for that is the great interest
of his kingdom (as that place shews) ; it is more to persecute the saints,
than to carry men on to sin. And he will be content to fall but upon a few
sometimes, rather than be put out of this his trade. And therefore now
besides plain popery, which is prophesied of in 1 Tim. iv., to arise in the
latter days, you have in 2 Tim. iii. 1 another prophecy of a sort of men
that shall arise in the last days (popery is prophesied of to be in the latter
days), who shall have a form of godliness, and be despisers of them that
are good. Thus the devil hath carried on his design age after age, and
Jesus Christ pursues more closely his great design also, and will never leave
till he hath overcome ; and he shall overcome, for he is the King of kings,
and those that are with him are called chosen and faithful. And all this
(if it were not the scope of that book of the Revelation) yet story would
make good. Why should I instance in more ? You know the little stone,
Christ and his saints, shall dash all in pieces, Dan. ii. But enough.
You have heard the truth of this point exemplified by all these instances.
As for reasons of it, the Scripture affords a far greater plenty than of in
stances, and in many of the instances given you may find reasons adjoined
by God himself: as here in the text, they are God s anointed; in that ex
ample of Egypt s overthrow, God s first-born ; in that of Babel s, it was the
vengeance of God s temple, and so on. The time will give me leave to
single out but a very few of many. The doctrine was this, that the greatest
* It was the cry of the blood of the saints slain under both, that brought on them
the vengeance that followed. See chapter vi. 10, 11.
52 THE GREAT INTEREST OF [Ps. CV. 14, 15.
interest of all states and princes lies in their usage of the saints ; to deal ill
or well with them is that whereon their misery or welfare doth depend.
Reason 1. One reason of it is (that which should indeed have been my
first observation out of the text, viz.), the nearness and dearness of the
saints to God. You see how tender he is of them, Touch them not. If you
would understand the tenderness of God s heart expressed in that word,
parallel it with that, * He that toucheth them toucheth the apple of mine
eye, and you have the expression twice, Ps. xvii. 8 and Zech. ii. 8. There
is nothing more dear than the eye, you would have pulled out your eyes,
says Paul, and of the eye the pupa, the black of the eye most. When the
Ammonites required of the men of Jabesh-Gilead that they should thrust
out all their right eyes, 1 Sam. xi. 2, the text saith, ver. 6, that when Saul
heard of it, * the Spirit of God came upon him, and his anger was greatly
kindled, and he went and cut them off and scattered them, so that not
two of them were left together. If Saul, their king, a tyrannical king, was
thus moved for this offer of an injury to the eyes of his subjects, much more
God for those who are to him as his own eye, yea, as the apple of it ; or if
you will have this reason in an expression more nearly akin to the doctrine
itself, they are dearer to God than nations simply considered. The reason
is strong, that therefore the interest of all nations must needs lie in these
saints : Isa. xliii. 3, 4, I gave Egypt for thy ransom, Ethiopia and Seba
for thee. Since thou wast precious in my sight, thou hast been honourable,
and I have loved thee : therefore will I give men for thee, and people for
thy life. Thus he valued them under the Old Testament. But did he give
nations for them then ? They have cost him more since, they have cost him
the blood of his Son. He that spared not his own Son, but delivered him
up for us, how shall he not with him freely give us all things? Rom. viii. 32.
All things are theirs, the world, &c., because they are Christ s. Look what
reasons the Old Testament gives of this point in hand from their nearness
to God, the New Testament useth the same. They are my first-born,
said God to the kingdom of Egypt, and therefore I will take away thy
first-born. The New Testament speaks the same ; they are the * church of
the first-born, written in heaven, Heb. xii. 23. Was it the vengeance of
the temple was Babel s overthrow ? The New Testament utters the same,
and to the same purpose, If any man destroys the temple of God, him
shall God destroy : for the temple of God is holy, which temple are ye,
1 Cor. iii. 17. Again, Israel is holiness to the Lord, the first-fruits of his
increase : and therefore all that devour him shall offend (offend greatly) ;
* and evil shall come upon them, saith the Lord, Jer. ii. 3. Thus speaks
the Old Testament. The same reason and expressions are given, you see,
in the New : The temple of God is holy, and they are the first-fruits of all
his creatures, James i. 18 ; These are the redeemed from among men,
and the first-fruits to God and the Lamb, and therefore prevail, Rev. xiv. 4.
And as because they are thus dear to God, therefore if they be dealt ill
withal, it is the cause of the ruin of a nation ; so on the contrary likewise,
if a nation deal well with them, it is a cause of his blessing upon them, yea,
he doth give nations and states their being for their sakes. They are a
blessing in the midst of the land, Isa. xix. 24, insomuch as God spareth
the tree for a small bunch of grapes (so he compareth his people in re
spect of the rest of a nation) ; Destroy it not, for there is a blessing in
it, Isa. Ixv. 8, or rather as the same Isaiah ; they are to the whole tree
(the nation they live in) what the pith, the heart, the substance is. As an
oak whose substance is in them when they cast their leaves, so the holy seed
(the saints) shall be the substance of it, Isa. vi. 13 ; that preserves life in a
PS. CV. 14, IS.] STATES AND KINGDOMS. 53
nation when the branches of it are hewn, or it casts its leaves. These things
are spoken in relation to their being the cause of the preservation of a nation
in both these places. Saints that are as strangers to a nation, and only
make it their refuge, yet their presence is in such a case a preservation to
them. Moab (says God), Met mine outcasts dwell with thee, and be thou
a covert to them, Isa. xvi. 4 ; and ver. 5, And in mercy shall the throne
be established. But much more native saints procure this blessing, their
relation being nearer and dearer. * Of Sion it shall be said, This and that
man was born in her ; and what follows ? * The Highest himself shall esta
blish her, Ps. Ixxxvii. 3.
Reason 2. Secondly, Another reason is taken from the great interest the
saints have in God the governor, and the privilege which themselves have
vouchsafed them by God in ruling and governing this world, and the provi
dences of God therein. They are privy councillors to the great King of
kings, who governs all the states and kingdoms in the world, and God doth
give these his saints a commission to set up and pull down by their prayers
and intercessions. The Old Testament speaks in a high language in Isaiah
xlv. 11 (I might have quoted it before, for it comes in as the reason of God s
setting up Cyrus for his people s sake), Ask me of things to come concern
ing my sons, and concerning the work of my hands command ye me. Who
speaks this ? The words afore are, Thus saith the Lord, the Holy One of
Israel, and his Maker. It would have been blasphemy for us to have said
it, but that the Lord himself first hath said it, and given them this privi
lege, * Concerning the work of my hands command ye me ; and which makes
it the more observable, before he doth in this place mentioned confer this
honour and privilege upon them, he first (as on purpose) minds them of
that infinite distance and disproportion betwixt himself and them (so to
put the more wonder upon it) ; he tells them, ver. 9, 10, that they were but
the clay, he the potter, that could not (therefore of right) say so much unto
him about his matters as, Why madest thou me thus ? Yet behold, I that
am thus your maker, give you leave to dispose by your prayers the great
works of my hands, which concern my children, my sons, the affairs of king
doms, even so far as they relate to their good. And he speaks it upon this
occasion, that for their sakes he had raised up Cyrus, and pulled down the
Babylonian monarchy, because they by their prayers had sought this. They
are said elsewhere to decree a thing, so Job, chap. xxii. 28, and to bring
it to pass ; and God is said to fulfil their counsels, Ps. xx. And this inte
rest they have either for good or evil to the nations they live in : first, for
evil ; thus, Eev. xi. 6, the two witnesses have power to smite the earth
with plagues as oft as they will ; and if any man will hurt them in this
manner, he shall be killed, that is, with the highest and sorest vengeance,
and God avengeth them speedily, Luke xviii. 8. And so for blessing,
1 the innocent delivers the island through the pureness of his hands, Job
xx. 80. Thus one righteous Lot was (for the present) the cause of the
rescue of the Sodomites, the wickedest people in the world, and afterwards
ordained to the greatest judgment.
Reason 3. A third reason is the interest of Jesus Christ himself. And to shew
that he is King, even King of kings, and hath a kingdom ordained to him and his
saints, supreme to all theirs in the mean while, his design and practice is,
and hath been, to break all kingdoms that do oppose him or oppress his
saints. This reason I might enlarge out of Daniel : * The God of heaven
shall set up a kingdom, which shall break in pieces and consume all these
kingdoms, but it shall stand for ever, chap. ii. 44 and chap. vii. ; but I shall
insist (in this head of reasons) only upon that eminent title of Christ s (which
54 THE GREAT INTEREST OP [Ps. CV. 14, 15.
holds forth this his interest), that he is entitled King of saints, Rev. xv. 3 ;
which title is there given him, as in relation to the setting up his worship,
so to the overthrowing and overcoming the nations that do oppose his saints,
and this by the seven vials which their prayers have filled. And at that
time (it is likewise there said) he doth marvellous works, being King of saints.
In the Old Testament he is called the King of nations (though he was King
of saints also then), so Jer. x. 7 ; and he gave demonstration of it to pur
pose, by setting up that one nation of the Jews which he had chosen of all
nations, that that one nation should ruin all the nations round about them :
for he was peculiarly their king, and the king of all those other nations also.
But now he hath scattered his saints in and through all nations ( Thou hast
redeemed us out of all nations, that is the language of the New Testament),
he is therefore therein called King of saints ; he carrying on the same design
by those saints which he did before, and is as able to make it good, he being
no less King of nations still, or Lord Almighty (as you have it in that fore-
cited place). And he being thus peculiarly their King, his interest is to
maintain, defend, and take part with them against all those that do malign
them, as he did the nation of the Jews. It is his title, and his most royal
title, and the greatest title, that he is King of saints ; he preferreth it to his
title of being King of nations ; that vanisheth, and is not mentioned in com
parison. This, therefore, answerably must be his greatest interest, which of
all other he now pursueth. And therefore, if all those nations in which his
saints are do not bow to it, and comply with it, he will shew himself that he
is King of saints, and of nations also, by ruining of them. As the greatest
interest of the devil s kingdom is to persecute those that keep the command
ments of Jesus, so it is the greatest interest of the kingdom of Jesus Christ
to preserve his saints, and to confound those that injure them, for he is the
King of saints. And further, in the Old Testament, when this his kingdom
was farther off and longer to come, and yet you have seen how strongly he
drove on this design then ; but in the New Testament he is ascended, and
personally as man invested into it : We see Jesus crowned with glory and
honour (saith the apostle, Heb. ii., whose faith was as real in this as our
sight can be), and he sits there expecting, as thinking the time long, * till all
his enemies are subdued, Heb. x. 13 ; which the same apostle elsewhere
interpreteth (and therein speaks home to the point in hand), the putting
down * all rule and dominion that are opposite to his saints, 1 Cor. xv.,
24th and 25th verses compared. And accordingly in all those psalms,
wherever his ascension and investiture into his kingdom at God s right hand
is prophesied of, there the ruin or conversion of kings and kingdoms are also
spoken and prophesied of. Read Ps. ii., Ps. Ixviii., and Ps. ex. And let me
add this to all : that as the shorter time Satan hath, the more is his rage,
so the shorter time Christ hath, and the nearer he is to the possession of his
kingdom, the more is his zeal for his saints, and indignation against his
enemies. His heart is set upon it, and the more eager doth his desire be
come every day to attain his long-expected kingdom, and to throw down all that
oppose it ; and therefore it is that we see in this latter age he hath made such
changes in the world. We have seen him do that in a few years that he hath
not done in an hundred years before ; for he being King of nations, and King
of saints, he pursues his interest ; and being more near his kingdom, he takes
it with violence. We are now within the whirl of it, therefore his motions
are rapt. Hence, therefore, all states and kingdoms had need now (of all
times else) to be instructed ; and accordingly comply with this interest of
Christ, it is more especially now than ever their greatest interest. It is well
PS. CV. 14, 15.] STATES AND KINGDOMS. 55
for us that Jesus Christ is our king, who is the King of kings and King of
saints ; and withal, that he is so near the enjoyment of his kingdom.
Application. I shall now come to a word of application, which I shall
despatch exceeding briefly. In those fore-rehearsed instances I have carried
you over, and given you a prospect of all kingdoms throughout the story of
the Bible, and at last I brought you and set you down, and left you in the
times of these ten kingdoms of Europe, of which the Holy Ghost hath prophe
sied, Rev. xvii. 14 : These (saith he) shall make war with the Lamb, and
the Lamb shall overcome them : for he is the Lord of hosts, and King of kings ;
and they that are with him are called, and chosen, and faithful. And, it is
certain, we are in the last times of these kingdoms, and we all here live in
one of them. But a word of encouragement and direction to those of this
kingdom.
1. Encouragement. You have heard in those words I last read, the greatest
security that any kingdoms can have in these times : for first, in the general,
this text holds forth plainly that Jesus Christ by virtue of his being King of
kings, and being King of saints (as you heard even now), he will overcome
and subdue these kingdoms to himself, and yet (for our encouragement) not
so as to destroy them. Why ? Because these kingdoms, as such, shall de
stroy the whore ; and therefore shall not be overcome by way of desolation,
but by way of a more happy conquest of reformation and conversion. Thus
the text seems clearly to speak : For the ten horns (which are these ten
kingdoms) shall hate the whore, and make her desolate, and burn her with
fire, verse 16. As I have therefore thought this text to be a bar to the pro
jected Spanish monarchy, over them, even then when it was in the greatest
height, and in most probability to have carried it ; so the greatest security
for continuance and preservation of these kingdoms, because they must re
main ten kings or supreme states and kingdoms, until the whore is burnt,
for they must destroy her. And first, for their number, ten : it is true, they
have indeed been more, yet never fewer, since the breaking of the Roman
empire. And when it is said ten kings, it is not necessarily to be under
stood there should be so many monarchs always (in a strict sense as we use
the phrase), for in the language of this book kings is put for supreme states.
Thus Rome is said to have had seven kings, and yet five of those govern
ments were not monarchical. These kingdoms may fall one upon another ;
there may be civil broils, and divisions, and distractions, and thereby they
may be sorely punished, as we have been, for dealing ill with the saints.
Likewise, two may be joined into one, and one may be broken into two, so
they have varied in several times and ages, yet still they have stood, and at
the least the number of ten hath been kept up ; and though they have made
war against the Lamb, and have been punished for so doing, yet the Lamb
shall overcome them another way than by destroying them, even by winning
ground upon them : so as where you see Jesus Christ hath took footing in
any one of these kingdoms by such a way of conquest (as in ours he hath
done a second time for double security), stand that kingdom shall till you
see Rome down.
Now the next thing I desire you to take notice of in the words is, the rea
son why that Christ will thus overcome them, and preserve them. For (says
the Holy Ghost) those that are with him (namely, in these ten kingdoms, and
so members thereof), are called, and faithful, and chosen. Therefore it is
that the Lamb shall work these kingdoms about, and win ground upon them,
and shall cause them at length to hate the whore, and therefore they shall
stand till the whore be ruined, and how long after, he only knows that hath
set them up.
56 THE GEEAT INTEREST OF [Ps. CV. 14, 15.
It hath been one great outward evidence to my faith, of the truth of the
New Testament, that what was in particular foretold in this book so dis
tinctly, should so come to pass as we see it hath done. When John wrote
this prophecy, there were none of all these kingdoms set up, the empire was
not broken. You see the empire hath been broken into these kingdoms, and
they have given their power to the beast ; and we know how rooted the
power of the beast once was in all these kingdoms, so as, who could make
war with the beast ? Yet we have likewise seen the Lamb hath overcome
many of them, especially these northern kingdoms, where he hath set up
his temple. He hath overcome them, and he wins ground upon us every
day, and works us up age after age to a farther reformation, to more light
and holiness, and so he will do till he hath perfectly overcome every popish
principle out of them. We see all this done ; we see likewise all these king
doms stand, and not subdued to any one civil monarchy over them all. We
see Rome prophesied of in this book, Rev. xvii. 18, yet standing and pos
sessing some of these kingdoms. We see likewise multitudes of faithful
called and chosen, whom God hath raised up in these kingdoms to oppose
the whore. All these things we have seen fulfilled ; therefore I believe this
shall be fulfilled too, that these kingdoms shall still continue, where God
hath faithful, called, and chosen, and that they shall be the ruin of the whore
in the end. Having seen and believed so far, we may very well trust him
for the rest. This for the general.
More particularly, to you of this kingdom we live in. If you would yet
know and be confirmed in what is your greatest interest, this text speaks
more punctually to the point, and it holds forth, by way of prophecy, thus
much to you, that your interest lies (as you are one of these ten kingdoms)
in what I have hitherto told you, even in your faithful, called, and chosen.
And let me speak this for your peculiar encouragement farther : that look as
where God doth give a command with a reason, upon whom the reason falls
most strongly, there is the greatest obligation ; so where God gives a pro
mise, and gives it with a reason, where most of the reason is found true,
there certainly the promise will take place most in the fulfilling of it. Now,
upon what hath he put the standing of these kingdoms, and their being thus
overcome by the Lamb, and that they shall hate the whore, so as to de
stroy her in the end ? It lieth, you see, in this, that they that * are with
the Lamb are faithful, called, and chosen. He puts the very reason of it
upon this, The Lamb shall overcome them : for (saith he) they that are
with him are called, and chosen, and faithful. Now, look[upon this isle in which
we live, and it is the richest ship, that hath the most of the precious jewels
of our Lord and Saviour Jesus Christ in it, and the greatest treasure of any
kingdom in the world, I had well-nigh said, as all the world besides. Now,
where there are most of called, chosen, and faithful, certainly there (towards
the time of Rome s ruin) the promise will take the most effect. Here, then,
lies your interest. You have it not only confirmed from the general truth of
that great point I have all this while been giving demonstrations of, but fur
ther, you have it confirmed by a more special charter of promise and pro
phecy (which you may well believe, having seen so much of it fulfilled),
granted forth to these kingdoms long before their erection. And as for this
kingdom, give me leave, upon this so just and solemn an occasion, to take
the boldness to utter this in the same expression, which now well nigh twenty
years ago I used in public, that if we had stood at God s elbow when he
bounded out the nations, and appointed the times and seasons that men
should live in (as the apostle speaks), we should not have known (unless
when Christ himself was alive, and the apostles, in those primitive times,
PS. CV. 14, 15.] STATES AND KINGDOMS. 57
unless in Judea itself, where all the apostles were together), in what age or
in what place, in what nation or kingdom we should have chosen to have
lived in, in respect of the enjoyment of the gospel, and the communion of
saints, more than in this kingdom wherein we live. Other churches they
have had the glory of reformation, and have had the honour in the first age
of reformation ; but we, though in that respect we have been like to blear-eyed
Leah, yet have since been abundantly the more fruitful of saints, faithful,
called, and chosen. This is, therefore, our great security ; and it is the
more special interest of this kingdom in which we live, the magna charta
of it.
2. Direction. And, therefore, that which I shall make further bold with your
leave and patience, is but only this, to add a word of exhortation and direction
to maintain this interest, and to preserve it. To this end, consider it is not
simply having saints, and multitudes of saints, called, faithful, and chosen,
but it is the using them kindly, and dealing well with them, that is the inte
rest of a nation. Judea itself had the best of saints ; it had Christ and his
apostles, and multitudes of others also in that country (which were after
wards dispersed into all nations), yet, though they had these multitudes,
because they dealt unkindly with them, it was their ruin, and God provided
a safety for those his saints, by dispersing them into all nations, through
their persecution of them.
That worthy duke of Rohan, that writ that book of the Civil Interest
of the States of Europe, in his preface to it, says, that according as the proper
interest of each hath been well or ill followed, it hath caused the ruin of some,
the greatness of others. That which that worthy duke thus speaketh of the
civil interest, give me leave, from all the grounds fore-mentioned, to press
upon you concerning that which is your greatest interest ; an interest most
divine, most general, and fundamental. THE SAINTS OF ENGLAND AKE THE
INTEREST OF ENGLAND ; look to, and keep to this your interest, namely, main
tain and preserve the saints among you, and make provision for them, as you
would preserve the kingdom. When afterwards the same author particu
larly comes to speak of the proper interest of England, he hath a saying (and
he seems to speak it as if it had been an aphorism of the late queen s), that
England is a mighty animal, which can never die except it kill itself. To
follow his maxim in that also, we may apply it to this interest in hand. There
is a mighty body, and a company of saints in this kingdom. Now if they
could all be united in one, and their divisions and animosities allayed, and
all reconciled and made one, I am confident we need not fear if all the na
tions of the world were gathered together round about us. But if ye bite
and devour one another, take heed ye be not consumed one of another. It
is a state maxim as well as a church rule, there is nothing else can de
stroy us.
If any man think I am a-pleading for a liberty of all opinions, of what
nature and how gross soever, I humbly desire them to remember that I only
plead for saints, and I answer plainly, the saints they need it not. The
apostle tells us that there are damnable heresies, so 2 Pet. ii. 1, 2, and they
will soon unsaint men ; there are errors that are capital, not holding the
head, so Col. ii. Do but distinguish these from others, and let this be one
foundation laid for this union. And when I say saints, I mean no one party
of men. Do we not know that the new creature is found in circumcision
and in uncircumcision, and as eminent in the one as in the other ; and it
were the highest sacrilege in the world to engross that title of saints and
the godly party to any one. Characters of saints I need not give you ; it
hath been the main subject of the preaching in this kingdom for these
58 THE GREAT INTEREST OP [Ps. CV. 14, 15.
forty years and upwards to describe them to yon, and distinguish men
from men.
As there are multitudes of faithful, called, and chosen ones in this
kingdom, so you, honourable and worthy senators, are the called and
chosen out of all these to this great work, and have obtained mercy from
our God to be in a great measure faithful. Consider the trust God hath
committed to you. You have the richest treasury that I know God hath
above ground elsewhere on earth. The saints of England are the interest
of England. Write this upon your walls, to have it in your eye in all
your consultations, never to swerve from it for any other interest whatsoever.
And have respect to the saints, and to the whole lump of them. If you
will maintain your interest whole and entire, have regard to the saints,
small and great. You shall often find that expression, as in Kev. xi. 18,
When the kingdoms of the world became the kingdoms of Christ ; and Kev.
xix., when the whore is judged, ver. 2, it is said that * all the saints, small
and great, rejoiced, ver. 5, 7. What vow doth David make when he should
obtain the kingdom ? Mine eyes shall be upon the faithful of the land,
that they may dwell with me, Ps. ci. 6. Let yours be so.
You are the shields of the earth, under God, and for his saints, as in
Ps. xlvii. The shield should defend the whole body, and all the parts and
members of it. You are covering cherubims unto the ark of God (so the
prince of Tyre is called, Ezek. xxviii. 16) ; stretch your wings from one end
of the holy of holies to the other, so as to cover all. You are the nails of
the temple, and for the vessels thereof, as Eliakim, Isa. xxii. 24, is called a
nail, on which all the vessels should be hung, and by whom alike supported,
the vessels of small quantity as well as great, from the vessels of cups even
to all the vessels of flagons ; so the prophet there speaks, comparing the
people of God to the vessels of the sanctuary, and small weak saints to the
vessels of smaller quantity, and the stronger to the greater ; and Eliakim
to a nail, and a like support to all. Shebna, his predecessor, had been
an oppressor of the saints, and therefore God says of him that he should
be driven from his station, and cut or sawn off from the wall, so as the
wall should stand ; and he would put Eliakim in his room, and hang all
the saints upon him. You are Mordecais, and it is said of him in Esther
x. 3, that he was accepted of the multitude of his brethren, seeking the
wealth of his people, and speaking peace to all his seed. You are likewise
called shepherds ; now the shepherds are to take care of all the sheep. Oh
see that all the sheep be folded, and have pastures to lie down in ; not only
a staff and a rod, but folds and pastures for them. Take care not of the
strong only, but of the sick and the diseased, so the expression is, Ezek.
xxxiv. 21, those that are sick and diseased, that men did push with their
horns till they were scattered abroad, not only reduce them from their scat
terings in a dark and a cloudy day, as Ezek. xxxiv. 13, 14, but feed them
in a good fold, and judge betwixt them and those that would push them.
You are fathers, and you should see provision made for all the children ;
and though they through waywardness will not eat together, yet let them
not starve.
And to conclude, let me use your own word to you, unite, or (if you will
the apostle s) reconcile all the saints in this kingdom together. Providence
hath disposed it so, that they do and will differ in judgment. The apostles,
who were oracles infallible, could not in their times wholly prevent it ; and
differing thus in judgment, they will hardly ever of themselves agree. But
it is your work, and will be your honour, to make them and to cause them
so to do, and to find out ways whereby this may be done, notwithstanding
PS. CV. 14, 15.] STATES AND KINGDOMS. 59
these their differences. Thus Constantine dealt as a reconciler amongst his
divines, and he did it with success.* It is of all works the happiest and
most glorious, for it was Jesus Christ his eminent work : Eph. ii. 14, He
is our peace, who hath made both one, and hath broken down the partition
wall between us, having abolished in his flesh the enmity ; and a greater
enmity was betwixt Jews and Gentiles than among us. He did it by his
blood ; do you mingle his blood with faith, and mingle therewith but the
rules given by the apostles by which they effected this, as in Eom. xiv., when
one believed that he might eat all things, another that was weak durst not,
but ate herbs, ver. 2. Let not him that eateth, says he in this case,
despise him that eateth not, and let not him that eateth not judge him that
eateth. And ver. 14, Let us not judge one another any more. Certainly
this rule, with such others, reduced to practice, as are found in their writings,
would heal all. I shall not stand to dispute that place now. I shall only,
upon occasion thereof, acquaint you with an observation which to me was
strange (having considered former proceedings) when I first found it. In
the late Book of Canons, that were made just afore this parliament and stirs
began, when the bishops would have brought in bowing towards the com
munion table (the altar, as it was called), after many specious colours pre
faced thereto, they close all with this, In the practice or omission of this
rite, we desire that the rule of charity prescribed by the apostle may be
observed, which is, that they which use this rite despise not them who use
it not, and that they who use it not condemn not those that use it. Could
they not have said so sooner ? The observing this very rule about those
other things urged by them had ended all the quarrels, prevented all the op
pressions of tender consciences, that were during all their days ; it had saved
and prevented the silencing of how many faithful ministers by them. But
God (who, afore he punisheth, usually takes evidence, or at least lays a
ground of their conviction whom he punisheth), when he had once drawn
this out from them (though they did it for an end, to facilitate the introduc
tion of that which was a novelty), yet then, ex ore tuo, out of their own
mouths he condemns them, and stays not a moment from the execution.
But from that time and word uttered by them, and published to the world,
began their ruin ; it hastened, and hastened instantly.
I am confident of it, that Christ, that King of saints that is in heaven, he
will not rest till such time as he hath made us one, if not in judgment, yet
in forbearance, and that if we will not take warning, and will not agree it,
that either antichrist, or Jesus Christ himself, will come in upon us, and we
shall be made to do it one way or other.
But if this great design of reconciling all the saints could be brought to a
full issue and perfection ; and if this your interest (a regard had to all the
saints in this kingdom, which to me upon all the grounds fore-mentioned is
the greatest interest of this kingdom) be followed and maintained, I would
not fear, though (as the prophet Zechariah saith of Jerusalem, chapter iii.
verse 3) all the people of the earth were gathered together against us. We
fear foreign forces ; certainly let us keep to our own proper interest, and then
if all the nations of the world were gathered together against us, I believe
they would have the hardest pull of this nation that ever was of any. The
Lord is here (as the prophet speaks, Ezek. xxxv. 10), or (let me express it
* Lege Eusebium in Vita Constantini, lib. iii. c. xiii. Ipse concilio interfuit, re-
conciliavit eos qui dissidebant, et ad concordiam persuasit : Eos qui paulo insolen-
tiores et ferociores fuerunt, mitigavit ; nee antea desiit, quam omnes ad concordiam
revocaverit, et turn hanc quasi secundam victoriam nactus, iwivixtov iogrvv, Festum
Triumphale celebravit. Whitak. contr. 3, quzest. 4.
GO THE GREAT INTEREST OF STATES AND KINGDOMS. [Ps. CV. 14, 15.
in those similitudes Zechariah there useth) if they should come, and think
to devour us, they will find this kingdom to be a cup of poison to them,
verse 2 (so it is in your margins, but we read it, a cup of trembling), which
they must not only vomit up again, but will be their death and destruction ;
they will find it to be a burdensome stone, as verse 3, which while they go
about to overturn, or stir, or meddle withal, it shall fall back upon them,
and cut them to pieces : I will make Jerusalem a burdensome stone for all
people : all that burden themselves with it shall be cut in pieces, though
all the people of the earth be gathered together against it. And you that
are the governors of Judah (as at the 6th verse) shall be as an hearth of fire
among the wood, and a torch of fire in a sheaf, and all that oppose you and
rise up against you shall be but as so many straws. Take a stack of straw,
great for bulk and number, and lay it upon a few coals of fire upon an
hearth, and what will become of them all ? Though they cover the fire awhile,
yet they will soon be consumed and burnt up. Bead the 6th verse : I will
make (saith God) the governors of Judah like a hearth of fire among the
wood, and like a torch of fire in a sheaf, and they shall devour all the people
round about, on the right hand and on the left.
I shall only end with what is further spoken there of these governors of
Judah in the 5th verse (which is the sum of what I have said), The gover
nors of Judah shall say in their hearts (as comforting themselves thereby),
1 The inhabitants of Jerusalem shall be my strength, in the Lord of hosts their
God. And so say you, the saints of this our Jerusalem are our greatest
interest and security through the Lord of hosts, his being our God ; and let
this saying be ever in your hearts, to encourage and to guide you.
Die Mercurii, 25 Feb. 1645.
Ordered by the Commons assembled in Parliament, That Sir Kobert Harley and
Master Purefoy do from this House give thanks to Master Thomas Goodwin for the
great pains lie took in the sermon he preached this day at the entreaty of this House,
at St Margaret s, Westminster (it being the day of public humiliation), and to desire
him to print his sermon. And it is ordered that none shall print his sermon without
icence under his handwriting.
H. ELSYNGE, Cler. Parl. Dom. Com.
I do appoint Robert Dawlman to print this sermon.
THO. GOODWIN.
A GLIMPSE OF Z ION S GLORY;
OR, THE CHURCH S BEAUTY SPECIFIED.
Original Title : *
A
GLIMPSE OF
SYONS GLORY:
OR,
THE CHURCHES
BEAU TIE specified.
Briefly layd open in a Sermon, at a
general Fastday in Holland.
By T. G.
And now Published for the Good and
Benefit of all those whose Hearts are
raised up in the expectation of the glo
rious Liberties of the Saints.
Psal. 87. 3.
Glorious things are spoken of Thee, Thou Citie of GOD !
Esay 40. 10. 11.
Behold the Lord shall come with might against the strong ones, and his
arme shall rule for him.
LONDON,
Printed for William Larnar, and are to be sold at his
Shoppe at the Signe of the golden Anchor
neere Pauls-Chaine. 1641.
* This Sermon is reprinted from a copy kindly placed at our disposal by Mr Grosart,
the only copy known to be extant. We are not aware who the author of the Epistle
to the Reader may have been, but there can be no doubt that the Sermon is an
authentic production of Dr Goodwin. ED.
THE EPISTLE TO THE EEADER.
CHRISTIAN READER, thou hast here presented to thy view a small tract, the
matter whereof is weighty, and of concernment to all that are the professed
subjects of Jesus Christ. It is a thing of sad consequence to consider how
we have been kept under blindness and darkness, although not totally, yet
in a great measure, in regard of such truths as do immediately strike at
antichrist and his false power : as namely this great truth, CHRIST THE
KING OF HIS CHURCH ; and that Christ hath given this power to his church,
not to a hierarchy, neither to a national presbytery, but to a company of
saints in a congregational way. Now these truths strike directly at anti
christ, and therefore kept and quelled down as errors. And so by reason
of this obscurity (we being half blind) such bright truths seem strange to
us, and go under many aspersions and calumnies, as carnal, erroneous,
absurd, and the like. And truly we have been so accustomed to the yoke,
that we seem to beat down freedom with casting up a thousand surmises,
dreaming of strange consequents. Nay, there is a generation of men in
these times (some or most of them seeming to plead for Christ) are as
inveterate against the one true way of Jesus Christ, as if it would be the
bondage of Rehoboam succeeding the light oppression of Solomon ; whereas
it will prove to be a haven to our tedious storms, and a period to many
distractions.
Reader, give over thy wonted censuring of men s labours, and learn to be
more wise ; lay aside all prejudicial thoughts concerning this tract, and
weigh it in the balance of the sanctuary, comparing it with the word ; if it
will hold out there, then embrace it, and make use of it for thy comfort.
Indeed, it may be beneficial to thee divers ways.
First, By this thou mayest learn to prize Jesus Christ more. What was
that among other things that made Christ so beloved and excellent in the
eyes of his spouse ? His head was of gold. Now what is this head of
gold but that excellent government that is upon his shoulder.
Secondly, It will administer comfort to thee, in regard of the former
yokes, of which there are hopes they will be broken off, at least in the
accomplishing of these truths. Nay, the day is now dawning wherein
Sion s peace and comforts shall be fulfilled, Jesus Christ set up, the sole
and great King of his church.
Thirdly, It will teach you to make that use of it that the apostle Peter
doth of the like truths, * What manner of persons ought we to be ? The
use of it is divers, beyond my reach or weak judgment to prescribe ; and
indeed my commendation of it doth but darken it, I being so far below the
matter and the author. But thy experience may make up that of which I
fall short. So commending thee (both in the use of this and anything else
64 THE EPISTLE TO THE READEK.
that bears the stamp and image of truth upon it) to the teaching of that
Spirit that is the author of all truth in the hearts of believers, to be taught
by it, I leave thee in the perusing of this small treatise, hoping thou wilt
reap some good by it. Farewell.
Thine in the Lord Jesus, to command,
W. K.
A GLIMPSE OF ZIOFS GLORY; OR, THE
CHURCH S BEAUTY SPECIFIED.
And I heard as it were the voice of a great multitude, and as the voice of many
waters, and as the voice of mighty thunderings, saying, Halleluiah, for the
Lord God omnipotent reigneth. REV. XIX. 6.
AT the pouring forth of the fifth vial, there was a voice saying, Babylon is
fallen, is fallen ; at the pouring forth of the sixth, John hears * a voice, as the
voice of many waters, and as the voice of thunderings, saying, Halleluiah,
the Lord God omnipotent reigneth, immediately following the other. Baby
lon s falling is Zion s raising ; Babylon s destruction is Jerusalem s salvation.
The fourth vial was poured upon the sun, which is yet doing (namely, upon
the emperor and that house of Austria), and will be till that house be de
stroyed. The heat of that makes the seat of the beast hot, and prepares it
unto the fire that it is appointed unto. God is beginning the pouring forth
of the fifth vial, namely, upon the throne of the beast, upon Babylon. This
is the work that is in hand. As soon as ever this is done, that antichrist is
down, Babylon fallen, then comes in Jesus Christ reigning gloriously ;
then comes in this halleluiah, the Lord God omnipotent reigneth. Let Christ
live, and Barabbas die, was the last speech of Tremellius. Let Babylon fall,
let Jerusalem rise, and Christ reign in his glory ; this is the voice of all the
saints this day, and will continue to their last voice. It is the work of the
day to cry down Babylon, that it may fall more and more ; and it is the work
of the day to give God no rest till he sets up Jerusalem as the praise of the
whole world : * Blessed is he that dasheth the brats of Babylon against the
stones. Blessed is he that hath any hand in pulling down Babylon, and
beautiful likewise are the feet of them that bring glad tidings unto Jerusalem,
unto Zion, saying, * The Lord God omnipotent reigneth. This is the work of
this exercise, to shew unto you how upon the destruction of Babylon Christ
shall reign gloriously, and how we are to further it.
The words then read unto you, they are, you see, an halleluiah.
Quest. But what is that to the day of a fast ? Is an halleluiah suitable
to a fast ? Halleluiah is praise ye the Lord. The work of a fast is a mourn
ing work, and yet this halleluiah is suitable to this day of fast.
Ans. 1. Suitable. First, our mourning is to be evangelical, and therefore
to have comfort mixed with it.
VOL. XII. E
66 A GLIMPSE OF ZION s GLORY. [REV. XIX. 6.
Secondly, Because our mourning is a preparation to, and hastening of, this
halleluiah.
Thirdly, Because we are by faith to speak of things as if they were done,
therefore now to shew you what is to be done, and what we are to look upon
as if it were done this day, halleluiah is suitable for that.
Yea, further, a day of humiliation is a day of reconciliation too as well as
a day of humiliation ; and the great fruit of our reconciliation with God is
the setting up of the kingdom of his Son.
Yea, we read of the church of the Jews, that in their returning from the
captivity, God did lead them by weeping, Jer. xxxi. 9. The argument of
deliverance from captivity under antichrist, and the setting up of the king
dom of Jesus Christ, may stand with our weeping, and we in a weeping and
a mourning frame are fittest to hear such an argument as this is.
Quest. Halleluiah is an Hebrew word : why here used ?
Ans. First, To note the joining of the church of the Gentiles with the
Jews, according to the prophecy in Zechariah xiv. 9, The Lord shall be
King over all the earth : in that day there shall be one Lord, and his
name one.
Secondly, Because the Gentiles are to provoke the church of the Jews to
come in, according to the prophecy of Isaiah, chap. ii. 3, 5, Come ye, let
us go up to the mountain of the Lord, to the house of the God of Jacob, and
he will teach us of his ways, and we will walk in his paths. Fifth verse,
house of Jacob, come ye, and let us walk in the light of the Lord ; the Gentiles
calling upon the Jews to come in. So it shall be at the Jews calling ; and
therefore this Hebrew word is used, halleluiah, as if the Gentiles should pro
voke the Jews, after antichrist is fallen, now to praise the Lord, because he
reigns.
In this halleluiah there are these two things considerable. First, what it
is for which this halleluiah is sung ; secondly, from whom. First, what it
is for. It is for this, because the Lord God omnipotent reigneth ; the Lord
God, that is, Christ. Christ now appears to be Lord God. His Lordship
and dominion was much darkened before ; now it appears to all the
world that he is Lord God, Lord God omnipotent. The name of Christ is
the mighty God, as Isa. ix. 6, but he is but little known by this name in
comparison. After antichrist is fallen, he shall be known by his own name,
the mighty God, the Lord God omnipotent, the Lord God omnipotent
reigneth. His crown and his dignity were as it were hidden before in com
parison. Little of the power of the sovereignty of Christ did outwardly
appear before, but now it shall appear before the eyes of all his enemies, that
it is he that reigns, he hath the kingdom of kingdoms, and is the Lord of
lords. 2. From whence came this halleluiah ? I heard as it were the voice
of a great multitude, and as the voice of many waters. By waters we are to
understand people : the voice of many waters, of many people.
First, It is the voice of the waters, the voice of Jesus Christ reigning in
his church, comes first from the multitude, the common people ; the voice is
heard from them first, before it is heard from any others. God uses the
common people and the multitude to proclaim that the Lord God omnipotent
reigneth. As when Christ came at first, the poor receive the gospel ; not
many wise, not many noble, not many rich, but the poor; so in the reforma
tion of religion after antichrist began to be discovered, it was the common
people that first came to look after Christ. In Cant. v. 7, we find the
church inquiring for her beloved, which is to he understood of these times of
reformation. She went to the watchmen ; the watchmen smote her, despised
her, and persecuted her. At the 8th verse, she goes to the daughters of Jer-
REV. XIX. 6.] A GLIMPSE OP ZION S GLORY. 67
nsalem, and inquires for her beloved, that is, among private Christians and
common people ; and this glorious church that is to come, when the Lord
God omnipotent reigneth, according as it is here said, the voice will be first
among the multitude. It is observable that we have in Cant. vii. 1,
where you find a description of the glorious church that is a- com ing, wherein
Christ is to reign gloriously. The description there begins at the feet, and
goes upward. When Christ is described, Cant, v., the description of Christ
is from the head, and so downward ; but when the estate of the church in her
glory is described, she begins at the feet, and goes upward ; to note the
beginning and the raising of the church is like to be at first among the
meaner sort of people, among the multitude. The halleluiah for Babylon s
downfall was among the multitude before it came to the four and twenty
elders, as you may see in the beginning of the chapter. The business, brethren,
concerning the Scots, it is a business, in the issue whereof we hope there will
be great things. Where began it ? At the very feet, at the very soles of
the feet. You that are of the meaner rank, common people, be not dis
couraged, for God intends to make use of the common people in the great
work of proclaiming the kingdom of his Son : the Lord God omnipotent
reigneth. The voice that will come of Christ s reigning is like to begin from
those that are the multitude, that are so contemptible, especially in the eyes
and account of antichrist s spirits, and the prelacy, the vulgar multitude, the
common people. What more contemned in their mouths than they ! and
yet it is from them that this voice doth come, The Lord God omnipotent
reigneth. We read in the 2 Chron. xxx. 15, that the priests and Levites
were ashamed in that glorious reformation of Hezekiah. They did not pre
pare themselves as the people did ; so it is many times that in many places
where God is doing a great work ; and whensoever God sets up the kingdom
of his Son in that glorious manner that he doth intend, he will not begin
with the priests and Levites. They will not be so forward, but the people
at the first are more forward. In Neh. iii. 5, it is said concerning the building
of the temple and Jerusalem, that the nobles did not put to their necks, but
it is said the people blessed those that came to dwell at Jerusalem. But
yet mark further, it came from the multitude as the noise of many waters.
Though the voice of Christ s reign came first from the multitude, yet it comes
but in a confused manner, as the noise of many waters. Though the multi
tude may begin a thing, and their intention may be good in it, yet it is not
for them to bring it to perfection. That which they do commonly is mixed
with much confusion, and a great deal of disorder : it was but as the voice
of many waters. The people had a hint at something : Down with anti
christ, down with popery, not understanding distinctly what they did ; their
voice was but as the voice of many waters ; therefore it follows, and as the
voice of mighty thunderings, that is, as one paraphrases of it, the voice that
is more terrible and piercing like the thunder. After the beginning of this
confused noise among the multitude, God moves the hearts of great ones, of
noble, of learned ones, and they come into the work, and their voice is as
the voice of mighty thundering, a voice that strikes terror, and hath a
majesty in it to prevail. We hear of the voice of the multitude in our own
country, as the voice of many waters. They cry up the kingdom of Christ,
and cry down the kingdom of antichrist, cry down Babylon and the prelacy ;
but this doth seem to be the voice of many waters, that the adversaries derided
it, scorned it : it is but the multitude, a company of rude people. But blessed
be God, we begin to hear the voice from the thunderings too in a more
terrible way. God begins to work upon the great ones of the land, the wor
thies of the land that are drawn together in that assembly, and they do begin
68 A GLIMPSE OF ZION*S GLORY. [REV. XIX. 6.
to come to the land, and beyond the land, to our ears, as it is terrible in the
ears of the adversaries that they begin to fear. This is the work of the day,
for us to lift up our voice to heaven, that it might be mighty to bring forth
more and more, the voice of our parliament as a voice of thunder, a terrible
voice to the Antichristian party, that they may say, * The Lord God omni
potent reigneth. And let us not be discouraged, for our prayers, though
they be poor, and mean, and scattered, they may further the voice of thun-
derings; though our prayers be as the voice of many waters, confused, we
may by them further this work, so as to hear more of the voice of our
worthies that are assembled as thunderings, saying, * The Lord God omni
potent reigneth. 1 Sam. vii. 9, when Samuel did but offer a sucking lamb,
there arose thunderings. If we come before the Lord, and it be but a sucking
lamb that we are able to offer ; if we come but to present ourselves only to
testify on what side we are, there may come that voice of thunderings from our
parliament, furthered by our voice, saying, The Lord God omnipotent
reigneth. How gladly would we hear this voice come from our nobles, and
the king himself, and the great ones of the kingdom, to hear them powerfully
commanding and speaking for the furtherance of the kingdom of Jesus Christ,
and the setting it up. But to come more closely to the words. There are
these two doctrinal conclusions that contain the scope of them :
Doct. 1. First, That though the kingdom of Christ may be darkened for a
while, yet certainly Christ will reign in his church gloriously, at which
the saints will sing halleluiah.
Doct. 2. Secondly, That the beginning of this glorious reign of Christ, the
multitude of the people shall be the furtherers of it, and take special notice
of it. It is but only the first that I do intend to speak of in way of a doc
trinal conclusion. It is this.
Doct. Though Christ s kingdom be for a while darkened, Christ shall reign
gloriously. That is implied. It is revealed to John as a great wonder, as
a glorious thing. Why, did not Christ reign before ? Yes, but not in that
manner that now he is to reign. The kingdom of Christ hath been exceed
ingly darkened in the world ; though it now begins to appear a little more
brightly, it hath been exceedingly darkened. When he came in his own
person, how did he appear to reign, and be the Lord God omnipotent ? I
mean outwardly he was a man of sorrows, one that was rather a worm than
a man ; as it is said of him, He was one in whom * appeared no form and
beauty for which he should be desired. He was even bruised by his Father.
He was in the form of a servant, yea, in the form of an evil servant, being
made sin for us, and beaten like an evil servant, yea, made a curse for
us, and that in the abstract. How did he reign ? They made him a
king in way of derision, put a reed into his hand instead of a sceptre,
and bowed the knee in scorn, and called him the king of the Jews ; and thus
he reigned outwardly, and not otherwise, in his own person. And afterwards
in the primitive times how did he appear to be Lord God, and to reign there,
when the heathen emperors reigned over his subjects, and had their wills
upon them ? His subjects were but a company of poor, distressed, forlorn
people, wandering up and down, persecuted, and destitute of all comforts.
Afterwards, when God brought Constantine the Christian emperor and others
to reign, the church enjoyed a little peace ; this was but for a little time.
In the 8th of the Revelation, it is said there was silence in heaven for half
an hour, which is applied to the little time of respite that the church had in
Constantine s time ; for Licinius, who was joined with Constantine in the
empire, presently fell off, and grew a persecutor. Then spread Arianism
over all the world, that all the world seemed to be an Arian ; so that he was
REV. XIX. 6.] A GLIMPSE OF ZION S GLOBY. 69
not acknowledged Lord God, and therefore not reigned. Then antichris-
tianism spread itself, and he set up himself as Lord God, and he prescribed
laws to the consciences of men, and Christ was cast out of his throne. Yea,
to this day how little hath Christ reigned outwardly ! The devil himself is
a greater king, I mean in regard of multiplicity of subjects. Divide the world
into thirty parts, and there are not above five of those that acknowledge
Christ ; and out of those five take them where antichrist reigns, and how
little doth Christ reign ! And among them, where Christ is acknowledged
and antichrist rejected, how is his kingdom persecuted, and of the better
sort ! How is his kingdom slighted, and many forward professors and
zealous ministers have hard thoughts of it ! Yea, among those that set up
his kingdom, in regard of their miscarriages, his kingdom is darkened ; so that
Christ hath but a little reign in the world. And it is a glorious thing spoken
of to John, that Christ, Lord God omnipotent, reigneth. What shall we
say to these things, that Christ should be king of heaven and earth, and
should appear so little in his reign as he hath done, and yet doth to this
day ! Let us stay a little here, and admire at the infinite depth and wisdom
of God s counsels that are past finding out ; what God should aim at and
mean (if we may speak with holy reverence) to suffer these things, that his
own Son, so infinitely dear unto him, should have his glory so darkened in
the world as he hath. We may think of some reasons why God doth suffer
this ; but what his aim and intentions are in the depth of his counsels is
infinitely beyond us.
Reason 1. It may be it is to be a stumbling-block to wicked and ungodly
men in his just judgment, that they should see and not understand.
Eeason 2. And it was upon this ground that God suffered his kingdom to
be darkened hitherto, that antichrist might prevail, because of much glory
that he is intended to bring out of the prevailing of antichrist in the world.
Therefore in his providence he hath so permitted it, as that the kingdom of
his Son for many years should be darkened. And, my brethren, if the
kingdom of Christ had been kept in congregations, in that way that we and
some other churches are in, it had been impossible that antichrist should
have got head. But God in his providence, because he would permit anti
christ to rise and to rule for a long time, and he hath many things to bring
out the kingdom of antichrist to work for his glory, therefore God hath
left this truth to be so dark, the setting up of Christ in his kingly office.
Reason 3. Thirdly, because God would exercise the faith and other graces
of his Spirit in his children, that they might believe in and love Jesus Christ
for his spiritual beauty, though there appears nothing but spiritual beauty,
though no outward beauty, no outward kingdom doth appear, but he be as
a spiritual king only. It was a great and a glorious work in those three wise
men that came to Christ, that offered frankincense, and gold, and myrrh to
Christ when he was in a cratch in a manger ; and so for God s people now
to believe in him, now to love, now to rejoice in him, to offer all to him, now
his kingdom is darkened, now he doth appear so mean as he is, this is a
glorious work of faith ; and we should labour much to exercise this work of
faith, in looking upon this spiritual beauty that is in Christ, and satisfying
our souls in that, that so we may not be offended at the darkening of Christ s
kingdom outwardly. And the less Christ doth reign outwardly in the world,
the less glorious his kingdom doth appear outwardly, the more let us labour
to bring our hearts under his spiritual reign ; the more others say, We will
not have this man reign over us, the more let our souls subject themselves
to him, and say, Christ is our King, and let him reign for ever over us ;
yea, let us labour to sympathise with Jesus Christ in the darkening of his
70 A GLIMPSE OF ZION s GLORY. [REV. XIX. 6.
glory and of his kingdom. Jesus Christ, though he [is] the glory of his Father,
the brightness of his glory, the character and graven form or the image of
his Father, yet is he contented to have his glory darkened. Who are we
that we must have glory in this world and outward excellencies, when Christ
is willing to be without them ? Let us be willing to go, like the witnesses,
clothed in sackcloth, till Christ comes to reign. There are white-shining
garments prepared ; but that time is not yet, though it will not be long.
The bridegroom yet seems to be absent, and therefore it is fit for the spouse
to go low and mean in the mourning weeds as a widow ; the trimming of the
bride in her outward glory may come hereafter, when Christ shall come in
glory into the world.
Reason 4. And lastly, the kingdom of Christ is darkened for a while out
wardly, and therefore it should teach us to bless God so much the more for
that opportunity that we have of setting up Christ as king amongst us; for yet
the voice is not heard much, that the Lord God omnipotent reigneth abroad
in the world, though lately some noise we have heard ; but, blessed be God,
in our congregations amongst us we may hear that the Lord God omnipotent
reigneth. It is through our wretched wickedness if his kingly power be not
fully set up amongst us in all his ordinances. And that we should have an
opportunity to set up his kingly power amongst us here, while it is so much
opposed and so little known in the world, it is a great mercy. And let us
take heed of abusing that opportunity we have for darkening the kingly
power of Christ which we profess to set up, especially in these times, when
there comes to be a voice, though confusedly, from the multitude, and some
kind of voice of thunder from the great ones.
But though it be dark for a while, certainly he shall reign, and the voice
will be glorious and distinct one day, saying, * Halleluiah, the Lord God
omnipotent reigneth. He shall reign, first, personally; secondly, in his saints.
First, Personally. We will not fully determine of the manner of his per
sonal reigning ; but thus far we may see, there is a voice of great waters,
though not distinct, but a probability in his person God and man. He shall
reign upon the earth, here in this world, before that great and solemn day.
There are divers scriptures that have somewhat of this in them. We cannot
give the distinct \oice of those scriptures ; but many of God s saints, they
do hear something, and when a thing grows nearer and nearer, God will
reveal it more distinct : Zech. xii. 10, They shall look upon him whom
they have pierced, and shall mourn for him as one mourneth for his only
son. It is usually understood either of a spiritual looking by the eye of
faith, or beholding Christ at the da} 7 of judgment. But why should we take
it for a spiritual looking, and looking at the day of judgment ? That place
doth not hold out ; that is not the thing intended. They shall mourn every
one apart. This is not like the setting forth of the mourning at the day of
judgment. And take but this one rule, that all texts are to be understood
literally, except they make against some other scriptures, or except the very
coherence and dependence of the Scripture shews it otherwise, or it makes
against the analogy of faith. Now there is nothing against this, but it may
be so. A second scripture that seems to hold out somewhat is that in Mat.
xxvi. 29, I will not henceforth drink of the fruit of the vine until that day
when I drink it new with you in my Father s kingdom. It is true this is
likewise interpreted in a mystical sense, but there is no reason why we may
not take it literally ; not in the kingdom of his Father in heaven, but in that
kingdom that he shall come in here to drink the fruit of the vine, to have
communion with his saints in this world, 2 Thes. ii. 8. Antichrist shall be
destroyed by the brightness of Christ s coming, the brightness of his personal
REV. XIX. 6.] A GLIMPSE OF ZION s GLORY. 71
coming: and that place, Rev. xx., where it is said, The saints shall reign
with him a thousand years, which cannot be meant reigning with him in
heaven. It is made as a proper peculiar benefit unto such as had refused
antichrist s government, especially to the Christian church. It is likely
divers of the prophets and patriarchs may come in, but especially it belongs
to the Christian church. Now the reigning with Christ a thousand years is
not meant reigning with him in heaven, for after these thousand years there
shall be many enemies raised against the church. Gog and Magog shall
gather themselves together. If it were meant of heaven, that could not be ;
and therefore it must be meant of Jesus Christ coming and reigning here
gloriously for a thousand years. And although this may seem to be strange,
yet heretofore it hath not been accounted so ; it hath been a truth received
in the primitive times. Justin Martyr, that lived presently after John, he
spake of this as a thing that all Christians acknowledged; and likewise
Lactantius hath such expressions in divers places of his seventh book, that
there are glorious times coming, wherein shall be plenty and fruitfulness in
the church ; yet first Rome must be burnt, and Babylon first down, and
brings the sybils, the heathen oracles, for it ; and after a little time there
shall be stirring up of enemies against them. Thus far they go. If they
did not believe that Christ himself should come personally to reign, yet he
shall with his saints reign in a glorious manner, and the church shall be so
raised up in the world outwardly as to be above all the men of the world in
outward glory.
And there are many scriptures full for that which we may be much more
confident in, than we can be of the other. There is a time coming when
there shall be this halleluiah in the church, The Lord God omnipo
tent reigneth, as in Dan. vii. 17, 18 ; The four beasts are the four mo
narchies, and the last is the Roman monarchy, and that Babylon shall go
down together ; and immediately upon that, the saints of the Most High shall
take the kingdom, and possess the kingdom for ever and ever, at the 21st,
22d verses ; ver. 27, And the greatness of the kingdom under the whole
heaven shall be given to the people of the saints of the Most High. The
kingdom under heaven is not the kingdom of the world to come. More
apparent is that in the 12th of Daniel, which is ordinarily interpreted of
the day of judgment ; but surely this text doth not aim at the day
of judgment principally, but at a time before. First, because many that
sleep shall awake, not all, but many. Secondly, he says, that they that are
wise shall shine as the brightness of the firmament ; whereas the glory that
shall be put upon the saints in heaven shall be as the sun. Though this
glory be great, it is inferior to that which shall be. The third reason is,
that Daniel must shut up these words, and seal up this book as a great secret.
That there should be a resurrection at the last day, a reward of happiness to
the righteous, and of misery to the wicked, is no great secret ; but this that
was revealed to Daniel was a great secret. But Daniel might say, if the
book be shut up, How shall the truth come to be known ? Many shall
run to and fro, and take pains in finding it out, and at last this truth shall
come to be found out, and knowledge shall be increased ; and certainly it
is the antichristian yoke that doth hide this truth. Men dare not whisper
of any truth, but of such as are held in the church of Rome; but when there
comes to be a liberty of churches, and that men may freely search into this
truth, knowledge will be increased. The fourth reason is, because in the
last verse there seems to be a promise even to Daniel, that he should have
his share and part in this glory. Was it such a matter that Daniel in the
resurrection should have his lot, and that he should stand up at the day of
72 A GLIMPSE OP ZION S GLORY. [REV. XIX. 6.
judgment ? No ; but that he should have his lot in that resurrection was a
great privilege. Again, for Christ s reigning with the saints, take two places
in the Psalms : Ps. xlix. 14, * The upright shall have dominion over them in
the morning ; there is a time they shall have dominion, though now they
have a night ; a morning shall come that the upright shall have dominion ;
Ps. cxlix. 5, and so on, Let the saints be joyful in glory, &c., and a two-
edged sword in their hands, to execute vengeance upon the heathen, and
punishments upon the people, &c. What shall we make of these scriptures ?
Indeed, if we be put upon allegorical senses, we may put off any scripture ;
but if we take them literally, why should we not ? And the promise that is
made to them that overcome, Kev. xii., the latter end of it, * He that over-
cometh, and keepeth my words, to him will I give power over the nations,
and he shall rule them with a rod of iron ; and as the vessels of a potter, they
shall be broken to shivers ; what shall we make of this, except the saints
shall reign, and there shall be a glorious reign of Christ with the saints ? And
so that place of the saints reigning and judging the world, some interpret it
of the day of judgment, but these scriptures seem to have an apparency
to be before ; and therefore Christ is said to make them kings and priests
unto God spiritually, though not every one properly kings over others, yet
so as to have power and dominion in the world ; and, therefore, where it is
said in the gospel, that righteous men desired to see those things that you
see, and did not, in the 10th of Luke it is said, Kings desired to see those
things that you see, and have not seen them ; so that Christ shall reign
together with his saints. And that there shall be such a reign of Christ,
and this halleluiah, appears by many arguments, as take this one drawn from
Scripture.
If there be many prophecies and promises in Scripture that are not yet
fulfilled, and the fulfilling whereof will bring the church into a more glorious
condition than ever it was yet in the world, then there is a glorious time
a-coming. Now there are such scriptures, wherein are such glorious things
promised to be fulfilled to the church as yet never were fulfilled ; and that
we know not what to make of, unless there be a truth in this : Isa. xxiv. 23,
* Then the moon shall be confounded, and the sun shall be ashamed, when
the Lord of hosts shall reign in mount Zion, and in Jerusalem. When was
this, that there was such a reign of Christ in mount Zion, as that the moon
was confounded, and the sun ashamed ? Certainly this cannot be under
stood of their return from their captivity, for the people of the Jews were
under contempt after their deliverance from captivity, and came not to such
a glory as this, and were under a kind of captivity, and met with such oppo
sitions, that they were as long building the temple as they were in captivity,
seventy years.
Obj. But some that were in captivity saw both the first and the second
temple ; how could this be, if it were so long ?
Ans. The foundation they might see, but not see it finished. And in
Ahasuerus s time they were in captivity, as that, had not God wrought
mightily, they had all been cut off by a wicked Haman. Therefore they
were not so glorious : Isa. xxxiii. 20, Look upon Zion, the city of our
solemnities : thine eyes shall see Jerusalem a quiet habitation, a tabernacle
that shall not be taken down. This text neither hath not been fulfilled
hitherto, but must remain : Isa. liv. 11, thou afflicted, tossed with tem
pests, and not comforted ! behold, I will lay thy stones with fair colours,
and thy foundations with sapphires/ &c. When antichrist shall fall down,
and the Jews called, and this halleluiah sung, The Lord God omnipotent
reigneth, then this promise may be made good, Isa. Ix. If you read the
REV. XIX. 6.] A GLIMPSE OF ZION s GLORY. 73
whole chapter, there are glorious things spoken of the reign of the church ;
but there have never been such glorious times since those prophecies, and
therefore these we are to expect to be fulfilled. That place of Ezekiel, of
the dry bones receiving flesh and life, is apparent to be the Jews coming,
and God s joining two sticks together, making Judah and Ephraim to be
one ; and therefore glorious things are to be expected immediately after the
fall of antichrist ; and if you may speak of the fall of antichrist as done, you
may speak of those promises as done. So in Rev. xxi. xxii., there is a
description of the glorious estate of the church, which ordinarily is applied
to the glory of heaven; but there is a mistake in applying these things to the
glory that is in heaven, and not to think of the glory that shall appear
on earth before. It is said that John saw the new Jerusalem come down
from heaven. If it had been the glory of heaven, more like heaven should
have been opened, and he raised up to it. Again, John here says, that * the
foundations of the walls had twelve stones, and in them the names of the
twelve apostles. That the foundations of heaven should have the names of
the twelve apostles is not like ; for Abraham, Isaac, and Jacob, the patri
archs and prophets, shall be there as well as the apostles ; and why should
it not have the names of the patriarchs and prophets as well as the apostles?
And if you read the Revelations, you shall find that the kings and princes
came to give in their glory to the church. Now that the kings and princes
should come in to make heaven glorious, there is no likelihood in that. Thus
there are these prophecies to be fulfilled, and these promises to be accom
plished, and therefore a time for the Lord God with the saints to reign glo
riously. And why should we think it much ? Let us but consider the great
designs that God hath in honouring of his saints in the world, and we have
no cause to think much of such a truth as this ; for hereafter in heaven
Christ will be honoured before his saints. But how will Christ be honoured
before all the world ? You will say, at the day of judgment. But only at that
time so long as the wicked shall stand for their sentence. Do we think
there shall be no further time for Christ and his saints to be honoured but
just then ? God intends to honour Christ and his saints before all the world.
Christ hath purchased a glorious condition by humbling himself so low to
the death of the cross, and therefore was promised the heathen for his inhe
ritance, and the uttermost parts of the earth for his possession ; and this
must be given in due time, and God is pleased to raise the hearts of his
people to expect it. And those that are most humble, most godly, most
gracious, most spiritual, searching into the Scriptures, have their hearts
most raised in expectation of this. And it is not like that that work of the
Spirit of theirs shall be in vain ; but God is beginning to clear it up more
and more. God is beginning to stir in the world, and to do great things in
the world, the issue whereof (I hope) will come to that we speak of.
Quest. But what shall be the glorious condition of the church when the
Lord God omnipotent reigneth, for which the saints shall sing this glorious
halleluiah ? Tell us something of this good land.
Ans. In the general, I answer, it is the resurrection from the dead, as the
apostle speaks, Rom. xi., concerning the calling of the Jews. But for par
ticulars, Glorious things are spoken of thee, thou city of God.
The first thing wherein the happiness of the church consists, is this : that
it shall be delivered from all the enemies of it, and from all molesting troubles,
and so be in a most blessed safety and security. The God of peace shall
tread down Satan shortly, and all that are of Satan. Christ is described in
this Rev. xix. with his garment dyed in blood, when he doth appear to come
and take the kingdom ; and he appeared with many crowns on his head,
74 A GLIMPSE OF ZION s GLORY. [REV. XIX. 6.
that notes his many victories ; and his name was King of kings, and Lord
of lords. And the saints appeared triumphing with him, clothed with white
linen, and set upon white horses. Is that a clothing for soldiers ? Yes ; for
the army of Christ, that rather comes to triumph than for to fight. Christ
fighteth and vanquisheth all his enemies, and they come triumphing in white.
All tears shall be wiped away from the church, Isa. xxv. 8, Rev. xxi. 4.
There shall be no briar nor thorn, Ezek. xxviii. 24, * among the people of
God. Ezekiel did once live among briars and thorns, but there shall be no
pricking thorn left. And this city, that is described in the Revelation, shall
have the gates always open, in regard of the security that is there ; no dan
ger at all of any enemy.
Secondly, There shall be a wonderful confluence of people to this church ;
both Jew r and Gentile shall join together to flow to the beautifulness of the
Lord. Dan. ii. ver. 35, Christ is compared to the stone that shall break the
image, and shall become a mountain, and fill the whole heaven. Isa. lx.,
They shall come as doves to the windows. And when John came to mea
sure the city, the church, it was a great and mighty city.
Thirdly, Because where there is much confluence, there useth to be a con
traction of much filthiness ; therefore, in the third place, it shall be most
pure, a pure church ; yea, in great part, if not altogether. Nay, we may
almost affirm, altogether to be delivered from hypocrites. Without there
shall be dogs, and whosoever shall work or make a lie. Not without, in
hell ; but without the church. Hypocrites shall be discovered and cast out
from the church, though many get into the church now ; then the righteous
nation shall enter in. In the 44th of Ezekiel, ver. 9, there is a description
of the church under the gospel ; and he shews that none uncircumcised in
heart shall enter in there. But the fulfilling of the prophecies of those chap
ters, in the latter end of Ezekiel, will not be till this time, and then no un
circumcised in heart shall enter : Rev. xxi. 27, There shall in nowise enter
into it any thing that defileth, &c. There are two negatives in the original,
they shall not, they shall not enter. As Christ says, Whosoever comes to
me, I will in nowise cast out ; I will not, I will not cast out. Blessed are
they that are called to the supper of the Lamb. Before, many were called,
and few chosen ; but now all that are called are chosen, and none that are
made partakers of the first resurrection shall die the second death. It is a
most pure church, and therefore is described, the walls to be precious stones,
the city to be as clear as glass, and the pavement to be pure gold.
Fourthly, There shall be abundance of glorious prophecies fulfilled, and
glorious promises accomplished. When you read the prophets, you have
prophecies of many glorious things ; and the knowledge of this truth will
help you to understand those prophecies. Rev. ii., it is said there was a
book sealed shewed unto John, and none could open the book but the Lamb.
The book of the prophecies is a sealed book, and especially the book of the
prophecies of the Revelations. But when the Lamb, Christ, shall come to
reign, this shall be opened to us. And therefore it is said, the holy apostles
and prophets should rejoice at the destruction of antichrist, because the pro
phets should be so clearly opened and understood by the people of God :
Rev. xxii. 6, * These sayings are faithful and true ; and the Lord God of the
holy prophets sent his angel, to shew unto his servants the things which
must shortly be done. Why the Lord God of the holy prophets ? That
Lord God that did intend to make the holy prophets clear and evident.
Says the woman of Samaria, * When the Messiah comes, he shall teach us
all things. We may well say it of the coming of Christ, Here the meaning
of abundance of prophecies and promises, that we know not what to make
REV. XIX. 6.] A GLIMPSE OF ZION s GLORY. 75
of, shall be clear before us. Christ is called the Word of God, and is said to
be faithful and true, because he will discover the truth and faithfulness
of the promises. And this will be a glorious time, when the prophecies shall
be opened, and the promises come to be fulfilled.
Fifthly, Abundance of hidden mysteries of godliness will be cleared then,
that now are exceeding dark, Rev. iv. John did but see a door opened in
heaven ; but afterwards, Rev. xix., he saw heaven opened, noting the clear
revelation of truth that shall be then. And, Rev. xi. 19, There was seen
the ark of the testament : whereas the ark stood before, in the holy of holies,
that was shut up, that none was to come into it but the high priest. But
now it is opened to all. In the ark where the secrets, a type of the secrets
that shall be opened at this time, that were shut up before, glorious truths
shall be revealed, and above all the mystery of the gospel, and thp righteous
ness of faith shall be discovered. Before, what a little of the mystery of the
gospel and the righteousness of faith was discovered ! but this will grow
brighter and brighter till that time, which is the great design of God for his
glory to all eternity.
Sixthly, The gifts of the saints shall be abundantly raised. He that is
weak shall be as David, and he that is strong as the angel of the Lord, Zech.
xii. 8 ; and then shall be accomplished that promise, that God * will pour his
Spirit on them ; and their young men shall see visions, and their old men
shall dream dreams. It was fulfilled in part upon the apostles, but the full
is not till that time knowledge shall be increased.
Seventhly, The graces of the saints shall be wonderfully enlarged, even in
a manner glorified ; though not so full as afterwards in the highest heaven,
but mightily raised. The saints shall be all clothed in white linen, which is
the righteousness of the saints ; that is, the righteousness they have by
Christ, whereby they shall be righteous before God, and holy before men.
Holiness shall be written upon their pots, and upon their bridles : upon
everything their graces shall shine forth exceedingly to the glory of God.
John saw a vision of the bride coming down from heaven, with a heavenly
glory, fit to meet Christ her bridegroom, to stand in his presence, and serve
him day and night.
Yea, further, religion shall be honoured, and no more be a disgrace. God
hath promised to his church that he will wipe away their reproaches for ever.
The people of God have been and are a despised people ; but their re
proach shall be for ever taken away, and they shall not be ashamed of reli-
ligion : for it shall be glorified before the sons of men. Therefore it is said,
Rev. xiv., They shall have the name of God upon their foreheads, openly
to profess religion ; a time shall come when ten men shall take hold on the
skirt of a Jew, and say, We will go with thee ; Cant. viii. 1, I will kiss
thee, yet should I not be despised. She would embrace Christ publicly,
and should not be despised. It shall be so honourable, as none shall be able
to despise it. There are notable texts of Scripture to shew the great honour
that shall be in the ways of religion : Isa. xlix. 23, * Kings shall be thy nurs
ing fathers, and queens thy nursing mothers, they shall bow down to thee,
and lick up the dust of thy feet. What a high expression this is for the
honour of godliness ! So in Isa. Ix. are a great many of notable expressions :
verse 13, * I will make the place of my feet glorious ; that is, the church.
There was a time whenas the feet of Christ were as burning brass, to shew
the suffering condition of the church. But now the feet of Christ, that is,
the church, shall be made glorious, ver. 14. You have two notable scriptures
for this in the prophecy of Zechariah. The first in the 4th of Zechariah, 16,
They shall be as the stone of a crown lifted up. They are now trampled
76 A GLIMPSE OF ZION s GLORY. [REV. XIX. 6.
npon as the stones of the street ; but they shall be as the stones of a crown ;
and not only so, but as the stones of a crown lifted up. The second place
is in Zech. xii. 5, The governors of Judah shall say in their hearts, The in
habitants of Jerusalem shall be my strength in the Lord of hosts their God.
We know that now in many places the governors of Judah, the great ones of
the country, their spirits have been set against the saints of God. We know
what reproachful names they have put upon them, and how they have dis
countenanced them. Though the governors of Judah have counted them
factious, and schismatics, and puritans, there is a time coming, when the
governors of Judah shall be convinced of the excellency of God s people; so
convinced as to say in their hearts, that the inhabitants of Jerusalem, that
is, the saints of G-od gathered together in a church, are the best common
wealths men : not seditious men, not factious, not disturbers of the state ;
but they are our strength in the Lord of hosts, they are the strength of a
kingdom, and shall be countenanced by them as the strength of a kingdom,
as those that will be most useful in a kingdom. This will be a blessed time,
whenas wicked men and wickedness shall be despised, and godliness as
honourable as ever it was contemptible : this shall be when the Lord God
omnipotent reigneth in his church. And through God s mercy we see
light peeping out this way, that the governors of Judah are saying, The
inhabitants of Jerusalem shall be our strength. Religion shall be hon
oured in the world one day, and not only at the day of judgment, but here.
In the ninth place, the presence of Jesus Christ and of God shall be ex
ceeding glorious in the church ; then the name of it shall be called JEHOVAH-
SHAMMAH, the Lord is there. They shall follow the Lamb wheresoever he
goeth : they shall see the King in his beauty and glory. And such a presence
of Christ will be there, as it is questionable whether there shall be need of
ordinances, at least in that way that now there is. And therefore some in
terpret that place so : They shall be all taught of God, and shall not need
to teach one another. And so that place, 2 Peter i. 19, We have also a
more sure word of promise, whereunto ye do well that ye take heed until the
day dawn, and the day-star arise in your hearts. Now the morning-star the
Holy Ghost applies to them, Rev. ii. 28, that is such a glorious presence
of Christ, as shall so instruct them, as if they had not need to take heed to
the word of prophecy. And in Rev. xxi., They shall need no temple, nor
sun, nor moon ; for the Lamb is the temple and the light thereof ; the pre
sence of Christ shall be there, and supply all kind of ordinances. And Rev.
vii., Christ says, he will lead them to the fountain of living waters. All
the ordinances here are but the streams and conduits ; then they shall
be led to the fountain. Though we dare not affirm that there shall be no
ordinances, yet is there some probability at least thus far in comparison ;
there shall be such a presence of Christ there, as there shall not be that
need of ordinances.
In the tenth place, there shall be the addition of martyrs, and many of
the worthies of God that have lived in former times shall rise again. If you
read Rev. vii. and Rev. xxi., you cannot but be convinced of this, that those
that have suffered martyrdom under antichrist shall have the glory of that
time ; and Daniel shall come up and stand in his lot ; and as he, so many of
the worthies of God in former times ; and this shall add to the glory of that
time.
The eleventh is this : There shall be most blessed union of all the churches
of the world. The envy of Ephraim and of Judah shall be taken away : Isa.
xi., There shall be one king, and one name ; Zech. xiv. 9, we all pro
fess one Lord, but give him divers names ; but then there shall be one Lord,
REV. XIX. 6.] A GLIMPSE OF ZION s GLORY. 77
and his name one ; Zeph. iii. 9, * They shall serve the Lord with one con
sent ; with one shoulder, it is in the original. And if you read that chap
ter, you may see what reference it hath to a more glorious time than the re
turning of the Jews from the captivity. Dissensions in any one congregation
are evil ; and for one church to dissent from another is a grievous evil.
Blessed will the time be when all dissensions shall be taken away, and when
there shall be a perfect union of all, and not any distinction of Calvinists or
Lutherans, or the like : but all shall come and serve God, and be called by
one name.
The twelfth is the resurrection of the creatures of the world ; and so in that
regard there shall be abundance of outward glory and prosperity. That place
in the 8th of the Romans : * The creature groans under the burden that it is
in, that it may be delivered into the adoption of the sons of God ; when
the fulness of the glory of the adoption of the sons of God shall come, the
creatures shall be delivered to them. The whole world is purchased by
Christ, and purchased for the saints, that is Christ s aim. All is yours
(says the apostle), * the whole world ; and therefore, Rev. xxi. 7, it is said,
The saints shall inherit all things. You see that the saints have but little
now in the world ; now they are the poorest and the meanest of all ; but
then when the adoption of the sons of God shall come in the fulness of it, the
world shall be theirs ; for the world is purchased for them by Jesus Christ.
Not only heaven shall be your kingdom, but this world bodily. And so that
place, 2 Peter iii. 10, where it is said, The heavens shall pass away with a
great noise, and the elements shall melt with fervent heat, the apostle
speaks as if it were the day of judgment. But there is one passage whereby
we may gather that the apostle only means a mighty change that shall be
before the day of judgment: verse 13, We according to his promise look for
new heavens and new earth. Where hath God promised a new heaven and
a new earth ? I know no place in Scripture that I can refer this place unto
but Isa. Ixv. 15, which is apparent to be meant of the church. Now the
apostle speaks of these times when there shall be a mighty change in the
world : then shall be fulfilled that promise, There shall be new heavens and
a new earth. We can find no such promise but in Isaiah, and that is meant
of the church, and therefore it is probable the apostle means that Lactantius
says, When the thousand years come, the world shall bring forth fruit alone,
and the rock shall distil dew, and no creature shall live upon prey ; the dog
shall not hunt, the child shall not be afraid of the serpent : making the
place of Isaiah, which we understand metaphorically, to be understood liter
ally, of the wolf and the lambs living together, and the child playing upon
the hole of the cockatrice.
And all the prayers that ever we put up for the church will be answered,
and the blessing of all will come upon the churches. Here we have some
degree of blessing : but the blessing of all the prayers of the prophets and
apostles will come upon it. In Isaiah, they were to cry to God, and give
him no rest, till he made Jerusalem the praise of the whole world ; that is,
till God did bring this time, and Jerusalem hath not been so lifted up. All
these prayers that have not given God rest all this while shall be answered,
and Jerusalem shall be advanced.
Lastly, Those glorious titles that the church of God hath in the Old Tes
tament will be made up to the full ; and that is a resultance from all the
former. There are many glorious titles of the church of God in the Old
Testament. Now, the estate of the church in the Old Testament was but
typical, typifying the estate of the gospel. I shall name some of them, and
when those come to be fulfilled it will be glorious : first, the Lord s portion,
78 A GLIMPSE OP ZION S GLORY. [REV. XIX. 6.
Deut. xxxii. 9 ; secondly, his pleasant portion, Jer. xii. 10 ; thirdly, his in
heritance, Isa. xix. 25. All people are the work of his hands, but his church
is his inheritance. Fourthly, the dearly beloved of his soul, Jer. xii. 7 ;
fifthly, God s treasure, and peculiar treasure, Exod. xix. 5 ; sixthly, his
glory, Isa. xlvi. 13 ; seventhly, the house of God s glory, Isa. Ix. 7 ;
eighthly, a crown uf glory, Isa. Ixii. 3 ; ninthly, a royal diadem, in the
same place; tenthly, the glory of God, Jer. iii. 17. Again, the throne
of his glory, Jer. xiv. 21. Again, the ornament of God, and the beauty
of his ornament, Ezek. vii. 21. Again, the beauty of his ornament in
majesty, in the same place. Now, to have all this made up to the full, to
shew that these are no high expressions, but rather come short of what will
be, it must be a glorious condition.
But you will say, Are these things true ?
To that we answer : For the truth of them, I will go no further than this
chapter, verse 9, These are the true sayings of God. It is a very strange
phrase ; if they be the sayings of God, they must needs be true. Were it
not enough to say they were the sayings of God, or true sayings ? No, they
are the true sayings of God. And in the original it is not only the true say
ings of God, but the true sayings of that God that is true ; therefore they
are certain.
Quest. But how can they be ?
Ans. Zech. viii. 9, If it be marvellous in your eyes, should it also be
marvellous in my eyes ? saith the Lord of hosts. They are marvellous in
your eyes, but they are not so in mine. It is God omnipotent that shall do
these things, by that power whereby he is able to subdue all things unto
himself. Mountains shall be made plain, and he shall come skipping over
mountains, and over difficulties ; nothing shall hinder him. And why should
you think it strange that these things should be, though they be great ?
God hath done already as great things as these. Certainly Christians that
shall acknowledge the great and never- sufficiently admired and adored work
of God in the hypostatical union of the natures, that God should be man,
should never ask this question, how these things should be, or to think that
any object propounded for our faith is too difficult.
Quest. But when shall these things be ?
Ans. Truly, brethren, we hope it is not long before they shall be ; and the
nearer the time comes the more clearly these things shall be revealed. And
because they begin to be revealed so much as they do now, we have cause
to hope the time is at hand. In Daniel xii., God bids Daniel seal his book
until the time come, as if then it should be opened. Doth God begin to
open this book ? Know that the time is at hand. John was bidden not to
seal the book, because the time was at hand. The nearness of the time at
hand discovers the book ; and the nearer the time, the more it is discovered.
No place in Scripture gives us so much light to know when this shall be as
Dan. xii. 11, And from the time that the daily sacrifices shall be taken
away, and the abomination that maketh desolate set up, there shall be a
thousand two hundred and ninety days. What is the meaning of this ?
The light that I have from this, I acknowledge to be from that worthy in
strument of God Mr Brightman. A day is usually taken for a year, and
so many days as were set, so many years it should be. All the question is
about the beginning of the time. This abomination of desolation was in
Julian s time, in 360, because then Julian would set up the temple again,
that was destroyed, in despite of the Christians, and would set up the Jewish
religion again. That was the abomination of desolation, says he, and the
whole Jewish religion was not consumed till that time. Now, reckon so
REV. XIX. 6.] A GLIMPSE OF ZION s GLORY. 79
many years according to the number of the days, it comes to 1650, and it is
now 1641, and that place for the abomination of desolation is like to be it
as any that can be named. But it is said, * Blessed is he that comes to
another number : t 1335 days, that is, 45 years more added; that is, says he,
in 1650, they shall begin ; but it shall be 45 years before it comes to full
head, and blessed is he that comes to this day. And he hath hit right in
other things, as never the like, in making Sardis to be the church of Ger
many, and foretold from thence how things would fall out, and we see now
are. Now, we have also a voice from the multitude, as from the waters,
and it begins to come from the thunderings.
Seeing these things shall be, what manner of persons ought we to be ?
That is the work I intended to have done, to have shewed you the duties
these things call for at our hands. If God hath such an intention to glorify
his church, and that in this world, oh, let every one say to his own heart,
What manner of persons ought we to be ! And especially, what manner of
persons ought ye to be, because you are beginning this despised work,
gathering a church together, which way God will honour. Certainly, the
communion of saints and independency of congregations God will honour.
And this work is a foundation of abundance of glory that God shall have,
and will continue till the coming of Christ. And blessed are they that are
now content to keep the word of God s patience. And do you keep the word
of God s patience, though you suffer for it, as you now do. And wait, the
text says, those that testify against antichrist and antichristianism, and keep
the word of God s patience, God will keep them in the hour of temptation,
he will make them a pillar in his house, and they shall never go out ; God
will open their door, so as none shall shut it till the coming of Christ ; and
he will write upon them the name of the new Jerusalem. Therefore keep
the word of God s patience, now you have an opportunity in your hands for
furthering this great work. Take heed that you lose not this opportunity ;
certainly, if there should fall out any just cause amongst you of scandal in
regard of divisions, or any other way, you may do more hurt to hinder this
glorious work than all the persecutors could do. For you will persuade the
consciences of men that this is not a way of Christ. Persecutors cannot do
so. So that the governors of Judah will not say, Our strength is in the in
habitants of Jerusalem, and all that profess themselves to be the people of
Jerusalem.
THE WORLD TO COME ; OR, THE KINGDOM OF
CHRIST ASSERTED.
VOL. xti.
THE WORLD TO COME ; OR, THE KINGDOM OF
CHRIST ASSERTED.
IN TWO EXPOSITORY LECTURES.
Far above all principality, and power, and might, and dominion, and every
name that is named, not only in this world, but also in that which is to come ;
and hath put all things under his feet. EPH. I. 21, 22.
THESE words set forth and proclaim the supremacy of our Lord and Saviour
Jesus Christ over all persons, by what names or titles soever distinguished
or dignified in all God s dominions, belonging either to this world or that
which is to come. I shewed you before what it was for Christ to sit at
God s right hand, as also how it was amplified by the sublimity of the con
dition, and by the quality of the persons over whom Jesus Christ is set. By
principalities, might, and dominions, he would include all sorts whatsoever,
as angels, good and bad, and so magistrates. Now I am to speak of the
extent of Christ s dominion, and that is in this world, and in the world to
come. The great thing to be opened is, what is meant by the world to come.
There are three interpretations given of the words.
Sense 1. First, It is taken for heaven and earth, this state of the world on
earth, and that state of the world in heaven, which are two worlds ; only
here will be a question, why heaven should be called a world to come, when
it is extant now as well as the earth, which is called the present world. To
which it may be answered, that though heaven be a world now that is extant,
yet to us poor creatures here below it is a world to come ; though it was
created at the same time this lower world was. It is comfort to saints that
they have a world to come ; for wicked men come in for the greatest share
in this, therefore called men of this world ; let them take it, it is their world.
Saints have a world to come, Luke xviii. 13. But this doth not seem to be
that which the apostle aims at here.
Sense 2. Secondly, This phrase may note the duration of Christ s kingdom,
that it is everlasting ; for so in Scripture it is used to express * eternity, Mat.
xii. 32. And therefore Isa. ix. 6, which we translate, the eternal Father,
the Septuagint reads, * the Father of the world to come ; and so Christ s
kingdom is said to be for ever and ever ; that is, not for one ever, but for
all even. The apostle in Heb. x. 12 saith, that Christ, after he had offered one
sacrifice for sin, for ever sat down at the right hand of God. Now that
84 THE WORLD TO COME J OR, [EPH. I. 21, 22.
word for ever doth not relate to Christ s sitting at God s right hand, bnt
rather to the sacrifice he offered, who for ever by one sacrifice took away sin ;
for it may be said that there are not principalities and powers for ever, that
Christ may sit for ever at God s right hand. When this world ends, there
will be an end of all principalities and powers : 1 Cor. xv. 24, Then cometh
the end, when he shall deliver up the kingdom to the Father, and shall put
down all rule, &c. Take notice in what sense Christ hath a kingdom, and
sits at God s right hand for ever, and in what sense he is said to give up this
kingdom to the Father. I would clear it by two distinctions.
Distinction 1. First, There is a natural kingdom due to Jesus Christ as he
is in the Godhead, and a natural inheritance due to him, being man, as he
is joined to the Godhead. For so he inherits the privileges of that second
person, which is this natural kingdom, which he obtained, and which was
due to him by inheritance : Heb. i. 8, To the Son he said, Thy throne,
God, is for ever and ever. He speaks of his natural inheritance, though the
right be involved in him as he is God, and so he is joined in commission for
ever as God and man with the Father ; and so in respect of this natural do
minion of his, all things are said to be made * by him and for him, Col. i. 16.
Now this natural right that Jesus Christ hath remains for ever, and accordingly
many of those privileges which are to be understood by his sitting at the right
hand of God, they likewise must remain for ever.
As, first, a fulness of joy : At thy right hand is fulness of joy. Jesus
Christ doth enjoy a fulness of joy immediately by God himself.
Secondly, All that personal honour and those glorious abilities which he
was filled and crowned with, when he went first to heaven, Heb. ii. 9, all
these shall remain to eternity. And they are naturally due to Christ, though
they were bestowed on him then when he came to heaven ; he is thus in
commission with his Father, so far as natural rule goes, though in that respect
less than the Father.
2. The second part of this distinction is, that there is a dispensatory
kingdom that Christ hath ; and that is, as he is considered as mediator between
God and his church, which kingdom is given to him. It is not by nature due
to him, but as he was the Son of God, he was chosen out to exercise that
power which in this kingdom is held forth ; and this is pointed out by his
sitting at God s right hand, which God gave him as the reward of his obe
dience : John v. 22, 23, The Father judgeth no man, but hath committed
all judgment to the Son. It is committed to Christ; he is that Lord that
God hath set up to do all his business for him visibly and apparently ; and
this kingdom is in a special manner appropriated to Christ ; it is so Christ s,
as it is not the Father s, in a more eminent manner : * The Father judgeth
no man. To appropriate a work to one person rather than another, is an
act of God s wisdom ; hence it is that Christ hath his work for a time, and
afterwards gives it up to another. Till the day of judgment be over, Jesus
Christ hath the government of the kingdom, and shall reign ; but after the
day of judgment, the kingdom is to be given up to the Father. And the reasons
why God hath appointed a time of reigning to Christ,
First, Is to draw all men s thoughts to him ; that is, that all men might
honour the Son as they honour the Father, John v. 22. As for every work
there is a season, so likewise for every person, wherein they shall in a special
manner be more glorious.
Secondly, This was a reward exceeding due to Jesus Christ, that he should
have a kingdom appropriated to him for a season, that all judgment should
be committed to him, and he should draw all men s eyes to him in a more
immediate manner, because he veiled himself in obedience to his Father ;
EPH. I. 21, 22.] THE KINGDOM OF CHRIST ASSEETED. 85
therefore the Father, to recompense him, he will not appear himself so much
in the government ; saith he, Let my Son take it, I will commit all judgment
to him. And see the equity of this : because God will put all things under
the feet of Christ, therefore will he again give up all things to God, and be
subject himself to him as God-man, 1 Cor. xv. 28. Though Jesus Christ
hath this kingdom, and means to conquer all his enemies, before he gives it
up, yet when he is in the height of his dominion, when he is in his full
triumph, and hath cleared all the world s accounts, then will he give up the
kingdom to the Father ; which may teach us, when we are highest, and most
assisted and raised, to fall down and give glory to the Lord. So Jesus will
do when he hath all enemies under his feet, and judged and pronounced sen
tence upon all ; then will he set up his Father, deliver up the kingdom unto
him, and he shall become all in all. This will be the last and great solemnity
of all.
This is the first distinction, his natural kingdom which is due to him as
man joined to God, that remains for ever ; but there is something of his me
diatory kingdom to be given up.
Distinction 2. The second distinction is this : This mediator s kingdom it
receives a double consideration.
First, Consider Christ as a mediator for the church, and so consider him
as under imperfection, sin, or misery, or any other want, till they shall be
complete ; or
Secondly, Consider him as he is head to the church, made complete and
perfected in all parts and degrees. That I may explain myself: you may call
to mind that when I opened the third and fourth verses, compared with the
seventh verse, I told you that in election there were two great designs or
contrivements : the one was more principal, and chief, which I called God s
decree of the end, what God s design was to make us ; and there it was that
God chose us in Christ as a head unto absolute glory, which with Christ and
in Christ we shall have for ever in the highest heavens.
Secondly, God designed the way unto this end, and so God was pleased,
that he might set off the glory of that perfect state the more ; therefore he
lets us fall into sin and misery, and suffers our bodies and souls to be sepa
rated before we shall come to that end which God hath designed us to. To
enjoy this Canaan, we must go through a wilderness to it. Now, answerable
to this double design of God, Jesus Christ hath a double relation to his
church : the one as a head simply considered, and so were chosen in him to
that perfect state unto which God hath designed us ; secondly, Christ hath
the relation of a redeemer and mediator for us, that as we are fallen into sin,
and misery, and distress, so he might redeem us and help us. Now while
the church is in an imperfect state, and hath not all its members, nor they
out of all danger neither ; though they be in no real danger, yet they are to
give an account of their actions, and there is a final sentence to be passed
upon them ; and in that sense there may be said to be forgiveness of sin in
the world to come, and therefore Paul prays for one, that he may find mercy
at that day. Now, while there is any such thing as guilt, or the appearance
of it, or any imperfection, and till that final sentence be passed, so long is
Jesus Christ a mediator for us, and so God hath * given him all power in
heaven and earth, to give eternal life to them that believe. Now, so long
as Jesus Christ rules in a way of conflict, and as a conqueror is destroying
sin and death, and all enmity, also raising soul and body and bringing them
together, in this sense the Scripture speaks of his sitting at the right hand
of God ; but when once the final sentence is passed, then this work of the
mediator, his reigning as to destroy enemies and such like, is over, and then
86 THE WORLD TO COME ; OR, [EPH. I. 21, 22.
Jesns Christ will present us to his Father : Lo, here I am, and the children
which thou hast given me ; we are now as thou didst look upon us in thy
primitive thoughts in election. So he stands in relation to them as a head ;
there we are considered as perfect, and the mediator s office is laid down, and
God becomes all in all both to Christ and us. I would add a third thing to
this, and that is, how Christ is a king, and sits at the right hand of God for
ever. When Jesus Christ hath given up this kingdom of his redeemership
unto the Father, yet then he shall sit down for ever with this honour, that it
was he that did exercise this office, so that there is not a soul lost, nor a sin
unsatisfied for, nor any enemies unsubdued. It is true, he is not a general
in war any longer, but he shall have this honour, that he did all these ex
ploits, brought all these rebels in ; so that in deed, and in truth, Jesus Christ
shall reign more gloriously with the Father after that time of judgment is
over, than ever he did before ; now he shall reign triumphantly, whereas be
fore he reigned as one in conflict and conquest. Jesus Christ himself will
say, that he never was king so much as he shall be now ; Jesus Christ shall
ever have the glory of it, that he was that great and glorious dictator, that
he subdued all enemies, and delivered up the kingdom peaceably to his
Father, and in some sense set the crown upon his Father s head, who was, as
it were, in some sense put out of his rule in the world by Satan and wicked
men, that did what they list ; and the saints they lie under sin and misery,
and Christ he subdues all these enemies, and presents all these souls to the
Father with a peaceable rule and government ; and this he enjoys with the
Father for all eternity. Now whereas it is said, * Of his kingdom shall be no
end, the meaning is, it shall not be destroyed for ever. It is a kingdom that
gives way to no kingdom, it shall still be continued though he himself give it
up to the Father, and become visibly and apparently more subject than he
was before ; not in respect of his Godhead, for so he is never subject ; nor
in respect of his manhood, for so he is always subject ; but then Christ shall
acknowledge the Father to be the author of his kingdom, and that he gave
him power, and honour, and glory, and then shall he resign up his crown to
his Father again from whom he had it. So much for the second sense of
the words.
Sense 8. Now I will add a third interpretation of these words, * not only
in this world, but in the world to come ; but not to exclude the other two I
named before, but it shall rather take them in ; and that which I shall say is
this : that between the state of this world as now it is, and the state of
things after the day of judgment, when God shall be all in all, there is a
world to come, which is of purpose, and in a more special manner appointed
for Jesus Christ to be king in, and wherein he shall more eminently reign.
God hath appointed a special world on purpose for Jesus Christ, which in
Scripture is called a world to come, and Christ s world. That as this world
was ordained for the first Adam, and given to the sons of men, so there is
a world to come for the second Adam, even as that time after the day of
judgment is more eminently for God, when he shall be all in all. So there
is a world to come, which is made for Jesus Christ, and which the angels
have nothing to do withal, for it is not subjected unto them, as this world
now is : Heb. ii. 5-8, Unto angels hath he not put into subjection the world
to come, whereof we speak, but one in a certain place testifieth, saying,
What is man, that thou art mindful of him? &c. Thou madest him lower
than the angels, thou crownedst him with glory and honour, &c. * And hath
put all things in subjection under his feet : but (saith he) we see not yet all
things put under him, but we see Jesus Christ, who was made lower than
the angels, crowned with glory and honour, &c.
EPH. I. 21, 22. J THE KINGDOM OF CHKIST ASSERTED. 87
We see plainly that he speaks there of Jesus Christ, as he doth here in the
text. And what he here in the Ephesians calls sitting at God s right hand,
there he expresseth it to be his crowning with glory and honour. And
then, likewise, for that passage, of all things being under the feet of Christ,
which is spoken of here in the Ephesians, the apostle quotes out of Psalm
viii. 6, which speaks of Christ s dominion ; and that sentence is nowhere
found in the Old Testament but only there, and quoted likewise in 1 Cor.
xv. 27, all which places relates to Christ. Then, again, he calls it a world
to come, in Heb. ii., that is ordained for this man, and he doth the like here
in the text : therefore, these places compared together, we see how they
agree : 1 Cor. xv. 25, he saith, Christ must reign till he hath put all things
under his feet, which he quotes out of Psalm ex. 1. So that these places
before named, they are all parallel places with the text ; and there is another
place parallel with it, 2 Peter iii. 7 compared with verse 13 : The heavens
and earth which are now, by the same word are kept in store, and reserved
to fire against the day of judgment. And at the 13th verse, in opposition to the
heavens and earth which are now, he saith, We, according to his promise,
look for new heavens, and a new earth, wherein dwelleth righteousness ;
that is, we look for a world to come, wherein righteousness dwells. And that
these places hold forth the same thing, appears by this, that when he had
alleged there was to be a new heaven and a new earth, that is, a world to
come, at the 15th verse he quotes Paul, that he had written to them of these
things, and that was in his epistle to the Hebrews. For it is the best argu
ment to prove that Paul wrote the epistle to the Hebrews. He hath written
to you, saith he, of this new world, and that was in Hebrews ii. ; there he
wrote of this new world. So likewise, unto this give all the prophets wit
ness, in Acts iii. And therefore I am not ashamed to give witness to it too.
Rev. v. 10, when they saw Christ once take the book, and was installed
king, what do their thoughts presently run out to ? It is to the world to
come. He hath made us kings and priests, and we shall reign on earth.
To be sure at the day of judgment they shall, which shall certainly be a long
day, when all the accounts in the world shall be certainly ripped up, and the
world shall be new hung against the approach of their new king, and the glory
of the creatures then will put down the glory of this old world. We see then
how this place to the Ephesians, and that in Heb. ii., how parallel they are.
Now I would have you consider likewise the scope of the 8th Psalm, as the
apostle brings it to prove this new world. And, indeed, any one that reads
that psalm would think the psalmist doth but set out old Adam in his king
dom in paradise, who was made in his nature a little lower than the angels.
One would think that were all the meaning, and that the apostle applies it to
Christ only by way of allusion : but the truth is, the apostle brings it to
prove and to convince these Hebrews, that that psalm was meant of the Mes
siah whom they expected : saith he, One in a certain place hath testified.
He brings it as an express proof and testimony that it was meant of Christ,
and was not an illusion only. Now the scope is this, as you read in Rom. v. 13,
that Adam was a type of him that was to come, namely, Christ. So in Psalm
viii., you read there Adam s world is the type of a world to come. The first
Adam had his world where there were sheep, and oxen, and fowls of the air.
Now, whereas it is said in the psalm, that all things were under his feet, it
is not meant of man in innocency, but of the Messiah, Christ and his
world, which is made of purpose for him, as the other world was for Adam.
That it was not meant of man in innocency properly and principally, ap
pears,
First, Because it is said, Out of the mouths of babes and sucklings hast
88 THE WORLD TO COME J OR, [EPH. I. 21, 22.
thou ordained strength. There was no babes and sucklings in Adam s time;
he fell before there was any.
Secondly, It is said, was * to still the enemy and avenger. But the devil
was not stilled by Adam, he overcame him ; therefore it must be meant of
another that should still this enemy : How excellent saith the psalmist,
is thy name in all the earth, speaking of this world. Adam he had a para
dise, but he never propagated God s name in all the earth, much less did he
sound it in the heavens.
Again, Adam, though man, yet he was not the son of man, but called the
son of God, he came not of a man.
Again, take the argument the apostle useth ; saith he, this must have all
subject to him, all but God ; he must have angels subject to him, for he
hath put all things in subjection under his feet. This could not be Adam,
no, not in the state of innocency ; but it is true of Jesus Christ, angels and
all were under his feet.
2. As it is not meant of man in innocency, so it cannot be meant of man
fallen neither ; that is as plain as the other. The apostle himself saith,
that we see not all things subject to him. Some think that is an objection
the apostle answers, but indeed it is a proof to prove that man fallen cannot
be meant, for we do not see all things subject to him. You have not any
one man of the whole race of mankind to whom all things are subject ; take
all the monarchs of the world, there was never any man that was a sinner
that had all subject to him, therefore it is not meant of man fallen ; but saith
he, We see Jesus crowned with glory and honour, and therefore it is this
man, and no man else, that is there spoken of. And then again, take notice,
that it is not an angel to whom all shall be subject, but plainly man, that is
made a little while lower than the angels, but then crowned with glory and
honour.
And it is not only this world that shall be in subjection to this man, but
it is a world to come. For, saith he, We see not yet all things under his
feet, but we see Jesus Christ crowned with glory and honour. Therefore it
is not this world, but there will be a world that shall be in subjection unto
Christ, when all things shall be under his feet. And it is that which Psalm
viii. speaks of ; besides, Christ interprets this psalm of himself, Mat. xxi. 3 6.
When they cried Hosanna, and made him Saviour of the world, the Pharisees
were angry at it : and our Saviour confutes them out of this psalm : Know
you not, or have you not read, that out of the mouths of babes and suck
lings he hath ordained praise ? quoting this psalm to speak of himself. What
the meaning is, I refer to what Mr Mead hath written upon Psalm viii. ; he
interprets it of that man Christ principally, that was but a babe, by whom
God would still the enemy ; it is therefore Jesus Christ to whom only all
things are subject, and shall be put under his feet. He is the sole man,
whom the psalmist and apostle means, that hath a world to come ordained
for him. As the first Adam had a world made for him, so shall Jesus Christ,
the second Adam, have a world to come made for him ; this world was not
good enough : When I consider, saith he, * thy heavens, the workmanship
of thy hands. Jesus Christ hath a better world, a better heaven and earth,
than Adam had. A new heaven and a new earth, according to his promise,
when the saints shall reign : This world he hath not subjected to angels ;
none of those principalities and powers rule there. As there are two Adams,
and the one was the type of the other, so there are two covenants, the law
and the gospel. The angels, they by nature were above the world and all
things in it, and the law was their covenant, they were the deliverers and de
clarers of it, the law was giv^u by angels.
EPH. I. 21, 22.] THE KINGDOM OF CHRIST ASSERTED, 89
There is a second covenant, which is the gospel, and that declares and
speaks of this second world made for Christ. Now, the angels, God hath not
used them to preach the gospel, they do not meddle with it, that work is not
carried on by them ; but God hath appointed men to do it, who were babes
and sucklings ; out of their mouth hath he ordained strength, to begin to
create this new world. But then, why is it a world to come ? If we speak of
it as the gospel beginning of it, because, as the other world was six days iu
making, the work went on by degrees, so will it be in this new world ; and
we are now but at the first day s work, the perfecting of it is to come.
Therefore the kingdom of heaven is said to be like to a grain of mustard
seed, which is the least of all seeds, but grows to a great bigness by degrees.
The apostle calls conversion a delivering of us from this present evil world ;
there is the first day s work, and God will never leave till he hath perfected
this world : and because the perfection of it was to be afterwards, therefore
it is said to be a world to come. And as the first world had a seventh day
for the celebration of the creation in it, so hath the new world a Lord s day,
a rest, of which he speaks in Heb. iv. Now this world, when it is finished,
it shall not be subject to angels, but to Christ and his babes and sucklings,
to the man Christ Jesus, for whom it was made, and to the saints who shall
be the citizens of this world. As they suffer with him, so they shall reign
with him. We do not read that the angels at the day of judgment shall sit
upon thrones of judgment. But it is said of saints, that they * shall sit upon
thrones, Mat. xix. 20, and so in Rev. xx. And so likewise Christ promiseth
to give the government of ten cities to him that had ten talents, and improved
them, and five cities to him that had five talents. The devils shall be shut
up ; and if they be gone, there needs not the principalities of good angels k>
oppose them. That which good angels do to the saints in this present state
below, that office and work shall the saints that arise from the dead perform
unto the saints that shall remain alive in that world to come. For it is now
such as have part in the first resurrection that shall have to do in that world,
and not angels, and it is no absurdity neither. And if angels which have
always beheld the face of the Father, as Christ saith of them, yet have they
been busied and employed about things below, why may not saints be so
too ? It will be an honour rather to them : Thou hast made us kings and
priests, and we shall reign on earth. It is true, the angels shall gather the
elect from all the corners of the world, and they are executioners to throw
men to hell ; but they that are the principalities and powers of this world to
come, they are men that shall judge the angels, and then shall Christ s king
dom be at its height ; and when that is ended, the kingdom shall be given
up to the Father.
Use 1. First of all, take notice, that here is two worlds for you that look
for happiness. Methinks you should be satisfied with the expectation of
this. Alexander wept before he had half conquered this world, that there
were no more for him to conquer; out of a supposition, when he had con
quered all, what he should do afterwards. If thou hadst the same desire,
thou needst not care for this world, for there is another world ; as there are
things present, so the comfort is there are things to come. Care not for this
world, it is old Adam s world, it brings ofttimes much loss to saints, it is
well if thou canst get handsomely rid of it, with little sinning. It is called a
* present evil world. It was all Christ desired for his disciples : John xvii.,
* Not that they might be taken out of the world, but kept from the evil of it.
But there is a world to come, which Abraham and all believers are heirs of;
so they were not only heirs of Canaan, but it is expressly said in Rom. iv.
13, that they were heirs of the world.
90 THE WORLD TO COME J OR, [EPH. I. 21, 22.
Use 2. Secondly, Admire we this man Christ Jesus, whom God hath thus
advanced and set up, and hath made a world of purpose for him, peculiarly
for him and his to enjoy, and for him and his (as under him) to rule and
govern. That he that was the scorn and derision of men (for so Christ was
when here below), that God should raise him up, and set him at his own
right hand, and subject all principalities and powers unto him, and use him
in all that great business of judging the world ; if this had been spoken of
God it had been no wonder, for all nations of the earth are but as the drop
of the bucket to him ; but to hear it spoken of man, who is but a drop of
that bucket, that this babe or suckling should still Satan, subdue angels,
have them under him, * Oh how excellent is thy name in all the earth !
This made the psalmist admire : What is man, that thou visitest him ?
Visiting is sometimes put for visiting in anger, as in Psalm lix. 9. So God
visited Christ at first ; and when that was done, he visited him with favour ;
he takes that broken, shattered man, and raiseth him up, to crown him with
glory and honour. What is man ? He speaks of the nature of man as being
united to the Godhead. What is this babe, this suckling, that thou shouldst
raise him up to such an height ? All this concerns us, for the psalmist calls
him the Lord our God, how excellent will his name be one day in all the
earth. This will swallow up the thoughts of man and angels to eternity.
Now, put all together, and here is the most glorious appearance of a king
dom that ever eyes beheld, more by far than all the kingdoms of the world
that Satan shewed our Saviour, take but what this chapter holds forth of it.
First, Here is a Father of glory mentioned, ver. 17. For as God is the
fountain of glory, so himself is the Father of it. This Father hath an eldest
Son, whom he made a man, and visited him as you have heard, and set him
in the throne at his own right hand. There is your king ; and to set out the
glory of this king he hath nobles under him, as principalities, and powers,
and mights, and dominions, he hath them all under his feet. Those that are
his friends, they fall down and worship him, they throw down their crowns
before him ; and for those that are his enemies, he hath the most glorious
conquest over them ; he sits and makes them his footstool, that he may sit
the easier. And for Satan, that great devil, Jesus Christ triumphs so over
him that he makes his children set their feet upon his neck. Here is the highest
exaltation that ever was. What can be added to make Christ Jesus more
glorious ? One would think he had enough. He is a king over a whole
world, is advanced in the highest throne, he hath the highest power, all is
under his feet ; what is there more to be added ? Look upon Adam, who
was the type of Christ : he had a world about him, he had a paradise, a court
which was peculiarly his as the king of the world (if he had stood), he was
the father of our nature ; what wanted this man ? he wanted a wife, a helper,
God himself saith so ; all this was in a type. This man Christ Jesus, we
hear of his advancement far above all principalities and powers. Here is
a Father of glory, and a Son set in glory, and he hath glorious nobility
enough. But where is the queen ? what saith the words following ? He
hath given him over all to be the head of the church, above all privileges
else. He counteth this the highest and chiefest flower in the crown, that he
is a head to the church, who is his body, and the fulness of him that filleth
all in all ; as if our Lord and Saviour should have said, Though I have all
this honour, and am thus full, yet if I have not a body, a church, I want my
fulness ; for the church is the fulness of him that filleth all ; therefore above
all hath God given this to him, to be a head to his church. Christ hath all
else under his feet : but come up, saith he to the church, and sit on my right
hand, Ps. xlv. As I sit at my Father s right hand, and as I sit down in my
EPH. I. 21, 22.] THE KINGDOM OF CHRIST ASSERTED. 91
Father s throne, you shall sit down with me in my throne. And though all
things else be under my feet, I will have my church, my body, sit on my
right hand, for she is my fulness. My brethren, Jesus Christ delights more
in love than in power. Though he be a king, and hath all power committed
to him, yet that doth no whit abate his love, he takes care that his church
shall share with him in his glory and greatness. Oh what is man, that thou
art mindful of him ! The Lord Christ and the church made up that man.
THE WORLD TO COME; OR, THE KINGDOM OF
CHRIST ASSERTED.
THE SECOND SERMON.
Not only in this world, but in that which is to come; and hath put all things
under hisfeet.EpR. I. 21, 22.
THE last time my work was to shew you, that between this world as now it
is, and the state of things after the day of judgment, when God shall be all
in all, that there is a state which the Scripture calls a world to come, which
is of purpose, and in a more special manner, appointed for Jesus Christ to
be king, when he shall have all things put under his feet. I quoted divers
places to make it good, especially that in the 8th Psalm and the 2d of the
Hebrews. At the 5th verse of Heb. ii., I found it was the apostle s scope to
prove that the psalmist had prophesied of a world to come ordained for
Christ ; and he proves it by this, that he was to have a world, wherein he
was to have all things subject to him, which was but the same thing that fol
lows here in the text. And saith he, though we now see Christ crowned with
glory and honour, ver. 8, which is all one with sitting at the right hand of
God, yet, saith he, we see not all things put under him ; therefore it
proves that there is a world to come, wherein all things shall be subject to
Christ. Now then, finding in the text mention of a world to come, wherein
Christ hath his kingdom over all, and all things is under his feet, and which
in the judgment of most interpreters is taken out of the 8th Psalm, no rational
man could imagine, but in the same sense that the world to come is taken
in Heb. ii., it must be taken here in the Ephesians. I spent time the last
day to prove that the Son of man, prophesied of in the 8th Psalm, that was
to have all things under his feet, was Jesus Christ ; now I shall speak of
this, that he hath a world to come ordained for him, and I shall express my
self in these two heads :
First, That the world to come mentioned in Heb. ii. 5, wherein Christ is
to have all things under his feet, it is not this world that now is, or merely
the government that Christ now hath ; nor it is not the world or state that
shall be after the day of judgment ; and yet it is said to be a world to come.
And, secondly, I shall in a few words shew what I think is meant by that
EPH. I. 21, 22.] THE WORLD TO COME. 93
world to come, and see the several steps and degrees of its growing up to
perfection. I shall speak a little to these two things, to clear up whatpL de
livered the last day, because I fear I was not well understood in what I said,
and I shall do it with as much brevity as I can.
First of all, that the world to come, mentioned in Heb. ii. 5, and prophesied
of in the 8th Psalm, that it is not the world that now is, that is plain ; for
the apostle distinguisheth the world that now is from that world to come,
by this ; saith he, we do not now see all things subject to him ; and it
is the argument by which he proves there must needs be a world to come
that must be subject to Christ : Heb. ii. 8, We see not all things now put
under bis feet, which implies that there is a world to come wherein this is
to be fulfilled. Take this world now as it is in its rough, and it falls short of
that world to come, wherein all things are to be subject to Christ, for that
is not grown to perfection ; we see Jesus now only crowned, but we see not
all things subject to him ; it is true, this world to come is begun, but is not
come to its perfection.
Secondly, I shall prove that it is not the state of the world after the day
of judgment; and that t shall prove likewise out of Heb. ii. compared with
this place.
My first reason to prove that the world to come ordained for Christ is not
that world after the day of judgment. I mean it is not that state then, be
cause this world to come here spoken of which is for Christ, Adam s world
was the type of. Now look into Rom. viii. 19-22 ; he shews you there that
Adam s world, that is, this very world wherein now we are, which is the type
of that world to come ; he tells you there, that this world that now is, the
creatures in it they groan for the manifestation of the sons of GJ-od ; for, saith
he, * the creature was made subject to vanity, not willingly, but by reason of
him that hath subjected the same in hope ; for we know that the whole
creation groaneth, &c. We may in these words plainly see that there is a
world to come, which is not that world or state of things after the day of
judgment ; for what will become of these creatures then, no man can tell ;
but it is this very individual creation wherein we live that groans for restitu
tion, and the restitution of it is a world to come, as the present corruption
and bondage of it is this world. Then look into the 8th Psalm, which is
Christ s world typed out; it is said, that heaven and earth, the moon and
stars, the sheep and oxen, the fowls and fish, &c., they are all said to be
subject to him. This cannot be meant after the day of judgment, for there
is nothing after that which heaven and earth, the sun, moon, and stars, the
sheep and oxen, &c., should signify and typify; so that the world to come is
a state which is between the state of this world, which is yet in its ruff and
height, and that state which is after the day of judgment.
A second reason for it is this : When this world to come shall come, and
Christ shall have all subject to him, now after this subjection of all things to
him, then shall he deliver up the kingdom to his Father, namely, after the day
of judgment is over. This is plain in 1 Cor. xv. 24,25. When Jesus Christ
is folly in possession of this world to come, that all things are subject to
him, then shall the Son also himself be subject to him that put all things
under him, so that this world of Christ s shall cease after the day of judg
ment is over, for then cometh the end.
Thirdly, Out of the words of the text you have this world and the world to
come, wherein there are principalities, powers, mights, and dominions. Now,
after the day of judgment there will be no principalities, and mights, and
dominions ; that is plain in 1 Cor. xv. 24, He shall deliver up the kingdom
to his Father, when he shall have put down all rule, and power, and autho-
94 THE WORLD TO COME ; OR, [EPH. I. 21, 22.
rity ; so that the world to come the apostle speaks of, wherein Christ is
actually to have all things under his feet, it is not that time or state of
things after the day of judgment is ended, nor is it this world, or the state of
things now. So much for the first general head.
Now I would a little explain what is meant by this world to come, and
that but in few words. I would first shew why it is called a world, and then
why a world to come, and the several degrees and countings on of this world,
and when it is at its perfection, and when it shall cease.
First, Why is it called a world ? My brethren, you must know this : that
as God made this world for Adam, and put all things under him, though not
under his feet, so God appointed a world for the second Adam Jesus Christ,
and Adam s world was but a type of this world, Bom. v. 13, it is said Adam
was the type of him that was to come ; answerably this old Adam s world,
which now good angels, and bad angels, and sinful men rule, it is but the
shadow of that world which is to come, prophesied of in the 8th Psalm, and
mentioned in Heb. ii.
Yea, let me add this, that God doth take the same world, what was Adam s,
and makes it new and glorious. This same creation groans for this new world,
this new clothing. As we groan to be clothed upon, so doth this whole crea
tion; even as God takes the same substance of man s nature and engrafts
grace upon it, so he takes the same world and makes it a new world, a world
to come. For the second Adam, for the substance, the same world shall be
restored which was lost in Adam ; this God will do before he hath done with
it, and this restitution of it is the world to come.
Now, then, why is it called a world to come ? It is called so. Though the
foundation of it be now laid, and was laid then, when our Lord and Saviour
was upon earth, the foundation of it is laid in the new creature. As the first
creation began the old world, so this new creature begins the new world ;
and as the old world was six days in making, so this new world is not per
fected at once : the new creature that is in your hearts, it is but the begin
ning of it. .
Mark in Heb. ii. how this new world is begun, and but begun, and when
it began : ver. 2, If the word spoken by angels was stedfast, how shall we
escape if we neglect so great salvation, which at first began to be spoken of
by our Lord, and was confirmed to us by them that heard him, God also
bearing them witness ? &c. ; * For unto angels hath he not put into subjec
tion the world to come, whereof we speak. It is plain, he speaks before of
the preaching of the gospel, which was begun to be preached by Christ ; and
though the angels delivered the law, yet this gospel, which is the kingdom of
heaven, and the beginning of the world to come, whereof we now speak, this
gospel was not delivered by angels, this world to come was not subjected to
them, they preached it not, neither shall they have to do in that world which
the gospel begins ; so that you see this world to come began when Christ
began to preach, and therefore observe the language of the gospel : Re
pent, saith John the Baptist, for the kingdom of heaven is at hand ; the
world to come is coming upon you ; so our Saviour, Mark i. 14, and Mat.
xvi. 28, There be some standing here that shall not die, saith Christ, and
yet all were dead that stood there long ago : they shall not die, saith he,
4 till they see the Son of man come in his kingdom.
The foundation of this world was laid by Christ in bringing in the gospel,
and it was he that was prophesied of in Dan. ii. 44 : * In the days of these
kings (whiles principalities and powers were standing, he that meant to reign
in the world came stealing in upon it) In the days of these kings shall the
God of heaven set up a kingdom that shall never be destroyed, &c. This
EPH. I. 21, 22.] THE KINGDOM OF CHEIST ASSERTED. 95
new world began in the flourishing and height of the Roman monarchy.
What did Christ when he came into the world, and afterwards went up to
heaven ? He began this world. Before that time, the devil was worshipped
as the god of this world, in all parts of it ; Christ he flings him down : Luke
x. 17, 18, I saw Satan fall down like lightning. Christ destroyed the devil
in all those heathen oracles whereby people were deceived ; when heathenism
did not prevail, then did Jewism shew itself, and Christ he throws that down
too by the preaching of the gospel. The apostle calls this a shaking of the
earth. There was a great deal of the old world gone presently, and fell down
before this new world. Jesus Christ he converted by the apostles millions
of souls over all the world. In 2 Cor. v. 17, conversion is there expressed
by the passing away of old things ; this is the first day s work, for the world
is yet to come ; this is but a delivering us out of this present evil world, and
not a subjecting of it to Christ, as in Gal. i. 4. When Christ threw down
heathenism and Jewism, it was but the first day s work, like a new nail that,
being strucken in, puts out the old one by degrees. This kingdom of Christ s
shall break in pieces and consume all other kingdoms, Dan. ii. 44, this will
eat out all the monarchies and glory of the world.
Now, after this first day s work of throwing down heathenism and Jewism,
then came a night of popery, which was set up in the room thereof. What
will Christ do before he hath done ? He will have a second day s work, and
will not cease till he hath thrown down every rag, all that dross and defile
ment that antichrist and popery brought into the world. We now are under
the second day s work, we are working up still to a purer world ; it is still
this new world, working up to its perfection ; and Jesus Christ will never
rest till he hath not only thrown out all the dross of this world, both of doc
trine and worship, which conformity to the world hath brought in.
But for a second degree of this work. Jesus Christ will not rest till he hath
brought in the generality of men in the world to be subject to himself. The
world (according to Scripture account) consists of Jews and Gentiles ; and
how bitterly doth the apostle complain in his time of God s cutting off the
Jews ; the generality of the nation was cast on" : and for the Gentiles, saith
he, Who hath believed our report? There was very few of them in com
parison that did come in to Christ ; but there will come a time when this
new world shall have a further perfection, when the generality of mankind,
Jew and Gentile, shall come in to Christ. The world was made for Christ,
and he will have it before he have done : Bom. xi. 26, * All Israel shall be
saved. There he tells us of a new world of the Jews; and for the Gentiles,
he tells you they shall be cast in, the veil shall be taken from off all nations,
Isa. xxv. 7. And that which is so much alleged for unity shall one day be
fulfilled, but it will be when Christ is Lord of all the earth, and not till then.
Christians will not agree till then. Here will be a brave world indeed, that
will be another degree of that world to come, one shepherd and one sheep-
fold of Jews and Gentiles, and that as large as all the world, John x. 16.
This was never yet fulfilled, Jews and Gentiles were never yet one sheepfold
together, but they shall be so one day. Bead the prophets, and you shall
read there of strange things, of glorious times that shall be here upon earth,
of all nations coming into the church, the mountains of the Lord s house
being set on the top of the mountains, and all nations flowing unto it, and of
great prosperity they shall have, which was never yet fulfilled ; and there
are many fall in and acknowledge this much, that there shall be a glorious
church on earth, when the Jews shall be called. But there is a third thing
which is much controverted, which here folio weth.
The third degree of this new world is this, that when this glorious time
96 THE WORLD TO COME J OR, [EPH. I. 21, 22.
comes, that Jesus Christ, as we have said, will call home both Jews and Gen
tiles, and have a new world, in respect of the multitudes that shall come
unto him. Christ will also make this new world more complete, he will
bring part of heaven down, too, to add to the glory of this state. I shall
briefly give you some grounds for what I say, such as for this twenty years
I have not known well how to answer.
I do not say that Christ himself shall come down from heaven to reign
here on earth ; but let it be understood that Christ shall still remain in hea
ven, and there to be his court, where he shall reign both over this world and
the world to come. Yet this I conceive, that part of heaven shall come down
and rule this new world, to make the glory of it more complete, and that it
may clearly put down old Adam s world. My reasons and grounds which
satisfies me in this are these.
If this be not so, I do not know how to understand that place which shall
be the foundation of the rest. In Rev. xx., the whole chapter, but specially
the five first verses, you shall find, and such as know that book they do
acknowledge as much, that in the chapter going before both pope and Turk
is destroyed. In chap. xix. ver. 20, it is said there, * The beast was taken,
and with him the false prophet, that wrought miracles before him, with
which he deceived them that had received the mark of the beast, and them
that worshipped his image ; these both were cast alive into the lake of fire,
burning with brimstone. Here we see the beast and the false prophet is
gone. Where is the devil ? He is left still. Therefore in the beginning of the
20th chapter he tells us what becomes of the devil : I saw an angel come
down from heaven, having the key of the bottomless pit, and a great chain
in his hand; and he laid hold of the devil and bound him a thousand years,
and cast him into the bottomless pit, and shut him up, set a seal upon him,
that he should deceive the nations no more, till the thousand years were
ended. The devil, though he now travel the earth up and down, and is ruler
over the world, yet here he is kept up that he may not deceive the nations.
This was never yet fulfilled, it could not be fulfilled during the times of anti
christ ; for the devil never deceived the creatures more than he did in that
time ; and we see how it follows in order, after the beast is taken and de
stroyed, then is Satan bound up. But we know the beast is not yet destroyed,
therefore this thing is not yet come ; and it cannot be after the day of judg
ment his binding up, for he is after his binding to be loosened a little season;
and you shall find that after Satan is let loose a little while, then the day of
judgment follows, when all the dead shall rise to be judged, as in the llth,
12th, and 13th verses.
Now, take notice, that when the devil is gone and thus shut up for a
thousand years, what there is done in these thousand years, of that we read
in the 4th, 5th, 6th, and 7th verses: * And I saw thrones, and they sat upon
them, and judgment was given unto them. Who are they that have this
judgment given unto them ? What is meant by judgment, but reigning and
authority, that such shall have ? And I saw the souls of them that were
beheaded for the witness of Jesus, and the word of G-od (which were the
martyrs in the primitive times, under the Roman emperors persecution) and
(saith he) which had not worshipped the beast, neither had received his
mark on their foreheads, or in their hands, which were such as had stood it
out in the times of antichrist, and had not defiled themselves. They lived,
saith he, and reigned with Christ a thousand years, but the rest of the dead
lived not again until the thousand years were finished. This is the first re
surrection. Now it is said by some that the first resurrection is a spiritual
resurrection of men s souls from the death of sin ; such interpretations are
EPH. I. 21, 22.] THE KINGDOM OF CHRIST ASSERTED. 97
commonly put upon it. Now I desire you would consider with yourselves a
little, and weigh the place.
First of all, it is the body of men that are said to be dead ; that is plain,
for they are said to be beheaded or slain with the sword, for the witness of
Jesus. It cannot be said so of the soul, that it is beheaded or slain with
the sword. And as the death is, such must be the resurrection ; but their
death was a natural death, and their resurrection must be answerable. And,
saith he, they lived and reigned with Christ a thousand years. This is
not meant the glory of heaven, that they reigned with Christ only there, for
so they shall reign for ever with him, and so they had reigned from the first
time that they were slain, they were with Christ in glory ; but this reigning
is upon their rising from the dead, for, saith he, the rest of the dead lived
not again ; therefore this rising of theirs is a living again. This, saith he,
* is the first resurrection. Now, my brethren, consider further, where do
these reign ? It seems it is on earth by this argument, because why else is
the devil bound up ? He need not be bound up for their reigning in heaven ;
but we see here, as a preparation to their reigning, the devil is bound. This
is a place I could urge multitude of things out of, but I must not enlarge ;
I know not likewise how to answer another place, Rev. v. 10, where we have
the saints in John s time saying, * Thou hast made us kings and priests, and
we shall reign on earth. They do not say we do reign, but we shall reign
on earth, and then join with that what is said in 2 Peter iii. 13 : * We ac
cording to his promise look for new heavens, and a new earth, &c. We
apostles, we saints that live now, we look for it. How prove you that ? Be
cause the use he makes of it shews as much, as in ver. 14, Wherefore, be
loved, seeing you look for such things, be diligent, that you may be found of
him in peace, without spot, and blameless. It could be no argument to
them in those times to be holy and blameless, if they that lived in those
times might not personally look for it. And what was it which, according to
his promise, the saints then looked for ? It is for a new heaven and a new
earth. If we take heaven properly, there is new heavens to be made, but the
old heavens shall continue which was made from the foundation of the world,
and where we shall ever be with Christ after the day of judgment. And
how is there a new earth ? It shall be an earth wherein righteousness
dwells ; because, as I said, it will be a new world, subject to Jesus Christ,
when the new Jerusalem comes down from heaven. If you ask me what the
saints that rise from the dead shall do here in this new world, for that I shall
give you such considerations as shall take off the absurdity that seems to be
in the thing.
First, To tell you what they shall not do. They shall not eat and drink,
nor marry, and give in marriage. So Christ tells us in Mat. xxii. 30, The
children of the resurrection do none of these things. And therefore to
imagine a Turkish heaven here below, is the absurdity that hath been put
upon it, and which indeed made the fathers, many of them, after the first
three hundred years after Christ, to fly out so much against this subject ; for
there was an opinion then that Christ should reign at Jerusalem, and that
they should abound in all several pleasures and delights, &c., and this the
fathers were against.
I have told you what they do not, I will tell you what they do. He tells
ns, as I said before, that they shall be kings and priests, as in Rev. xx. 6 :
Blessed and holy is he that hath part in the first resurrection. Why ? On
such, saith he, * the second death hath no power ; they are out of all dan
ger of it, being in a celestial state. But, saith he, they shall be priests
VOL. XII. G
98 THE WOELD TO COME ; OR, [EPH. I. 21, 22.
of God and of Christ, and shall reign with him a thousand years. Here is
both their reigning and their priesthood set out ; I would open it a little.
First, they shall be kings. You heard before out of Heb. ii. 5, that he
hath not put this world to come in subjection to angels. The angels now
they are the thrones, and principalities, and great ones that rules this present
world, but the saints shall be kings then. And for them to take the angels
places, to be as the angels now are, after their resurrection, there is no ab
surdity in it. Christ saith, after the resurrection, the saints they shall be as
the angels of God, and they shall be priests likewise. I shall take off what
absurdity there may seem to be in that by this. Our Saviour, when he took
up his body out of the grave, he continued forty days upon the earth. What
did Christ do all that while ? It is plain he performed the part of a priest
and prophet ; he did instruct them in the worship of God, and speaking to
them of things pertaining to the kingdom of God. So you read expressly in
Acts i., the apostles had a brave teacher, Christ risen from the dead ; so he
began that new world, and he remained forty days here of purpose to do it.
Now consider, is it any absurdity for the saints to be conformed to Christ
their Lord and Head, to run through the same states that he did ? He lived
in this world, was poor and miserable, so are you ; when he died, he com
mended his spirit into the hands of his Father, and whither his soul went
our souls go. So likewise when he took his body again out of the grave,
he remained forty days upon earth instructing his disciples in the things
concerning the kingdom of God. If the saints do so when they take up their
bodies again, in all this here is but a conformity to Christ : he ascended then
up to heaven, and so shall his, and be for ever with the Lord.
But the great objection is, that the souls of men that are now in heaven,
and see the face of God, for them to come down and reign on earth, and do
such service here below, it would be a disadvantage to them, or changing a
better estate for a worse, which seems to be a great absurdity.
For answer, consider, to take off the absurdity, that even this state I speak
of will be a better state than what their souls are now possessed of, for other
wise our Lord and Saviour Jesus Christ, when his body and soul was united
again at his resurrection, was not in a better state than his soul was in after
death, when it was separated from his body. Certainly his state after his
resurrection, whilst upon earth, was better than his state before his resurrec
tion. But you will say, They are now in heaven, where they behold the face
of God as the angels do, which they may lose by coming here upon earth.
That doth not follow, for the angels came down here below, and yet Christ
saith, they always behold the face of their Father ; so may these saints on
earth behold the face of God. Stephen, though a mortal man, yet the hea
vens were opened to him : he saw the glory of God, and Jesus sitting at the
right hand of his Father. My brethren, God hath eternity of time to reveal
himself to his people in ; and he doth advance his favourites by degrees.
First, he glorifies their souls apart ; after, when soul and body is united, it
is in a better condition, simply considered, than the soul had before. How
many ways God hath to manifest himself to his saints, and how many degrees
they shall pass through, and how many worlds he will have to do it in, that
is known to himself; however, the more the better. If God shall lead you
by degrees through this and that glory, from one to another, it will be to
your advantage ; as in a masque there are several shows, which adds to the
excellency of it. God hath eternity of time to make all these shows and re
presentations of himself to his children. And let me add this, that the will
that he fulfilled, which is prayed for in that we call the Lord s prayer, Thy
will be done on earth as it is in heaven. There is a time when the will of
EPH. I. 21, 22.] THE KINGDOM OF CHRIST ASSERTED. 99
God shall be done on earth as completely as in heaven, which is in that
time of the first resurrection. My brethren, I have spoken these things as
that which hath a great show of truth in it, and as that which is exceeding
probable. I have told you my grounds for it, which I could never answer
myself.
Now, there is a fourth degree of this world to come, and that I am sure
will hold; and that is, that time during the day of judgment, strictly so taken,
after the general resurrection both of just and unjust. Then, to honour this
new world, not only shall the saints come down, but Jesus Christ himself
will come down and abide a long day here below. Therefore it is not ab
surdity for saints to leave heaven, when Christ himself shall do it ; neither
will it diminish anything from Christ s happiness, for he will come and bring
all his glory with him. That we call the day of judgment will be a long
day ; judge you yourselves whether it will be so or no. Do you think that
the accounts of all the world can be cast up in the twinkling of an eye ?
Doth not Solomon say expressly, that God will bring every work to judg
ment, with every secret thing, whether good or evil, in Eccles. xii. ? And
doth not the apostle say in 1 Cor. iv. 5, that when the Lord comes he will
bring to light the hidden things of darkness, and will make manifest the
counsels of the heart ? Will not this require much time ? Surely it will be a
long day, when our Lord and Saviour Jesus Christ will do that great work
or service to God, the greatest that ever was, more than all his preaching,
which is the examining the accounts of all the world, convincing all mankind
of their evil, and sending them speechless to hell. Things shall be so there,
that the saints shall be able to judge the world too, according to that in
1 Cor. vi. 2.
Now, here this new world will be in its height and perfection, here is
Christ and all his saints and angels about him. Yet, not that this world
shall be subject to angels, but they shall gather all the nations together, and
shall execute the sentence that Christ pronounceth against them, and fling
them all to hell ; but the angels shall not sit as judges, they shall stand and
not sit, whereas the saints are said to sit upon twelve thrones, and they
are said likewise in 1 Cor. vi. to judge angels. And now shall this world to
come be at its perfection ; that creature that hath groaned under man s lusts
shall then be fully restored to the glorious liberty of the sons of God ; the
world will then be new hung. This is Christ s world to come, wherein he
shall have all things subject to him. For at this time shall all things be
under Christ s feet, and never till then ; for the last enemy that shall be
destroyed is death ; and when all things shall be subdued to him, then shall
the Son also himself be subject, then shall he give up the kingdom to the
Father. And what that state is that shall come after Christ hath given up
the kingdom to his Father, no man knows ; only the Scripture saith this of
it, that God shall be all in all, and that Christ himself shall then be
subject.
ZERUBBABEL S ENCOURAGEMENT TO
FINISH THE TEMPLE.
TO THE HONOUEABLE HOUSE OF COMMONS,
ASSEMBLED IN PARLIAMENT.
YOUR command giving me the opportunity, I took the boldness to urge and
encourage you to church reformation, which is the main scope of this sermon ;
a subject which otherwise, and in all other auditories, I have been silent in,
and am no whit sorry for it ; for I account it the most fit and happy season
to utter things of this nature unto authority itself, although the people like
wise are to know their duty. My comfort is, that what I have spoken herein,
I have, for the general, and I have spoken but generals, long believed, and
have therefore spoken.
You were pleased so far to own me, as to betrust me with this service, to be
God s mouth in public unto you ; and also this sermon of mine, as to com
mand the publishing of it. Wherefore, as in propriety it is now become
yours more than mine, or all the world s, so let it be in the use of it. If it
shall add the least strengthening to your resolutions to keep this purpose for
ever in the thoughts of your hearts, I have what I aimed at. Go on, worthy
fathers and elders of this people, and prosper in, yea, by this work, without
which nothing that you do will prosper. But the rest I shall speak to God
for you. Let me be known to you by no other thing than this, to be one
whose greatest desires and constant prayers are and have been, and utmost
endeavours in my sphere shall be, for the making up the divisions of the
church in these distracted times with love of truth and peace. And therein,
to use David s words, am,
Wholly at your commandment,
THO. GOODWIN.
ZERUBBABEL S ENCOURAGEMENT TO
FINISH THE TEMPLE.
Then he answered and spake unto me, saying, This is the word of the Lord unto
Zerubbabel, saying, Not by might, nor by power, but by my Spirit, saith the
Lord of hosts. Who art thou, great mountain ? before Zerubbabel thou
shalt becom-e a plain : and he shall bring forth the head-stone thereof with
shoutings, crying, Grace, Grace unto it. Moreover, the ivordofthe Lord came
unto me, saying, The hands of Zerubbabel have laid the foundation of this
house ; his hand shall also finish it ; and thou shalt know that the Lord of
hosts hath sent me unto you. ZECH. IV. 6-9.
THESE words are part of the interpretation of a stately vision of a candle
stick, and two olive trees standing thereby and pouring oil into it, made to
the prophet Zechariah in the 2d and 3d verses ; and the scope and matter,
both of that vision and of this interpretation, is to encourage Zerubbabel
their prince, and with him the priests and elders of the Jews, to finish the
building, and make complete the ornaments of the temple, whereof the foun
dation had many years before been laid, but was left imperfect, and was left
disfurnished. And this his scope is plainly, and without a parable, held
forth in the 9th verse, The hands of Zerubbabel have laid the foundation
of this house ; his hands shall also finish it. And, indeed, to stir him and
them up unto this perfecting God s house, unto which work they had been
too backward (as appears by Hag. i. 2-4, The people say, The time is not
come that the Lord s house should be built ), was the principal end why
God sent unto them no less than two prophets, Haggai and Zechariah, as
two extraordinary ambassadors from heaven, on purpose to put them on upon
it (for the finishing of the temple is a business of that moment as is worth
two prophets at any time). And this appears not only by both their pro
phecies, but also by the story, Ezra v. 1, 2, Then the prophet Haggai and
Zechariah prophesied unto the Jews that were in Judah in the name of the
God of Israel. Then rose up Zerubbabel and Jeshua, and began to build
the house of God which is at Jerusalem : and with them were the prophets
of God helping them. That same particle or circumstance of time, then,
doth refer us to the story of those times, recorded in the book of Ezra, as
that which is necessary for the full understanding of their two prophecies,
what is recorded there being the occasion of them ; but more especially for
ZECH. IV. 6-9.] ZERUBBABEL S ENCOURAGEMENT. 105
the nnderstanding of this piece of our prophet Zechariah, his prophecy,
which I have read unto you, which wholly concerns the finishing of the
temple.
I must necessarily, therefore, as a preparative introduction to the exposi
tion of these words, set you down in, and give you a prospect of, those times,
and the occurrences thereof, which were the occasion of these words here,
Who art thou, great mountain ? &c. And if Zechariah himself, a prophet,
and that lived in those times, knew not at the first the meaning of the vision
in this chapter, ver. 5, * Knowest thou what these be ? And I said, No, my
lord, much less shall we be able to know the interpretation thereof, and
how fitted to this vision ; nor what this mountain here is, &c., without
being prepossessed of the knowledge of this story, which in brief is this :
The Babylonian monarchy (Rome s type) had trod down the holy city,
and laid waste the temple and worship of God for seventy years ; which
being expired, the Jews had liberty and authority from the first Persian king,
Cyrus, to build the temple, and restore God s worship, according to their
law. This is the sum of the first and second chapters of Ezra. In the third
chapter you have an altar set up, sacrifices renewed, feasts kept, and the
foundation of the temple laid (which was as true a type of that great refor
mation from under popery). But after this work had been begun, and fairly
carried on in all the fundamentals of it, there started up a company of Sama
ritans that were adversaries to the Jews (as we read, chap. iv.). Samaritans
they were, as appears by ver. 10, They were the nations seated in the city
of Samaria, brought thither, ver. 2, in the room of the ten tribes ; a gene
ration of men who were not heathens in their profession, for they professed
the same religion with the Jews. So they allege for and arrogate to them
selves in the aforesaid verse, * We seek your God as you do ; and we sacrifice
unto him, and have done so long, * from the days of Esar-haddon, who
brought us up hither ; and yet they were not true Jews neither, nor per
fectly of the same religion, but of a mongrel and mixed kind, between the
religion of the heathen and of the Jews, intermingling heathenish idolatries
with Jewish worship. So 2 Kings xvii., ver. 38 and 41 compared, it is
said, These nations feared the Lord, and served their graven images after
the manner of the nations. Yea, they expected the same Messiah that the
Jews did : * I know that the Messiah cometh, who is called Christ, saith
the woman of Samaria, * and he will tell us all things, John iv. 25. Now
these Samaritans were adversaries to the Jews (as they are called, ver. 1),
and so unto their temple, and the finishing of it ; and yet at first they were
but underhand adversaries, for they friendly offer to build with them : * Let
us build with you, ver. 2, but so as with an intent to have defiled and
spoiled the work. Zerubbabel and those other builders refusing them, they
grew thereupon enraged, and openly professed their opposition, both weaken
ing and discouraging the hands of the people ; and also, when they could
not altogether hinder it, then they troubled them all they could in building ;
thus ver. 4. And they ceased not here ; but further, they incensed and made
the court against them (they growing potent there), both by hiring coun
sellors against them, ver. 5, and also by insinuating to those mighty Persian
kings such suggestions as they knew would take with monarchs ; misrepre
senting these Jews unto them as of a rebellious spirit, opposite to kings and
monarchy ; calling Jerusalem that rebellious and bad city ; so ver. 12,
hurtful unto kings and provinces, and that had of old time moved sedi
tion, so ver. 15 (for even thus old is this scandal), and that therefore these
Jews must be kept under ; for if this city be builded, and the walls set up,
and they once but get strength, * then they will not pay toll, tribute, and
106 ZERUBBABEL S ENCOURAGEMENT TO [ZECH. IV. 6-9.
custom, but withdraw their allegiance, so ver. 13. But, on the contrary,
for themselves, they profess that they are their faithful servants, ver. 11,
and that which made them speak was only a tenderness of the king s honour.
So ver. 14, Now, because we have maintenance from the king s palace
(had their dependence wholly upon them), * and it was not meet for us to
see the king s dishonour, therefore have we certified the king. And by these
their flatteries and misrepresentations, they raised up so great a mountain of
opposition (as it is here called), that they frustrated the Jews good purpose
of perfecting the building (as the words are, ver. 5) ; and though they could
not prevail so far as to throw down the foundation laid, yet they made them
to cease building any further * by force and power, so ver. 23. And thus
the work did cease during all the days of Cyrus, and the reign of one or two
kings more, even until the second year of Darius, ver. 5 and 24 ; and then
it was that these prophets, Haggai and Zechariah, did prophesy unto the
Jews, as it follows in the very next words, chap. v. 1, 2 ; then, when they
had thus been overtopped by so potent a faction for many years, and with
opposition wearied out, then it was that God stirred up our Zechariah to
put spirits into them to revive the work again, and among other visions gave
him this (which is in this fourth chapter) of all the most eminent, to strengthen
them thereunto. And so I have brought you to Zechariah again, and unto
the words of my text ; and now you shall see how necessary this story was
to interpret this his prophecy, for which simply I have related it.
The words are (as was said) the interpretation of a vision ; and to under
stand either, we must take in both. Let us therefore first view the vision ;
and, secondly, this the angel s interpretation of it, which are the two parts
into which this whole chapter is resolved.
The vision is made up of two things :
First, A glorious candlestick all of gold, with a bowl or cistern upon the
top of it, and with seven shafts, with seven lamps at the ends thereof, all
lighted.
And, secondly, that these lamps might have a perpetual supply of oil,
without any accessory way of human help, there are presented (as growing
by the candlestick) two fresh and green olive-trees on each side thereof,
ver. 3, which do * empty out of themselves golden oil, ver. 12 ; that is, did
naturally drop and distil it into that bowl, and the two pipes thereof, to feed
the lamps continually : a vision so clear and full of light to set forth the
work then to be done by the Jews, that the angel wonders that at the first
sight the prophet should not understand it.
First, This candlestick thus lighted betokened the full perfecting and
finishing the temple, and restoring the worship of God within it unto its full
perfection of beauty and brightness (as the psalmist speaks). And so the
angel interprets it, This is the word of the Lord, ver. 6 ; that is, this
hieroglyphic contains this word and mind of God in it, that, maugre all op
position, Zerubbabel should * bring forth the head or top-stone that should
finish the temple, so vers. 7 and 9.
Secondly, The two olive trees betokened two eminent ranks and sorts of
persons that should give their assistance to this work.
First, Zerubbabel their prince, and the elders of the people with him.
Secondly, Jeshua the high priest, and the other priests with him ; and of
both these the rabbi doctors have long ago expounded it.
And accordingly, both in the story, Ezra v. 2, and in these two prophets,
we still find mention both of Zerubbabel and Jeshua as the builders of this
house ; yet so as collective under Zerubbabel the elders, and under Jeshua
the other priests are to be understood as included and intended; and there-
ZECH. IV. 6-9.] FINISH THE TEMPLE. 107
fore, in the third chapter of this prophecy, ver. 8, when Jeshua is spoken to,
the other priests his fellows are spoken to together with him, Hear,
Jeshua, thou and thy fellows that sit before thee. And in like manner, when
Zerubbabel is here spoken to in the text to build the temple, the elders his
fellows are intended in him ; and accordingly, Ezra vi. 14, it is said that
the elders of the Jews builded and finished the temple. And so these,
taken together, are the two olive trees.
Now concerning the first part of this vision, namely, the candlestick, with
all its lamps lighted, you may ask how this should come to be a fit hiero
glyphic to betoken this work of finishing and perfecting the temple ? I
answer thus : the candlestick was one of the chief utensils and ornaments of
the temple, and therefore is still first mentioned, as in Exod. xxv. 31, and in
the 9th to the Hebrews, ver. 2, where all the sacred household stuff of the
inner temple are specified. The candlestick, as being chief, is ranked first,
4 Wherein was the candlestick, and the table, and the shewbread, and there
fore is here most aptly put for the bringing in all the rest into the temple,
and of all those other best and aptliest served to represent the finishing
thereof; for whilst the temple remained uncovered with a roof, there was no
bringing in the candlestick as lighted ; and till then, there needed no light
to be brought into it, it being sub dio, under open air. But when the house
itself should once be reared according to the pattern, without the candlestick
and its light, it would have been full of darkness (as some affirm, which I
will not now dispute) ; for however, the bringing in the candlestick argued
not only the completeness of the edifice and building itself, but also, by a
synecdoche, the introducing all sorts of ordinances that were appointed for the
adorning of it. An altar would not so evidently or necessarily have supposed
the temple perfected ; for, Ezra iii. 3, an altar was set up when yet not so
much as the foundation of the temple was laid, ver. 6 ; but a candlestick,
and that lighted too, supposes the house built, and completely furnished ;
and therefore under the gospel their whole church state, and that, as in the
primitive times, under their full perfection, is set forth by seven golden
candlesticks, so Rev. i. 13, which, ver. 20, are interpreted to be the seven
churches of Asia. The difference is, that here is but one candlestick, be
cause the church of the Jews was national, and but one ; but there are seven,
for the churches under the gospel are many.
And for that other part of the vision, the representing Zerubbabel and
Jeshua by two olive trees, and those planted in God s court, so near the
candlestick, is no new or strange thing. For David being the ruler of the
Jews, and a nursing father to the church, compares himself to a green olive
tree in the house of God, Ps. Hi. 8, and the pillars of the doors of the
temple, and the cherubims therein, being made of that wood. The allusion
is less remote. And these emptied golden oil, that is, their estates and
pains, for the finishing this costly work ; and likewise because it was done
in sincerity of heart, therefore it is called golden or pure oil. And further,
seeing it was made the duty of every Jew to bring pure oil olive beaten, to
cause the lamps to burn continually, as Lev. xxiv. 2, hence, therefore, to
compare the eminent persons, the magistrates and priests of that church, to
olive trees themselves, that for the first lighting of the candlestick did natu
rally afford it, was every way most elegant. And they are called sons of
oil, ver. 14, as being fruitful, and affording plenty of it. Thus, Isa. v. 1, a
1 fruitful hill, and a fertile soil, is in the original (as here) called a son of
oil. And thus much for the vision.
Now for the interpretation of it in the words of the text. As it explains
the mind of the vision, so it adds all encouragements unto them to set upon
108 ZERUBBABEL S ENCOURAGEMENT TO [ZECH. IV. 6-9.
this work. First, by assuring them that that mountain of opposition (which
you heard in the story was raised up against it) should be made a plain
before them ; namely, that Samaritan faction which was backed by many of
the people of the land, Ezra iv. 4. A mountain is a similitude frequent
in Scripture, to note out high and potent opposition lying in the way of God s
proceedings : Prepare ye the way of the Lord ; every mountain shall be
brought low, Luke iii. 5. And so the poets do express their feigned war of
the giants against the gods by heaping up mountain upon mountain.
And, secondly, whereas their doubting hearts might ask, how this was
possible, it being so great and so rooted a mountain, with such foundations ;
where are the spades, the means that should remove it ? The angel an
swers, Not by might (or, as in the original, an army or multitude), nor
by power (of authority), that was in any human foresight, as yet like to
countenance it, but by my Spirit ; and he that says it is the Lord of
hosts. By his Spirit, meaning both the Holy Ghost, inclining and strength
ening their hearts, yea, turning those of their opposites thereunto ; and by
Spirit also meaning many concurrent acts of providence, which fall in to the
ejecting of it : for there is said to be a spirit of life in the wheels of pro
vidence, which moves them, Ezek. i. 20. Not but that God did use the
power and authority of the Persian monarchy ; for, Ezra vi. 8, Darius re
versed the former decree, and made a new one for the building of the house.
But because that God, by his Spirit and own immediate hand, brought about
the power of that state to countenance it. Therefore it is said to be, not by
power, but by the Spirit ; and for this he used not an army, as it is in the
margin ; there was no sword drawn, the state stood as it did, but by my
Spirit, says the Lord of hosts; that so it might appear, that although
Zerubbabel s hand was in it, yet that God would bring it so to pass, that
nothing should be ascribed to them, but the glory of all unto God himself.
Which is the third thing in this speech of the angel here, that when the
house should be finished, signified by Zerubbabel s bringing forth the head
stone thereof (as master builders use to do the first and last stone), they
should, with many shoutings and acclamations of joy, cry, Grace, grace
unto it ; that is, magnify God s mere free grace, and acknowledge this to
have been the work of it alone ; and it was marvellous in their eyes.
Thus much for the exposition of the words. I shall now raise some ob
servations out of them.
Obs. 1. Out of the recited story, and what is here said in the 9th verse,
which doth put Jeshua upon finishing the temple, the first observation is this,
that God carries on the building of the second temple after the coming out
of Babylon (which was a type of the reformation of our churches), not all at
once, but by degrees. The first temple under the Old Testament was at
once erected perfect, so by Solomon ; and the tabernacle before him, by
Moses, was quickly finished, according to the pattern of the mount, Exod.
xl. 43 ; but this second temple, after the captivity, received degrees of rearing
of it. And thus, in the New Testament, those primitive churches were set
up perfect (as for matter of rules) by the holy apostles. And so it was meet
they should be, because the pattern was but once to be given in the model
of them. But antichristianism having laid that temple desolate, and defiled
God s worship in all parts of it, and those ages, wherein it should be re
stored, wanting apostles immediately inspired, hence the restoration of them
becomes a work of time : the Holy Ghost, age after age, gradually reveal
ing pieces of the platform of it ; the Spirit by degrees consuming and dispel
ling the darkness that antichristianism had brought in, by light shining
clearer and clearer to the perfect day, which is the brightness of Christ s
ZECH. IV. 6-9.] FINISH THE TEMPLE. 109
coming, as 2 Thes. ii. 8. Compare we for this the type, the building of this
second temple here, with this antitype under the gospel.
These Jews, when first they were come out of Babylon, and gathered to
mount Sion (which was holy ground, where they might sacrifice), they erected
an altar only, Ezra iii., and that in haste, the fear of the people of the coun
try being upon them, ver. 3, and so a poor and mean one, and (as it is
thought), but of earth, as in the law of Moses, direction was given, before
the tabernacle was reared ; and accordingly, of this here it is said, As it is
written in the law of Moses, ver. 2. They now began the world anew, and
offered burnt sacrifices upon mount Sion, kept a few feasts ; but, says the
6th verse, the foundation of the temple was not yet laid. Then, in the
8th verse, it is said that the foundation of the temple was laid, but left im
perfect. But many years after, and after the succession of two or three
kings, the temple is said to be finished, chap. vi. 15.
Come we now to the antitype, the times of reformation from under
popery : in the story of which like gradual proceedings might easily be ob
served out of ecclesiastical story, if it would not be too long to make such
narrations. I will rather take it as it is briefly and at once presented by the
Holy Ghost himself in that great prophecy of the New Testament, and the
succeeding times thereof, the book of Kevelation. In the 13th chapter
throughout, you have the beast of Kome in one entire view presented in his
height, and as possessing all the European world as worshippers of him.
And then, in the 14th and following chapters, you oppositely have Christ,
and those that followed him ; and the story of their separation from, and
the several degrees of winning ground upon, that beast, in the like entire
view laid forth before you. In the 1st verse, the Lamb appears with his com
pany, nakedly standing upon mount Sion, without the mention of any
temple as yet built over their heads, even such as these Jews condition was
when they came first to Sion. Some ordinances they had ; they * harping
with their harps, ver. 2, and sung as it were a new song, uttering some
thing differing from the doctrine of those times, but so confusedly, as * no
man could learn that song, ver. 3; and they in a great part kept themselves
virgins, and from being defiled with the fornications of the whore. And these
are said to be the first fruits to God, ver. 4, that is, the first beginnings of a
dislike of popery. But then, by degrees, the Lamb sends out three angels,
to make a more open separation from Rome, the latter of which rises still
higher than the former. The first, ver. 6, only preacheth the everlasting gos
pel ; that is, salvation by Christ alone, and calleth upon men to fear and wor
ship God alone, who made heaven and earth, and not to worship saints and
angels (thus the Waldenses did). But then, ver. 8, an age or two after that,
there follow others who proclaim with open mouth, and tell Rome to her
face that she is the whore of Babylon (thus Wickliffe and Huss). And then,
ver. 9, after these follows a third angel, who proceeds further, and preaches
that all those who will cleave unto her doctrine and superstitions, shall
drink of the wrath of God for ever ; and so urge a separation from her,
upon pain of damnation. And then, at ver. 14, you have the Son of man
crowned, the Lamb having overcome the kings, to profess and countenance
the protestant religion with their authority. And then, ver. 15, you have
mention of a temple, churches being in all these northern parts publicly
erected by their allowance and commandment ; as the Jews did build the
temple by the decree of Cyrus. And, chap, xv., the pourers out of the vials
do come all forth of the temple, ver. 6. And if we consult the llth chapter
(the main occurrences of which are evidently contemporary, and do sum up
the story of the same time with the vials, as by comparing the one with the
110 ZEETJBBABEL S ENCOURAGEMENT TO [ZECH. IV. 6-9.
other, late interpreters have observed), this book running over two entire
prophecies of all times (each of them), whereof the first ends at the end of
chap. xi. Now in that chapter (which therefore contains the story of the
last times), there are three editions of that temple plainly intimated. The
first, supposed to be already standing when the vision is given, but imper
fect in this, that it hath too great an outward court of an ignorant and pro
fane multitude laid to it. And therefore John, bearing the person of the
godly of that age, is stirred up to set upon a second reformation of it, and
is bidden to measure that temple, altar, and worshippers anew, and to cast
out that outward court that had defiled it. And then, ver. 19, there is a
third edition of an holy of holies, for therein the ark is said to be seen ; now
the ark stood only in the holy of holies : noting out a more perfect church
at last than all the former had been. A manifest allusion this is unto those
three parts of Solomon s temple, the outward court, the inward temple, and
the holy of holies.
Thus much perhaps might more clearly have been discovered in the story
of the Keformation, but I judged it would better and more briefly be done
in this the prophecy of it.
Use. Let no church therefore think itself perfect and needing nothing (as
bragging Laodicea did), especially when it hath but that first foundation
which it had when it came newly out of Babylon, and more especially in
matters of worship and discipline. It is no dishonour unto those reformers
to say that they fully finished not this work, as it was not unto Zerubbabel
here that he perfected not the temple at first. Blessed men ! It is evident
they purposed more than they did or could effect, because the people s hearts
were not as yet prepared, as the phrase is, 2 Chron. xx. 33. In our veiy
Common Prayer book there is an until the said discipline maybe restored,
which argueth they aimed at more ; and besides, they were not apostles,
to whom nothing might be added, as Gal. ii. 6 ; and God, raising up the
tabernacle that was fallen down, not by immediate inspiration (as at first by
the apostles), but by his Spirit, renewing and begetting light in an ordinary
way. Hence, therefore, the church s coming out of the darkness of popery
must needs recover that fulness and perfection of light (which the apostolical
times had) croXu/^gw;, by piecemeals and degrees. As for the great things of
the gospel, matters of faith or doctrine, they had so happy a hand therein
that there is to be found little if any hay or stubble therein ; but in matters
of order, which concern worship or discipline (for so the apostle distinguisheth
Col. ii. 5, faith and order ), let it be inquired into, whether they were so
exact therein. Although this must be said, that God did take care for all
fundamental ordinances of his worship, and it is a bitter error and full of
cruelty to say, We have had no churches, no ministers, no sacraments, but
antichristianal. God s first and chief care was to build up his church mys
tical, to make men saints, and he hath made glorious ones in their personal
walkings with him ; and to that end he made a plentiful provision in matters
of faith, even from the very first. It fell out in this case as in a new planta
tion, which if men were to make in another world, and so to begin the world
anew, their first care would be to provide necessaries for their subsistence as
they are men ; to have corn for bread, cattle for meat, and the like ; but
matters of order and government they think of afterwards, and often fall into
the right by seeing their errors by degrees. Think not much, therefore, that
men call for (as most men do) a reformation of some things amiss in matters
of worship and discipline, or an addition of some things ; perhaps a candle
stick or some other utensil or ordinance of church worship, is found wanting.
You will wonder that all along during the reign of those good kings, both
ZECH. IV. 6-9. J FINISH THE TEMPLE. Ill
David, Solomon (who yet gave the pattern of, and also built, the temple),
and those other reformers among the kings of Judah, there should something
have been omitted about the feast of tabernacles until their coming out
of the Babylonish captivity. Yet we find it was so, as appears by Neh.
viii. 16, 17, The people went forth, and made themselves booths, every
one upon the roof of his house, and in their courts, and in the courts of
God s house, and in the streets ; and since the days of Joshua the son of
Nun, until that day, the children of Israel had not done so. This feast was
kept (as is thought) by Solomon, 2 Chron. vii. 8, and by these same Jews,
Ezra iii. 4, yet not in this manner according unto the law ; and therefore
at the 14th verse of that of Nehemiah it is said, * They found it written in
the law, that the children of Israel should dwell in booths, which before that
they had not done, although they might have kept that feast. But now they
had learned by a sad experience to keep it aright with dwelling in booths,
by having been lately strangers out of their own land ; to signify which, and
to profess themselves strangers, was the intent of that feast, and that rite of
it, the dwelling in booths. And this reason is intimated in the 17th verse :
* All the congregation that were come again out of the captivity made booths,
&c. They did read also every day out of the law, ver 19, which before when
that feast was celebrated they had not done.
Obs. 2. A second observation, that in the greatest businesses, which most
concern the good of God s church and his own glory, he ofttimes suffers
mountains of opposition to lie in the way of them ; so here in the way to the
building and perfecting his church. To give another instance of it, and that
the highest. The salvation of the sons of men, whom he hath chosen before
all worlds, is a business which of all other he most minded and effectually
intended ; but doth he bring it about without rubs ? Never such mountains
lay in the way of any business. Adam, he sins, and in him all those whom
God meant to save, whereby the way to their salvation was quite blocked up.
Mountains of sins make a separation between him and them, Isa. lix. 2, and
not all the power of men and angels can any whit move, much less remove,
them, no more than straws can move a mountain. But then comes the Son
of God, who throws and buries all these mountains in the bottom of the sea.
And when Christ had thus removed the guilt of sin, and would come into
men s hearts to apply his death, there lie as high mountains in his way to
us, as before lay in ours to him : Luke iii. 5, Prepare ye the way of the
Lord, make his paths straight : every mountain shall be brought low.
There are high things and strong holds, 2 Cor. x. 4, that exalt themselves
against the knowledge of Christ ; but all these shall be brought low, and
shall be made a plain. And as this is found true in the salvation of the
church by Christ, so in its preservation and growth. There is almost no
mercy, but some mountain or other lies in the way of it.
Reason. And the reason of this dispensation of God s is, both that his hand
and power in bringing things to pass for his church may be seen and acknow
ledged, and that his enemies may be confounded. 1 put both these reasons
in one, because we find them mentioned together in one place, Neh. vi. 16 ;
in which chapter you may read of the great opposition made in building the
city, as here the temple, which yet when God had carried on, It came to
pass, says that 16th verse, that when all their enemies heard thereof, and
all that were about them saw these things, they were much cast down in
their own eyes (there is one part of the reason), for they perceived that
this work was wrought by our God ; there is the other part. First, God s
power appears in carrying things through much opposition. If there were
a full concurrence of all second causes, and a general suffrage of them, his
112 ZERUBBABEL S ENCOURAGEMENT TO [ZECH. IV. 6-9.
voice would then be lost and swallowed up among that crowd ; but when
there is a great canvas (as in colleges we call it) then the power of his casting
voice appears. Thus, why is God said to * bring Israel out of Egypt with a
strong hand, Exod. xiii. 30, but because it was carried on through much
opposition ? There lay no less than ten mountains in the way of it. Pha
raoh s heart was hardened ten times, which God did on purpose to shew his
power, Exod. ix. 6. Secondly, he doth it to confound his enemies the more,
which usually goes together with doing good unto his church : * He renders
vengeance to his adversaries, and is merciful to his land, both at once,
Deut. xxxii. 43. He often suffers them to have the ball at their foot, till
they come to the very goal, and yet then to miss the game, that so wherein
they dealt proudly, he might shew himself above them, which is Jethro s
reason, Exod. xviii. 9.
Obs. 3. This observation but in general. More particularly, a third ob
servation is this : that temple- work especially useth to meet with opposition.
You shall find the building and the finishing of this temple, in all the degrees of
it, to have had many contentions against it, all along accompanying it.
Thus, when first that altar was set up, Ezra iii. 3, it is said, that * fear was
upon them because of the people of those countries. Again, when the
foundation was laid, what interruption that met with, you heard before, out
of the 4th chapter ; and lastly, when they came to finish it, chapter v. 2, at
verse 3, their enemies came and questioned them for it ; who hath com
manded you to build this house? &c., and the devil was in it, in a pure
opposition to the temple ; for they had suffered them to build their own
houses, as appears, Hag. ii. 4, and never stirred against them, but only now
when they began to build the temple. Thus, in the New Testament,
sEdificabo ecclesiam, I will build my church, hath and will always have the
gates (or the power) of hell following it to oppose it. I could demonstrate
it all along out of that story also, but it would be too long.
Reason 1. The reasons of it are,
First, There is nothing more contrary to Satan than the setting up of
God s worship, and the purifying and completing of it. And therefore, whilst
the devil is god of this world, and hath any power therein, he will be sure to
raise a head against that of all things else. So far as there are any aber
rations in worship, Satan is set up ; and so far as the worship of God is
perfected, God is set up, and Satan falls as lightning. Rev. iii. 9, false
worshippers are called the * synagogue of Satan.
Reason 2. Secondly, There is nothing more contrary to flesh and blood.
When Paul came to set up evangelical and spiritual worship (which is called
a reformation, Heb. ix. 10), he met with opposition everywhere ; and that
from such who were worshippers also. There is a natural and blind devotion
in men, that is most opposite to spiritual worship. Therefore, Acts xiii. 15,
* devout women raised up a persecution against Paul. And men are addicted
to their old customs, and what they were brought up in. Thus it is said of
the Jews, though godly, that many thousands of them opposed Paul, out of
their zeal to the law they were brought up in : Acts xxi. 20, * Many thou
sands of the Jews which believe, are all zealous of the law : and thereupon,
at verse 27, we read that they stirred up the people, crying out, verse 28,
Men of Israel, help : this is the man that teacheth everywhere against the
people, and this place (namely the temple, and the ceremonial worship of it).
Use. The use of both these points together is, not to be discouraged in,
or think the worse of any business that is for God, because of difficulties and
interruptions. In the 4th of Nehemiah, when the Jews went to build the
walls of the city, the enemies mocked them, and said, What will these feeble
ZECH. IV. 6-9.] FINISH THE TEMPLE. 113
Jews do ? but still, verse 6, the people they went on, for they had a mind
to work; which when their enemies heard of, they then set upon them with
open force of arms, verse 8. Yet nevertheless, We, says he, made our
prayer to God, and set a watch day and night ; they doubled their care and
pains, and wrought both night and day, and did not put off thsir clothes,
verse 21. And when Nehemiah heard that the enemy threatened to kill him,
on purpose to dishearten him, yet, chapter vi., he would not flee, verse 11,
neither was he at all disheartened, as knowing it was a sin to be afraid,
verse 13.
Obs. 4. There is no mountain of opposition so great, that can stand be
fore Zerubbabel (or God s people), especially when he goes about to finish
the temple. (I might have made two observations of it, but I put them both
together,) You see how contemptuously he here speaks of the opposition
made : * Who art thou, great mountain T though great in their own eyes,
yet as nothing in his. He speaks as a giant unto a pigmy : Who art thou?
I will name one place more suitable to this allusion : Isa. xli. 14, -15,
* Fear not, thou worm Jacob : I will help thee, saith the Lord. Behold, I
will make thee a new sharp thrashing instrument having teeth : thou shalt
thrash the mountains, and beat them small, and thou shall make the hills as
chaff. He supposeth, in these his expressions, the church to be in the
lowest, weakest, and most contemptible condition that might be : a worm,
which no man fears, for it cannot do the least hurt, and which no man loves;
yea, thinks it no cruelty or oppression to tread upon and kill. On the other
side, he speaks of the enemies, all that might argue greatness, strength, and
exaltation ; he calls them mountains and hills. And what an unequal match
is this, for worms to be set upon mountains to overthrow them ! Yet, says
God, I will take this worm (for it must be his power must do it), and make
it as a new sharp thrashing instrument with teeth (with which kind of in
strument those eastern countries did use to mash in pieces their rougher and
harder fodder for their cattle), which shall thrash these mountains even as
small as chaff, which is scattered with the wind, as verse 16. This is the
metaphor, the plain song you have in the llth and 12th verses, Behold, all
they that are incensed against thee shall perish ; and those that contended
with thee be as a thing of nought. But this is especially found true when
God s people go about to build the temple ; no mountain then can stand to
hinder them. There stood in the way of laying the foundation of this
temple, the greatest mountain that was then (and well nigh that hath been
since) upon the earth, the Babylonish monarchy, by the power of which
these Jews were detained captives, and they would never have let them go.
And therefore, Isa. IviL 14, this phrase is used, Cast ye up, cast ye up,
take the stumbling-block out of the way of my people ; and more expressly,
Jer. li. 25, the prophet calls Babel a destroying mountain, I am against
thee, destroying mountain ; and for strength of situation he compares it
to a mountain seated upon a rock, which is a farther addition of fortification
to it. Yet, says God, * I will stretch out my hand upon thee, and roll thee
down from the rocks, and make thee a burnt mountain, so as they shall not
take from thee a stone for a corner, or for foundations, verse 26. Whereas
thou didst unbuild Jerusalem and my temple, I will unbuild thee, so as not
so much as a stone of thee shall serve for any other building, but my Sion
shall be built again. For to what end was the mountain thus removed ?
Even that poor Jerusalem, and God s temple there, might be built again.
Thus Isa. xliv. 28, and xlv. 1st and 2d verses compared, Thus saith
the Lord of Cyrus, He is my shepherd, and shall perform all my pleasure ;
VOL. XII. H
114 ZERUBBABEL S ENCOURAGEMENT TO [ZECH. IV. 6-9.
even saying to Jerusalem, Thou shalt be built ; and to the temple, Thy
foundation shall be laid. Cyrus and his army were the workmen whom
God hired to cast up (as Isaiah s phrase is) or throw down (as Jeremiah)
this rubbish that lay in his people s way, and of their building this temple.
And all the victories that Cyrus obtained, and hidden treasures that through
spoils he acquired, were all that Jerusalem might be built. So it follows in
the 45th chapter 1-4 verses, and so on, Thus saith the Lord to Cyrus,
whose right hand I have strengthened to subdue nations before me ; and I
will loose the loins of kings. He was to overcome other nations and kings,
before he could come at Babylon ; as Croesus, that rich king of Lydia, &c.
And God threw down all afore him : I will go before thee ; I will break in
pieces the gates of brass, and cut in sunder the bars of iron (all difficulties
liew open, and nothing could stand in his way), and I will give thee the
treasures of darkness, the hidden riches of secret places. And why did
God do all this for him ? For Jacob my servant s sake, and Israel mine
elect. For otherwise, says God of this Cyrus, thou hast not known me, so
verse 4. All this which God did for him was that he might * perform God s
pleasure, saying to Jerusalem, Be built, and to the temple, Thy foundation
shall be laid, as you had it out of the last verse of the foregoing chapter.
And then again, when the foundation thereof was thus happily laid, there
stood (as you see in the text) another mountain in the way to the finishing
and perfecting of it, namely, this Samaritan faction, who gained the power
of that Persian monarchy to be against it ; of which mountain the prophet
here in like manner says, that it should be made a plain. And if the Persian
monarch Darius had not come off too as he did, Ezra vi., from the 1st verse
to the end of the chapter, God would have served him as he had done
Babylon : Be ye wise therefore now, kings, and instructed, -ye judges
of the earth.
Reason. The reason of all this lies but in three words which God hath
spoken once, yea twice, JEdificabo ecdesiam meam, I will build my church,
which have more force in them than all the created power of heaven, earth,
or hell. He had said it in the Old Testament (as you heard), Isa. xliv. 28,
saying to Jerusalem, Thou shalt be built ; and to the temple, Thy founda
tion shall be laid. And Christ said it over again in the New Testament :
Mat. xvi. 18, * I will build my church. He speaks of that church under the
New Testament, which in future ages was to come. And what follows ?
* The gates of hell shall not prevail against it. You heard before in the Old
Testament, that the brass gates were opened to make way for the building
of that temple, Isa. xlv. 2. But here in the New Testament there are
stronger gates than of brass ; here are the gates of hell ; which yet Christ,
like another Samson, flings off their hinges. As whilst the devil is god of
the world, jffldificabo ecdesiam meam shall be sure to be hindered, if he can ;
so whilst Christ is king of this world, and hath all power committed to him,
both in heaven and earth, most certainly the gates of hell shall never pre
vail against it. It is this same JEdificabo ecdesiam meam, I will build my
church, that hath made all the stir in the world. I remember in the year
1619, or 1620, or thereabouts, when the wars in Germany began, it was re
ported that a great brass image of the apostle Peter, which had that pre
tended claim, by which Rome would hold her keys, fairly embossed upon a
roll that hung down upon the image, in these words, Tu es Petrus, et super
hanc petram adificabo ecdesiam: et tibi dabo claves, dc., * Thou art
Peter, and upon this rock I will build my church ; and I will give to thee
the keys, &c., standing (as I take it) in St Peter s Church at Rome ; there
was a great and massive stone fell down upon it, and so shattered it to
ZECH. IV. 6-9.] FINISH THE TEMPLE. 115
pieces, that not a letter of all that sentence (whereon Rome founds her
claim) was left whole, so as to be read, saving this one piece of that sentence,
jffidificabo ecclesiam meam t I will build my church, which was left fair and
entire.
That promise, I will build my church, is the magna charta, yea, the
prima charta, the great and first charter of the saints in the New Testa
ment ; those words in the 16th of Matthew being the first that Christ uttered
about it, and so contain within them all lesser promises of all sorts that
follow, that concern the building of his church, or any piece of it. Now all
that concern the building of his church are reducible unto these two heads :
First, the preservation and enlarging of his church mystical, and of his
saints on earth ; and thus considering them personally, although they should
be scattered each from other. Or secondly, the building up his church, as
gathered in assemblies to hold forth his public worship in the world, as that
place fore-mentioned is apparently to be understood by the next words ; for
he speaks of the keys in the following verse, whereby are meant all media
cultus, all ordinances of worship whereby his church is built. So then this
reason, taken from adijicabo ecclesiam, branches itself into two parts : the
first is taken from his love to his church mystical, or his saints simply con
sidered as such ; the second is from his interest in his own worship ; for
which he loves his churches that are the seat of it more than all the world.
1. His love to his church mystical is such that no mountain of opposition
can stand before it, to hinder the enlargement and building of it up. This
reason you have Isa. xliii. 3, 4, I gave Egypt for thy ransom, Ethiopia
and Seba for thee. Since thou wast precious in my sight, thou hast been
honourable, and I have loved thee : therefore will I give men for thee, and
people for thy life. It is put upon this reason, quia amavi te, * because I
have loved thee, and that more than all the world. Or if you will have it
expressed in the language of this similitude here in the text, Mountains
shall depart, and hills be removed, but my kindness shall not depart from
thee, says God, Isa. liv. 10. It is such a kind of speech as that of Christ s:
Heaven and earth shall pass away, but not a tittle of my word, &c.
2. His love to his churches, holding forth his name and worship in the
world, is such, as nothing shall withstand the repairing and perfecting of
them, and of that his worship, and every parcel of it. If God had not such
assemblies in the world, he should have no worship. Therefore these
churches are called the ground and pillar of truth, both where it grows
and where it is held forth, 1 Tim. iii. 15. He there speaks of church as
semblies, as wherein Timothy was to learn how as an evangelist to behave
himself, in the ordering and governing of them, as you have it in the words
immediately foregoing : That thou mightest know how to behave thyself in
the house of God, &c. And the truth is, that that building of the house of
God, of which only Zechariah here gives us occasion to speak, was but the
completing all the ordinances of worship. It was not so much the building
up the nation of the Jews that was here directly intended, but the building
of their temple, the seat of worship, and introducing the candlestick, &c.
And their assemblings there to worship according to God s own prescription
was more to him, and is so still, than whatever else was or is done in the
world. In the 87th Psalm, ver. 2, The Lord loves the gates of Sion more
than all the dwellings of Jacob. The gates of Sion were the gates of the
temple that stood upon mount Sion, set open for the Jews to worship in ;
and these he loves more than other societies or assemblings, though of Jacob,
and this more than them all, take them all together ; whether civil in their
116 ZERUBBABEL S ENCOURAGEMENT TO [ZECH. IV. 6-9.
cities and families, or religious in their synagogues ; where they were capable
but of some few, not of all the ordinances that were in the temple.
And the reason of this his love, is the great concernment that his public
worship is of unto him. God hath but three things dear unto him in this
world, his saints, his worship, and his truth ; and it is hard to say which of
these is dearest unto him ; they are mutud sibi fines. God therefore ordained
saints to be in the world, that he might be worshipped ; and reciprocally ap
pointed these ordinances of worship as means to build up his saints. In
the commandments, the epitome of the Old Testament, the institutions of
God s worship have the second place. The second commandment is wholly
spent thereon ; and therein how jealous doth God profess himself of any
aberration or swerving from his own rules. Now jealousy, you know, pro
ceeds from the deepest love. Yea, the third and fourth commandments are
taken up about it also : the one about the manner, that his name (for so his
worship is called, Micah iv. 5, compared with verses 2 and 3) might not be
taken in vain ; the other about the time. And then in the Lord s prayer,
which is the epitome of the New Testament, in the second petition, if not the
first, the worship and government of his church comes in ; for his worship
is his name, as was said, and we desire that to be hallowed : and nothing is
more properly Christ s visible kingdom here than the right administration
of ordinances in his church, which do set him up as King of saints. To this
purpose I shall open that in the 15th of the Revelations, where, when the saints
had got a temple over their heads, ver. 6, as was before hinted, then they
call for a true and right worshipping of Christ, and this because he was
King of saints. They sing : Great and marvellous are thy works, Lord
God almighty ; just and true are thy ways, thou King of saints, Who shall
not fear thee, Lord, and glorify thy name ? for thou only art holy : and
all nations shall come and worship before thee, &c. There are three pairs
or conjugata, which harmoniously answer one to another : first, here is a
double title and kingdom given unto Christ, (1.) Lord almighty ; (2.) King
of saints ; or, if you will, he is King of nations, and King of saints :
(1.) King of nations, for so in that parallel place, Jer. x, 7, from whence
these words here uttered are evidently taken, and therefore it is quoted in the
margin, he is called ; and so is all one with that expression here, Lord God
almighty, unto which (2.) they add this other, Thou King of saints.
And so these two are distinct, and both his titles. Then, secondly, here is
a double duty suitably due unto him, according to these his titles, to fear him,
and to worship him, both which are expressed by this general, to glorify his
name. Thirdly, here is a double declaration of the justness of these titles,
and the ground that calls for both these duties ; his great and marvellous
works in the world declaring him to be Lord God almighty or King of
nations, and therefore fear is due unto him ; and accordingly in Jeremiah
we only read, Who would not fear thee, King of nations ? And then
there are his just and true ways, declaring him to be King of saints, which
these here in their song add unto that of Jeremiah ; and this calls for worship
from us unto him : * Who shall not worship thee, King of saints ? for true
and righteous are thy ways and judgments. In fine, here is Christ s supre
macy acknowledged both in matters civil and ecclesiastical, in his govern
ment of the world and of his church. And as he is known to be King of
nations by his works of providence abroad in the world, so to be King of
saints by those true and righteous ways wherein his churches are to walk.
And a parallel place unto this latter, as that of Jeremiah was unto the
former, is that in Ps. Ixviii. 24, where the psalmist, speaking of this worship
of Christ, says, They have seen thy goings, God, even the goings of my
ZECH. IV. 6-9.] FINISH THE TEMPLE. 117
King in the sanctuary. Mark it ; the goings he speaks of are restrained to
his goings in the sanctuary, and spoken of him also as the church s King,
my king. And so the words are the very same in sense that they in the
temple here do utter, * Just and true are thy ways, thou King of saints.
And the psalmist evidently speaks of his ways of worship in the church, as
appears by the very next words : ver. 25, The singers went before, the
players on instruments followed after, &c., expressing the worship of him
in his church in the language of the Old Testament, and he as their King in
the midst of them, going in his greatest state. And yet more clearly, ver.
26, Bless ye God in the congregations. Yea, and all this proves to be
New Testament too, and a prophecy thereof, though uttered in the phrase
of and in a prophecy of the Old. For what is said in ver. 18 before of this
their King, is by the apostle, in Eph. iv. 8, applied unto Christ s ascension:
Thou hast ascended up on high, thou hast led captivity captive, and hast
received gifts for men, namely, the gifts for building of his church, and
directing of his worship under the new Testament, as it is expounded by the
apostle in the following verses. And therefore, that which I have even now
cited out of that psalm, vers. 24, 25, 26, &c., is to be understood as meant
of the worship of the gospel in the congregations thereof, erected after
Christ s ascension. I shall add but this : these ways are called just and true,
in opposition to ways invented by men, which on the contrary are unrighteous
and false : Ps. cxix. 104, Through thy precepts I get understanding : there
fore I hate every false way. There is certainly a right rule or way chalked
out for every administration in God s sanctuary, if we could find it out.
To illustrate all this by a similitude from other kings. Two things mani
fest a king to be a king, and shew forth the glory of his majesty : 1. His
power and rule abroad throughout all his dominions ; 2. The observance, the
worship, and state ceremonies that are at court ; and these shew him to be
king as much as the former. This we may see in Solomon, whose royalty
and majesty was held forth thereby, as much as by his power : 2 Chron. ix.
4, When the queen of Sheba had seen the house that he had built, the meat
of his table, the attendance of his ministers, and their apparel, and his ascent
by which he went up into the house of the Lord, it was said, there was no
more spirit in her. And in the 17th and 19th verses, He made a throne
for the glory of his majesty, the like whereof was not made in any kingdom.
Now, Christ s court on earth are his churches, which are called God s house,
Heb. x. 21 and 25 compared. And there his throne is set up, as in the
temple of old. In all the visions of God, as sitting on a throne, made unto
the prophets, that throne is presented as in the temple. So Isa. vi. 1, I
saw the Lord sitting upon a throne, high and lifted up, and his train filled
the temple. The temple was therefore called the place where God s hon
our dwells, Ps. xxvi. 8, that is, his court, as some of our king s houses are
called honours. And thus in the New Testament, in the representation of
the church on earth as worshipping him, Rev. iv. 8th, 9th, and 10th verses,
this church hath a throne in the midst of it, and God sits thereon, ver. 5,
6, 7. So that, indeed, there is nothing doth more exalt and glorify God than
his public worship, and the government of his church purely and rightly ad
ministered : 1 Chron. xvi. 29, Give unto the Lord the glory due unto his
name ; worship the Lord in the beauty of holiness. These two are joined
together ; the like you have Ps. xxix. 2. And it is part of that song which
David made when he brought back the ark, and so set up God s worship.
And further, in Isa. Ix. 7, it is called the house of his glory ; and that
chapter is a prophecy of the gospel, ver. 5.
Now, if the worship of God, and the government of his house, and every
118 ZEEUBBABEL S ENCOURAGEMENT TO [ZECH. IV. 6-9.
ordinance thereof, tend so much to his glory, and set him up as King, then
how much is he engaged to perfect it ! He will fully shew himself to be
King of saints in his worship, as well as King of nations in his works. And
therefore, as his work is said to be perfect, Deut. xxxii. 4, so he will in the
end make his worship perfect (I speak for the outward administration of it.)
even the perfection of beauty, as the psalmist calls it, Ps. 1. 2, which it can
not be styled whilst any part is wanting or misplaced ; or, to conclude this
reason in the language of the metaphor in the text, God is not like the foolish
builder, that will begin to lay the foundation of his church, and not fully per
fect and finish it.
Use 1. The first use shall be an extract of the first branch of this doctrine.
Let God s people, therefore, know their strength. Though their enemies be
as mountains, yet in a cause of God and his church, let them not be affrighted
at them, Deut. vii. 21 ; yea, let them despise them all, as the phrase is,
Isa. xxxvii. 22. When Rabshakeh brought a threatening embassage from
the king of Assyria, with this preface unto it, Thus saith the great king,
the king of Assyria, Isa. xxxvi 4, Where are they among all the gods of the
countries, that have delivered their land out of my hand ? &c. In answer
to this, what doth good Hezekiah, through the prophet s encouragement,
return again, but this, The virgin, the daughter of Sion, hath despised thee,
Isa. xxxvii. 22. Although she be but a virgin, yet she hath a champion who
is in love with her, that will take her part, and fight her quarrel. The people
of God are weak in themselves, but they have a strong captain ; so Christ
declares himself to be unto them : Joshua v. 14, As the captain of the
Lord s host am I come. And if a lion be the captain, though the army
consists but of harts and sheep, yet they will be too hard for the wolves that
come against them. It is the comparison the Scripture useth : Isa. xxxi. 4,
Like as the lion and the young lion roaring on his prey, when a multitude
of shepherds are called forth against him, so shall the Lord of hosts come
down to fight for mount Sion, and for the hill thereof. And then how still
and quiet is the enemy and avenger ! Jesus Christ was born, as to be a
king, so a conqueror ; and we may style him King Jesus the Conqueror.
So Rev. vi. 2, He went forth conquering, and to conquer.
Use 2. If God will throw down all mountains of opposition that hinder
the perfecting of his church, then get up your faith and resolution for this
great work of reforming the church, and forecast not what opposition you
are like to encounter with ; get but your hearts filled with faith, and you will
be able to say (as Zerubbabel here), Who art thou, great mountain ?
It was long ere Zerubbabel could be brought to believe, or to resolve to do
it, the discouragements were so great. The greater mountain of the two was
the unbelief in his own heart ; but when he once did resolve to set upon the
work, he found all those mountains to vanish before him. To speak still in
the language of the metaphor : have but as much faith as a grain of mus
tard seed, and you may * say to this mountain, Be removed into the sea,
and it shall be removed. Hezekiah was a great reformer ; he removed
the high places, and brake the images, and cut down the groves, and brake
in pieces the brazen serpent, 2 Kings xviii. 4 ; and then, withal, it is added
in the following words, He trusted in the Lord God of Israel, ver. 5. They
that will reform a church or state, must trust more in God in doing it than
in any work else.
Use 3. It is a word of caution ; for if the worship of God and every part of
it doth so much concern God s glory (as hath been shewed in the reason of
this doctrine), then take heed how you meddle with it. Be sure you set the
service of the house of the Lord in its right order (as the phrase is of Heze-
ZECH. IV. 6-9.J FINISH THE TEMPLE. 119
kiah s reformation, 2 Chron. xxix. 35), and that according to clear light from
the word of truth. Know and consider that you meddle with edge tools when
you take this work in hand (which I speak, not to discourage you from it,
but to make you wary in and attentive to it) ; more than all the works you ever
did set your hands and hearts unto. It was a good and a religious purpose
in David to bring back the ark, and for the substance of the duty he was right
in it. He mistook but in the order ; he set it upon a cart, whenas the
priests should have carried it. Himself thus speaks of it : We sought not
God after the due order (that is, God s institution), 1 Chron. xv. 30 ; and
when it was like to fall (God confuting thereby their error) Uzzah did but
touch it to keep it up (and that too was done out of a good zeal). God smote
him for it, though God himself acknowledged it to have been but an error
or rashness in him, even when he smote him : 2 Sam. vi. 7, The anger
of the Lord was kindled against Uzzah, and God smote him for his error.
But yet it was an error about the ark (God s worship), and a small one there
is dangerous. But you will then say, We had best not meddle with it at all,
but let it alone, and leave it as it is. It is true that David himself in his
fear had just the same thoughts : 1 Chron. xiii. 12, * David was afraid of
God that day. How (says he) shall I bring the ark of God home to me ?
If men be stricken thus for touching of it, God be merciful to me (thought
he), let it rather remain where it is : So David brought not the ark home
to himself, but carried it aside into the house of Obed-edom, ver. 13 ; but
God did soon confute him of this his error also, for the 14th verse tells us
that * the Lord blessed the house of Obed-edom, and all that he had. And
when David began to bethink himself, Surely if it brings a blessing upon the
house of Obed-edom, it will do the like on mine too. And then we read in
the 13th chapter, He prepared a place for it, and brought it home ; and he,
being by this breach made put upon searching into the word, found that the
Levites only ought to carry it ; and that because they did it not at the first,
the Lord therefore made a breach upon them, ver. 30. Now, above all we
observe, that when he amended that error and brought it home, he was blessed,
and blessed indeed ; for no sooner did he think of building a house for it but
God promised to establish his house for ever, 2 Sam. vii. 11. And read the
18th chapter, and you shall see how all his enemies upon this were subdued
afore him. And then of his son Solomon, God says in the 13th verse, * He
shall build an house for my name, and I will establish the throne of his
kingdom for ever. His own house and the kingdom were established toge
ther by it. Thus likewise when this second temple was to be finished, God
provokes them to it by this, From this time will I bless you, Hag. ii. 19;
and as he blessed them, so he will bless you and your families, and the
kingdom. To instance in some particulars, which have been in your hearts
also, as that purpose was in David s, together with encouragements out of
the Scriptures suited thereunto. You have declared your godly resolution to
be (to express it in your own words), to use your utmost endeavours to esta
blish learned and preaching ministers, with a good and sufficient maintenance,
throughout the whole kingdom, wherein many dark corners are miserably
destitute of the means of salvation, which project tendeth to enlarge Christ s
mystical church. From this time God will bless you (look for it), and
establish the kingdom by it. The Scripture, for your encouragement, holds
forth an example of just the like practice of one of the best kings, and of
that same blessing following upon it, which is in all your aims : 2 Chron.
xvii. 7-10, Jehoshaphat, in the third year of his reign, sent to his princes to
teach (that is, to countenance the teaching of the word) in the cities of
Judah, and with them the Levites and priests ; and they taught in Judah,
120 ZERUBBABEL S ENCOURAGEMENT TO [ZECH. IV. 6-9.
and had the hook of the law of the Lord with them, and went throughout all
the cities of Judah, and taught the people. Here is the same practice that
you have resolved upon, and the success is answerable to your hearts desire ;
for, ver. 10, it follows, And the fear of the Lord fell upon all the kingdoms
of the lands that were round about Judah, and they made no war against
Jehoshaphat. This will secure the land as much as that posture of war you
intend. You have also issued out an order for the purging out divers inno
vations in and about the worship of God, for the abolishing of all crucifixes,
scandalous pictures, &c., and other the like superstitions. Go on to estab
lish it ; you will establish the kingdom by it. Not to quote the book of
Kings and Chronicles, which is abundant in such examples, we have an
instance more ancient of the like blessing of God upon the like practice : Gen.
xxxv., Jacob reformed his family of all their strange gods, and all their ear
rings, ver. 2 and 4, and the success was, that the terror of God was upon all
the cities round about them, ver. 5. You have likewise declared that you
intend a due and necessary reformation of the government and liturgy of
the church, &c. ; you will find the like blessing to be upon this also, in
the war you have undertaken against the popish Irish rebels. When Abijah,
king of Judah, was to fight with Jeroboam, king of Israel, that had perverted
the worship of the Lord, see how he pleads the cause against them and his
army : Ye have cast out the priests of the Lord ; but as for us, the Lord is
our God, and we have not forsaken him ; and the priests which minister unto
the Lord are the sons of Aaron ; that is, such as by God s own appointment
were to govern the church, and to minister afore the Lord : And they burn
unto the Lord every morning and every evening burnt sacrifices and sweet
incense ; the shew-bread also set they in order upon the pure table, and the
candlestick of gold, with the lamps thereof. We keep the charge of the Lord our
God, but you have forsaken him ; and behold God himself is with us for our
Captain, but you shall not prosper, &c. ver. 9-12. And the issue of all this
is recorded ver. 16, 17, God smote Jeroboam and all Israel before Abijah
and Judah, and the children of Israel fled before Judah ; and Abijah and his
people slew them with a great slaughter, so that the children of Israel were
brought under at that time. But on the contrary, if you falter in the matter
of religion and worship, know that from that time God will curse you, as he
did Jeroboam and Israel with him, who, when he had set up the calves to
hold the people to him, God threatens his house, to take it away, * as a
man takes away dung until it be all gone, 1 Kings xiv. 10. And as for Israel
and the state of that kingdom, he threatened to smite it as a reed is shaken
with the water, ver. 15. Whereas you may stand as a rock in the waters, and
all alterations and turnings of the stream would but dash and break them
selves upon you, you all that while abiding firm and unmoved ; you will
then become as a reed in the waters, tossed up and down with contrary
motions of fears and troubles, as the stream carries you this way or that
way, even as that state of Israel from that time was hut fluctuating, and at
best * unstable as waters, with variety of governments and governors, the
stream of the people sometimes turning one way, sometimes another (as in
the story appears) ; and in the end God says that he will root up Israel out
of this good land, and pluck up this reed even by the roots, when it hath
been tossed awhile up and down. So it follows there.
I will end this caution with two rules. First, be sure you establish no
thing but what you have full, clear, and general light for. Secondly, con
demn nothing, and suffer nothing to stand condemned, in which you in your
consciences are doubtful there may be a truth ; for if you should build the
least hay and stubble, you will not only suffer loss, but lay a foundation of
ZECH. IV. 6-9.] FINISH THE TEMPLE. 121
a new rent and division in the age to come. For there is a Spirit mentioned
in the text, even the Holy Ghost, who will not rest working in men s spirits
till the whole building be rightly framed according to the pattern in every
piece of it. And whatever is amiss, and not according to his mind, the
light of his fire will both discover it and burn it up ; which leads me to the
fifth observation, which is this,
Obs. 5. That God carries on the work of finishing his temple, not by
power nor might, but by his Spirit. By Spirit he meaneth the Holy Grhost.
by a more immediate hand stirring up men s spirits unto this work; turning
and convincing them of the truth, and of their duty towards it ; and likewise
by coincident acts of providence, so apparently wheeling about to the effect
ing of it, that though might and power be brought to concur in it, yet so as
his hand alone shall be seen and acknowledged in it. And thus his Spirit
here is manifestly interpreted in the 10th verse, where it is said that as all
should * see the plummet in the hand of Zerubbabel (the instrument of
building it), so they should perceive those seven eyes of the Lord, which
run to and fro through the whole earth (that is, his eyes of providence,
called seven, because of their perfection), these to have so guided and ma
naged all the affairs thereof, that all the rays and beams of providence issuing
from those eyes might be seen to meet in the accomplishment of this as their
ultimate aim and scope. Now these seven eyes, Rev. v. 6, are called the
seven spirits of God, sent forth unto all the earth. And Rev. i. 4 are
plainly interpreted to be the Holy Ghost in his various workings, for grace
and peace is there wished from the seven spirits. Thus much for the
explication of it.
Now that the building of the temple is thus more immediately carried on
by the working of the Holy Ghost, you may read it all along in all the story
of the building of this temple in the Old Testament, as likewise in that of
the New.
First, the laying the foundation of this temple, it was done indeed by the
power and might of Cyrus ; but yet, Ezra i. 2, it is added, The Lord
stirred up the spirit of Cyrus ; and how, but by a mere act of foresight or
providence aforehand about it ? God had, an hundred years before his birth,
by his Spirit written a prophecy of him, and that by name, Isa. xliv. 28,
which these Jews shewing him, God s Spirit stirred up his spirit thereby ;
for in his proclamation himself says, The Lord hath charged me to build
him an house at Jerusalem, so ver. 2 of Ezra i. And when he had thus
given leave to the Jews to go and build it, yet still it was a great matter of
self-denial to them to leave their houses and gardens which they had built
and planted at Babylon, Jer. xxix. 5. Therefore it is further added in the
fifth verse of that first of Ezra, Then rose up the chief of the fathers, and
the priests and Levites, with all them whose spirit God had raised up, to
build the house of the Lord. And then again, when it came to this second
work, the finishing of it, they were exceeding backward to it ; but God sent
two prophets, who convinced them of their duty ; and therefore, Hag. i. 14,
it is expressly and on purpose put in, that the Lord stirred up the spirit of
Zerubbabel, and the spirit of Jeshua, and the spirit of all the remnant of
the people, and they came and did work in the house of the Lord their God.
And again, whereas the Persian kings had made decrees against the building
of it (which was the greatest impediment of all the rest), God brought Darius
his heart at last off to it, and that by so unexpected a way, as made all the
people joyful. So it is expressly said, Ezra vi. 22, They kept the feast of
unleavened bread with joy : for the Lord had made them joyful, and had
turned the heart of the king of Assyria unto them, to strengthen their hands
122 ZERUBBABEL S ENCOURAGEMENT TO [ZECH. IV. 6-9.
in the work of the house of God. Yea, and his heart was so much stirred
in it, that he not only makes a decree for it, ver. 8, but likewise against all
those that should oppose it, under a capital punishment, ver. 11 ; yea, he
curseth all that should put to their hand to alter it, ver. 12, so that the
enemies that before opposed it were now constrained to further it, ver. 13.
All this was done, as you see, * not by power, nor by might, but by God s
Spirit. Thus much for this instance in the text out of the Old Testament.
See the like in God s building his church in the New ; both in setting up
his church in the world at first, when heathenism, backed with the power of
the Roman empire, stood in the way of it, and likewise in raising it up again,
when antichrist had thrown it down. For the first (the erecting of it), did
he use might, or power, or an army (as it is varied in the margin), to conquer
the world by ? No such matter. He chooseth twelve or thirteen men,
whereof the most were poor fishermen, and he sends them not all together
in one troop neither, but dispersed apart into several parts of the world,
some taking one country to conquer, some another : the most ridiculous
course in appearance for such a design that could be imagined. Yet (as Rev.
vi. 2) Christ in these went forth conquering, and to conquer, and took
nothing with him but his bow (as it is there) and his arrows (as it is Ps.
xlv. 5), the preaching of the gospel, even * the foolishness of preaching (as
the apostle calls it) ; yet hereby the people fell so under him (as the
psalmist s phrase there is), that in three hundred years that whole empire
was turned Christian, and heathenish worship thrown down ; and this, you
see, not by power, nor by might, but by his Spirit.
But then again antichrist steps up, the beast of Rome, and after him all
the world wandered (that is, the European world), Rev. xiii. 8, saying,
4 Who is like unto the beast ? who is able to make war with him ? ver. 4.
But at the 14th chapter a lamb encounters him, and but with a handful in
comparison, out from among whom he sends a few emissaries, to preach
the everlasting gospel to every nation, tongue, and kindred, ver. 6, &c. ; and
in the end he wins all the northern kingdoms to embrace that gospel, and
will still go on to conquer and win ground ; so that, in the 15th chapter and
2d verse, we read of a perfect victory over the beast. And whereas before
it had been said of * his holiness the pope, Who is like unto the beast ?
now it is said, ver. 4, Who shall not fear thee, Lord ? for thou only art
holy. And whereas afore All the world wondered after the beast, and
worshipped him, the world is now so altered, that it is said, < All nations
shall come and worship before thee, in the same 4th verse. And now the
wonder is as much how all this is brought about : * Not by power, nor by
might, but by his Spirit. So it is expressly said, 2 Thes. ii. 8, speaking of
* this man of sin, he says, Whom the Lord shall consume with the Spirit
of his mouth ; that is, by his Spirit, in the preaching of the gospel, and
working in the hearts of men, and overcoming kingdoms unto Christ and his
church. So we read, Rev. xvii. 4, The Lamb shall overcome the kings that
made war with him, and yet not by power, but by his Spirit.
Reason. The reason of this is, because the building of God s church is his
own business, in a more special manner, more than any other ; therefore he
will be sure to do it himself, and more immediately be seen in it. As it is
said of Christ personal (the tabernacle of his human nature), Heb. ix. 12,
that it was * not made with hands, that is to say, not of this building (as
the apostle there speaks) ; that is, it was not framed by the power of nature,
as other men are, but by the Spirit; so it is true of Christ mystical, his body,
and the tabernacle of his church. It is not of the ordinary make that other
societies of men (whether families or kingdoms) are of; it is not made with
ZECH. IV. 6-9.] FINISH THE TEMPLE. 123
hands (with human wisdom or power, as they are), that is to say, is not of
this building. Thus, Heb. iii. 4, Every house, says the apostle, is built
by some man ; that is, all kingdoms, families, and societies, God in an
ordinary providence leaves to men to build in their own way ; but, says he,
* he that built all things is God. Which is spoken of God s building his
church (which is his house), and all things appertaining unto it, as is evident
both by the foregoing words, ver. 3, He that built the house (the apostle
speaking of Christ, who is God) hath more honour than the house, and
also by those words that follow after, Moses, was faithful in all his house
(namely, in the building of that house then), as a servant ; but Christ as a
Son over his own house (now) ; whose house are we. The reason why thus
himself by his Spirit builds it, is held forth in that one word. It is his own
house, and therefore he will oversee the doing this himself ; and will do it
so that none shall share in the glory with him, although he useth them.
Use 1. First use is that which is made of it in the 10th verse, namely,
that in matters which concern the building of the church, we should learn to
despise* the day of small things. The prophet speaks it by way of re
proof, * Who hath despised the day of small things ? because the beginnings
of this work then were but small, and there was little appearance in human
foresight to effect it. Therefore, who almost was there that did not despise
it and despair of it ? Remember that there is a Spirit in the text, and no
man knows how far he may carry on the smallest beginnings, which he lays
as the foundation of his greatest works, that his own immediate hand may
the more appear. The kingdom of heaven was at first but * as a grain of
mustard- seed, says Christ, * the least of all seeds ; but when it is grown, it
is the greatest of herbs, and becomes a tree, Mat. xiii. 32. In Dan. ii.
84, 45, there is mention made of a stone that was cut out of the mountain
without hands ; which expression is used not only to shew the divine power
that accompanied it, but to intimate that it was at first but some little stone
which without hands dropped out, or was blown down from the mountain ;
for if it had been a great one, it must then have had hands to cut and hew
it out, and to throw it down. And yet, lo ! * this little stone became a
mountain, and filled the whole earth, as it there follows.
A second use is that which is in the text, that when you see anything done
for God s church, beyond the reach of human wisdom and foresight, that you
would fall down and cry (as they are taught here, ver. 7), Grace, grace,
unto it. You are not to cry up, Zerubbabel, Zerubbabel, that is, any means
or instrument whatever, whether king or parliament, much less this man or
that man, but to exalt the free grace of God, the work of which alone it is
and hath been.
One word more unto Zerubbabel ; the text calls for it : This is the word
of the Lord unto Zerubbabel. From which let the observation be this :
That this work of finishing the temple lies first and chiefly upon Zerub
babel and his elders to take care of, that is, upon prince and elders. And
though Jeshua and his fellows the priests are intended (as being the one of
those olive-trees formerly mentioned), yet Zerubbabel and the magistrates
are only spoken to. All such motions should come first from you ; it is
your duty to be the he-goats of the flock, to lead on all the rest, as the prophet
Ezekiel speaks. Thus, Ezra i. 5, Then rose up the chief of the fathers of
Judah and Benjamin to build the house of the Lord ; it had otherwise never
been done to purpose. So in the building of the temple at first, the motion
came first into David s heart : 1 Chron. xxix. 3, I have, says he, set my
* Qu. not to despise ? ED.
124 ZERUBBABEL S ENCOURAGEMENT TO [ZECH. IY. 6-9.
affection to the house of God. And then, ver. 6, The chief of the fathers
and princes of the house of Israel, they follow ; and then fell in the people,
and they rejoiced and offered willingly, so ver. 13. You should commend
unto the people what is good and right : Let us bring back the ark of our
God unto us, said David, 1 Chron. xiii. 8 ; and no sooner had he com
mended it unto them, but (as it follows, ver. 4), all the congregation said
they would do so : for the thing was right in the eyes of all the people.
And the reason why this is your more especial duty is, because God hath
honoured princes and magistrates above, and set them over, others. And
as those who honour God, God will honour, so those whom God hath hon
oured, he expects should honour him, and you cannot do it better than this
way ; for how much his honour is concerned in his worship, you heard
before.
Let the honour of it move you. Take the renowned men in Scripture,
and their greatest glory hath been to be builders of God s house. It is men
tioned as Moses his highest honour, Heb. iii. 2-4. And David, though a
king already, accounts this a greater honour than his crown. So 1 Chron.
xxix. 14, Who am I, says he, and what is my people, that we should
offer so willingly ? He speaks it of offering towards the building of the
temple. And in the New Testament it is the apostles honour, that they were
master builders ; yea, it is made Christ s highest honour : Heb. iii. 3, This
man was accounted worthy of more glory than Moses, inasmuch as he who
hath builded the house hath more honour than the house. So far as you
are capable of it, and have power to do it, be in this conformed unto him.
The prize of this honour is set before you, and you have the first offer of it.
An opportunity such as these last hundred years well nigh have not afforded
the like to it. This parliament seems to have been called by God for such
a time as this ; and if you will not do it, God will do it without yon. As
he said that deliverance, so (say I) reformation will arise some other way.
God hath a Spirit here in the text that will work it out in men s hearts, if
power and might should not ; and that will be little to your honour, as De
borah said to Barak. In the 5th of Micah, ver. 7, The remnant of Jacob
is said to be as a dew from the Lord, and as the showers upon the grass,
that tarrieth not for man, nor waiteth for the sons of men. The prophet
useth two similitudes, to shew both that the multiplication and growth of
the church depend not upon man : first, for their propagation, and their be
ing multiplied, he compares them unto the dew, which is engendered and dis
tilled from heaven immediately ; therefore, Ps. ex. 3, new converts added
unto the church are compared unto the dew, and God s begetting of them
unto the womb of the morning, when over night the earth was dry. Again,
the growth and maintaining of them he compares unto the sprouting up of
herbs and grass in wildernesses where man comes not, and so their spring
ing tarrieth not for man, nor waiteth for the sons of men, for them to come
with watering-pots to nourish them (as herbs in gardens do), but these have
showers from heaven that give the increase : I the Lord, speaking of this
vineyard, do keep it ; I will water it every moment, Isa. xxvii. 3.
The conclusion. Now for a conclusion, and winding up of all. Is this
word of the Lord spoken to you in a way of general application only, such
as similitudinary examples, which in some things hold a likeness, use to have,
(all things happening in the Old Testament * for examples, and are written
for our admonition, upon whom the ends of the world are come, as the
apostle speaks, 1 Cor. x. 11 )? Or is there not some more special word that
applies this vision of the candlestick and olive trees as prophetic types of the
ZECH. IV. 6-9.] FINISH THE TEMPLE. 125
like work of finishing the temple, to fall out under the times of the gospel,
when the church is come out of popery ? That Babylon was the prophetic
type of Rome, you all know where to find that ; it is in the 17th and 18th
of the Revelations, and so applied by the Holy Grhost. And that the foun
dation of this temple was the type of our first reformation, when we came
out from Babylon, was in the first observation shewn you out of chap. xiv.
and xv. And that the Samaritans are by the Holy Ghost made the type of
those that shall in any age corrupt the worship of God, by mingling idola
trous or popish superstitions, as our innovators have done, we meet with the
application thereof, by the Holy Ghost himself, unto some living in the best
of churches under the gospel, namely, that of Philadelphia, Rev. iii. 9, * who
say they are Jews, and are not ; Behold (says God), I will make them to
come and worship before thy feet, and to know that I have loved thee, (as
speaking unto that church.) Now, whereas the Holy Ghost, describing them
to be such as say they are Jews, but are not, it is in a periphrasis of
speech all one as to say they are Samaritans. Josephus tells us that, when
the Jews were in a prosperous estate, the Samaritans would then say that
they were Jews ; and that fore-mentioned place, the 4th of Ezra, manifestly
implies as much, for they there plead, * We worship God as you do, &c.
And although we pass not this judgment on men s persons, yet we may speak
of causes and things, as the Scripture hath done before us. Now, as certain
it is that those God s magistrates who, under the times of the gospel,
especially in these last days, have and shall assist the reformation of the
churches from under those Samaritan superstitions intermingled with their
worship, and shall afford their countenance and aid to the finishing and per
fecting the temple, they are typified out by the olive trees here (which were
then Zerubbabel, their chief governor, and his elders). And accordingly we
find as express an application of it by the Holy Ghost himself, as propheti
cally intended herein. Thus, in the same book of the Revelation (in which
prophecy of the New Testament the Holy Ghost borrows all the elegancies
and flowers in the story of the Old, thereby to set out the story of the New
in succeeding ages), in the llth chap. ver. 4, the Holy Ghost describes the
two witnesses that should oppose the beast and his party in all, and espe
cially the latter, ages, saying, These are the two olive trees, and the two
candlesticks, standing before the God of the earth, where, by the candle
sticks, are meant the churches, as was shewn before, and by the two olive
trees, the eminent magistrates and ministers that supply oil for the main
taining of these churches light and glory now, as Zerubbabel and Jeshua the
priests did then. Yea, the Holy Ghost deciphers them, not only by the very
same hieroglyphic that is presented here in Zechariah, but also he useth the
very same words which we find there in the interpretation of the vision,
standing before the God of the earth. And, further, this vision of the
candlestick, and those two olive trees, in Zechariah, did signify, as was
shewn, not so much, if at all, the first laying of the foundation of the temple,
which had been done many years before ; but was eminently, if not only, to
hold forth that work of finishing and completing it, which remained then to
be done, and to stir them up thereunto was that vision as there given.
Therefore, answerably now, the full analogy of the type must principally fall
upon, not so much the first reformation, as upon a second work of the per
fecting and finishing of them. And accordingly, as Zerubbabel there in
Zechariah is seen, with a plummet in his hand, ver. 10, to measure out
what remained unfinished for the building of the temple, so here in the 1st
Terse of the llth of the Revelation, John hath a reed given him, (he
representing the godly of those ages) and is bidden to measure the temple
126 ZERUBBABEL S ENCOURAGEMENT TO [ZECH. IV. 6-9.
of God, and the altar, and the worshippers ; and this, as supposing a temple
to have been already built, only having too vast and great an outward court
laid to it, ver. 2. And although the computation of the whole time of anti
christ s reign is there mentioned and annexed to these occurrences, yet but
to this end, to shew how that time allotted him to reign should end and ex
pire ; and so in that to shew what passages should fall out in the church,
towards the expiration of it, as a warning and signal of it (whereof these are
the chief) ; for, chap. x. ver. 6, the angel that gives that prophecy in
the llth, swears that time should be no longer (that is, the beast s time), but
until the days of the seventh trumpet, which were shortly then approaching ;
for immediately after these occurrences rehearsed, we find that that seventh
trumpet sounds, ver. 15 of that llth chap.
But then, you will say, there is mentioned after this an overcoming and
killing of these witnesses by a war of the beast, even his last war against the
saints, whereby he shall throw down their candlesticks, and cut down these
olive trees ; and, if so, where then is all the encouragement which you have
given ?
I dare not say that this killing is as yet to come. It is the greatest con
troversy in this book whether it be past or no ; but, however, supposing it
not yet past, to take off discouragements from thence,
First, For the time of it, we know it not how long, it may be a good while
unto it, and, in the mean time, we may yet enjoy a summer of the gospel,
and an harvest of a better reformation, a little time of which (if it were to be
bought) were worth a world.
Secondly, If you attentively observe it, you shall find that killing ex
pressed by an allusion unto Christ s being crucified at last, and then their
rising again, like his rising again with an earthquake, and j ascending unto
heaven, as these are said to do, ver. 11-13. Now, with what doth Christ
comfort himself before he was to die ? Destroy this temple, says he,
and in three days I will raise it up again ; with the same may you be
encouraged also, though you supposed it yet to come. It is but a destruite
hoc templum, a destroying of that you are about to repair, this temple, and
but for three days and an half, no longer ; for After three days and an half
(as it is twice said, in the 9th and llth verses), God will rear it up again,
and that with advantage, making a better edition of it, even an holy of holies,
in which the ark is seen (as ver. 19), in comparison of the former. Yea,
and further (as some think), this killing shall be but a civil death, that is,
of them as witnesses only ; not a natural death, as men. (For how else are
their bodies said to lie dead for three years and an half ?) And so the same
persons shall rise again, and enjoy the fruit of their former labours, and
ascend into a greater glory.
And thirdly, Suppose this should come upon you, even when you are
about to finish your work (as the 7th verse hath it, orav rtXeGuoi, when these
olive trees are about to finish or perfect their testimony (as some do read
it), yet let not even this cause you any whit to forbear this work. Christ
knew he was to be crucified, yet he casts the money-changers out of the
temple ; and so do you. Purge and reform the temple, though you die for it
in the doing of it. It is worth the observing, that though it was told good
king Josiah, in the beginning of his reign, that God would bring evil upon
Jerusalem, because of their apostasy in Manasseh s time, and he knew that
all he could do in reforming should not quench God s wrath, 2 Kings xvi. 17,
yet he reformed with all his might, and therein there was no king before
him that was like unto him, ver. 23, 25. Do you your duty, and serve
your generation (as David is said to do). * Be strong, and let not your
ZECH. IV. 6-9.] FINISH THE TEMPLE. 127
hands be weak, for your works shall be rewarded, as it is in 2 Chron.
xv. 7.
I conclude all with that speech unto this whole State, which David used
to Solomon, concerning the building of the temple in his days : 1 Chron.
xxviii. 20, 21, Be strong, and of good courage, and do it : fear not, nor be
dismayed, for the Lord God will be with thee ; he will not fail thee, nor for
sake thee, until thou hast finished all the work for the service of the house
of the Lord. And behold, the courses of the priests and the Levites shall
be with thee, for all the service of the house of God : also the princes and
the people will be wholly at thy commandment.
Die Mercurii, 27 Aprilis 1642.
It is this day ordered by the House of Commons in Parliament, that Mr Goodwin
and Mr Caryll be desired to print their sermons preached the last fast-day before the
said House ; and that no man shall print those sermons for the space of two months
next ensuing, without their particular licence and approbation.
H. ELSYNGE, Cler. Parl. D. Com.
These are to give notice, that 1 appoint K. Dawlman to print my sermon.
THO. GOODWIN.
APPENDIX.
VOL. XII.
NOTE.
It is necessary that we should give some account of the pieces that follow. The
first is copied from a folio volume of broad-sheets, in the British Museum. No
date or authentication is attached to it, but it forms part of a collection of similar
documents attributed to the Divines of Goodwin s time. We have no doubt that it is,
as it professes to be, a genuine collection of Goodwiniana, collected by some loving
friend.
The others, Nos. 2-11, are notes of sermons by Goodwin, taken by one of his Cam
bridge hearers. They are copied from an interesting MS. volume belonging to Mr
Grosart, containing notes of a great number of sermons by Cambridge preachers,
between November 1629 and August 1630. The volume is inscribed on a fly-leaf,
MS. by Dr Crackenthorpe, Purchased by Mr Paul with his Bible and his Defence of Con-
stantine, January 20. 1838 J. P. Then a note in pencil informs us that J. P. is
J. Player of Saffron Walden, Essex. We see no reason to doubt that the notes are in
the handwriting of Dr Crackenthorpe, At all events, they are certainly as they were
written from day to day by some one of Dr Goodwin s hearers at Trinity Church.
They are not of great intrinsic value, especially as most of the sermons from which
they are taken are extant. But this gives them additional interest as a curiosity.
In comparing their meagreness and confusion with the fulness and order of the ser
mons as published, we ought to remember that the auditor probably heard only the
rough draft of the sermons, which were afterwards elaborated and expanded for
publication.
A few blanks occur, representing words that we have been unable to decipher. It
is quite possible that these ought to have been more numerous, as there are some
other words that we may have read wrongly; but these, if any, we are confident are
very few. We cannot but congratulate ourselves on being able, through Mr Grosart s
kindness, to enrich our reprint of Goodwin s Works with what is virtually a work of
his hitherto unpublished. ED.
APPENDIX.
1. SHORT, HOLY, AND PROFITABLE SAYINGS OF THE
REVEREND DIVINE, DOCTOR THOMAS GOODWIN,
WHO DEPARTED THIS LIFE FEBRUARY 23. 1679-80.
We sail to Glory, not in the salt Sea of our tears, but in the red Sea of
Christ s precious Blood.
A sanctified Heart is better than a silver Tongue.
A Heart full of Graces is better than a Head full of Notions.
Notional knowledge, it makes a Man s Head giddy, but it will never make
a Man s Heart holy.
The Wheat and the Chaff, they may both grow together, but they shall
not both lie together.
In hell there will not be a Saint amongst those that are terrified ; and in
heaven there will not be a sinner amongst those that are glorified.
Will you pity a body that is going to the Block ? and will you not pity a
Soul that is going to the Pit ?
What a sad visitation is that, where the Black Horse of Death goeth
before, and the Red Horse of Wrath followeth after !
A Man s Condition in this Life may be honourable, and yet his State as
to another Life may be damnable.
There cannot be a better being for us, than for us to be with the best of
That which makes Heaven so full of Joy is, that it is above all fear ; and
that which makes Hell so full of Horror is, that it is below all hope.
To be a Professor of Piety and a Practiser of Iniquity is an abomination
to the Lord.
Oh ! Sin is that Mark at which all the Arrows of Vengeance are shot.
Were it not for Sin, Death had never had a beginning ; and were it not
for Death, sin would never have had an ending.
Oh ! did Sin bring Sorrow into the world, then let Sorrow carry Sin out
of the world.
Let the Cry of your Prayers outcry the Cry of your Sins.
Nothing can quench the fire that Sin hath kindled, but the water which
Repentance hath caused.
You that have filled the Book of God with your sins, should fill the Bottle
of God with your tears.
132 APPENDIX.
He can never truly relish the sweetness of God s Mercy, who never tasted
the bitterness of his own misery.
None can promise us better than Christ can, and none can threaten us
worse than Christ can.
Can any Man promise us anything better than Heaven ? or, can any Man
threaten us with anything worse than Hell ?
Heaven is promised to those that love Him, and hell is to be the Portion
of those that hate him.
To live without fear of death, is to die living : to labour not to die, is
labour in vain.
Men are afraid to die in such and such sins, but not afraid to live in such
and such sins.
Oh ! the hell of horrors and terrors that attend those Souls that have
their greatest work to do when they come to Die !
Therefore, as you would be happy in Death, and everlastingly blessed
after Death, prepare and fit yourselves for Death.
Did Christ Die for us that we might live with Him ? and shall we not
desire to Die, and be with Him ?
A believer s dying day is his crowning day.
God protects Men when they are in His way, but not out of His way.
Sin is never at a higher flood, than when Grace is at a low ebb.
Though the Church s Enemies may be Waves to toss her, yet they shall
never be Rocks to split her.
It is not a time for Sion s Sons to be Rejoicing, when their Mother is
Mourning.
When the Church s adversaries make long furrows upon her back, we
should cast in the seed of tears.
Many, instead of sympathising with Believers in their Misery, are censur
ing them for their Misery.
True love to Christ can walk on the water without drowning, and lie on
the fire without burning.
How shall we land at the Haven of Rest, if we are not tossed upon the
Sea of Trouble ?
A saint of God lives upon the love of Life, and fears not the terror of
Death.
None are so welcome to that spiritual Canaan as those that swim to it
through the Red Sea of their own Blood.
Saints are not so much afraid of suffering as they are of sinning : in suf
fering, the offence is done to us ; but in sinning, the offence is done to God.
2. Mr GOODWIN of Katherine Hall, at Trinity, the 5th of November 1629.
They knew God, but glorified him not as God, neither were thankful.
ROM. I. 21.
Thankfulness hath relation to God as a good God. Thanksgiving is the
subject I am upon ; and it is the duty of this day to reckon up some of
God s common mercies to this land. The Lord made all men of one blood,
yet he appointed certain times for them to live in ; and therefore some ages
are happier than others ; nations, some are happier than another. We
could never have come forth in a more happy and blessed time.
1. For the age, which is counted the dotage, yet is blessed. Two bless
ings make a nation happy : (1.) Human knowledge and wisdom ; (2.)
APPENDIX. 133
Knowledge of God, which sanctifies saints, as the other civiliseth men. Both
lights have shined more clearly now than in any age : (1.) For the human
knowledge the Egyptian all hath been afforded us. (2.) The knowledge
of God, of which any nation hath not been partaker of. Blessed are those
eyes that see those things ye see : Deut. v. 3, The Lord made that cove
nant with us, not with our fathers. That light, in regard of the people s
light, though not as the ministers ; full sea it is now, if ever it was, amongst
the people.
2. The place. If thou hadst had the wings of a dove to cull out the
place thou most desired, couldst thou have culled out a more happy place
to set thy foot in than this ?
3. For the healthful temperament of it in regard of fundamental laws,
which are as a wholesome air to the body. We enjoy our own good, which
cost our forefathers much pains.
4. The succession of princes, which was sometime hazarded, but God
hath continued it still. For this God is to be magnified, for they are,
1 Sam. ii. 8, the pillars of the world ; for he compares the world to a rotten
house, which is underpropped with such pillars. 1 Tim. ii. 2, he commands
to give thanks for kings ; for heathen, much more for Christian. Great
things hath he done for us, which are never to be forgotten, in delivering
us so often.
5. The peace and tranquillity of this land, which is above all blessings ;
therefore, saith Solomon, Prov. xvii. 1, More one morsel in quietness, &c.
Blessed are the people in such a case ; but peace with gospel, as fair weather
in harvest : Acts ix. 81, Then had the churches rest, edified, comforted.
6. The security of religion established amongst us, and a standard of
religion as the doctrine of the churches. The saints who live amongst you
are in great abundance. The preaching of the gospel, which excels all the
Jesuits ; they cannot imitate us herein, because God helps us to make ser
mons in an immediate manner.
7. The special deliverances of this land, which are two great ones : that
in 88, and this which we celebrate, wherein God gave us new charters, and
renewed our lease of the gospel that we have had. Oh ! what cause have
we to be thankful. This day is holy to the Lord as a Sabbath as a
fast ; though our hearts ought to run in another channel, namely, of thanks
giving, they are mourning. Now, as these mercies are public, so public
thanksgiving ought to be had ; and herein we may make melody to the Lord.
You that are students ought to regard this the more,
1. Because they are common mercies and public. Because all the mercies
God brings on this land are for your sakes. They are all yours, * that
the abundant grace might, &c., 2 Cor. iv. 14, 15.
2. Because by public mercies God hath most glory. His name is made
glorious in this world. This is a second motive the apostle adds, to the
glory, &c.
3. For your brethren you ought to give thanks. It is your duty ; it is
meet to do so. Ps. cviii., this David rejoiced in ; Acts xxiv., the Jews were
thankful for their peace.
Now I will shew you the greatness of the sin of unth.ankfulness, to press
it on you.
1. Because the object is G-od s goodness ; we are unthankful immediately
to God. In that you are unthankful unto God, you sin against the value of
goodness, for the despising of which there is a treasure of wickedness * and
wrath, Rom. ii. 4. Again, his goodness is his glory ; therefore it must
* So in the MS. ; but qu. judgment ? ED.
184 APPENDIX.
needs be great. His mercy is the thing is most dear to him ; it is the ten-
derest part ; therefore called the bowels of mercy, and tender com
passion.
2. It is an unnatural sin, because the light of nature doth condemn it,
Luke vi. 32, 33. Sinners love those that love them. He loads you daily
with mercies ; but, Amos ii. 13, you do load him with sins. The cords of
love are called the cords of a man. The beasts will be thankful in their
kind ; nay, the insensible creatures. It returns fruit.
3. All goodness is included in this duty of thankfulness, Ps. cxlvii. 1.
This is profitable. It is the best way to obtain mercy. Unthankfulness
forfeiteth mercies ; it procures a blessing upon the mercies of God. An
unthankful man eats the curses of God.
It is pleasant to God, Eph. v. 19. You have heard it is music, Ps.
Ixix. 81. Pleasant to man. What is the ground of thankfulness ? A joyous
heart. Luke i. 46, 47, see, as much as she rejoiceth, so doth she thank
God and magnify him.
It is comely, because it gives God his due, 2 Sam. vii. 19, 20. It is all
we can do to God. What am I able to say more to thee ? It is a comely
thing to give God his due. It is an honourable duty. Modestissimum istud
verbum Piogo ; but to give thanks is more honourable, though it be a part of
prayer, &c. It moves God.
What is it ? Thankfulness is a rendering of the glory of God s goodness,
through Christ, in all things and always, for the acknowledgment of his
goodness.
(1.) It is a rendering : Ps. cxvi. 12, What shall I render to the Lord
for all his benefits to me? (2.) It is a free rendering, because that the
will is more than the deed in this duty of thankfulness. (3.) The glory of
his goodness ; not the substance of your estates, but the glory, Rom. xiv. 6.
(4.) It is the glory of his goodness. To glorify his goodness is more than to
glorify his mercy. (5.) Through Christ. That is, thankfulness ; through
Christ let us offer the sacrifices of praise, &c., Heb. xiii. 5. (6.) In all
things, Col. iii. 17. Do it in the name of Christ ; that is, all within you,
that is, in all conditions, glorify God. (7.) Always : Eph. v. 20, Give
thanks always to God. (8.) The end, principally to acknowledge your sin,
and testify his goodness ; for to do so out of fear is not thankfulness.
1 Chron. xxix. 14, David praised God for that he had a heart to give God
thanks. Even so should we have such hearts.
3. Mr GOODWIN of Katherine Hall, at Trinity, Nov. 8.
Neither were they thankful. ROM. I. 21.
Now I must shew what unthankfulness [is], which I could not do unless
I shewed what the contrary is. It is a free rendering of the glory of God s
goodness principally, and the testification of our thankfulness and love to
him. A larger definition : It is when, out of our own selves, we do acknow
ledge our own unworthiness, and God s free goodness, and our kindness* in
relation to him, in all things and at all times, principally to glorify God, and
testify our loves.
1. The genus is a rendering. It hath relation to good things we have
received ; it is he returns all.
2. It is a free rendering unto him. It is a property of thankfulness, an
* Qu. dependence ? ED.
APPENDIX. 135
essential one. The chief thing looked at in kindness is good will : 2 Cor.
viii. 10, You have been willing a year before. This is an aggravation of
their bounty : 1 Chron. xxix. 13, 14, Who am I that I should offer so will
ingly ? So the poor widow casting in a mite. Observe whether your sac
rifices come off willingly. Do you pray for fear of the whips of conscience ?
This is not thankfulness.
3. The object ; the glory of God s goodness, 2 Cor. iv. 15, God s glory ;
that through your thankfulness glory might redound to the glory of God.
The schoolmen shew how to be thankful. If he be more excellent than thee,
then the best way to be thankful is honouring him. Ps. 1. 12. But to one
that is poorer render that he wants : ver. 14, Offer unto God thanksgiving ;
i. e. God requires the rendering of his glory unto him. When God hath the
quintessence of the use of all these things, that is, thankfulness. He doth
not deny thee the possession of them. Sometimes the Lord hath need of our
credit ; that is, when the Lord s glory lies at the stake, and thou must part
with thy credit, or else God s glory will die.
4. The glory of his goodness. When you consider the Lord s goodness
to you, and it moveth you to pray, Rom. vii. 13, Render honour to whom
honour is due, that is not thankfulness, but rather slavish fear.
5. Wherein we are to give God the glory of his goodness.
(1.) By acknowledging our own unworthiness, his free goodness, and our
obedience in relation to him. Deut. viii. 17. Thou shalt remember the Lord
thy God, and shalt not sacrifice to thy own parts. 1 Chron. xxix. 13, 14.
Thus David did : We have given thee of thine own, for we are strangers
here. We must acknowledge that there is nothing in yourself to move you
thereto. Who am I, that thou hast brought me hitherto ?
(2.) Thou art to acknowledge thy own unworthiness ; not only that there
is nothing in thee that might move God to give thee life, but that thou art
unworthy of it, and say that thou art less than the least of God s mercies.
The poorest creatures art thou less [than], and unworthy of.
(3.) Thou must acknowledge, i. e. thou must not rest in a sensibleness of
thy unworthiness.
(4.) It must be a real rendering. Thou must order thy conversation
aright ; hereby may you express your thankfulness to God : I will pay my
vows unto him. Truly I am thy servant; i.e. I will devote myself to
serve thee. Think with thyself, What hath been done for the Lord ? as
king Ahasuerus for Mordecai. Shall I thus foolishly requite the Lord for
his goodness ? as Nathan to David. The Lord hath given thee this much, and
more, and yet are unthankful.
(5.) We may express our thankfulness, as David for Jonathan : Who is
left to do good unto? 2 Sam. ix. We should say, jWho is left of the
godly ?
(6.) The sixth is to be thankful to God in all things, and always. Look
wherein God s goodness is, therein should you be thankful. So for afflic
tions, which we should not be thankful for, but inasmuch as they are for
our good, and we believe it ; thus Job. For temporal, but especially spiri
tual, mercies ; and old mercies, and mercies to come ; all the promises
made to you. David was thankful for a blessing to come, as you may read
Ps. xxxi. 9.
(7.) At all times. When God leaves giving, then leave thou to be thank
ful. But God never leaves giving, as the river running. Be thankful while
you have being, because you cannot be thankful enough unto the Lord.
(8.) Your end must be principally to glorify his goodness and testify your
love. Thy thankfulness should equal God s kindness. David thanks God
136 APPENDIX.
for that he was able to be thankful uprightly. To testify our love : I love
the Lord because of his goodness, and because he hath heard the voice of
my supplication and prayer. Because he hath inclined his ear unto me,
therefore will I call on him as long as I live.
The causes of thankfulness. We must be thankful through Christ and for
Christ. All come down through him, and therefore all our thankfulness must
go up to God through him also.
(1.) Because Christ is our high priest, and we cannot offer thanks without
him.
(2.) All things come by him, therefore all things must be returned by and
through him again.
(3.) We must be made acceptable by the power of Christ.
4. Mr GOODWIN of Katherine Hall, Novem. 22. 1629.
Neither were they thankful. ROM. I. 21.
The point we have in hand is about thankfulness. I have shewn what it
is already. It is a free rendering of the glory of God s goodness unto him,
in testification of our love unto him, and to glorify him principally. Now
we may enlarge this ; for so far as God s goodness extends, so far must
thankfulness reach. Eph. v. 20. It is omne ens et non ens. Express your
thankfulness really to him by vows and prayers, and by doing the saints good.
Render all in Christ, because all God s goodness comes to you through Christ ;
so in your praises.
Now, the causes of thankfulness, and degrees of it.
1. You must take a due consideration of his mercy. Therefore I will praise
the Lord with mine understanding. Marvellous are thy works, and that my
soul knoweth right well. This is the reason that brute beasts cannot be
thankful. Deut. xxxii. 6, foolish people, &c. Study God s mercies to
your souls. Take note of small as well as great. It is a sign of an humble
man. David did so. Ps. ciii. 2. As you confess your sins, so God s mer
cies ; and remember the Lord s mercy. David says, My soul, forget not
all his benefits. This is so necessary, that it is put for thankfulness, and
so on the contrary. Lay charge on thy heart. They soon forgot the Lord,
that had done great things for them, Ps. cvi. 21.
2. We should esteem God s mercies, 2 Cor. ix. 15. We must apprehend
them as unspeakable. 1 Thes. iii. 9, What thanks shall I give to the
Lord ? Such a mercy as this aggravates God s mercy. He hath not dealt so
with any nation and country. Consider the number of God s mercies. Have
a true estimate of them, and have an estimate of your own un worthiness.
2 Chron. xxxii. 25. They were proud, and murmured against God. Ps.
cvi. 24, 25. They despised that good land. This would set estimation on
God s mercy.
3. We should get the sense of God s love in these in thy heart. Either
thou hast a heart set on God, or set love on the creature in him. Acts
xiv. 17. Ps. Ixiii. 3, Thy love is better than life. When he perceived the
Lord s love he was thankful. A small dinner of herbs will be pleasant to
thee, if thou seest God s love. Apprehend God as a Father, and then give
him thanks : Giving thanks to God and the Father.
4. Get hearts loving of God again. This is the ground of that melody to
the Lord. Get your hearts warmed with godly love. Self-love is the cause
of unthankfulness. Loving the creatures inordinately will strengthen your
APPENDIX. 137
hate to God, and in love to his creatures we are nothing thankful, because
of the creatures love. Get your hearts weaned from the world. It is a
reflex act of the mind.
5. Get joy in him, and rejoice in him always. This opens the heart.
What, am I to offer willingly such a sacrifice to the Lord ! Get joy in his
goodness ; for joy in the things of this life will draw away your hearts from
God. Rejoice in God s goodness. This is the complete definition of thank
fulness. That we might learn to be thankful, let me shew what is unthank-
fulness. Three degrees :
1. When you are not thankful in your thankfulness ; when it is not done
out of a right end, or from a good ground. The pharisee took thanks to
himself in thankfulness to God. A man may pray amiss ; so a man may
give God thanks amiss. This is the first degree of thankfulness, Hosea iii. 5.
Dost thou fear his goodness ? Then art thou thankful. Is thy heart quick
ened in the sight of God s goodness ? The more thou hast, the more thank
ful shouldst thou be. This is a character of a thankful man : I will praise
the Lord as long as I live. To be thankful unto God because of mercies to
come ; this is good, but not the sign of God s . . .
2. Whenas you do not render unto [God] the glory of his goodness which
they are able to render ... in goodness ... In Hezekiah ; he had received
many mercies, 2 Chron. xxxii. 2, 5. He did not live so much better.
Now, are you living according to the means God hath given you ? He
requires meet thanksgiving as doth the earth, Heb. vi. 7. This was Solo
mon s sin. He had from God, and rendering not according to his
mercy. How many are there among you that render nothing at all unto
God. Every mercy of God should lead us to repentance. The rivers
return to the ocean, and dost not thou return thy life to God again ?
3. When we render evil unto God for his mercy, Neh. ix. 25, Do you thus
foolishly requite the Lord for his goodness ? You cast the Lord s laws be
hind your backs. Do you render evil for good ? David was not stinted in
a kingdom, and why hast thou dealt thus ? 2 Sam. xii. Thou hast wealth,
and dost thou live in a greater sinning against God ? So for all the mercies
of God ; as strength ; and art thou strong to pour forth strong drink ? For
which of all God s mercies do you requite him ? What ? Do you war
against his will ? His own weapons ! God will heap coals of fire upon
your heads. Because God doth defer judgment, therefore do you sin more
and more. No greater sin of ...
5. Mr GOODWIN of Katherine Hall, at Trinity, Decem. 6. 1629.
Because when they knew God, they glorified him not as God, neither were
thankful. ROM. I. 21.
Sinning against knowledge is the highest aggravation of sin. Four times
it comes in the chapter; one in ver. 28, the other in ver. 21. I will shew
you the aggravation of this sin by questions.
Quest. What is meant by sins of knowledge, and how many ways may we
sin this sin ?
Am. Two ways may we sin against knowledge :
1. When knowledge is the object of sin. It is one thing to sin against a
knowledge of sin.
2. Sin and the knowledge of sin.
1. It is a greater sin that is directly against knowledge.
138 APPENDIX.
(1.) When they do abuse their knowledge, as Judas. When they do not
only abuse their natural knowledge, but against knowledge of the Scriptures ;
when they have some shifts for their sin, as David had in killing Uriah. So
Saul, his sparing the fattest sheep is directly against knowledge. To use
the law to sin by the law. Men have shifts for their covetousness.
(2.) When men do neglect to get knowledge, herein men sin against it,
Heb. v. 12. Though sins may be done out of ignorance, yet because they
did not get it when they might have had, so God reckons up to the Gentiles
their sins of knowledge. You that have lived long under the means might
have gotten much knowledge ; therefore the Lord will reckon them as sins
against knowledge, if you do not improve them.
(3.) When men refuse to get knowledge, as the adder stoppeth his ear at
the charmer ; or are afraid.
(4.) When they hate the knowledge and the light that is come into the
world, this is a high kind of sinning against the knowledge, so extinguishing
this light, that they might sleep the quieter : Jude 20, But what they
know, &c.
(5.) When they hold their sin against their consciences. They invent
lies in hypocrisy, 1 Tim. vi. 3, 4. They fashion their sins against God.
2. In regard of others : Sinning against knowledge,
(1.) When men do conceal their knowledge from others. Knowledge is
light, and men cannot hide light, but it will discover itself.
(2.) Suppressing of knowledge : Acts iv. 17, Let us threaten them, that
they speak no more in his name.
(3.) When we force others to sin against knowledge : John ix. 34, * They
cast him out.
II. When men sin collaterally against knowledge. Though a man know
such a duty to be a duty, and yet doth it not. I will shew you the aggra
vation of this sin also.
1. When we sin against light, and according to that, the greater sin, the
more light. Some sin against the light of nature, the men with men sin
ning and doing uncleanly, Kom. i. 24 ; to be unthankful, and disobedient
to parents, and unmerciful. So lying and covenant-breakers, John viii. 44.
Two sins he reckons up there. He sins against the fact done.*
2. When men sin against the light drunk in in their youth, Prov. xxxi.
When Manasseh thus sinned against the sins (instruction ?) of his youth,
Jer. ii. 3, 4, Cry unto Jerusalem, I remember thou wast thus and thus.
Prov. xxii. 10, a principle gotten in youth will hardly depart. Your hearts
are tender in youth.
3. The more real and experimental knowledge is wrought in you, this is
more grievous. Paul gives Timothy an admonition concerning his example.
Note, thou hast the light of nature, word, and example, in Isa. xxvi. 10,
The land of uprightness.
4. The more taste thy knowledge hath in the world to come, when thou
hast known the bitterness of thy burden, and yet go on, this is a high
sin. Those that have been enlightened, and fall back, no more mercy for
such afterwards.
I. Before the act done, we may sin against knowledge.
1. When thou knowest the issue and the end of thy sins. This sin leads
to death, Prov. viii. 6 ; as Judas, Woe to him that betrays him. He
was told fully of it. The destruction of the city was foretold, Jer. xxxviii.
2, S.f
* The meaning of this is clear, when compared with Vol. IV. p. 182-
t See Vol. V. p. 178.
APPENDIX.
139
2. The more consultations thou hast in thy heart, and yet dost it, the
greater thy sin. Darius had many consultations, Dan. vi. 14. He laboured
till the going down of the sun, to deliver him out of the lions mouths. Be
cause every motive should leave an impression on the heart.
3. When there is outward confirmation against it. Thus did Balaam,
Num. xxii. 6. The ass reproved him. 2 Peter ii. 10. So Pilate ; he had
divers confirmations of Christ, and his wife sent to him not to meddle.
God s providence witnessed against him.
II. In the act done three things.*
1. The less passion in sin thou hast.
2. The less hardness.
6. Mr GOODWIN, at Trinity, December 13.
Because when they knew God, they glorified him not as God, neither were
thankful ROM. I. 21.
I shewed the last day when and how many ways a man might sin against
knowledge. Sinning against professed knowledge : Rom. ii. 18, Thou
knowest the things of the law. You sin against the principles of knowledge,
1 Tim. i. 20 ; they were excommunicated that they should no more blaspheme.
In the act of sin, three rules whereby we might examine our hearts,
whether it be that sin.
1. The less passion thou hast in the heart, as Peter in a passion denied
his Lord and Master Jesus Christ ; for he knew him to be the Messias.
When knowledge hath its full work, and yet that a man should sin, this is
a great aggravation.
2. The more sorrow of heart thou hast in the committing of a sin, it
augurs thy sin is the greater. From whence comes all the reluctancy in the
hearts of wicked men, but from their consciences telling them, as Herod in
beheading John Baptist. The text saith, that * he was exceeding sorrowful.
This aggravated his sin so much the more. Here was a bank of displeasure
cast up, over which he broke.
3. So much the more hardness of heart that thou hast contracted in sin,
it is the greater. 1 Tim. iv. 4, They know these to be lies, and yet speak
them ; because they had their consciences seared with a hot iron. When
you have light come into your hearts and reject it, it is the hot iron. Know
ledge makes men familiar with their sin. Judas had a hard heart, for much
knowledge had hardened his heart. Hardness of heart in contemning light
and slighting sin, counting it as a small thing.
(1.) When men know they are in an evil way, and yet go on in it, as
Pharaoh did.
(2.) Those that defer their repentance sin against knowledge. Your con
sciences tell you you are in a bad case, and yet live in it. Thus Balaam ;
he desired to die the death of the righteous, but would not live so.
(3.) Those that do know the way of God, and yet for fear of shame will
not come in ; for fear of being nicknamed thou wilt not come in. Some of
the pharisees sinned against the Holy Ghost. God gave them up to it, be
cause they sinned against the Son of God. Jesus Christ will gather such
at the last day to appear before him to condemn.
(4.) Those that know the grace of God, and have salvation offered, yet
will not go to the price of it. The young man in the Gospel did thus.
These three things are inaccurately stated. See Vol. IV. p. 180.
140 APPENDIX.
(5.) Some profess the truth and the fear of God, and yet fall back from
that way they have professed, that make a lie, and by them is the way of
truth [evil spoken of].
Use. See what a great engagement it is to [those that] have knowledge, to
take [heed] to glorify God with it.
1. Thou that hast knowledge canst not sin so cheap as others. Thy sins
are dearer.
2. Thou wilt have the more hardness of heart. How great is that
darkness.
3. The Lord will give thee up to worse sins, to despise his ways, hating his
children. These are the sins to which he will give thee up, because thy end
is seven times worse than thy beginning.
4. God will give thee up to more despair. Isa. lix. 1, 2, salvation is far
off from them, because they were sinners against knowledge. The more
presumption against God s mercy, so the greater &c.
5. The more knowledge here, the more terror of conscience thou wilt have
hereafter, when thou comest into thy place.
Obj. It is best to be ignorant, if knowledge, &c.
Am. Thy sin will be the same as if thou hadst sinned against knowledge.
Prov. i. 23, He will rejoice over them, and laugh at them when their fear
cometh, and mock at their ruin. Thou wert best to turn speedily to him,
for the sentence of condemnation may come out speedily against thee. The
Lord will bear forty years with an ignorant one, but not five with you.
7. Mr GOODWIN at Trinity, Jan. 30, An. Dom. 1629.*
Professing themselves wise, they became fools. ROM. I. 22.
I shew you wherein wisdom consists.
1. Wisdom enables a man to look to those things that are profitable for
themselves. They fall into many foolishnesses.
2. It makes us do that that is good at all times and conditions. That is
a wise man. A godly man only wise, for he pitcheth upon godliness, profit
able for all things : Jer. xvii. 8, 9, He shall [not] be careful in the time
of, &c.
3. It directs a man to do what is right ; to the means, Wisdom is profit
able to direct, Eccles. x. 10.
4. It must enable a man to take the way, and to walk in it : Eph. v. 15,
Be ye not unwise.
I shewed you the degrees of folly, which we will not repeat.
The particulars wherein folly doth consist.
1. In wanting ability to consider things aright. A wicked man is a fool
in this regard in divers particulars.
(1.) They are unable to consider the goodness of God, and their badness,
and therefore fools. They are unable to reflect on themselves. So mad
men, for want of wisdom, their thoughts are dispersed ; they cannot call
them in : Eccles. v. 1, * When thou goest into the temple, offer not the sacri
fice of fools, for they consider not what they do : Jer. viii. 6-8, * None
say, * What have I done ?
(2.) He cannot consider the issues and consequents of things. He wants
* The substance of the sermon from which these notes are evidently taken will be
found in Vol. X. p. 200, et seq. ED.
APPENDIX. 141
foresight, Deut. xxxii. 27, 28. This is an unregenerate man ; but a wise
man foresees the evil, and hides himself, Prov. xxii. 3.
(3.) They cannot consider the fit time and circumstances of doing good :
Esth. i. 13, they were wise, knowing the time. The stork knows his
time, but my people do not. This is a great misery ; so where they are
unable to discern the seasons of praying, of recreation, of study ; all this is
folly.
(4.) Fools are unable to lay things to heart ; therefore they are always
uneasy, for sad thoughts enter into them. They forget the afflictions of
Joseph : Isa. xlii, 25, He hath poured out the fury of his anger ; it burned
him, and yet he laid it not to heart.
(5.) He is unable to use his rule aright ; he forgets his directions ; he
cannot walk by his rule. His wisdom fails when he walks by his rule. He
knows not how to pray ; he cannot use the rules of prayer : Prov. xiv. 3,
The wisdom of the prudent understands his way ; the folly of fools is de
ceit. 2. He wants wisdom to judge of things which are good for him, and
therefore he judgeth by false rules.
(1.) He sees what is present to be better than that which is to come, how
good soever. This is the part of fools, and the , as a little
child. The promises of God they lay aside, as it was [with] Demas, 2 Tim.
iv. 10. He loved this present world. The unregenerate, they are for pre
sent things ; so the young man in the Gospel. It was his judgment. Rom.
viii. 18, Paul counted the afflictions as nothing. He looked at things not
seen. This is our rule, that false, &c.
(2.) He prefers that which is easy to be obtained, though worse, before
that which is more difficult, though better. He is a sluggard, the wise man
is diligent. The ways of the wise are too high for him. A wise man will
set on the hardest duty and difficultest. Wisdom is too high.
(3.) A fool judgeth according to outward appearances. A fool would say
that a man in gay apparel was best ; for the unregenerate judge outwardly,
as children do the book best that hath most gays, and sermon that pleases
best. They judge according to the quantity of a thing, or else by multi
tude. They follow a multitude to do evil. They are fools. They think to
be heard for their much babbling. They never look to a broken heart, ay
David did. He cannot discern between things that differ. They take tem
porary faith for true faith, because there is a likeness. A godly man hath
wisdom to know this. They still follow their own minds and wills, and
therefore all fools are self-willed. So will wicked men ; that way the wind
blows, they will sail, according to their lies.
3. In regard of their choice they make divers [mistakes].
(1.) They choose things that are less necessary for things that are neces
sary. Unregenerate men spend their time before they get pardon ;* a wise
man seeketh the kingdom of heaven first. Mary had chosen one thing ne
cessary, but Martha busied in many things.
(2.) They choose uncertain for certain things. God gives richly all
things. What folly is this ! Charge them that are rich, that they be not
high-minded, &c.
(3.) He is a fool that provides but for one event ; a wise man provides
in omnem eventum. The steward had done wisely in making himself friends.
This is a wise man ; therefore to provide for all events is wisdom.
(4.) He that will not choose rather a small inconvenience to avoid a
greater is a fool. To endure hardship for a time is wisdom. Thus Moses,
* The meaning of this appears on comparing it with Vol. X. p. 206.
142 APPENDIX.
Heb. xi. 25, Choosing rather to suffer affliction, &c. ; Job xxxvi. 21,
Take heed of lies, for this hast thou chosen before affliction.
(5.) The bargains that wicked men make are foolish bargains : Isa. Hi. 3,
He sold himself for nought. The fool hath a price, but hath not a heart to
use it aright.
(6.) In the issue and end, wherein in divers things he is foolish.
fl.J He believes everything, and the promises of his heart: Ps. xlii. 11,
Their houses shall endure for ever ; this is their inward heart. They
think prosperity will abide always : Isa. Ivi. 12, He will take his own way;
Come, say they, to-morrow shall be, &c.
[2.J He doth things in vain, Gal. iii. 3, Jer. xvii., as the foolish virgins
had not oil in their lamps ; and so, when we suffer many things, and in the
end fall away, Heb. x. 38, they are the worst fools of all the rest. The
Galatians are called foolish, therefore, because they fell away.
[3.] Those things that they choose for their happiness is made their ruin.
He is taken in the snare of his own sin : 2 Chron. xxviii. 23, The gods he
sacrificed to were his ruin.
Use. You that are discovered to be fools, see that ye become wise. For
nothing be fools, since a fool inherits nothing. They shall inherit shame
and dishonour. God hath no pleasure in fools. Get more wisdom before
God delighteth in thee. Go, get thy understanding and wisdom changed.
Honour is not fit for the fool. A rod is fit for the fool s back, a whip for
an horse ; so conscience shall whip the foolish men. Do not go on in your
sins, to provoke God ; he is stronger than you. Get your hearts changed ;
choose things rather which are certain and necessary and convenient for
you, before the fool s uncertain things.
8. Mr GOODWIN of Katherine Hall, at Trinity, Feb. 24. 1629.
The Jool hath said in his heart, There is no God. Corrupt are they, and
become abominable. Ps. XIV. 1.
I lately discovered the folly that was in men s hearts by nature. Next
comes vain reasonings. They are not those erroneous opinions in speculative
knowledge, but in general of them ; those vain reasonings that guide men in
their actions. As in his judgment he followed reason, so in his practice.
All reasoning consists of two things. The first is of some principle, the
second of some induction of these, &c. So two things : 1. That there
is in men s hearts abundance of false principles, which are the root of all
other false reasoning. These possess their judgments. 2. All those vain argu
ments whereby men do sheathe themselves in their evil ways. For the first
of them, to discover it unto you, it is my text. This is the fundamental
principle of all. As all being depends on God, so the belief of a God is the
upholder of all. Now, the fools, that is, all mankind, have said in their, &c.
Kom. iii. 10, he applies it to all mankind. This is the ground of all im
piety in their lives ; it proceeds from this. This text lays open unto us the
unbelief in men s hearts, and the false principles that are in men, which
break forth into action.
Doct. In all men s hearts there is a principle of unbelief, or secret unbelief
of all the principles of religion, and so consequently of corruption of manners
in their lives. I will shew you what these principles are. Out of principles
are gathered both the doctrine of knowledge and religion ; so in the power of
God, Heb. xi. 6. But in these are principles. It is the foundation of
APPENDIX. 143
coming to God. See it in popery, which are the principles of the doctrine
of the devil, which being believed they will be [obliged to believe all the rest].
For their knowledge, as that the church cannot err ; so in practice, in works
of merit, they will practise it by giving away all their goods. So other
principles laid in the heart will overturn all popery. It will overturn practice
and judgment, as in Luther ; and for godliness, if sound principles were ad
mitted and laid in the heart, would make us conformed to the truth ; so, on
the contrary, there is a general unbelief of all the principles of the truth.
Here is the foundation : Heb. iii. 22, as belief makes us come to God, so
unbelief is the foundation of our departure.
Demonstration 1. You that know your own hearts shall find as if his heart
believed not concerning any demonstration of that there is a G-od, or that
there is a day of judgment. It will at first seem as a strange thing ; as when
Paul spoke to Felix, his words seemed strange. All men will say that there
is a God ; the principle is strange to their hearts ; this is the full demon
stration.
Reason 1. Because they are things not seen. The principles of religion
are not seen. Who hath seen the reward of the righteous ? None think
there is a world to come, and a reward for the righteous, because they see
them not, they will not believe them : Let him come down from the cross,
that we might see it. These things must be apprehended by faith, which
is the evidence of things not seen.
Reason 2. The nature of man is apt to believe anything else besides the
things that concern God and godliness : John xii. 37, they believed not
Christ for all his signs. So God complains of it that men will believe things
not seen, but not so of God.
Reason 3. Men will not believe the principles of religion, because they
delight not [in them], for self-love hath possessed their hearts ; because they
work against them, therefore they will not believe ; they have pleasure in
unrighteousness.
Demonstration 2. When a man is converted, he begins to learn all the
principles of religion again.
Reason. Because his former belief is not strong enough to resist sin.
Their hearts are put to no distress all this while. He comes to see that there
is a God that he never saw before. He casts out all the false earth, and digs
till he doth come to firm ground ; so of sound faith.
Demonstration 3. Men do not believe the principles, and therefore this is
a demonstration. The more a man grows in faith, he sees his unbelief more
certainly. It is unbelief. Our Saviour complains of the little faith of his
disciples, and God complains that there is unbelief ; and young in grace
say it.
Demonstration 4. If any man s heart be converted, he calls in question these
principles, whether there is a God or not. Until then they are left in dark
ness, having some dissension.
Demonstration 5. Men s actions shew they do not believe,
of the heart, as David said, They profess they believe God, but in deed they
deny his own operation. Mai. iii., If I be a master, where is my fear?
if I be a father, where is mine honour ? Your unbelief is seen in your
actions. When men do otherwise than God requires, they live in unbelief:
Jer. v. 22, if ye believe that I am he that sets bounds to the sea, ye would
say presently, We will fear him ; but, ver. 21, if you did believe that there
is a world to come, then you would not wholly provide for this life. When
a traveller sees the sun almost down, he would make haste ; so if we believed
that the time of grace is short, we would begin to make our calling and
144 APPENDIX.
election sure. These are the common principles of religion, which, if they
believed, as other things, they would do as in other things ; but the fool hath
said in his heart, There is no God. So if we believed that the enemy was
coming, we would put on the armour of God.
9. Mr GOODWIN, of Katherine Hall, at Trinity, Feb. 21.
The fool hath said in his heart, There is no God. Ps. XIV. 1.
5. Another demonstration. When a man is in a storm, then their hearts
fail ; as the disciples, when the wind arose, they being in the ship. Christ
said to Martha that she did not believe, John xi. 24. They mistrust God
in some small things, because their faith is put to it, and in general we fail
many times. Now I intend to handle some principles more at length.
(1.) The first is, that there is no God, that in his thoughts, in all the crowd
of them, God enters not into his thoughts, that is not the meaning ; but in
all his presumptuous thoughts and crafty cogitations, God is not their coun
sellor, neither is that it ; but that the ground of all is that they think there
is no God ; in their thoughts and hearts they are far out of his sight, the
judgments of God ; and there is no sin, this principle being laid in their
hearts. Now, if no sin, none need to care.
(2.) All these glorious attributes of God, of justice, of power, omnisciency,
men believe it not. Men believe that God is omniscient, and yet this is the
ground of all their secret sins. Would men commit sin if they thought that
the Lord saw them? Isa. xxix., I will confound the wisdom of the wise,
who dig up to hide their counsel from the Lord ; so the greatness of God.
Would men come to offer lame and blind sacrifices if they did believe that
God was the great king of heaven and earth ? Isa. li. 12, 13, Where is the
fury of the oppressor ? Wouldst thou be afraid of a man whose breath is
consuming, and dost not fear him, thy Maker ? It is because thou forgettest
me. I stand by and comfort thee, therefore thou shouldst not fear, but trust
in him. This God doth, that he might shew men that there is unbelief in
their hearts.
(3.) They think that God is slack, and this is the ground of their thoughts.
(4.) They think that God is not a strict God. They call every one good
that doth evil. Thou thoughtest that I was like to thee. This is the
ground of their impiety, that they believe not God s attributes.
6. Demonstration. Men do not believe that the word of God is true. This
is the ground of sin. When the threatenings of God come in against drunk
ards, they will not turn from their drunkenness, because they will not believe
the word ; as in Dives. He desired one from the dead [to be sent] to them
that they might believe. Christ tells them expressly that they did not be
lieve. Azarias,* a wicked man, yet would not believe the word. So in
Isa. v., * let us see the word.
7. Demonstration,. Men do not believe that there is a world to come and
a day of judgment, a reward for the righteous. Let us eat and drink, for
to-morrow we shall die. Paul applies it to the resurrection. What profit in
holiness ? Men have not judgment speedily executed. All things happen
alike to all. This is the greatest evil under the sun ; this is the cause that
many go to hell. Therefore their hearts are full of evil ; because they shall
die, therefore they will take their pleasure.
* I am not sure of the reading here, but T suppose the reference is to Azariah
or CJzziah refusing to obey the priest, who forhade him to offer incense. ED.
APPENDIX. 145
Obj. This is strange. Do not all men profess that there is a God ? How
can this be, that the fool hath said in his heart there is no God ? Then all
men would be atheists and heretics, and the like.
Sol. There is a twofold atheism, some expressed and direct, and others
indirect and by consequent, 2 Peter ii. 1, Rev. xii. 1. The papists pro
fess their religion, and yet they are called devils, 1 John iv. 1 the spirits.
Obj. We never thought such a thing. If there were such in their hearts,
they should know it certainly.
Sol. John v. 46: Moses is he in whom ye trust and believe, yet Christ
said, If ye did believe [him] ye would have believed in Christ. Yet we
should know that he will not be of them in the court of under
standing, but in the heart. Yet we should know that the heart is deceitful
above all things.
1. All principles seldom or never come forth into outward acts. Those
principles can scarce be drawn out, yet he is guided by those principles.
Men that speak Latin do not always speak as thinking on the rules, and yet
they are guided by the rules ; so it is in this case.
2. Acts of unbelief are almost secret ; as of faith, all her acts are secret-
It is the foundation of all, which lies under ground. We live by it, and see
by it, and pray by it, and yet it is known by its effects and fruits. Many
live long, and cannot tell whether they have faith or not.
3. The bottom of corruption is much more secret than the bottom of
grace, which doth manifest and enlighten men in their ways.
Use. Here take notice of the desperate wickedness of the heart, that hath
so many cursed principles lurking in it, and abiding there.
2. Look at your lusts, and you may find them to be under these prin
ciples.
10. MR GOODWIN, of Katherine Hall, at Trinity, Feb. 28. 1629.
The fool hath said in his hearty that there is no God. Corrupt are they.
Ps. XIV. 1.
Obj. Our hearts are filled with thoughts on the contrary, that there is a
great God, and that there is one God.
Sol. As it is in faith, so unbelief. Many a godly man that hath faith
will say that there is nothing but atheism ; but they walk very circum
spectly, and fear to ofiend, which shews that there is some acts of faith that
him ; so, on the contrary, some acts of unbelief.
Obj. Is it possible that one thought is apparent, and the other is not ; the
one prevailing, the other not ?
Sol. Here the psalmist tells you that they have many thoughts ; they
have said, There is no God. The principles of atheism are deep rooting in
the heart, but good principles have not such firm rooting, and therefore
speak only for excusing. They confess most, because they cannot prevent
nor do anything. False principles do all.
Obj. The reason why men do not live godly doth not lie in [want of] faith
in general, but in want of application, that there is a God, my God, and
back it on that place^ Bom. i. 23, ii. 3. They knew there was a God, this
is all their faith.
Sol. Many things to be laid together. It is needful and it must be be-
VOL. XII. K
146 APPENDIX.
lieved that a special faith is necessary : Heb. xi. 13, Three acts of faith.
Which place argueth that there is or ought to be an applying faith. A man
may go to hell for all general faith.
2. Though application be necessary, yet men fail in general faith, for the
belief of things general hath the main swaying and ruling the heart, and of
applying it to the soul. If a man believe truly that God is a rewarder, he
could trust in him. Though the lepers* believed that the king was a mer
ciful king, yet came with ropes about their necks. This hath a main influ
ence into the hearts of men to sharpen.
Demon. 1. Because the Scripture doth promise faith to such as believe in
general. This is not enough. When Christ catechised Martha, he ques
tioned whether her faith was sound in general. Dost thou believe ? This
is general. This is one of the main foundations of all other graces.
2. We fail most in believing the promises of general. So the counsellor
that would not believe it though God should make windows, &c. See the
excellency of Abraham s faith, Rom. iv. 17, 18.
3. The stronger his faith is in general, the stronger he relies upon God
by a special faith, that is strengthened. Wicked men do not only fail in
applying, but in general, that there is no God ; though they fail in both.
To give you instances : If men believed that there was a hell, truly and fully,
they would be wary and careful of coming to that place. But the reason
why they fear not hell is not because they believe that there is not a hell,
but because they believe it doth not concern them. But it is evident that is
for unbelief. It is evident they do not want special faith, but general also.
Obj. You say it is an easy thing to believe in general.
Sol. The answer is in James ii. 20, Know, vain man, that faith with
out works is dead faith. Heb. xi. 1, You shall find it evidently set down,
ver. 6, comparing it with Heb. x. 37, 38, Faith is the substance of things
not seen. All this argueth that a godly man believeth out of another prin
ciple ; for it stirs him and makes him active. The main thing men want is
belief in general that there is a God, or no God.
Use 1. If this atheism be in all men s hearts, then search into your hearts
to find this unbelief, for it is in the bottom [of them] ; let men dig deep and
they shall find it.
2. When they have found out the place of unbelief, then be humbled.
There is no rebellion or treason like this, that there is no God, for they deny
his majesty and royal titles. As there are many church papists, so there are
many church atheists. God is wearied with your atheism, Mai. iii. 14.
Therefore did the King Ahaz provoke the Lord, Isa. vii. 13, 14. Ps. kxviii.
19, They spake against God in their hearts.
3. Is any exercised with doubtings that there is no God, as many are ?
Do not think that thy case is desperate, such a case as never any had such
thoughts. Look to your lives in such cases, but not to your thoughts. So
should wicked men on the contrary.
4. Let such as are free from such thoughts be thankful and bless God ; for
we are all naturally troubled with atheism. It is an infinite mercy that thou
art going to perfection, whenas he might keep thee in thy atheism still.
5. Take heed of entertaining doubts in your thoughts. Do not cherish
or hide them. Wilt thou maintain a Jesuit ? These doubts weaken your faith.
6. Here you see what great necessity of coming to the ordinances : 1 Cor.
* There is here evidently a confounding of the story of the lepers going into
the camp of Syria (2 Kings vii.) with that of the servants of the king of Syria
going to King Ahab with these tokens of submission (1 Kings xx.). The reference is
to the latter, and not to the former. We should therefore for lepers read servants. ED.
APPENDIX. 147
xiv. 25, If one that believes not come in, he falls down. Do thou often
and frequently ; and come with reverence also.
7. If men believe not in principle, no wonder if they fall back, seeing they
believe not the first principles.
8. See what a great work grace is, what a distance there is between nature
and faith. Gam prima negantur principia, non est disputatio ; so if you
deny the first principles, how can you be taught in godliness ? Thou must
believe all by a new heart. Consider what a great work it is, and apply thy
heart to it.
11. Mr GOODWIN of Katherine Hall, March 2. 1629.*
The weapons of our warfare are not carnal, but mighty through God, &c.
2 COB. X. 4, 5.
That I stood upon was to shew you what carnal reason was, and what its
assistance was. As the strength of a kingdom lies in two things : 1, in a
wise and able counsellor to plot, and 2, in walls, fences, and strongholds ;
which is twofold, either soldiers in the field, or by setting up castles and
strongholds ; so lusts have first a field army, which, would be overcome
suddenly ; therefore there are strong reasons to defend yourselves and your
estates. They are reasons and strongholds that exalt themselves against
God. As the opposition lies in the knowledge of God, so the strength of
lusts in reasonings, which are the same. The pope is the model of all
wicked men ; and it is set up to bring all in subjection unto it. As it hath
[by] reasonings invented the setting up of the pope, and these being backed by
strong arguments, therefore are called strong delusions, 2 Thess. ii. 11,
because they are to overcome strong understandings, as the kingdom of
the pope is upholded by carnal reason, which hath invented reasons for its
upholding, &c.
To manifest that [there] are these strong reasons :
1. From experience. Come to the most ignorant wretch that is, and
question about his salvation, ye shall find that he hath somewhat to say ; and
if ignorant, then [much more] men of knowledge.
2. From the great work of conversion. He will tell you that he had many
pleas before for his salvation. There are abundance of wrong wards in the
soul, which hinder the unlocking of their souls, unless by God s help they
be unlocked.
3. By the preparation of the word, which hath many undermining reason
ings, which will overcome yours, though never so strong.
Quest. What are the grounds why there are such in the heart ?
Ans. 1. Because the reason of men is so large. Micah vii. 3. Why are
kings so bad ? Because they have some flatterers that smoothe over their
doings. Self-love sets them on works.
Quest . What is the reason why the heart of man is glad ?
Ans. The embracing of evil out of self-flattery. John iii. 20. When
their estates are naught, they are loath to come to the light, and are glad to
entertain what is spoken for them.
Again, there is a great deal of pride in men s hearts, for the most ignorant
thinks that they shall have heaven, because else they would not be quiet.
As the dying man lays hold on everything, so these.
* The sermon from which these notes are taken will be found in Vol. X. p. 377, et
seq.
148 APPENDIX.
Heads from whence these reasonings are fetched, and are grounds of carnal
reason.
1 . From wicked proverbial speeches. The devil s proverbs are many, and they
having a stamp, so that they pass for current ; as Every man for himself, and
God for us all, is a cursed [proverb]. Let us eat and drink, for to-morrow we
shall die ; this is a common proverb amongst epicures ; but the apostle,
Be not deceived, evil speeches corrupt good manners. He answers with
a proverb. There was a cursed proverb amongst the Israelites, Ezek.
xviii. 2. The Holy Ghost spends the whole chapter in confuting it. Another
proverbial speech amongst them, Ezek. xii. 22. To give another instance,
Skin for skin ; all for life. This was a current proverb which was then
used, and men use them. As the papists have abundance of traditions, so
this is a tradition of the world.
2. The common opinions in the world. Therefore this is the apostle s
principal meaning in that place, Rom. xii. 2, Be not conformed to the world,
but be renewed in your minds. Look, what most men think, and what the
wise men do, that will we do. So for estates, they will have their religion ;
whereas the Scripture bids us not follow a multitude to do evil.
3. From observing God s common dealings in the world. Therefore
because such and such courses prosper, therefore their estates are good in
the sight of God, and if they be not rich in the world, they think that God
them. Jer. xliv. Since we have left burning to the queen of
heaven, we wanted nothing, but now want many things. As Ahaz, 2 Chron.
xxviii. This was that made David to stumble. * My feet had well nigh
slipped, because he had carnal reasons in his heart. Judges vi. 22, If
the Lord be with us, why is all this befallen us ? This was carnal reason
in saying this.
4. From outward spiritual privileges, God suffering men to be baptized,
and to be at the Lord s supper, and to hear the word. It is not circum
cision that availeth anything. As Micah said (Judges xvii.), Certainly the
Lord will bless.
INDEX.
INDEX.
A B C in Christianity, is to be nothing in a man s self, vi. 489.
Abel and Cain, the prototypes of regenerate and unregenerate men, vi. 308.
Was of the election, Cain of the non-election, ix. 29, 191.
Abilities and endowments of mind, the gift of God, x. 94 ; are good in the
sense in which every creature is said to be good, 95.
Ability of Christ for the work of reconciliation, demonstrated, v. 68.
Abimelech, the acknowledgment of his integrity not a proof of the sufficiency
of natural conscience, vi. 288, 352.
Abounding of grace, i. 128.
Abraham, his faith, i. 463.
Christ his seed, that he might be made under the law, v. 62.
Wherein his justification by works consisted, vii. 181.
Why specially called the friend of God, vii. 186.
Assurance given to, the greatest that heaven could afford, vii. 235.
Before his call, an idolater, ix. 33 ; election of grace most conspicuous
in his example, ib.
The circumcision of his Gentile servants and their children, a type of
the extension of the blessing to all the families of the earth, ix. 433.
Abstinence from sin, mortifies lust, iii. 493.
Acceptance in the beloved, blessedness of, vi. 180.
Is in Christ as the beloved of God, rather than in Jesus as a Saviour,
ix. 347.
Acceptation , what, i. 100.
Acquaintance with Christ, a means of purging, iii. 479.
Actions, chief difference of, in the motives, iii. 442.
Derive their worth from the persons who profess them, v. 120.
Cannot be good unless they be done from love to God, and aiming at
his glory as the chief end, v. 411 ; unless they flow from a pure
heart, ib. ; from a good conscience, void of base ends, 412 ; unless
they be out of faith, which engrafts a man into Christ, 413 ; objec
tions answered, 415.
ACTS OF FAITH, viii. 257.
Adam, his corruption, how transmitted to us, ii. 127 ; we are guilty in his
sin, ii. 129 ; a common person before his fall, ii. 131 ; not so after
it, ii. 132 ; a type of Christ, ii. 415 ; his marriage a figure of Christ s
union with his church, ii. 419.
Inferiority of his grace to the Christian s, iii. 449.
Was not a surety for all mankind, but a common person or representa
tive, iv. 27 ; in this respect a type of Christ, 31.
152 INDEX.
^ condemnation and death in, parallel with justification and life in Christ,
iv. 40.
And Eve, the ringleaders of the rebellion, pardoned, iv. 222.
In his marriage, a type of Christ, iv. 504.
His righteousness, though conveyed to his posterity, would not have
justified them eternally, v. 83.
His will had perfect command over his atfections, v. 322.
His righteousness could never have brought him to heaven, v. 510.
In what sense he had the Spirit, vi. 54.
His humility as a creature different from that which is wrought in the
new creature, vi. 244 ; his justification different, 225 ; his love in
ferior, 226 ; was without self-denial, 227 ; his motives to obedience
less noble, ib. ; his assistance from God less, ib.
His best estate but a type and shadow of that which Christ was to bring
in, vii. 41 ; infinitely surpassed the best state that has been, since
the fall, on earth, 42 ; his knowledge of God natural, 44; had inbred
notions of the attributes of God, 46 ; had the principles of his mind
and will sown in his heart, 47 ; had no promise made to him of any
better state, but only of a continuance of that in which he was, 50.
Had no supernatural knowledge of God by revelation, vii. 54.
A type of Christ, vii. 70 ; in what respect, 74, 92 ; points of difference,
95.
His body, free from external injury, vii. 99 ; and from sickness or
disease, ib.
If he had continued in grace, uncertain whether he would have been
after a set time taken to heaven, ix. 328.
If he had stood, might have conveyed holiness to his posterity, but not
confirmation in it, ix. 355.
How he was led into sin, x. 7.
How constituted a public person, representing us, x. 17 ; by the ap
pointment of God, ib. ; yet not by absolute prerogative, but by cove
nant, and that in accordance with the law of nature, 18 ; his actual
righteousness not being conveyed to his posterity, 19 ; nor the guilt
of any of his sins except the first, ib. ; justice and equity of the im
putation, 21 ; parallel with the imputation of Christ s righteousness,
23.
Covenant made with, on behalf of mankind, justly imposed, x. 24 ;
remained no longer a public person after the commission of the first
sin, ii. 26 ; heinousness of his sin, 27 ; undervalued the Lord in his
heart, ceasing to think him to be the chiefest good, 29 ; thinking
that he was not faithful and true, 30 ; was jealous of God, thinking
he had unworthy designs in prohibiting their enjoyment, ib. ; sinned
against God s sovereignty, in aspiring to be as gods, ib. undoubtedly
laid hold, by faith, on the promised Saviour, 36 ; in this, an en
couragement to convicted sinners, 37.
His nature corrupted, and the image of God extinguished, by his first
sin, x. 48.
His sin in eating the apple, two aggravations of, x. 58.
And Christ, the only common roots of all sin and grace respectively,
x. 62.
Lost all grace at his first sinning, x. 87.
His sin, in what sense a subject of repentance by us, x. 340 ; we should
judge ourselves for it, or pronounce a sentence of condemnation on
ourselves for it, 344 ; fear and tremble before God for it, ib. ; lament
INDEX. 153
and bewail ourselves for it, 845 ; confess our guilt in it, 846 ; exer
cise contrition or brokenness of heart for it, 349 ; all these acts to
be mingled with faith in Christ for its pardon, 351 ; in what manner
the act of repentance, which is a turning from sin to God, is to be
exercised about, 354 ; the effects which godly sorrow for sin wrought
in the Corinthians may all be produced with relation to, 356.
Adherence, faith of, distinguished from assurance, iv. 208.
Adoption, what is included in, i. 88.
Advocate, Christ an, in opposition to Satan as an accuser, v. 327 ; his
pleas, ib.
The devil is sin s, to plead against us, Christ ours, to plead for us, v.
511.
Affections may be stirred to spiritual things in the unregenerate, vi. 435 ;
difference between carnal and renewed, 437.
Afflictions sweetened when regarded as sent by a Father, v. 223.
God s end in, is to take away sin, vii. 567.
AGES, THKEE SEVERAL, OF CHRISTIANS, IN FAITH AND OBEDIENCE, Vli. 473.
To come, 2, 268.
And generations, distinction between, iv. 281.
AGGRAVATION OF SIN, iv. 151.
AGGRAVATIONS OF SINNING AGAINST KNOWLEDGE, iv. 163.
AGGRAVATIONS OF SINNING AGAINST MERCY, iv. 188.
Alexander, the royalty of his gifts, vi. 178.
Alexandrian MS., value set upon, iv. 288.
Allegory, in illustration of true and false peace, vi. 806.
Alm.anac, God s, calculated for eternity, shews no setting of the Father of
lights, and no winter, ix. 304.
Ambition, pitched right, God allows, vi. 494.
* Amen, the force of it, iv. 373.
Amor beneplaciti, i. 109 ; complacentice, ib.
Angel, in Rev. xi., is Christ himself, iii. 110.
Angels, their ranks, i. 155, 171 ; their immutability not by nature, 158 ;
their fellowship with the elect, 160 ; and with Christ, 164 ; are
part of Christ s family, 159 ; their association with men, 162 ;
Christ their head, 164 ; reconciled to men by Christ, 188 ; how
sons of God, 97; not elected in Christ, 111; not members of
Christ, 167 ; not brethren of Christ, ib. ; their mutability, 178 ;
confirmation of, 179 ; judgments executed by them, 187 ; subordi
nation among, 486 ; their share in the affairs of this world, 489 ;
called gods, ib.
Evil, their different degrees and orders, i. 486 ; their first sin, ii. 37.
Praise God for the redemption of men, iii. 13, 215.
Are all our guardians, iii. 15.
Executioners of all God s great designs, iii. 82.
Capable of love and pity, iv. 140.
Glad to get a glimpse of the way of saving men by Christ, iv. 229 ; see
in the gospel all that they ever saw before of the attributes of God,
and much more, 230.
Not clothed with so glorious a robe as that which the gospel dispenseth
to men, iv. 245.
Metaphorically called, in Job, fowls of heaven, iv. 286.
Taken with the wisdom of the gospel, saints with its riches, iv. 313.
Are poor beggarly creatures in comparison with a poor sinner clothed
with Christ s righteousness, iv. 328.
154
INDEX.
Angels, those who came to Abraham before the destruction of Sodom, iv. 357.
Often called the heavens, from their place, iv. 389.
Have thrones, that is, kingly dignity and dominion, among them, iv. 394.
Not made before that beginning mentioned by Moses, iv. 410.
Folly in, is their possibility of change, iv. 544.
The fallen, if saved, might have been more profitable to God than
man, v. 14.
Unable to satisfy for the sins of men, v. 80 ; in what sense charged
with folly, ib.
Need a mediator to reconcile them to us, v. 90.
Both good and evil, give accounts to God of their proceedings, v. 309.
Do not receive righteousness through Christ s mediation, v. 504.
A question whether they would have been ministering spirits to us in a
state of innocence, v. 543.
Their ministry not used to convert, or to work saving faith in any,
vi. 374.
Made under the same law, for substance, that men were, vii. 26 ; those
that sinned liable to the same punishments to which men are liable,
27.
Why called morning-stars, vii. 90.
Praise God s wonders, the congregation of saints his faithfulness, viii.
65.
Could not stand by merely such assistance as was due to them in the
implied covenant of their creation, ix. 4.
The grace they had by creation, a mutable and changeable good, ix.
300.
Anger, God s with his people, proceeds from love, iv. 277.
Angry, God is, with the sins of wicked men, and grieved with those of be
lievers, iii. 416.
Annas, called Annanas by Josephus, v. 231 ; why Christ was first sent to
him, 232.
Anointing, of Christ was by the Father, with the Holy Spirit, v. 44.
With oil, xi. 458 ; a standing ordinance, 459.
Answer to prayer, not heeding, is letting God speak in vain, iii. 361 ; will
provoke God not to answer, 362 ; prevents thanksgiving, ib.
Antichrist, his kingdom contrasted with Christ s, i. 471 ; ii. 47 ; why the
pope is so called, i. 471 ; claim to be the head of the church, a mark
of, i. 547.
The pope, iii. 67.
To recover power just before the fall, iii. 166.
Rose by degrees, and shall be destroyed by degrees, iv. 291.
Antinomians hold one side of the truth and reject the other, iv. 277.
Antiochus, his three and a half years, a type of the three and a half years of
the witnesses lying dead, iii. 199.
Apostates to Romanism, their great guilt, iii. 107.
And saints, grew together in the primitive church, ix. 195.
Abound most where true religion abounds most, ix. 206.
Apostles, office of, i. 5 ; marks of, 10 ; authority of their writings, 6.
Shared the prejudices of their countrymen against the Gentiles, v. 468 ;
perhaps at first understood the commission to preach the gospel to
all nations, as restricted to the Jews and proselytes scattered among
all nations, 469 ; this mistake how corrected, 474.
Had a double coming of the Spirit, the one to regenerate them, the
other as a Comforter, to lead them into all truth, vii. 142.
INDEX. 155
Apostles, their office and power extraordinary, xi. 368.
Appeals, not of absolute necessity to the government of churches, xi. 232.
Application of Christ s remedy specially attributed to his intercession,
iv. 63.
Of redemption is all comprehended in Christ revealed in us, iv. 343.
Apprehending of sinner by Christ, his calling, ix. 357 ; is in order to his
receiving all that Christ purchased for him, and all that God intended
for him, ib.
Arians, the foundation of their error, iv. 276.
AriuSj his views of the person of Christ, iv. 540.
Aristotle, his distinction of sins of ignorance, of passion, and of deliberation,
iv. 165.
His answer to the complaint of Alexander the Great, iv. 294.
Ark of the covenant, a type of the gospel, iv. 253.
Called the glory of Israel, iv. 323.
Of the covenant, typified the person of Christ ; the wood his humanity,
the gold his divinity, v. 435.
And mercy-seat, placed at the upper end of the holy of holies ; the
former the type of Christ s person, the latter of God s grace joined
with Christ s person, viii. 141 ; these two cannot be separated, 142.
Of Noah, a type of Christ, ix. 49.
Armada, Spanish, discomfiture of, iv. 254.
Arminianism, founded upon a want of reconciling apparent, but not real,
contradictions, iv. 277.
Arminians mistake the nature of regeneration, vi. 188.
Their views of election, ix. 7 ; could not be saved according to their own
system, 12.
Doctrine of free-will makes the salvation of all men uncertain, ix. 419 ;
their election is no election at all, 420.
Deny inherent corruption to be a sin distinctly^considered, x. 325.
Armour of the Christian is all defensive, v. 321.
Ascension, Christ s, a support of faith, iv. 44 ; compared to the Roman tri
umph, 46.
Of Christ, great purpose of it, to prepare a place for his people, iv. 50 ;
in it, as well as in his death and resurrection, Christ to be regarded
as a common person, 51.
Assembly of the saints, need of coming often into, x. 255.
Assessors, saints shall be Christ s, in judging the world, iv. 54.
Assisting grace, God generally gives in proportion to the measure of grace
acquired and gained, vii. 512.
Assurance of salvation, two kinds of, i. 233 ; a higher light than faith, 236 ;
if true, makes a man holy, 250 ; by the seal of the Spirit, 234 ;
every believer called to have it, 304.
Want of, compatible with faith, iii. 238.
Distinguished from recumbency, iii. 368.
Doctrine of, if not abused, is no dangerous doctrine, to make men secure
and presumptuous in sinning, iii. 417.
May be lost, iii. 422.
Of God s love, a means of praying, iii. 480.
Is a persuasion that God and Christ are prepared to save a man s own
self in particular, iv. 207.
Of perseverance does not make the Christian less resolute in resisting
temptation, v. 325.
Full, many believers want, v. 394.
156 INDEX.
Assurance always presupposes first act of faith of recumbency, v. 403.
Of God s love is either from signs only, or from an immediate light of
the Spirit revealing God s heart and mind towards us, vii. 66.
Not essential to faith, viii. 265 ; in all faith there is an assured per
suasion of the things I believe, but not necessarily of my personal
interest in them, 266 ; true faith may be without, 339 ; follows upon
faith, 345 ; comes in as a reward of faith, 346.
May be obtained, viii. 351; blessed effects of, 354; objections answered,
356 ; how it is produced in the heart of the believer, 360 ; by the
three who bear witness on earth, 361 ; how they witness, 363 ; the
three who bear witness in heaven, 367 ; to be earnestly sought, 372 ;
and that by all believers, 373.
Atheists, of two kinds, direct and indirect, x. 239; in what sense it may be
affirmed that all wicked men are, ib. et seq.
Atonement, extent of, universal as to all sins, v. 428.
Day of, purpose of its institution, v. 428 ; signification of its services, ib.
Attributes of God, engaged to believers, i. 336 ; subjected to his love, ii.
152, 160.
Infinitely more really and livelily set forth to us by what we know of
Christ in the gospel, than they could have been by the creation of
millions of worlds, iv. 267.
Distinguished into communicable and incommunicable, iv. 380 ; grace
is an imitation of the former, and an application of the latter, ib.
Put forth most superlatively in the work of grace, vi. 428.
Are partly communicable and partly incommunicable, viii. 78 ; often
mentioned in pairs, 90 ; mercy and power, ib.; mercy and grace, 91;
goodness and truth, 93; mercy and goodness, ib.; kindness and
mercy, 94 ; truth and mercy, 95.
A prime object of faith in prayer, viii. 422 ; his all-sufficiency and power,
423 ; his mercy, 425 ; his wisdom, 426 ; his glory, ib.
Of Christ, power, that is, authority, iii. 223 ; riches, 226 ; wisdom, 226.
Christ s divine, blasphemed, v. 128.
Awakening by the Spirit may be without regeneration, vi. 434.
Babes in Christ, in what respects they have more communion with the Father,
and old men with Christ, vii. 477.
Babylon, deliverance from, a type of the Reformation, xii. 108.
Babylonish Captivity, the sufferings and dangers of it, ix. 415.
Bacon, Sir Francis (Lord), his confession of faith, iv. 541.
Backslider, restoration of, answers in all respects to the conversion of a
sinner, vi. 510.
Backsliding, in true believer, ix. 381.
Baptism seals our communion with Christ, both in sanctification and in jus
tification, iv. 41 ; how it produces the answer of a good conscience,
42.
Of Christ, manifestation of the three persons of the Godhead at,
vi. 420.
Christ the significancy of, ix. 51.
In what sense it saves, ix. 82.
The seal more eminently of regeneration or calling, and therefore
administered but once, ix. 362.
And the Lord s supper, for the substance of them, enjoyed by the
Jews, xi. 37 ; these ordinances received and practised by Christians
in apostolic times, 38 ; are to continue to the end of the world, 39.
INDEX. 157
Baptism, to whom and by whom it may be administered, xi. 451.
Beams of the sun, why called wings, iv. 451.
Beast, the pope, iii. 20 ; its number, 72.
Beasts, four, represent the office-bearers in the church, iii. 3.
In Noah s ark, typical of the Gentiles calling into the church, ix. 65, 77.
Being, threefold : actual, purposed, possible, ix. 166.
Believers, their relation to Christ s person, i. 96 ; ordained for Christ, 98 ;
have a representative being in Christ, 110; power working in them,
211; power of God engaged to them, 330; how far they may be
ignorant of the power working in them, 424 ; their position in the
new world, 523 ; their state before conversion, ii. 8 ; quickened
with Christ, 204 ; risen with Christ, 233, 251.
Left in darkness, to shew God s power and faithfulness in restoring
them, iii. 300 ; to make them conformable to Christ s sufferings,
801; to enhance the joys of heaven, ib.; to set them in whence
spiritual comforts come, 302 ; to prove them, 303 ; especially their
faith, ib.; to destroy the flesh, 306; to humble, ib.; to lead to
assurance and establishment, ib.; to train them to fear God more and
obey him, ib. ; to make them pray more and more earnestly, ib. ; to
lead them to prize the light of God s countenance the more, 307.
Have the same reason to trust in God that Christ had, iv. 9 ; have
communion with Christ both in his condemnation and his justifica
tion, 10.
Not one with the Father and the Son, but one in them, iv. 363.
Condition of under the New Testament much better than theirs under
the Old, v. 536.
Seeing Christ in the gospel by true faith, are changed into his image
vi. 218.
The height of their privilege and happiness in Christ s dwelling in them.
ix. 101.
Committed to God by Christ, ix. 806 ; and by themselves, 308.
Have power from Christ to embody themselves into a church, xi. 802 ;
they may do so without being guilty of schism, 806, 462.
Believing, before sealing, i. 238 ; mighty power of God in, 844.
In Christ is, in the nature of it, a marriage act, viii. 145.
Belshazzar sinned against knowledge, iv. 164.
Benefits are all the effects of God s mercy, viii. 117.
Bernard, an erroneous conceit of, exposed, v. 22.
Bible, its main argument is reconciliation, iv. 222.
Birthright, a spiritual privilege, involving the priesthood of the family
ix. 191.
Bishops, in the first ages of Christianity, were in churches and villages
xi. 157.
Blamelessness of the saints in the day of Christ, is not in respect of justifica
tion, but sanctification, vii. 153 ; is a privilege common to all saints,
154 ; includes perseverance, ib. ; voidness of offence against the light
of conscience, 157 ; this latter a special privilege of some, ib.
BLESSED STATE OF THE SAINTS IN GLORY, vii. 337.
Blessedness of God lies in enjoying himself and his own glory, so the height
of ours in apprehending his glory and rejoicing in it, iv. 382.
Of God, a confluence of all happiness and glory, iv. 898 ; his blessed
ness, in a desire to communicate it, the origin of the gospel, ix. 129.
A state of full and perfect, to be entered into by the souls of saints as
soon as they are dead, vii. 341.
158 INDEX.
Blessing, Christ s, of the disciples at his ascension, what it signified, iv. 46.
Of the disciples at his ascension, an indication of his heart towards his
people, iv. 107.
God, is a matter beyond the doing of his will otherwise, iv. 384.
Blessings bestowed, signs that they are in answer to prayer ; when a thing
is done in such a way that God s hand is manifestly seen in it, iii.
384 ; as when he brings it to pass against many difficulties, ib. ; or
when he makes all means combine to facilitate it, 385 ; when he
doth it suddenly, ib. ; when he grants the thing with an overplus
above what was asked, ib. ; when there is some particular circum
stance concurrent with it, shewing that his hand is in it, ib. ; when
it comes at the very time when we have been most instant and earnest,
386 ; or at the time which is evidently the fittest, 387 ; when in
regard to a matter God deals in a proportion to prayer, 388 ; when
the thing granted draws the heart more to God, 389 ; and enlarges
the heart with thankfulness, ib. ; and encourages the heart to pray
more confidently and fervently afterwards, 390 ; when the heart is
careful to perform the vows made while praying for it, ib. ; when
faith sees clearly God s hand, ib. ; when with the mercy there comes
the assurance of God s love, 391 ; when the things obtained have
few thorns in them, ib.
Super-creation, of the elect, of two sorts, their being, and the endowments
of that being, iv. 535 ; of both these Christ is the foundation, ib. ;
these endowments of two sorts, such as are supernatural even in
respect of our first creation state, and such as are supernatural with
respect to our fallen state, 537 ; the first sort have their foundation
in Christ s person, the second sort in his work of redemption, ib.
Temporal, enumeration of, iv. 195, et seq.
BLOOD OF CHRIST, RECONCILIATION BY, v. 499.
The price of redemption, iii. 14.
Preciousness of Christ s, inferred from the excellence of his person,
iii. 220.
A voice ascribed to it, iv. 76 ; all blood shed calls to justice for ven
geance, 77 ; Christ s for acquittal, ib.
Of the covenant, how Christ was brought back by it from the dead,
v. 372.
Of Christ, made precious by his person, v. 418.
A perpetual fountain, that daily runs and washes after it is opened at
conversion, ix. 312.
Boasting, would not be excluded if we were justified by inherent righteous
ness, though evangelical, v. 365.
Bodius, his parallel between the mystery of Christ ""and the marriage of
Adam, iv. 503.
Body, generation of, is the channel through which sin is derived to us, xii. 8.
Body of Christ, the Church so called, i. 539 ; influence from the head to,
552 ; glory of, 564 ; disputes about, 560 ; unity of shewn in the
Supper, ii. 389.
Boldness of access into the holiest, what ? v. 407 ; imports a removal of
fear or shame, arising from a sense of unworthiness, 408 ; a freedom
from every danger, ib. ; free liberty to come if we will, 410 ; an
enlargement of heart to express our desires, 411 ; a confidence that
God will grant what we ask, 413.
Book, sealed ; the decrees of God, iii. 7.
Bounty, in God, is a free, willing, and large giving of what is merely his
INDEX. 159
own, looking for no recompense again, iv. 189; how it leads to
repentance, 194.
Branch, a name of Christ, v. 167.
Branches, such as make a profession of being in Christ, iii. 489.
In Christ, though they bear little fruit, are not taken away, iii.
451 ; because in Christ God accepts a little good, and it pleaseth him
more than sin in his displeaseth him, 452 ; because he hath ordained
that all the fruits of his children should remain, ib. ; because he
loves the person, and hates only the sin, therefore he preserves the
one, and destroys the other, 453 ; therein he shews his skill, in
that he is able to sever the corruptions without destroying the
branch, ib.
Unfruitful, cut off, iii. 454 ; because they dishonour the root upon
which they profess to be graffed, ib. ; the husbandman hath no
profit of them, ib. ; because vine branches, if they bear not fruit, are
fit for nothing else but burning, 455 ; their casting out, what ? ib. ;
their withering, what ? ib. ; their gathering, what ? 456 ; their burn
ing, what ? ib.
All true, grow in grace and fruitfulness, iii. 457.
Bread and wine, signify and seal the conveying to us of one whole Christ,
v. 508.
Breathing, Christ s on his disciples, the utmost expression of his heart,
iv. 105.
Brightman, Mr, his explanation of the restoring of the temple, examined,
iii. 138.
Broicnists, i. 545.
Burning of the unfruitful branches, what ? iii. 456.
Cabalists, Jewish, say that the Messiah is the treasure in which God hath
hid all the riches he means to communicate to us, and also the great
steward and governor under God Jehovah, iv. 530.
Caiaphas, the first to propose that Christ should be put to death, v. 236 ;
his speech at once a prophecy and a wicked counsel, ib.
Cain led to offer sacrifice by education and the authority and influence of
his parents, x. 36 ; excommunicated, ib.
Calamities, duties of God s people when public and common are threatened
or feared, vii. 559 ; God s chief end in sending, is to purify his own
people, and make them better and fitter for heaven, 560 ; and to
avenge their quarrel as well as his own, 561 ; special exercises suit
able to times of, 562 ; take him for our portion and refuge, ib. ;
trust perfectly in him, 563 ; be fearful of offending him, 565 ; more
than ever make him the end of all our actions, 566 ; pray to him,
and call upon him, and keep communion with him, ib.
Call*of office-bearers, includes choice and ordination, xi. 231.
Calling, two parts of, i. 128 ; hope of, 302.
Twofold : one proper only to the elect, the other common to non-
elect, ix. 185 ; the one called according to purpose, the other not,
ib. ; the one a holy calling, the other not, 186.
Is not to grace only, but to glory, and that eternal, ix. 237.
Effectual, is the proof of election, ix. 260.
The first immediate fruit and breaking forth of electing and purposing
grace, ix. 277.
Of the elect is of grace, of others of providence, ix. 270,279 ; the two
classes have no actings about spiritual things in common, 281.
160 INDEX.
Calling, true ; its proper notes and effects are love to God, and holiness, ix.
286.
According to purpose, a work of that perfection in kind, with difference
from all other works found in others, as God is engaged to carry it
on unto perfection, ix. 288.
The centre of two eternities, a past of purpose, a future of glory, ix. 329.
Is part of Christ s purchase, 349.
The necessary consequent of election, 422.
Of Christ to his priestly office, v. 23 ; grounded on the authority of the
Father, ib. ; was on his birth-day, ib. ; confirmed by oath, ib. ; his
acceptance of it voluntary, 24 ; included a recommendation to him
of the persons to be saved, 25.
Calvin, his exposition of Col. i. 15, iv. 459.
Calvin Judaizing, the work of a wretched papist, iv. 460 ; answered by
Pareus, ib.
Cambridge, the greatest mart of truth under heaven, iv. 246, 313.
Suspected of unsouudness of doctrine, iv. 257.
Capacities, weak, God s condescension to, i. 143.
Care of God for his people, ix. 410 ; consists in the vigilancy of his eye
over them, ib ; his presence continually accompanying them, 411 ;
his holding them by the hand, ib. ; taking them into his hand, ib.;
into both his hands, ib. ; the attentiveness of his memory, 412 :
objection answered, ib.; chiefly over our souls, 413.
Carnal men, ignorant of gospel mysteries, i. 141.
Men may know the things which the gospel reveals, but not the riches
and glory of them, iv. 338 ; their judgment not to be trusted in
matters of grace, 240.
Men, how they know the gospel, iv. 295 ; they know it to their cost,
ib.; they know it by hearsay, ib.; they make it not the main of their
knowledge, 297, they know it not in the riches and glory of it, 299 ;
they know it not so as to have their hearts comforted by it, 300 ;
they know it not with the riches of assurance, ib.; they know it not,
so that it is to them the hope of glory, 301.
Casting out of the unfruitful branches, what ? iii. 455.
Cedar, Christians compared to, iii. 458.
Censures, God s institution must put efficiency into, xi. 13.
The matter of is scandalous sin, judged so by common light and
received principles, xi. 48 ; order of proceeding in, ib.
Centuries, changes in the church often proceed by, iii. 203.
Challenge, Christ s, in Isa.l., compared with the Christian s in Rom. viii., iv. 7.
Chance, God orders all that come by it, i. 212.
Changeableness is the condition of the creature as a creature, with difference
from God, vii. 29.
Chanty, Christ lived upon, iii. 226.
Cherubims over the ark represented ministers of the gospel, iv. 253, 257.
Children, an inheritance, both of their parents given by God, and of God
himself, ix. 427 ; of godly parents are the most of God s elect, 428.
Of wrath, ii. 117.
Choosing and predestinating, how different, i. 83.
Chorus, in ancient plays, part of, sustained by the four beasts and twenty-
four elders, in the Revelation iii. 1.
Chosen in Christ, what. i. 65 ; with and in Christ, how to be distinguished, 70.
CHRIST SET FORTH, iv. 1.
His HEART IN HEAVEN TO SINNERS ON EARTH, iv. 95.
INDEX. 161
CHRIST THE MEDIATOR, v. 1.
His SUPER-EMINENCE ABOVE MOSES, v. 437.
His DEATH DESIGNED AND EFFECTED THE RECONCILIATION OF ALL THE
PEOPLE OF GOD, v. 463.
RECONCILIATION BY THE BLOOD OF, v. 499.
GOVERNMENT AND DISCIPLINE OF THE CHURCHES OF, xi. 485.
Christ, in Christ and with Christ, difference of, ii. 246 ; a common person,
i. 72 ; a root of a new being to saints, 86 ; his fulness, what,
94, 561 ; a head to angels and men, 153 ; to the church, 545 ;
came in fulness of time, 201 ; a pattern of G-od s working in us,
95, 427 ; his exaltation, 475, 513 ; his sitting at God s right hand,
466 ; believers reconciled in his cross, ii. 375 ; the subjectftof the
gospel, i. 451 ; his fulness, 561 ; his remaining in the state of death,
456"; his resurrection proves his Sonship, 429; power that raised
him up, what, 460 ; his resurrection a pledge of ours, 459 ; necessity
of his resurrection, 457 ; the author of it, 461 ; his twofold rela
tion to his people, 119 ; his blessedness, 479 ; extent of his do
minion, 499 ; his natural kingdom, 502 ; his dispensatory kingdom,
503 ; all judgments committed to him, 503 ; reasonableness of
obedience to, 526 ; filleth all in all, 555 ; his dwelling in us by
faith, ii. 404, 409 ; his patience, 433.
The rider on the white horse, iii. 33 ; why the horse was white, 35.
Prophet, priest, and king, iii. 211.
A king by three titles: by inheritance, by conquest, and by his death,
iii. 222.
Lived by faith, iv. 8 ; needed justification from imputed sin, ib. ; exer
cised faith in God for the salvation of those who should believe in
him, 9 ; was made the greatest sinner that ever was, by imputation,
ib.
Is the object of our faith, in joint commission with God the Father, iv.
11 ; in opposition to our own humiliation or graces, or duties, 13 ;
his person, and not merely his promises, ib.
In his personal excellencies, is rather an object of love than of faith, iv.
17 ; his person gives us title to all the promises, his blood shews
the tenure they hold on, 18.
His death the greatest and strangest design that ever God undertook
and acted, iv. 20 ; as it hath satisfied God for the sins of many
thousand souls now in heaven, so it may satisfy the heart and con
science of any sinner now on earth, 21 ; an answer to all aggrava
tions of sin, 22.
His sufferings more in his soul than his body, iv. 22.
His death pays the sinner s debt, his resurrection tears or cancels the
bond, iv. 26 ; at once a surety and a common person, 27 ; a common
person or representative in all the conditions in which he was, all
that he did and all that he suffered, 31.
The surety of the covenant, both on God s part and ours, iv. 29 ; a
common person in his resurrection, 84.
Downwards, to us, carries it as a king, with power to justify or con
demn, but upwards, to God, as a priest, who must still intercede, iv.
61.
His heart in heaven to sinners on earth ; indicated by his washing his
disciples feet, iv. 96 ; his last discourse, 98 ; his promise of the
Spirit, 101 ; his prayer for them, 103 ; his mefesage to them after
VOL. XII. L
162 INDEX.
his resurrection, 105 ; his carriage and speech on meeting them, ib. ;
his blessing them at his ascension, 107 ; his gift of the Spirit, ib. ;
the miracles and conversions wrought by them, 108 ; his appearance
to Paul at his conversion, ib. ; and to John in Patmos, 109 ; his
last words in the book of Revelation, 110 ; the positive assurances
he gives in his word, 111.
His work imposed on him by his Father by command, and put into his
heart, iv. 114.
The natural Son of the Father, both in privileges and in properties, iv.
115 ; as God is love, so he is love covered over with flesh, 116 ;
laid down all infirmities of our nature when he ascended to heaven,
but none of the graces that were in him while on earth, ib.
His love; increased by what he did and suffered for us, iv. 125 ; the
engagement of his office as mediator requires of him all mercifulness
i and graciousness, 127 ; with compassion according to the measure of
every man s distress, 129 ; if he will be faithful, he must be merci
ful, 130.
His own joy, comfort, happiness, and glory are enlarged by his shewing
grace and mercy, iv. 132 ; his joy in heaven twofold, communion
with the other persons, and the good of his church, 133 ; the former
invariable, the latter capable of increase, ib. ; his assumption of
human nature requisite to make him compassionate, 135 ; also a
pledge of the everlasting continuance of God s mercies to him, 136 ;
his manhood had all its largeness of mercy from his deity, but his
assumption of human nature adds a new way of being merciful, ib. ;
may now as soon cease to be God as to be a man, 137 ; and to be
either as cease to shew mercy, ib. ; his compassion, how to be under
stood, 138 ; as God simply, incapable of any feeling of our infirmities,
139 ; his love and pity more tender and human than those of the
angels, ib. ; his human nature hath knowledge of all occurrences
which befall his members here, 141 ; remembers his death, both to
put his Father in mind of it, and to affect his own heart with what
we feel, 142 ; his sympathy, no man in this life can fathom how far
it reacheth, 143 ; difficult to apprehend the precise differences of his
affections now, and those he had on earth, 144.
His affections of pity and sympathy do not afflict and perturb him so
as to make him sorrowful or heavy, iv. 145 ; his perfection destroys
not his affections, but corrects and amends the imperfections of them,
ib. ; his affections make him not again a man of sorrows, but a man
of succours, ib. ; his joy is imperfect until all his members be set
free from sin and suffering, 1 47 ; how he can pity his people under
their sins, 148 ; how he bore our sicknesses, 149 ; sins of his people
move him to pity more than to anger, ib.
Hath such riches of merit as are able to pay all the sinner s debts, and
to purchase for him more grace and glory than all the angels have in
heaven, iv. 161.
His giving himself for us, what is implied in it, v. 175 ; he gave all his
doings, works, operations, and actings, ib. ; he gave up the comforts
of life, 176 ; he gave his body and soul, ib,
His willingness to save sinners, shewn by the greatness of the work he
undertook for this very end, iv. 209 ; and by its being his Father s
will and appointment that he should do so, ib.
Died as a testator, and is alive to be his own executor, iv. 215.
Second to his Father in order of being, of working, and of willing, but
INDEX. 163
not in heartiness of willing, iv. 216 ; his oneness in will with the
Father, the security of his people s salvation, 217 ; his delights set
from eternity on the salvation of men, 218.
Christ, his friendship to sinners so notorious that it was made a matter of
reproach to him, iv. 219 ; his only joy recorded was at the conver
sion of souls, ib. ; his whole heart set upon it now, 220.
More glad to save us than we to be saved, iv. 223 ; would be preaching
the gospel on earth now, but that he has more important work to do
for his redeemed in heaven, ib.
The riches of his mystery set forth to spoil the lustre of all other wis
dom, iv. 227.
Is the compendium and model of the world, having all the excellencies
of all the creatures summed up in him, iv. 232.
Knowledge of, contains in it all the treasures of wisdom, and all that is
worth knowing, iv. 241.
His person contains all the excellencies of all creatures, and the know
ledge of him the excellency of all knowledge, iv. 309.
4 Formed in you, not spoken in respect of sanctification, but of the
apprehension of Christ, iv. 322.
In the believer, implies that the object of his knowledge is Christ, iv.
334 ; that all the glory and riches of Christ are his, 337.
Though he is in heaven, is in the heart of every Christian by faith, iv. 336.
Applied as necessary for salvation as Christ redeeming, iv. 343.
His human nature not turned into the divine, iv. 351.
Made another Christ, either by adding to him or by taking from him,
iv. 453 ; his glory does not consist only in his being a redeemer, but
in whatever God himself can challenge glory from, 454 ; as God-man,
had, in the decrees and purposes of God, the joint honour to be the
eldest or first-born therein, 455 ; his person consists of all sorts of
things in heaven and earth, 456 ; his personal excellencies are either
native and inherent in his person as God-man, or are: extrinsecal
royalties, inconceivable to any mere creature, 457.
The Creator and upholder of all God s works, iv. 458 ; is head of his
church, ib. ; has all manner of privileges, in which any in heaven or
earth may be supposed to excel, and that with a pre-eminence, 459 ;
his pre-eminence and fulness apart from his work of redemption and
reconciliation, ib.
As God-man, the first-born of every creature, iv. 468; the final cause
or end of all things, 471 ; at once the appointed heir and the rightful
inheritor of all things, 474.
Holds his personal glory in heaven by the tenure of natural right, of
purchase, and of decree, iv. 476.
As second person, had, from all eternity with God, the glory of being
God- man, iv. 491.
First ordained absolutely to be God-man, and the church elected with
relation to him, iv. 504.
In what sense called the everlasting Father, iv. 516,.
As God-man, ordained from eternity as a middle person between God
and his creatures, iv. 518.
Created all things in his special character or relation of God-man, iv.
533 ; difficulty solved, 538 ; is Lord of all creatures, but head only
of elect men and angels, 542 ; not known as the Creator until re
vealed as the redeemer, 543.
In what sense called the Wisdom of God and the Power of God, iv. 556.
164 INDEX.
Christ, as God-man is the upholder of all things, iv. 563 ; the governor of all
things, 564 ; the judge of all, ib. ; the founder of that other world
into which he shall bring his people, 565.
Must be both God and man in order to be fit for his office as Mediator, v. 34.
The fulness of his abilities for the work of reconciliation, v. 68.
One action of his capable of more worth than another, though all had
an infinite moral dignity from his person, v. 119 ; his obedience ex
ceeded in goodness the utmost evil that was in sin, 120 ; his obedience
invested with the glory of his person, 121.
Being God, able to be his own priest, sacrifice, and altar, v. 134.
His willingness from eternity to the work of redemption, v. 138 ; his
consent renewed on his coming into the world, 141 ; when his human
nature gave consent ? 143.
From his infancy, acted not only holily, but mediator-like, v. 166 ; his
stedfast resolution in prospect of his last sufferings, 168.
Made under the law, v. 180 ; under its accusing and its condemning
power, 181 ; made sin for us, ib. ; only by imputation, 182 ; repre
sented in the Psalms as confessing the sins thus laid upon him, 183 ;
was not only a messenger but a surety, 184 ; died not for proposi
tions, to make them true, but for persons, 185 ; knows all the sins
for which he made atonement, 186.
How made a curse for us, v. 188 ; not only bore the curse of the judi
cial law in hanging on a tree, but of the moral, 189 ; though beloved
of God, yet punished not out of love, but wrath, ib. ; dignity of his
person gave an infinite merit to his sufferings, but not so as to pro
cure an abatement, 191 ; his sufferings, in an exposition of John
xviii., 196.
His willingness to suffer, v. 202.
His great care for his people, v. 212, 214.
Acutely sensible of the disgrace of his arrest, v, 228 ; supposed to have
been led seven miles between his arrest and his death, 230.
Taken through the sheep- gate, through which the animals were brought
to the temple for sacrifice, v. 230.
His examination by the high priest, v. 251 ; in his answers does not
stand upon his prerogative as the Messiah, but on his rights as a man,
to hear the charges stated against him, and proved by witnesses, 258.
Considered in the excellency of his person, might be an object of faith
for angels, but Christ only as crucified is for sinners, v. 292 ; con
sideration of his love works mourning for sin, 294.
Overcomes Satan for us and in us, v. 302 ; a lamb and a lion, 304 ;
his triumph over Satan visible to the spiritual world, 305 ; fights
with him anew at the conversion of every sinner, 308 ; overcomes him
by us, 309.
His and his saints final victory over Satan at the day of judgment, v. 331.
His fulfilling of the law for us, v. 338.
Bears and bore the same offices wherein he places his officers under him
in the church (deacon, bishop or elder, pastor or shepherd, apostle),
v. 367; led through the sheep-gate to be sacrificed, 369.
Hath all perfections in him to the height, and mixtures of contraries in
their full perfections, v. 379.
A great high priest, as compared with Aaron, v. 383 ; he is the only
priest, ib. ; offered but one sacrifice, ib. ; takes away sin, ib. ; in
his person, higher than the heavens, ib. ; the great trust reposed in
him, 384 ; the great solemnity at his instalment, 385 ; the continu-
INDEX. 165
ance of his office, 386 ; in his great love to us, ib. ; in the sacrifice
which he offered, ib. ; in respect of the temple and tabernacle made
for him to officiate in, 387.
Christ presents his people first to himself, and then to his Father, v. 435 ;
his person more excellent than any or all his offices for us, 436.
Gave the law on mount Sinai, v. 441 ; a proof that he is God, ib.
His second coming, effects that shall attend it, v. 448 ; compared with
those at the giving of the law, 449.
His fulness, v. 502 ; of fitness, ib. ; of ability, 504 ; of faithfulness,
507 ; of righteousness, ib. ; of acceptation with God, 509 ; of eter
nity and perpetuity, 510.
Reasons for the lateness of his coming, v. 535.
How said to be appointed heir, v. 540 ; how he differs from other heirs,
541 ; as Son of God he is born heir, as Mediator he is appointed
heir, 542.
Why called the Sun of righteousness, vi. 219.
Why called a quickening Spirit, vii. 79.
Whence the value of his sufferings ariseth, vii. 109.
Represented to us as a quickening Spirit, is a proper object of our faith,
viii. 180.
Ordained in election for higher ends than our salvation, ix. 94.
Is the author of predestination, as well as the Father, ix. 104.
His predestination the pattern of ours, ix. 105 ; his catholic prayer,
107 ; its grand subject is union, ib. ; What union ? 108.
Whether he prayed as second person, or only as God-man, ix. 189.
Is head and husband first, and then Jesus or Saviour, ix. 343.
Still greatly exercised with Satan on behalf of us, ix. 408 ; disputes
every inch of ground he wins from him in our hearts and in the
world, ib.
Took our nature, and every part of it, to sanctify it, x. 130.
His character, the express image of God, x. 420.
Has a double relation to his church, one as head simply considered,
the other as Redeemer, xii. 85.
CHRISTIANS, THREE SEVERAL AGES OF, IN FAITH AND OBEDIENCE, vii. 473.
Christians living as Gentiles, ii. 74 ; the primitive Christians patterns of
grace to us, 298.
Young, in danger of hypocrisy, old, of deadness, iii. 467.
Three degrees of, babes, young men, and maidens, v. 319 ; are born
for soldiery, and conflicts with sin and Satan, ib.
The fundamental constitution of, is being in Christ and united to him,
v. 350.
Young, think that they have all knowledge, v. 530.
Their life the most delightful of all lives, vii. 138.
Primitive, their ambitious aspiring after death, vii. 399 ; not for the
sake of getting rid of their bodies, 401 ; nor to escape their suffer
ings, 403 ; but to be admitted into glory, 405.
Liable to fall into remissness, ix. 890.
CHURCH-COVENANT, TWO LETTERS CONCERNING, xi. 526.
CHURCHES OF CHRIST, GOVERNMENT AND DISCIPLINE OF, x. 425.
Church, universal, what meant by, i. 172, 538 ; particular, what, 540 ; is
the body of Christ, 539 ; how Christ filleth, 555 ; is the Father s
gift to the Son, 535 ; all offices in, must be held from the Head, 537.
Unity of in all ages, iv. 302.
Of the elect, their special dependence upon the one Lord Christ, as
166 INDEX.
God-man, iv. 533 ; receive from him a super-creation being and super-
creation blessings, ib.
Church, different opinions concerning the constitution of, xi. 3.
Universal, not a political body, xi. 50 ; never met in that capacity, 51.
In the New Testament, means a single congregation, xi. 86 ; never the
meeting of the elders alone, 88 ; its chief object is worship, 89.
Universal, and an instituted particular church, wherein they agree, xi.
292 ; wherein they differ, 296.
The best needs further reformation, xii. 110 ; mountains of opposition
in the way, 111 ; God s power shewn in their removal, ib. ; hopes
of, in Christ s love to his church, 115.
Church-members, the communion they ought to have with one another, xi. 353.
Churches, only congregational, xi. 6 ; their constitution hath a necessary
dependence on the authority of Christ, 8 ; right government of, a
part of worship under the New Testament, 9 ; the law of nature not
sufficient to set up any thing that is parallel to a divine institution,
ib. ; there must be a special divine institution for the government of,
10 ; all the duties performed in, are duties amongst all Christians by
the common law of Christianity, 11 ; constitution of, is uniform, and
of one kind and sort, 14 ; the New Testament contains many parti
cular directions and notes for government of, 17 ; men s hands and
skill excluded from the constitution of, 20 ; all under the apostles
ordered by the same rule, 32.
Their privileges and institutions do not depend on the charter given to
the church universal, xi. 52.
In the apostolic times, were bodies cast into fixed relations both in
respect of public worship and judicature, xi. 63.
Are only particular congregations, xi. 67.
The same assembly that meets for worship is to meet for discipline,
xi. 80 ; the congregational government hath its bounds natural from
a sufficiency of elders, ib. from the time appointed for worship,
which is the Lord s day, ib. ; the duties of elders to teach and to rule
should be of the same extent, 81.
What intercourse or communion they should hold with each other,
xi. 261 ; should afford part of their spiritual good things, 267 ; should
communicate in privilege, but not in jurisdiction, ib. ; should acknow
ledge one another s censures, ib. ; may send out elders to those that
are in want, but without jurisdiction, 268 ; should counsel one
another, ib. should communicate their temporal things, send alms,
&c., 269 ; should manage common things in common, ib ; these
obligations more special upon churches in the same nation, 276 ; may
declare non- communion with other churches, 279.
Circumcision was not merely the seal of a temporal covenant, vi. 86.
City, fall of tenth part of, not the destruction of Rome, iii. 184 ; though it
may be one of the means towards it, 185 ; one of the kingdoms of
Europe, 186 ; perhaps France, 188 ; or Britain, 189.
Where our Lord was crucified, means Rome, iii. 160.
Clergy, Romish, became more corrupt after the gospel began to be preached,
iii. 101.
Colossians, Epistle to, sets out Christ in all his personal excellencies and
fulness, more than any other of the Epistles, iv. 450.
Comfort, degrees of, iii. 9.
Spiritual, not necessary to the being, but to the well-bein^ of a Chris
tian, iii. 292.
INDEX.
167
Comforter, the Holy Ghost a" better than Christ could have been had he
remained on earth, iv. 101 ; dwells at once in Christ s heart and in
ours, and so communicates Christ s thoughts of love to us, and our
prayers and faith to him, ib.
Comforts, outward, the sparks of a man s own fire, iii. 348.
God of all ; God so called because he has in readiness a particular
special comfort to give forth to every discomfort, ix. 251.
Coming of Christ ; to see his spouse, and to fetch her, iv. 100.
Commission, sins of; more heinous than of omission, ix. 384.
Communication of God to his people is of himself, his attributes and per
sons, ix. 102 ; is founded upon union, 105.
Communion of the persons in the Godhead consists in the Divine eternal
life, iv. 365 ; the mutual interest or propriety which they have in
the things of each other, 367 ; in their mutual communication and
enjoyment, 368 ; in their mutual knowledge and acquaintance each
with the others, ib. ; in the imparting of secrets and the discovery of
each other s minds, ib. ; in their mutual love and delight, 369 ; in
their possession of one common and equal glory and blessedness, 370.
Of the Divine persons, the original of the communion of the saints wit)
God, ix. 130 ; in two particulars, 133, 145.
With God, emptiness of duties without, i. 287.
One hour of, gives more joy than an eternity of sinful pleasures,
iii. 415.
To be maintained by taking occasion to come into his presence, vii.
198 ; telling him still how well we love him, 199 ; delighting much
in him, 201 ; unfolding our secrets to him, 202.
Two ways of, and only two ; faith here, and sight hereafter, vii. 420.
With God and Christ, the only source of the fulness of joy, viii. 394 ; is
most vital, 397 ; hath for its seat both the understanding and the will,
398 ; hath the most perfect object, ib. ; is founded on the closest of
all unions, ib. ; faith, ib. ; the conjugal union of the will to God in
the bonds of love, 399.
Two, and but two ways of, to all eternity ; by faith and by sight, xii. 11.
Of saints, is the end of a church as such, xi. 108 ; is more intimate
under the gospel than under the law, ib. ; the greatest that is pos
sible on earth is by public worship, 109 ; and that of the same per
sons, under the same elders, ib. ; this end best secured by congrega
tional churches, 110.
Conception of Christ s human nature did not defile, because without genera
tion, v. 59.
Of Mary, was immediately upon her consent to the angel s message,
v. 146.
Concupiscence, denied by the papists to be sin, x. 42.
Conditions of the covenant of grace on our part are only necessary means o
being made partakers of Christ and salvation, ix. 72.
Confession of sin, an eminent ingredient in reconciliation to God, vi. 1 3b.
Confidence, carnal, followed by darkness, iii. 293.
In inherent grace may lead to the withdrawal of grace, iii. 494.
Congregation, a single, of saints, having a sufficient number of elders ana
officers, is an entire seat of all acts of government, as well as <
worship, xi. 132 ; objections answered, 174.
Congregational churches, argument for, from the village churches, xi. Vo ;
from the city churches, 101 ; exactly accommodated to the various
conditions of saints, 107.
168 INDEX.
Congruity, Jesuit doctrine of, i. 351.
Conscience, natural, does not discover unbelief, ii. 340.
In the believer, may foment doubts and fears, iii. 254.
Through its remaining defilement, Satan has a certain power over it in
the believer, iii. 271 ; God alone can fully search and know it, ib.
Answer of a good, how by the resurrection of Christ, iv. 42.
Natural, the peace that it gives in doing well, v. 304.
Natural and enlightened, its effects often mistaken for regeneration, vi. 231 .
Is the Zion or David s-tower in the soul, from which the law goes
forth to the utmost ends thereof, vi. 236 ; hath had great and power
ful effects upon men whom the Scriptures pronounce unregenerate,
238 ; in heathens, 239 ; in Jews under the law, ib. ; particulars of
these effects, 243.
Its light is from God, yet is not the relics or remainder of original
holiness, vi. 253 ; why called the candle of the Lord, 254 ; is a light
vouchsafed to all, more or less, through the mediation of Christ, ib. ;
has a power over the rest of the faculties, 257 ; is the seat of the
dominion which the law has over a natural man, 258 ; is God s
means of punishing sinners in their spirits, 259.
All its strength and force lies in the law, vi. 260 ; in an unregenerate
man, turns the gospel into law, as faith, in a regenerate, turns law
into gospel, 261 ; exercises a tyrannical and forced government over
the heart, ib. ; has a goodness above that which is merely natural,
and yet is not holiness, or any degree of it, 267 ; goodness of, is
only in the regenerate, 268 ; is always joined with faith, 270 ; defi
ciency of in the unregenerate, 274 ; that alone good which maketh
the heart good, 277.
Proofs of its deficiency, in its highest operations upon heathens, vi.
278 ; none had a universal goodness, ib. ; their highest virtues were
only in the letter, not in the spirit, 279.
Natural, urgeth that a duty ought to be done, but does not give the
will to do it, vi. 280 ; gives light and enforcement from legal motives
to the duty, but gives no new inward strength, 281 ; cannot sweeten
the law to a man, and cause him to delight in it, 282 ; discovers sin,
but does not kill it, ib. ; why men mistake for true grace, 283 ; * of
God, what is implied in, 297.
Not subordinated by faith, sets a man into a legal way, ix. 203.
Natural, as a creature of God, is good with a natural kind of goodness,
but not with that kind of goodness which the law hath in it, x. 97 ;
good reason to believe that it is not derived to us by birth, but restored
by a new gift, 100 ; does not dwell in the mind, or become natural
ised in man s nature, 104 ; the light of, defiled by the impurity of
man s nature, ib.
Corruption and defilements of, x. 257 ; the best thing in man, yet de
filed, ib. ; is exceeding partial in its office, ib. ; is partial in telling a
man what is his duty, and so is unjust to God, 258 ; is often ex
ceedingly scrupulous of its own traditions, and the traditions of men,
when it is lame and negligent in things which the word enjoins, 259 ;
makes use of arguments drawn from self-interest and its lusts, and
urges carnal motives to persuade to good actions, 260 ; joins with
lusts to colour and countenance actions which are done chiefly out
of lusts and ill ends, 261 : is bribed to find out arguments, and to
plead in justification of actions utterly unlawful, 262 ; speaks peace
when there is no reason or ground for it, 263 ; effects of, which may
INDEX. 169
be mistaken for the workings of grace, 265 ; it causes an inward
conviction, combat, and strife in the heart against sin, ib. ; differences
of this from the working of grace, 266-277.
Liberty of, xi. 473 ; professing Christians, though they differ, should
not judge or despise one another, 476.
Constantine, the male child, Eev. xii., iii. 65, 365.
Contempt of God involved in not looking for a return of prayer, iii. 398.
Continuance in grace, part of Christ s purchase, ix. 350.
Contribution and collection for the saints, not a civil matter, but a religious
ordinance, vii. 319.
Conversion, power of God in, i. 356; best definition of, 381 ; what things in
the soul fall short of it, 405 ; is a resurrection, 438 ; power put forth
in, 428.
Of the Roman empire to Christianity, the subject of Rev. vi. and xii.,
iii. 208.
Manner of, various, iii. 461 ; sudden or gradual, ib. ; doubts and fears
incident to the two classes, 462.
Includes the impartation of a new Jdnd of knowledge of what was
known before, iv. 295.
Both in the whole, and a in every part thereof, attributed to the Holy
Ghost, vi. 48.
Described, from the observation of Elihu, vi. 123.
Process of, under the old dispensation, described from the book of Job,
vi. 366.
Produces a gracious disposition and resolution to convert others to
God, vi. 512.
Of a soul a matter of infinite moment, viii. 150 ; a believer cannot
always tell when it was done, but he can tell when it was not done,
151.
Romish and protestant views of, viii. 301.
Second, ix. 380 ; an acting over again of all the parts of conversion at
first, 387.
Not a thing to be ashamed of, x. 35.
The great hindrance of, is false and deluding pleas in men s hearts,
x. 379.
Converted, worst state of, better than the best of the unconverted, ix. 314.
Conviction of sin, is the Spirit s proper work, vi. 18.
First produced by the law, deepened by the gospel, vi. 362.
Of sin and humiliation, necessity of, vi. 382 ; to wean the heart from
the comfort that is in sin, ib. ; to make it restless after Christ and his
righteousness ; of unbelief necessary, ib. ; objections answered, 385.
Corinth, church of, the fullest model of a church in the New Testament,
xi. 82.
Cornelius, the first uncircumcised man baptized, v. 471.
Corrupt, since all are by nature equally, why do not all commit the same
sins? x. 64 ; the constitution of their bodies are not alike, 65; the
strength and largeness of their faculties are different, ib. ; some have
their sins drawn out more than others, 66 ; God restrains men s
lusts by his providence, ib.; G-od broacheth sin in a methodical
manner, making one sin the punishment of another, 67 ; corrupt
nature is not in every man capable of committing the sin against the
Holy Ghost, ib. ; though men are not inclined to every sin at all
times, yet at several times they are drawn out to them, 67.
Corruption, original, restraint of, in natural men by the Holy Ghost, i. 391 ;
170 INDEX.
the doctrine known under the Old Testament, ii. 80 ; chiefly in the
will, 94 ; of the whole man, 109 ; comes by birth, 115, 122.
Corruption, discovery of, a means of purging, iii. 478.
Of nature, various opinions respecting it, x. 40 ; Pelagius denied it al
together, 41 ; so did Pighius, ib. ; some admit it, but deny the sin-
fulness of it, ib. ; papists extenuate its sinfulness, 42 ; examination
of these opinions, ib.
Is in some sense the nature of man, x. 43 ; is the predominant prin
ciple of all his actions, ib. is a body that hath multitude of numbers,
44 ; proved by the experience of all mankind, 45 ; confirmed by
testimony of the Gentiles, 46 ; assumed in the appointment of magis
trates, the making of laws, the institution of the ministry, ib. ; shewn
by the law of God, ib. ; by the gospel, 47.
Of man s nature, grounds of, x. 48 ; Adam s nature corrupted, and the
image of God destroyed, by his first sin, ib. ; this follows from the
nature of sin, 49 ; if his nature were thus corrupted, then must
ours, 51 ; because he represented us, ib. ; because our nature was
in him, 52 ; because we were to have our natures from him, ib. ; is
not only a misery and a punishment, but a sin, 55 ; the Scriptures
call it so, ib. ; godly men, guided by the Spirit of God, in the sense
of their own vileness, have acknowledged it, ib. ; the law of God
condemns it, 56 ; is contrary to grace, and therefore is sin, ib. ; its
effects prove it to be a sin, 58 ; every man prone to all sin, and hath
all sins in him, 59 ; Grounds and causes of this, 62 ; objections an
swered, 64 ; importance of cleansing ourselves from, 68 : nothing
that is in nature can do this, 72 ; Christ came to be a refiner, 73 ;
what purging is, 74 ; how it is to be accomplished, 75 ; is matter of
humiliation, 77 ; is the mother of all actual sins, 81 ; and the poten
tial root of millions more, 82.
Its several degrees, x. 85 ; weakness, ib. ; a total privation of all that is
good, 86 ; entireness of the weakness, 89 ; ungodliness, ib. ; consist
ing in a want and emptiness of those dispositions and abilities in our
natures, whereby once we were enabled and inclined to sanctify God
as God, 90; darkness of the speculative judgment and under
standing, 91 ; bias of the practical judgment, 92 ; alienation of the
will and affections from him, 93 : is in all parts of man s nature,
126.
Is not a transformation of man s substantial nature into the image of
the devil, x. 283.
Is mainly manifested by the lusts of the heart, x. 306.
Inherent, a subject of repentance, x. 361 ; its great sinfulness, 362 ;
more sinful than any other gross actual sin, ib. ; or than all actual
sin put together, ib. ; the mother of all other sins, and capable of
producing an infinite number, 369.
Two classes of, the manifest works of the flesh, and such sins as rash
anger, love of the world, spiritual pride, &c., iii.J 424.
Suffered to remain in believers, iii. 448 ; that God may thereby the
more set forth and magnify his justifying grace by Christ s righteous
ness, ib. ; to illustrate the grace of perseverance, and the power of
God therein, ib. ; to increase the confusion of the devil in the end,
and make the victory over him more glorious, 449 ; to keep them
from spiritual pride, ib. ; to humble them, 450 ; to give them occa
sions for self-denial, ib.
Counsel, of God s will, i. 217 ; immutability of God s, 211.
INDEX. 171
Counsel, in what sense attributed to God, iv. 471.
To be asked of God upon all occasions, and in all, especially in great,
turnings of our life, vii. 203 ; and ought always to be followed, 206.
Immutability of God s in electing grace makes it not only warrantable,
but a duty, for even the weakest believers to have recourse to it, viii.
241.
Of God, expresses his deepest wisdom, ix. 425.
Court, outer, treading down of, what, iii. 123, 127 ; purpose of, 181.
COVENANT, A CHUKCH, TWO LETTERS CONCERNING, xi. 526.
Covenant, of grace, mutual engagements of the Father and the Son in, v. 27 ;
is the subject of supreme delight to all the persons of the Tri
nity, 32.
Of grace, makes over to us, for our good, all that is in God, both per
sons and attributes, vi. 59.
Of works, was united to the nature of Adam as a creature, and such as
became his Creator to make with him, vii. 49.
Of grace, how figured by the two covenants made with Noah, ix. 56 ;
justification mainly by the first, perseverance by the second, 59, 64 ;
its absoluteness, 70 ; how this is to be understood, 71 ; its stability,
72 ; confirmed by sacrifice, 74.
Of grace eternal, both a parte ante, and a partepost, ix. 397.
Of the gospel, is a collection of promises, ix. 423.
Covenants, both among the Jews and the Eomans, made by striking hands,
iv. 28.
CREATION, CONDITION OF THE STATE OF THE CREATURES BY, vii. 3.
Creation, days of, i. 520.
God imperfectly revealed in, iv. 26.
God s eminent purpose in, was the manifestation of himself, and his
perfections, to creatures reasonable, iv. 477 ; and to shew his love
and communicate his goodness to those creatures, 480 ; these ends
most fully accomplished in the assumption of a human nature into
union with the divine, 477.
And government of the world ordained to depend upon Jesus Christ as
Lord, as well as upon God the Father as God, iv. 517.
Did not involve any obligation on God to bestow grace on the creature,
vii. 22 ; it became God to endow intelligent natures with his own
image of holiness, 24 ; and to continue his favour and goodness to
them, if they continued to keep their state of holiness, 25.
Creators, often spoken of in the plural, an argument for the doctrine of
the Trinity, iv. 355.
CREATURES, THE CONDITION OF THEIR STATE BY CREATION, vii. 3.
Creatures might be annihilated by God without injustice, iv. 466.
Would not have been made but for Christ s undertaking to be himself a
creature, iv. 544.
Their inability to take away sin, v. 75 ; as the blood of bulls and goats,
78; ourselves either by suffering or by doing, 79 ; saints, 80 ; angels, ib.
A mere, could not have been our mediator, because it was not fit that
such an one should be made the object of our faith, v. 38 ; nor a fit
person to whom to yield that obedience which must be due to the
mediator, 40 ; not being almighty, could not have assured our salva
tion, ib.
Though they can rob God of his glory, can add no glory to him, v. 123.
Why they could not make satisfaction for sin, v. 492.
In what sense they live, move, and have their being in God, vi. 459.
172 INDEX.
Creatures are not God, vii. 3 ; absurdities of Pantheism, ib. ; have not existed
in God from eternity, 7 ; if they had, their existence would not have
been the bestowal of a benefit, but a putting of them into a worse con
dition, 10 ; it is a humbling of God to cast an eye upon, 17 ; their
being is but the shadow of being, 18 ; their distance from non-
existence is finite, from the being of God is infinite, 20.
All made mutable, vii. 28 ; no obligation upon God to keep them from
falling, ib. ; yet did not exert any influence to make them fall, ib. ;
as made out of nothing, would fall to nothing again, if not sustained
by God s power, 32 ; if any be confirmed in goodness, and made
indefectible, it is not of creation right, but supernatural grace, 45.
Crucifixion, accounted a cursed death by the Gentiles as well as the Jews, v.
262 ; the most painful kind of death, 270.
Curse, how Christ was made for us, v. 188 ; consisted in the whole wrath of
God, and therefore comprehended all curses, 191 ; the frailties of man s
nature, 192 ; the miseries incident to man s life, 193 ; death both
bodily and of the soul, 196.
Of God may be upon man in this life, vii. 299.
Curses which men utter upon themselves, dangerous, v. 240.
Daniel, the 12th chapter of his prophecy identical with Eev. xi., iii. Ill,
203.
Darkness, spiritual, the greatest evil that can befall us, iii. 235.
Walking in, sometimes taken for living in sin, iii. 237 ; sometimes for
living in ignorance, ib. ; sometimes for a state of discomfiture and
sorrow, ib. ; arising either from temporal suffering, ib. ; or from the
want of spiritual comfort, 238 ; as unbelievers may * for a season
rejoice in the light, so a child of God may for a time walk in dark
ness, 247.
Directions to a soul in, iii. 315; take heed of rash, desperate, impeni
tent, and unbelieving speeches and wishes, ib. ; make diligent search
into the cause of God s hiding himself, and into the main doubt in
thy heart, 316 ; consider as well what may work for comfort as what
may work against thee, 319 ; call to remembrance former light, 320;
renew faith and repentance, 322 ; be peremptory and resolute in faith
and turning to God, let the issue be what it may, 324 ; Trust in the
name of the Lord, 325 ; wait upon God, in the constant use of all
ordinances and means of comfort, 330 ; pray, 332 ; rest not in ease,
but healing, 337.
Walking in, a rare experience of believers, iii. 341.
Davenant, Bishop, on supralapsarianism, ix. 87.
David, his behaviour when Shimei cursed, ii. 450.
Often deprived of the light of God s countenance, iii. 239.
His master-desire was to dwell at Jerusalem, iii. 378.
Aggravation of his sin in the matter of Uriah, iv. 180.
His hope founded on the covenant of God, ix. 240 ; confirmed by his
own experience, 246 ; his dying testimony to God s faithfulness, 249.
A specimen of his intercourse with God (exposition of 2 Sam. vii. 18-
22), ix. 263 ; his last and best work, 268.
His confession of the multitude of his sins, x. 479.
Day of judgment, a long day, i. 525.
1260, 42 months, and a time, times and half a time, identical, iii. 119.
For a year, iii. 120.
Of Christ, what ? vii. 150.
INDEX. 173
Day of judgment, a mistake to suppose that Paul expected in his own age,
vii. 150 ; solemnity of, constantly before our eyes, would make us to
be sincere and blameless, 159.
Deaconship, the lowest office in the church, xi. 347.
Death, pains of, Christ could not be held by, i. 431.
Spiritual, ii. 9 ; unlike bodily, 10 ; threefold, 17 ; degrees of, 19 ; what
meant by, 202.
Of the believer with Christ and in Christ, how to be understood, iv. 33.
Of Christ, can be put to no other use than the salvation of souls, iv. 221.
Of Christ, valuable in proportion to the value of the life as by him
abandoned, iv. 328.
The most terrible of terrible things, v. 90.
Of Christ, a superabounding satisfaction for sin, v. 130.
In itself is a curse for sin, v. 262 ; of Christ, the shame of it, 263 ; the
pain of it, 269.
Spiritual is the main part of the curse, v. 271 ; the pains of this en
dured by Christ in the sorrows of his soul, 273.
The shooting the gulf into the separate state of souls, vii. 339.
To be enabled to exercise faith and hope in Christ at the hour of, a
singular blessing, vii. 342.
Declarations, absolute, and unconditional promises, the proper object of the
faith of recumbency, viii. 205 ; no qualifications already wrought in
a man can be a ground and object for his first act of faith, 208.
Decrees, of the end and the way, i. 115 ; blessings designed for us in, 117.
Of God immutable, iv. 212.
Of God are but the preparations of all those benefits and mercies which
God intended to bestow on us, iv. 282.
Especially of election, and of reprobation also, matter of praise, iv. 391.
Of God admit of a subordination of one to another, iv. 471.
And purposes of God all presupposed and took in Christ to be the Lord
of us and of all things, iv. 517.
Of God backed and guaranteed by his attributes, ix. 243.
Of election and predestination are absolute and infallible, ix.
419.
Defilements of the mind distinguished from its defects and imperfections,
x. 141.
Dependence honours God more than service, v. 14.
Deposition, whether an officer may be deposed for an offence which, in a
private member, would not deserve excommunication, xi. 453.
Desires of sealed Christians, i. 288.
And counsel, sometimes God fulfils both, by giving the believer what
he prayed for, and as he prayed for it ; sometimes the desire, but
not the counsel, iii. 883.
Of all nations, an epithet of Christ, v. 443 ; illustrated by similar ex
pressions, ib. .
Despair arises not from the greatness or heinousness of a man s sins, but from
stubbornness and unbelief, vi. 887.
Devils, subordination among, i. 485 ; different orders of, ii. 39 ; their place,
43 ; their torments reserved, 45.
Prince of the power of the air, ii. 35 ; his first sin, 87 ; his subjects, 52 ;
when his kingdom ends, 48 ; it consists in sin, 51 ; his pleasure in
the sins of men, 46 ; his power more limited under the new testa
ment, 65 ; his working on men, 60 ; works differently at different
periods, 63.
174 INDEX.
Devil, the only difference between him and the glorious angels is sin, iv.
156.
According to the schoolmen, cannot repent, because of the fulness of
the knowledge against which they sin, iv. 165.
Hath a special malice at the person of Christ, and at all truths concern
ing him, iv. 449.
Why does he flee when resisted ? v. 324.
As well as men, to be openly judged in the last day, v. 338 ; the saints
are to be their judges, 335.
Incapable of some kinds of sin, x. 65.
Hitherto hath had more subjects than Christ, xii. 69.
Diocletian and Maximinius, the greatest persecutors the church ever had,
iii. 49.
Discernment, spiritual, in what it consists, ix. 284.
Disciples, badge of, i. 277.
DISCIPLINE OF THE CHURCHES OF CHRIST, GOVERNMENT AND, xi. 485.
Discovery, Christ s, of himself to the soul illustrated by his intercourse with
his disciples after his resurrection, viii. 380 ; the persons to whom
the most special are made, are those who most love him, 382 ; no
thing can give full joy without, 385 ; Christ rises higher and higher
in, 391.
Disobedience, children of, ii. 67.
Dissensions between Christians will be shortly, though gradually, abolished,
v. 467.
Divinity of Christ essential to his being mediator, v. 37 ; otherwise he could
not have been present at the making of the covenant, ib. ; he could
not have undertaken the condition of it, 38 ; could not have been the
object of faith, 39.
Of Christ, argued from his sayings in John xvii., ix. 141.
Divisions, caused by the fall, i. 186 ; reconciled by Christ, 188.
Donatists, new, i. 545.
J)oxologies in the epistles, their uses, iv. 372.
Most of them consist of pure praise, honour, and glory given to God
simply, and not thanks for benefits received, iv. 375.
Have special reference to the matter of these epistles, ix. 208.
Dragon, his heads and horns, the arms of heathen Rome, v. 330.
Dreams and visions, distinction of, v. 530.
Duties, emptiness of, without communion with God, i. 287.
Negligence in the performance of, followed by darkness, iii. 294.
Duty, distinction between privilege and, iii. 401.
Two things in every, outward and inward, x. 194.
Duties, only good in their season, iii. 472.
When they are spiritual, vi. 184.
Eagle, how she tests the breed of her young, iv. 456.
Ear, boring of servants , its significance, v. 145.
Earnest, how it differs from a pawn, i. 254 ; of the inheritance is the Holy
Ghost, 255.
Consists of the same kind with the whole that is yet behind, iv. 383.
Earth, shaking of, i. 519.
Grass, and trees, signify the common people, iii. 54.
Earthquake, at the resurrection of the witnesses, what it denotes, iii. 183.
Ease, distinguished from healing, of conscience, iii. 837.
East, kings of, the Jews, iii. 193.
INDEX. 175
Eber, the head of one of the seventy nations among whom the earth was
divided, ix. 31.
Ecclesiastes, book of, a testimony of Solomon s repentance, x. 430.
Eduction and creation contrasted, i. 396.
Egyptians, grossness of their idolatry, vii. 6.
EL, a name of God, signifies strong, viii. 45.
Elders, twenty-four, represent the members of the church, iii. 5.
And beasts, representatives of the saints on earth, v. 77.
Ordinary, set over particular churches, xi. 64 ; they and the churches
were formed up into presbyteries, ib.
Their power and jurisdiction bounded by institution, xi. 117 ; under
the Old Testament, 119 ; and the New, 120.
Their jurisdiction depends on the call of .the church, xi. 27.
Ought not to be teaching to one congregation, and ruling to others,
xi. 224.
Elect, why left so long uncalled, ii. 199.
Alone redeemed, iii. 15.
Given to Christ, not when they come to him and believe, but from.
everlasting, v. 26.
Why allowed to continue for a time in a state of sin, vi. 88.
Ordained to pass through several states and dispensations before the
crown of glory be put on their heads, vii. 34 ; this accords with God s
manner of working in other things, 35 ; in creation, ib. ; in intro
ducing the gospel, 36 ; this shews the perfection of his efficiency and
workmanship, 37 ; his various and manifold wisdom, ib. ; is suited
to the capacity of the creature, 38.
Order of God s decrees concerning, vii. 88.
Do not obtain salvation without calling, ix. 11.
Styled by God his people, even before their conversion, ix. 16.
And non-elect, have divided mankind in all ages, ix. 18, 26.
The highest of all titles, ix. 150.
And non-elect, their condition the same, considered as to be created,
ix. 163 ; in every way nonentities, 166.
And non-elect, their condition the same, viewed as fallen, ix. 168 ; the
lives of the former and their aggravations equal to those of the latter,
173 ; some of the former, even after calling, fall into great sins, 174 ;
some of the latter have been far less sinners than some of the former,
175.
Enhancement of the gratitude they owe to God from several considera
tions, ix. 173-182.
Are chosen not only with but in Christ, ix. 339 ; and for his sake, 340.
Chosen in Christ as a head according to the supralapsarian view ; in
Jesus as a saviour according to the sublapsarian, ix. 344.
ELECTION, A DISCOUKSE OF, ix. 1.
Election in and with Christ, i. 70.
Not from faith foreseen, i. 65 ; Christ not the cause of, 70 ; all things
further the decree of, 79 ; different from predestination, 84, 85 ; end
of, 91 ; an act of love and not of mercy, ii. 149, 156.
Is of things that are not unto being, as well as of men that are unto
salvation, iv. 195.
And free grace, reconciled in the gospel, iv. 274.
Particular, doctrine of, ought not to prevent any man s seeking recon-
ciliation,v. 517 ; many signs of, but none of reprobation, 518.
Pitched not upon qualifications, but persons, vi. 59.
176 INDEX.
Election and predestination, distinction between, vi. 218.
God s love in, a great motive to holiness, obedience, and service, vii.
238 ; holy obedience the main thing pitched upon in the decree of,
239 ; hath both chosen us unto holiness, and ordained good works
for us, 240.
Expressed by finding grace in God s sight, viii. 254.
Necessary in order to the certain and sure salvation of either angels or
men, ix. 3 ; the well-head of super-creation grace, 5.
Election-grace, without it Christ should not have saved a single man, ix. 12.
Is of pure grace, ix. 19 ; depends not on works, but works on it, 20 ;
is a reservation of some persons to God, 24 ; remains in the family
of Seth, 29.
To glory as the end had respect to man as unfallen, to the means, to
man as fallen, ix. 84 ; different opinions of divines, 86 ; objections
answered, 87 ; opinions of the schoolmen, 92.
The grandness of, shewn by the chosen, ix. 150 ; the blessedness of it,
151 ; the end of it, ib. ; the time of it, ib.; contrasted with reprobation,
152.
The act of, expressed by God s loving us, ix. 220.
Decree of, sure to an impossibility of miscarriage, ix. 244.
Sure in itself, is made sure to our faith by calling, ix. 277.
Supralapsarian and sublapsarian views of, ix. 344.
< Election-conversion, what ? Instanced in Paul, ix. 279.
Elihu, exposition of his statement in Job xxxiii., vi. 366.
Em.peror of Germany, probably the sun on which the fourth vial is poured,
iii. 104.
Empire, Koman, destroyed for its persecutions, iii. 27.
Western, hindered the revelation of the man of sin, iii. 73.
ENCOURAGEMENTS TO FAITH, iv. 205.
ENCOURAGEMENT, ZERUBBABEL S, TO FINISH THE TEMPLE, xii. 101.
Ends give value to duties, iii. 471.
Enemies of Christ, three sorts of, iii. 93.
Of Christ, conquered at his death, scattered at his resurrection, led
captive in his ascension, iv. 47.
England, her greatest sin contempt of the glorious gospel and the ministry,
iv. 228.
Her interest lies in her saints, xii. 56.
Enlightenment, spiritual, i. 30 ; may be short of salvation, 393.
By the Spirit may be without regeneration, vi. 433.
Enmity of Jew and Gentile, ii. 367 ; abolished, 373.
To God is in the mind naturally, vi. 141.
Man s natural, to God, x. 106 ; not direct, as that of the devil is, 107 ;
consists in estrangement, 108 ; in internal contrariety, 111 ; mani
fests itself by evil works, 113 ; its greatness, 115 ; it is continued
without interruption even from the beginning of a man s days, ib. ;
no time, no means, no persuasions or threatenings, can ween it out,
ib. ; it is universal in regard to the manifestation of it, 116 ; shewn
by too entire affection to the world, 119; by not being subject to
the law of God, 120 ; by daily and willingly harbouring and foster
ing thy God s enemy, 121 ; by enmity to the children and ways of
God, ib.
Ephesians, Epistle to, its excellency, i. 1.
Their self-denial, i. 2.
Ephraim and Judah, separated by election, ix. 192.
INDEX. 177
Epistles, apostolical, their drift is to shew the extent of Christ s sufferings,
iv. 19.
Shew the use, end, and intent of all that is recorded in the Gospels, iv.
265.
Errors respecting the nature and person of Christ, frequent and fatal in all
ages, iv. 448.
Esau, had external advantages far above Jacob, ix. 191.
Esther, her sympathy for her people in her advancement, iv. 122.
Eternity, ages of, ii. 804.
An incommunicable attribute of God, vii. 7 ; belongs to Christ, ib. ;
what is meant by God s inhabiting, 11 ; it excludes all things made,
as not having been from eternity, ib. ; it imports that he hath
dwelt alone, and shall dwell for ever apart, by and in himself, 12 ;
that he possesseth all things in himself, ib. that his being is infinite,
ib. ; signifies his unchangeableness, 13.
European kingdoms, to remain till the overthrow of popery, xii. 55.
Evangelists give the story of the life and death of Christ in cypher, which is
explained in the epistles, iv. 265.
Tell the story of Christ, the epistles shew the meaning and intent, the
efficacy and benefits accruing, x. 4.
Eve, why made out of the substance of Adam, v. 57 ; not a daughter of man,
as Adam not a son, ib.
Not a public person, as Adam was, x. 16.
Evephemus and Eucritus, story of, iv. 28.
Exaltation of Christ, i. 466 ; its eminency and universality, 479.
Of Christ from death to glory, the greatest act of power that God ever
put forth, iv. 269.
Examples for matters of practice, in many cases better than rules, xi. 82 ;
those recorded in Scripture are intended as rules, 88 ; extraordinary
and ordinary must be distinguished, 35.
Excellencies of all objects, but shadows of the excellency of Christ, iii. 437.
Excommunication, in what sense a deliverance to Satan, iii. 258, 296,
The greatest of all ordinances, xi. 13 ; none may administer without a
special commission and institution, ib.
Is more than simply an ejection out of the church, xi. 44 ; why it does
not always produce its proper effect, 46.
Different from non-communion, xi. 279.
Eyes and horns of the Lamb, what they denote, iii. 9, 10.
Ezeldel, his measuring of the temple, iii. 130.
Face, seeking of God s, what the expression imports, v. 433.
FAITH, ENCOURAGEMENTS TO, iv. 205.
AND OBEDIENCE, THEEE SEVEKAL AGES OF CHKIST1ANS IN, \ T il. 473.
JUSTIFYING ; OBJECTS AND ACTS OF, viii. 1.
OBJECT OF, viii. 3.
ACTS OF, viii. 257.
PROPERTIES OF, viii. 459.
Faith, seated in the understanding and the will, i. 226 ; how it differs from
assurance, 235 ; power of God in working, 440 ; is a work of resur
rection, 447 ; description of, 449.
Is merely passive, ii. 234 ; the whole of salvation conveyed by, 321 ;
how it suits with grace, 322 ; is a modest grace, 327 ; act of, not
the matter of justification, 339 ; nothing in us contributes to, 342 ;
Christ dwells in the heart by, 404 ; works patience, 438.
VOL. XII. M
178 INDEX.
Faith, the master-grace, as despair the master-piece of Satan, iii. 257.
Special, that a particular prayer will be granted, akin to the faith
of miracles of old, iii. 378 ; such faith, though wrought by God, may
not be meant absolutely, 379.
In the act may be weak, yet as its object is Christ, it justifies, iii. 399.
Degrees of, first casting itself on Christ, then finding sweetness in him,
then assurance, iii. 471.
Distinction between Old and New Testament, iv. 12.
Object of, for justification is Christ as dying for us, iv. 16 ; sinners
on earth, distinguished from visions in heaven, 17 ; uniting, sancti
fying, and justifying, have for their object Christ in several aspects,
ib.
Towards Christ as dying is to look to the intent of his sufferings and
death, iv. 18.
A coming unto God, by Christ, for salvation, iv. 88 ; does not there
fore include assurance, ib. ; in Christ s intercession may lead to faith
in God s election and in Christ s having died for us, ib.
Is the great thing inculcated in the New Testament, as the fear of the
Lord in the Old, iv. 288.
Supreme over conscience and reason, iv. 304.
Not a phantasia, but a hypostasia, iv. 322, 336.
Exercise of, in prayer, v. 413.
Special acts of, ascribed to the Holy Ghost, vi. 20.
Of the operation of God, founded upon self-emptiness and poverty of
spirit, vi. 102.
In a regenerate man, turns the law into gospel, as conscience, in an
unregenerate, turns gospel into law, vi. 261.
Difficulty of producing, vi. 446 ; is a new principle of life put into the
soul, 447 ; a killing of our old life, ib. ; compared with the work of
creation, 449.
Adam s, in his unfallen state, was natural, vii. 56 ; ours supernatural,
58 ; in respect of the objects revealed to it, 59 ; in respect of the
heavenly light wherewith our minds are elevated to those supernatural
objects, 61 ; does not destroy the light of reason and conscience, 64.
Hath the greatest certainty of knowledge about its objects, of any other
knowledge, vii. 138.
True, wherever it is, worketh and frameth the heart to friend-like dis
positions towards God, vii. 187 ; this true of the faith of dependence,
as well as of assurance, 189 ; God, in saving us by, loses nothing of
that love and holiness which he expects from us, 190.
Its object the mercies of God s heart and nature, viii. 3 ; under the Old
Testament, held by the promise of the Messiah, and God s declara
tion of his attributes, 11.
Three more eminent acts of, for forgiveness and all other spiritual bless
ings, viii. 115; a sight of the things promised or to be believed, a
discerning of goodness in them, a trusting in God, and a reliance on
him for the performance of them, ib.
In seeking justification, must have recourse to God, as justifying the
ungodly, viii. 133.
Its other object Jesus Christ, both in his person, his suffering, death,
resurrection, and ascension, and likewise the benefits that are the
fruit of all these, viii. 140.
Its great object Christ s person, as the Son of God in one person with
the man Jesus, viii. 184 ; on his person as God-man, the foundation
INDEX. 179
of all else we believe on him for, as he is our Saviour, 188 ; the free
grace of God, as declared and proposed in the covenant, the object of,
194 ; absolute declarations and unconditional promises the proper ob
ject of, 205.
Election-grace, and the immutability of God s counsel, indefinitely pro
posed in the promises, an object of, viii. 234.
By which we are saved, is seated in the whole heart, viii. 258 ; its first
act is seeing, or knowledge, ib. ; it is a spiritual light, 259 ; called
light, to distinguish it from reason and other knowledge, ib. ; in order to
it the Spirit giveth us a new understanding, 260 ; and then enlightens
this new understanding, ib. ; is so genuine a knowledge that, except
in degree, it is the same knowledge that Christ s human nature
hath of himself, 261 ; knowledge of things spiritual in the souls of
men, not proportioned to the compass of their natural understanding,
263 ; does not destroy reason, but subordinates it to itself, 264 ; is
a certain knowledge, 265 ; a real knowledge, 267 ; the believer sees
the spiritual excellency that is in Christ, and the heart is taken with
it, 269 ; sees an all- sufficiency of righteousness in him, 270 ; sees
the graciousness that is in him, 271 ; is not a bare assent to the truth
of the promises, 272 ; is special faith, on the promises of salvation
and justification through Christ, and through the free grace of God in
him, 276 ; is faith in his blood, and his righteousness, 288; why God
has appropriated salvation to this special act of faith, 289 ; as an act
of the will is a valuing of Christ above all other things whatsoever,
303 ; the believer hath stamped upon his heart an instinct after
Christ and after mystical union with him, so as he cannot be quiet
without him, 304 ; looks to him for help, and to him alone, 305 ;
then comes to him, 306; and believes, rests and trusts to him
for salvation, 307 ; abides by him, and will not stir away from him,
313 ; applies and fashions his heart to the law of faith, 316 ; neces
sarily leads to willing service and obedience, 318 ; errors of common
protestants concerning, 329 ; resting in a general assent to the truths
of Christ s history, 330 ; taking an absence of doubt for application,
331 ; making faith only a good persuasion and opinion of our pre
sent condition, ib. ; merely getting into our hearts such thoughts
about Christ, as believers are understood to have, 332 ; mixing up
trust in our own righteousness with faith in Christ, ib. ; errors of
men somewhat humbled for sin, 333; of men more thoroughly
humbled, 334.
May be without prevailing assurance, viii. 339 ; justification and bless
edness hath been pronounced to such a condition as hath wanted this
assurance, ib. ; in a state of desertion, a true believer may want assur
ance while he continues to believe, 340 ; doubting may as well con
sist with reality of faith as any other corruption, 342 ; the essential
acts of faith may be performed without assurance, 343 ; objections
answered, 349.
In itself, of all graces the meanest and lowest, viii. 459 ; is, in a pri
mary sense, the sole instrument in the covenant of grace, 461 ; it
doth all, in the matter of our salvation, from first to last, 462 ; is
the mother-grace, the parent of all others, 463; it honours God
most, and God honours it most, 467 ; it prepares the soul for Christ,
471 ; it spies out Christ, ib. ; all the communion we have with Christ
transacted by, 472 ; all the joy we have in Christ is by, 473 ; this
no disparagement to inherent holiness and obedience, 476.
180 INDEX.
Faith, difficulty of, viii. 480 ; great things to be done in heaven for us, when
faith is wrought, 482 ; inability and obstacles in the heart to be over
come, 483 ; all that is in man can in no way help him unto, 492 ;
all that is in man is against, ib. ; is an effect of the infinite power of
God alone, 503 ; yet we must endeavour after, 520 ; cautions respect
ing, 529 ; discouragements considered, 556 ; directions to guide us,
580 ; objections answered, 585.
Not failing is Satan s foiling, ix. 232.
Faithfulness of God implies that he is constant to himself and his own pur
poses of grace, ix. 306 ; to his promises, ib. ; to the trust which he
hath undertaken, ib.
Fall, divisions caused by, i. 186 ; reconciled in Christ, 188.
Of man, how it happened, x. 7.
Did not destroy the substance of the soul, nor its faculties, but that
holiness which was its ornament, vii. 33.
Falling away, none from true grace, i. 260, 413 ; they who fall away are
unregenerate, 416.
Familiarity, Christ does not permit his disciples to use with him in their
earthly state, viii. 387.
Father, of glory,|i. 327.
Everlasting, in what sense the title is applied to Christ, iv. 516.
Sometimes set for the Godhead, including the Son and the Spirit, iv. 546.
Why reconciliation is represented as specially to him, v. 7 ; also as
specially wrought by him, 9.
And Son, their love compared in that the Father gave the Son, and the
Son gave himself for us, v. 179.
Alone could bruise the Son, so as to satisfy for sin, vii. 194.
What we ought to know of him, vii. 492; his person, as the Father
of glory, the fountain of Deity, the begetter of the Son, and from
whom the Holy Ghost proceedeth, ib. ; the riches of his mercy and
love, ib. ; the whole of his work and hand in our salvation, ib. ; his
bestowing on us all spiritual blessings, ib.
How he draws the soul to Christ, viii. 153 ; great reason why it
should be his work, 155 ; it was he that chose our persons for his
Son, ib. ; our believing is a marriage between Christ and us, and it
is proper for a father to bestow his son in marriage, 156 ; teaches
us to know Christ, 159.
What he teacheth, viii. 159 ; that the Father hath given us eternal life,
ib. ; that this life is in his Son, 160 ; that we may seek it out of self-
love, ib. ; that we are to take him not only as a Saviour, but as the
Son of God, 161 ; how he teaches these things, 162 ; by bringing
the knowledge we have of Christ home to our souls, ib. ; taking our
hearts with what he saith to us, ib. ; giving knowledge as the truth
is in Jesus, ib. ; persuading us that all we know of him is for his
glory, 163.
Fear of God, includes all piety, iv. 288.
Feeling, want of, an exercise of faith, iii. 466.
Fellowship of angels and men, i. 162 ; with God, called life, ii. 205.
And communion with the persons of God the Father and Christ, the
height and prime of Christian religion, vii. 480.
Threefold : personal, with God in secret duties ; mystical, common to
all saints ; and congregational, xi. 300.
Fiery furnace; probable that it was Christ who appeared with the three
young men in, iv. 424.
INDEX. 181
Fighting, for religion merely, unlawful, v. 218.
Fire, which men kindle, and the sparks of it ; their own natural righteous
ness, and outward comforts, iii. 345.
Whether there be material, in hell, x. 501.
First-born of every creature, in what sense Christ is, iv. 468 ; not spoken of
his eternal generation, 469.
Of every creature, in what sense Christ, as God-man, is, iv. 558.
First-fruits, consecration of, has its antitype in Christ s resurrection, iv. 34.
From the dead, in what sense Christ is, iv. 539.
Of the creation, in what sense saints are, ix. 163 ; designed to be by
election, made to be by regeneration, 165.
Fitness of the person of Christ for the work of reconciliation, distinguished
from his ability, v. 35.
Flesh, described, ii. 78 ; why called so, 80 ; all creatures and creature com
forts without Christ, are, 82 ; gospel works directed to bad ends,
are, ib. ; why called, our, 86.
As opposed to the spirit which is born of the Spirit, is the natural sin-
fulness and defilement of man s nature, vi. 159, 195.
Is the predominance of self-love, ix. 9 ; may be affected with many
things, both in the law and gospel, but cannot do anything really
good, 10.
Notes out inherent corruption, which is derived from generation, x. 42 ;
Is the principle whence all a natural man s actions proceed, 43; there
is a bundle or mass of it, therefore called a body, that hath multi
tude of members, 44 ; is the very nature of men, ib. ; the experience
of all mankind shews it, 45 ; confirmed by testimonies, 46 ; of the
Gentiles, ib. ; the institution of magistrates and laws, which pre
suppose it, ib. ; the law of God, ib. ; the gospel, 47.
Folly of wicked men, consists in an inability to consider of things, x. 200 ;
to consider their own ways and states, ib. ; to consider the issues and
consequences of things, ib. ; to consider fit times, and seasons, and
opportunities, 201 ; to make use of a rule in any particular case, ib. ;
to lay things to heart, 202 ; in their false judgments, 203 ; they
judge those things best which may be presently enjoyed, ib. ; prefer
things easy before those that are hard and difficult, 204 ; judge of
things by their outward adorning, 205 ; by the quantity, not the qua
lity and worth, 206.
In the ill choice which they make of things, x. 206 ; in doing unneces
sary things first, and putting off necessary things to the last, ib. ; in
committing their happiness to uncertainties, 207 ; in not providing
for all conditions and all times they are to run through, ib. ; in not
having wit to choose a small present inconvenience, to avoid a
greater in time to come, 208 ; in exchanging precious things for
trifles, ib. ; is apparent in the event and issue of all their actions,
209 ; in so acting that they must lose their labour, ib. ; in resting
their happiness in what must in the end prove their misery, 210 ; in
being led with vain promises, 211 ; effects of, in the hearts of un-
regenerate men, ib. ; they are ashamed of nothing, ib. ; self-willed,
212 ; inconstant, ib. ; unteachable, ib. ; confident in their own ways,
213 ; still follow their own minds as their guides, 213.
Fools, all men in a state of nature are, x. 195.
Forbearance, duty of, i. 277.
Foreknowledge, God s, of his people, not the ground of their election, ix. 17.
Foretastes of heaven, sanctifying power of, i. 325.
182 INDEX.
Forgiveness of sins belongs to God only, and to the God-man as he is God,
iv. 547.
Of sins, whether it is all at once on conversion, or repeated as sins are
committed, vi. 407.
Formalists, among the worst of those who sin against knowledge, iv. 177.
Their strongholds, x. 391 ; negative righteousness and outward absti
nence from gross sins, ib. ; their good natures and dispositions, 392 ;
their conscientiousness, ib. ; assent to the truth, ib. ; excuses for their
deficiencies, ib. ; their good dispositions, ib.
Forsaking of Christ by his i ? ather, what it was, v. 279 ; not a dissolution of
the hypostatical union, ib. ; nor a deprivation of support and the in
fluences of grace, ib. ; but a deprivation of all comfort and sense of
happiness, ib.
Fountains, spiritual, Komish writers and advocates, iii. 102 ; temporal
and political, Jesuits, ib.
France, the first of the ten kingdoms, iii. 74.
Free grace and justice, the attributes of God most eminently concerned in
our salvation, iv. 61 ; in Christ s death he paid a price to justice, in
his intercession he entreateth free grace, 62.
Free-will, sufficient to lead to evil, but not to good, vi. 207.
Pride and presumptuousness of, ix. 186.
In sinful men, incompatible with freedom in God, ix. 14.
Friends and flatterers, difference between, vi. 132.
Of God, in the world few, enemies many, x. 166.
Friendship with God, expresses not only privilege but duty, vii. 179.
Between God and his saints, mutual, vii. 191 ; hence the consideration
of what a friend he is, will shew them what they ought to be, ib. ;
Excellencies of God s shewn in fourteen particulars, 192.
Of God should lead us to ask his counsel on all occasions, vii.
203 ; and to follow it, 206 ; to make use of his favour and friend
ship in all businesses, and defend them alone, 207 ; to take seeming
denials of particular requests kindly, 209 ; to trust him, especially
in great exigencies, and take heed of being jealous of him, ib. ; to
study his favours, so as to find out his loving-kindness in them, 212 ;
to be fearful of displeasing or offending him, 213 ; to study what will
most please him, 215 ; to perform common actions so as to render
these acceptable to him, 216 ; to manage with all simplicity and
plain-heartedness towards him in all our walkings, 220 ; to be faithful
to him in whatever he hath committed to our trust, 221 ; to deny
him nothing, and yet take his denials kindly, 222 ; to stick close to
him in time of trial, ib. ; to suffer for him gladly, if there be occa
sion, ib.
Fruit, bearing, in Christ, the characteristic of all believers, iii. 446 ; their
hearts are sensible of their inability for anything good, as of them
selves, ib. ; they are trained to a continual dependence upon a power
from above, ib. ; they close with the Scriptural statements as to the
necessity of Divine aid, 447 ; they refuse all offers of assistance from
any other strength, ib. ; they gratefully acknowledge that it is Christ
who worketh all their works in them, ib.
Fulness of times, i. 201 ; dispensation of, 204 ; of Christ, 561.
Of God, to be filled with, is an experience above what we are able to
ask or to think, yet it is attainable even in this life, by the power
which worketh in us, iv. 386.
INDEX. 183
Fulness which dwells in Christ, in what it consists, iv. 460 ; dwells in him as
God-man, by an act of God s will, 461.
Of Christ, not, plenitude vasis, sedfontis, iv. 559.
Galatians, had not lost the image of Christ in respect of sanctification in
their hearts, but they had been diverted from the true knowledge of
Christ, iv. 335.
Galileans, their custom of wearing swords, accounts for Peter s having one,
v. 216.
Gathering of all things in Christ, i. 150, 193.
Of the unfruitful branches, what ? iii. 456.
Generation, definition of, by Aquinas, iv. 428.
Eternal, of the second person, expressed in divers terms, v. 547.
Natural, Adam s sin transmitted by, x. 53.
Gentile believers have a modified interest in the Abrahamic covenant, that
God will be the God of their seed, ixr 429.
Gentiles, men living in sin reckoned as, ii. 74.
Conversion of, the greatest miracle wrought under the New Testament,
the most glorious fruit of Christ s death, and among the strongest
evidences of the truth of the Christian religion, v. 465.
Conversion of, termed the building up of the tabernacle of David,
viii. 70.
Gethsemane, had been the place of Christ s repose and comfort, and com
munion with his Father, and there he must encounter his Father s
wrath, v. 199.
Gift of his people to Christ by the Father, refers not to their calling, but to
their election, or to an act concurrent with their election, iv. 502.
Gifts in prayer, do not move God, but graces, iii. 400.
And sacrifices, correspond to the procurement of grace and mercy,
iv. 128.
Extraordinary, many had who were not saved, iv. 326.
And graces are a manifestation of the Spirit, vi. 65.
Spiritual, given to the rebellious, ix. 160.
And graces, as much difference between, as between a glow-worm and
a star, ix. 178.
Natural, are not proportioned to graces, x. 141.
Eational, importance of, in the church, to encounter with the carnal
reasonings of wicked men, x. 250.
Gladiators, those brought last on the stage fought till one killed the other,
v. 533.
GLIMPSE OF ZION S GLOKY, xii. 61.
Glorifying God is done by having holy ends in our common actions, iv. 383 :
in such good works as directly in themselves do tend to his glory, 16. ;
in performing duties of worship, and being conversant in ordinances,
384 ; is more than to praise God for benefits received by ourselves,
ib. ; is more than to glorify God for his love to us, for the assurance
and hope that he will glorify us, 385.
GLOKY OF THE GOSPEL, SERMON I., iv. 225 ; SERMON II., 241 ; DISCOURSE
OF, 259.
BLESSED STATE OF SAINTS IN, vii. 337.
AN IMMEDIATE STATE OF, DEMONSTRATED, xii. 1.
A GLIMPSE OF ZION S, xii. 61.
Glory of Christ, God s chief end in redemption, i. 100 ; of God, essential and
184
INDEX.
manifestative, 105 ; of God, cannot be added to, 106 ; definition of,
315 ; of the resurrection body, 316 ; of God in bis saints, 321.
Glory of bis people presented to Christ from eternity in the glass of God s
decrees, iv. 124.
The riches of, in the Godhead, communicated to the man Christ Jesus,
as fully as possible unto a creature, i. 232.
Departure of, from a people, five signs of it, iv. 255.
The super-excellency and superlative of goodness, iv. 315.
Of a man is his soul, by which he differeth from beasts, of a holy man
is the Holy Ghost, by whose indwelling he differs from other men,
iv. 327.
The highest, of God as a king, lies in Bis own internal and personal
attributes, iv. 396 ; justice and judgment the supports of his throne,
mercy and truth his attendants, his almightiness his army, his faith
fulness his council, 397.
Of Christ with God before the world was whether as second person
or as God-man ? iv. 484 ; was the glory which, as God-man, was
assigned him in the eternal decree of God ? 485 ; this sense given
by Augustine, 486 ; is the grand lever of all creature-glory, ib.
Of Christ as God-man a supreme paramount end, iv. 505.
Of believers, the same in kind with that of Christ, though inferior in
degree, iv. 486.
Of Christ twofold of his person simply as God-man, and of his office
as Mediator, iv. 493 ; both these referred to in his prayer in John
xvii., 495 ; difference between the personal and the mediatory glory,
496 ; the former infinitely exceeds the latter, 498 ; the personal, as
God-man, is the foundation both of his own mediatorial glory and of
the glory of his people, 501.
For which Christ prays, not the essential glory belonging to him as the
second person, iv. 508 ; nor is it his mediatory glory, for that he has
not given to his disciples, ib. ; eminently meant of the glory of his
being God-man, ib. ; and our share in it is our sonship, 511.
God s manifestative, is revealed in and by creatures, v. 93.
Manifestative, due to the Son of God if he assume a creature into one
person with himself, v. 106 ; this glory be relinquished, 108.
Of God twofold, essential and manifestative, the former reflected on,
the latter detracted from, by sin, v. 123.
Due to Christ on his first assuming our nature, suspended during the
time of his sojourn on earth, v. 126.
Of Christ s person is specially his holiness, v. 434.
Not given propter opera, but secundum opera, vi. 410.
Of God the utmost end of the new creature, vi. 497 ; all things which
are in him glorious, ib ; all his manifestations and works glorious,
498 ; that it should be the utmost end, due from his reasonable
creatures, ib. ; especially required of his saints, ib. ; all the persons
of the Godhead give to one another, 499 ; is all that God requires of
us in return for all that we receive from him, ib. ; if not given, God
will curse all blessings to us, 500 ; if not glorified by us, will be in
us, ib. ; how we glorify God, 501 ; by endeavouring to know him,
and conceive aright of him, ib. ; by admiring him in all we know of
him, ib. ; by speaking much of him to others, 502 ; by ascribing all
to him, ib. ; by suffering for him, ib. ; by imitating him, 503 ; by
glorifying him, ib. ; by living according to his will, ib. ; by doing all
things for his glory, ib. ; by doing all we do in Christ, ib. ; by re-
INDEX. 185
penting and turning to him when he afflicts us, ib. ; by calling on him
in trouble, 504 ; by believing on him, ib. ; by fearing him above all,
ib. ; by joining ourselves to the assemblies of his saints, 505.
And praise of God, distinction between, vii. 172.
Different states of, after death and after the resurrection, vii. 440 ; the
same expression used of both, 444 ; yet are to be understood with a
vast difference and disproportion, ib. ; like expressions used of special
manifestations of God and Christ to the soul on earth, 446 ; par
ticulars of that of the intermediate state, 449 ; when the soul goes
forth out of the body, the second death hath no power over it, 451 ;
it has angels to wait on it, 452 ; it is in heaven instantly, ib. ;
so far as it hath been rich in faith and good works, it has a rich en
trance into the holy courts, ib. ; either in the instant of death, or in
the passage to heaven, it is fully purified from sin, and made per
fectly holy, 453 ; there is a great solemnity used on its first coming
thither, 454.
To which believers are advanced through Christ, higher than was
attainable by the law of creation, ix. 97.
Arising to Christ from all the creatures, not comparable to that arising
from believers, ix. 100.
Of God from his people commensurate with the grace he bestows on
them, ix. 102.
Of the redeemed in heaven riseth immediately from the glory of God
communicated to them, ix. 215.
Believers are called into, not in respect of possession, but of right, ix.
320 ; into the eternity of it, 326.
Into which we are called is God s, ix. 331 ; the same as is called the
excellent glory, 333 ; distinct from that of Christ, ib. ; consists in
an immediate communication, participation, and enjoyment of God
himself, 334.
To which Christians are called is the glory of Christ, ix. 363 ; and
that both as he is Christ our head, ib. ; and as he is Jesus our
Saviour, 365 ; in the one case it is an inheritance, in the other a
purchased possession, ib. ; as he hath called us into it, so he hath
taken possession of it for us, 366.
His own increased by ours, ix. 366.
Ordained and prepared for the souls of believers before the resurrection,
xii. 5 ; in harmony with the work of grace in this life, 6 ; its essen
tial is God s immediate presence, 10 ; the design and bestowal of at
death, becoming God, 17.
God both the fountain and the Father of, xii. 90.
GOD THE FATHER AND HIS SON JESUS CHRIST, KNOWLEDGE OF, iv. 347.
God must seek his own glory, i. 105 ; his delight in his people, 110 ; in
shewing grace, 107.
His joy in his people, ix. 103 ; loves us when sinners, delights in us
when holy, 104.
His appearances not intended to shew what he is in himself, but what
to us, iv. 118.
Godhead, but one ; but the persons in the one Godhead more than one, iv.
350.
In Christ, not the soul in his body, viii. 182.
Godliness is being as faithful to God and devoted to his interests as the
natural man is to himself and his, vi. 439.
Often attacked even from the pulpit, vii. 547.
186 INDEX.
God-man, the glory of being was existent to the second person from eternity,
iv. 491.
Goodness is essentially communicative, ix. 128.
Natural and moral in man, consistent with the corruption of his nature,
x. 94.
GOODWIN, MR JOHN, Two LETTERS BETWEEN, AND THE AUTHOR, xi. 526.
GOSPEL, THE GLORY OF, SERMON I., iv. 225 ; SERMON II., 241 ; DISCOURSE
OF, 259.
HOLINESS IN THE HEART AND LIFE, vii. 129.
Gospel, rejection of, always followed by plagues, iii. 38.
First preached by God to Adam, iv. 221 ; has been preached by all
creatures reasonable, and to all creatures reasonable, 222 ; confirmed
by writing, seals, oaths, and by all God s actions and courses from
the beginning of the world, ib.
Excellency of the knowledge of, set forth by its author and revealers,
iv. 227 ; by the worth of the subject matter revealed, 228 ; by its
depth, ib. ; its preciousness, ib. ; its profitableness, ib. ; its secrecy
before it was revealed, ib. ; its rareness now it is revealed, ib. ; its
clear revealing was the desire and longing of patriarchs and pro
phets, ib. ; is the study of the angels, 229 ; is the study of God him
self, ib.
Knowledge of it lay hid in God s breast from eternity till the time
came for revealing it, iv. 230.
Is the image of Christ, as Christ is of God, iv. 233 ; contains not only
depths of wisdom, but also of love, 236.
Is published to all the world, and yet is a mystery hid, and revealed
only to the saints, iv. 238.
Its preciousness, shewn by five qualities, iv. 242.
Is glorious, because by it men are made partakers of the Holy Ghost,
iv. 245 ; because it is the ministration of righteousness, ib. ; because
through it we are brought to see the sunshine of the favour of God,
246 ; because it changes us into the same image from glory to glory,
ib. ; it gives a glorious joy, and the assurance of greater joy here
after, ib.
Is truly the glory of any people, and the want of it leaves them in the
most miserable and inglorious condition, iv. 252.
Civilises those whom it does not convert, iv. 253.
Its superiority to all previous revelations of God s attributes and will,
iv. 261 ; made on purpose to honour and set forth Christ, 264.
Made up of reconciliations of contradictions, iv. 274.
Is not only a mystery and a depth in respect of wisdom, but also of
love, iv. 278.
Lay from eternity under lock and key in the breast of God, iv. 281.
Hid from many generations of Gentiles, iv. 282 ; and in one sense from
the Jews also, ib. ; from the angels and from Adam in innocency,
283.
Not new, but from everlasting, iv. 290.
First revealed by God to his Son, then to the holy apostles and pro
phets, and then to all his saints, iv. 293 ; preached to every creature,
yet hidden from all but the saints, 294 ; in what sense known by
carnal men, 295, et seq.
Its excellency consists in the riches of spiritual knowledge manifested
in it, iv. 303.
The riches of a kingdom or city, iv. 313.
INDEX. 187
Gospel, a most glorious revelation of God and Christ to us, iv. 815.
More glorious than the law in respect of the manner of its promulgation,
iv. 316; in respect of its matter, 317; is not only a picture of
Christ, but his image in a glass, 319 ; the riches of the glory of God
shine in it, 324; in respect of its being intended for all nations, 331.
Hath a spirit accompanying it, which renders it not mere letter but
spirit, iv. 320.
Invented by God in order to communicate his own blessedness and
glory, iv. 325.
The most powerful means to subdue the hearts of men, v. 5.
The least line of, worth all the law, v. 102.
The whole story of it hath three parts, relating to the Father designing,
the son effecting, and the Spirit applying, v. 483.
Requires universal respect to all the commandments of God, vii. 179.
Its great design to promote the life, power, and practice of godliness,
vii. 291 ; the end of the word to enjoin entire holiness, 292 ; to do,
and be active in God s word and law, the end and perfection of the
reasonable creature, 294 ; that we should be doers of the word, the
end of inherent grace in the soul, 295 ; holy activity the soul and
perfection of grace, ib.
A freehold for us and ours, x. 34 ; price at which it has been pur
chased, ib.
GOVERNMENT AND DISCIPLINE OF THE CHURCHES OF CHRIST, xi. 485.
Government, according to Presbyterians, is in the hands of a body of elders,
according to the Congregationalists is mixed of an aristocracy of
elders and a democracy of the people, xi. 113.
GRACE, MAN S RESTORATION BY, vii. 519.
Grace, doctrine of, importance of being grounded in, i. 4 ; of God, what
riches of, 125; consistent with a satisfaction to justice, ib,; effectual,
219; no falling from, 260, 413; habits of, 366; three passages of
Scripture used to prove falling from grace, 413; what meant by
grace, ii. 220 ; immutable, 226 ; sovereign, 227 ; laid up for us in
Christ, 228.
Saving, improvement of natural principles by the Holy Ghost falls
short of, i. 410 ; inferior works of the Spirit distinguished from, 385 ;
excellencies of, ii. 288 ; freeness of, 290.
Exercise of, different from knowledge of, iii. 241.
Too precious for God to suffer even the smallest portion of it to be de
stroyed, iii. 452.
Why called life, iii. 459.
Growth in, runs through all the faculties, iii. 505.
Christ s lying in, a part of his humiliation, and therefore of his satis
faction, iv. 36.
Standing in, every moment, owing to Christ s sitting in heaven, and
interceding every moment, iv. 64.
Helps against the power of sin, mercy against its punishment, iv. 112.
Throne of, the highest thing in heaven, as the mercy- seat was in the
holy of holies, iv. 13 J.
Doctrines of, are the most inward, practical, and experimental secrets,
iv. 238.
Every degree of, is glory ( From glory to glory ), iv. 330.
A company of nothings, and a company of alls, iv. 339.
Is an imitation of God s communicable attributes, as goodness, wisdom,
holiness, &c., and an application of his incommunicable, as sove-
188 INDEX.
reignty, eternity, dominion, majesty, glory, iv. 380 ; its tendency to
have one common interest between God and our souls, 381 ; per
fection of, is to love God for himself, 383.
Received cannot justify the sinner, v. 80 ; in a creature, what it can do,
what it cannot, 82.
In the saints is a copy of the law, v. 85.
In a creature cannot make satisfaction for the sin of a creature, v. 98.
Its excellency is that it is a participation of the divine nature, v. 118.
And misery correspond to corruption and guilt in sin, v. 382.
Its freeness, vi. 94 ; its exceeding richness, ib. ; its sanctifying power, 95.
Hath the greatest dowry that any creature, whether on earth or heaven,
can have, vi. 184 ; wherein its excellency lies, ib.
State of, cautious in judging of, vi. 821.
Pelagian, semi-Pelagian, Jesuitical, and Arminian errors concerning,
arise from men s mistakes as to the workings of grace in their own
souls, vi. 332.
Of the new covenant put into the hearts of believers, that they may
answerably glorify the grace of God towards them in that covenant,
vi. 345.
The works of, upon the soul in this life, a strong argument that God
hath provided glory for separate souls hereafter, vii. 414.
Free, we must lay hold on, according as it is set forth in the covenant
of grace, viii. 194 ; renouncing all self, 195 ; in the free sovereignty
of it, 196 ; in the fulness and the extent of its freeness, ib. ; as that
which is absolute, unchangeable, irrevocable, 197.
Covenant of, is the transcript of election-decrees, ix. 11.
Covenant of, is election purposes and designs put into promises, ix. 41.
Not to be limited to the favour bestowed on sinners, ix. 95.
Is the top perfection of God s name, ix. 128.
Freedom of, ix. 129.
Set out, not only by the greatness of the gift, but by the freeness and
absoluteness of giving it, ix. 162.
Of God threefold ; his purposing grace ; his dispensatory grace ; and
the grace that is in his nature, ix. 235.
Pardoning more conspicuous in some, sanctifying in others, ix. 249 ;
God of all, what the name implies, 252.
All that is in God engaged to succour us against temptation, ix. 258 ;
secured to all the elect, 259 ; abundance of, 262.
Discriminating of the elect more conspicuously seen by a comparison of
them with temporaries than with those who were never called, ix. 270.
All principles of, impressed on the heart at first calling, ix. 278.
Sufficient, controversy about, ix. 279.
And sin are adequately and commensurately opposite, ix. 315.
All God s purposes and dispensations of, are by Jesus Christ, ix. 338.
Does not only have relation to sinners, as mercy has, ix. 344 ; hence
election of grace does not necessarily presuppose the fall, 346.
Covenant of, engrafted upon the natural family covenant, ix. 433.
Twofold, corresponding to guilt and corruption, x. 47.
Loss of, not only a punishment for sin, but itself a sin, x. 58.
Illustrated and glorified by all God s dealings with all men, x. 187.
Distance between states of nature and, x. 254.
Or holiness, a preparation unto glory, xii. 6 ; its subject, the soul, "7.
And glory, made to suit and match each other, xii. 26.
Not weighed in the scales, but tried with a touchstone, iii. 321.
INDEX. 189
Graces, not gifts, in prayer, move God, iii. 400.
In the heart, are evidences of Christ in us, but are not the objects of
faith, iv. 3.
Are the members of the new man, iv. 585.
And duties, cannot satisfy our consciences, much less God s justice, iv. 13.
All are in all saints, though not all in each, ix. 253.
Are all of a knot ; break one, and all fall asunder, ix. 315.
GREAT INTEREST OF STATES AND KINGDOMS, xii. 31.
Growth of Christians, depends upon their union, as members, to Christ their
head, iii. 458 ; makes up the fulness of Christ mystical, 459.
Of Christians depends upon the appointment and promise of God, iii. 459.
In grace, to be apprehended by faith rather than sense, iii. 462 ; not
so discernible as conversion, ib. ; rate of, not uniform, 463 ; not to
be measured by growth in gifts or abilities, 464 ; nor success towards
others in the "exercise of gifts, 465 ; nor by opportunities of doing
good, 466 ; nor by spiritual joy, ib.
In grace, not to be measured by joy and spiritual nourishment, iii.
466 ; nor by increase in outward professing, ib. ; nor by some one
kind or sort of duties, 467 ; by the adding of one grace to another,
470 ; by additions of new degrees of the same grace, 471 ; by in
creased spirituality in duties, ib. ; by growing more and more rooted
in Christ, 472 ; by bringing forth fruits more in season, ib. ; by
growing more constant in performances, and more even in a godly
course, ib. ; by doing duties still, though difficulties be greater, and
means less, 473 ; by growing more wise and faithful, to lay out abi
lities and opportunities to the best advantage, ib.
GUILTINESS, BEFOKE GOD, AN UNREGENERATE MAN S, IN RESPECT OF SIN AND
PUNISHMENT, x. 1.
Hagyai, his prophecy of the shaking of all things, compared with Paul s ex
position of it, v. 450 ; comprehends the shaking and removal of all
things, through the whole dispensation of the gospel, that are hostile
to the kingdom of Christ, 451 ; any interpretation that confines it to
anything short of this, involves either defect or absurdity, 456;
includes the conversion of the Roman world from heathenism, the
Reformation from popery, and revolutions of states and kingdoms,
458 ; the last days of the gospel the special time for perfecting these
changes, 459.
< Hallowed be thy name, a petition of a higher key than Thy kingdom come,
iv. 376.
Hand, right, of God, i. 470. .
Hardness of heart in sinning is an effect of having sinned much against kno
ledge before, iv. 181.
Harvest (Rev. xiii. 14-17), what, iii. 88.
Hatred may be understood of a lesser love in comparison with a far greater,
ix. 156.
Head, Christ the head of his church, i. 545.
Headship of Christ, comprehends all his offices, i. 549.
HEART OF CHRIST IN HEAVEN TO SINNERS ON EARTH, iv. 95.
HEART AND LIFE, GOSPEL HOLINESS IN, vii. 129.
Heart, trials of its spirituality, i. 417.
Of the believer, through its weakness as a creature, misunderstanding
the testimony of the Spirit, produces distress and dulness, in. 24 J ;
more especially as a sinful creature, ib.
190 INDEX.
God puts prayer into his people s, iii. 375 ; he does this when he will
have any great matter done, as the return from Babylon, 376 ; he
quiets, and calms, and contents the heart in prayer, ib.
Sanctified, converts and digests all into spiritual, useful thoughts,
iii. 513.
Natural, cannot produce anything that is good, ix. 8.
Renewal of, is the fruit of election grace, ix. 11.
Humble and contrite, are a greater throne for God than the local
heavens, ix. 123.
Of man not to be trusted more than the veriest thief or adulterer in the
world, x. 33.
Searching of, what it is, x. 170 ; error in, arises either from men s
viewing their hearts undivided in the gross, and not dividing between
soul and spirit ; or else from viewing them only apart, and not in
their concurrence with each other, 173.
Heathen, their expectation of a Saviour grounded on a tradition of the first
promise, v. 173.
Their boasts regarding right reason, vi. 245.
Deficiency of their virtue, vi. 279 ; left out God even in their highest
attainments, 301.
Acknowledged that men are evil, and were unable to account for it,
x. 6.
Heaven, why called an inheritance, i. 311.
All besprinkled with Christ s blood, iv. 77.
How Christ prepares a place in, for his people, iv. 99 ; writes their
names upon the doors of the mansions with his own blood, ib.
In what sense purified with blood, v. 415.
Consists in the beholding of Christ, v. 548.
Unsuited to carnal hearts, vi. 183.
Its glories, and the happiness of glorified saints there, vii. 456.
Is the kindness of God, heaped upon kindness, and continued, in the
fulness of it, to all eternity, ix. 212.
Not simply joy and happiness, but glory won by conquest, ix. 401.
Heavenly places, i. 56.
Hebrews, Epistle to, the top notion of it (xtpaXaiov) is the eternal priesthood
of Christ in heaven, iv. 60.
In Epistle to, the apostle asserts nothing but what he proves out of
the Old Testament, iv. 443.
Epistle to, its author uncertain, v. 525 ; speaks of Christ s priesthood
more than any other book of Scripture, ib. ; written to Christian
Jews, ib.
Heirs of God, Christians are, not only in the sense that they are heirs of
God s property, but in the sense that God himself is their inherit
ance, iv. 311.
Hell, called the place of the giants, ii. 73.
Above measure fearful, as sin is above measure sinful, iv. 160.
Christ did not literally descend into, but endured the wrath of God,
which is its substance, v. 284.
Souls in, remember what they were in this world, what sins they com
mitted, what pleasures they enjoyed, vi. 461.
Reman, his case, i. 445.
One of the wisest of men, next to Solomon, acquired wisdom by his
doubts and temptations, iii. 289.
Heresies, not surprising that they arise, x. 252.
INDEX. 191
Herod, in beheading John, sinned against knowledge, iv. 180.
Highlander, exclamation of one on the necessity for a mediator, v. 174.
HIGH, MOST, God, being so called, imports his dwelling in heaven, vii. 18 ;
his dignity and dominion, ib. ; the transcendency and super-excel
lency of his divine being in itself, as utterly of another kind from that
of the creatures, 15.
High priest, his office under the law had two parts, oblation or offering the
sacrifice, and presentation of it in the holy of holies, iv. 57 ; the
latter was his distinction from the other priests, 59.
Went into the holy of holies, stripped of all his gaudy robes, iv. 499.
Alone performed the services of the day of atonement, v. 432.
Holiest, into which Christ is entered, and to which we have access, is the
highest heavens, v. 389 ; what is meant by our entering into ? 390.
HOLINESS, GOSPEL, IN THE HEART AND LIFE, vii. 129.
Holiness, the fruit of election, i. 86 : necessary to salvation, 88 ; what it is,
383 ; a resurrection, 439.
Of God is his beauty ; its image is ours, iv. 154.
True, is the imitation or image of God s own nature, iv. 380.
Of Christ, hath a transcendency above that of all creatures, iv. 467.
As well as justice of God, done honour to in the sacrifice of Christ, iv. 119.
Consists in a conformity of spirit to the things which God willeth or
commandeth, and having God s glory set up in our hearts as our ut
most end, vi. 152.
In any or all of our faculties, consists in setting up God as our chief
end, vi. 272.
Of heart, the main and ultimate birth brought forth in regeneration,
vi. 389 ; consists in a real conformity to the written word, and the
living Word, 390.
Is the dreadful name of God, vii. 15 ; imports separation from all the
creatures, ib. ; is the most glorious of all his attributes, ib.
Its effects upon the understanding, vii. 139.
Glory and majesty of, viii. 274 ; not inconsistent with the insults and
oppositions made to the people of God, 277 ; how to be manifested and
preserved, 284 ; by innocence and harmlessness, 285 ;_ by doing
good to all as much as -lies in our power, 286 ; wherein it may ap
pear, 287 ; in shewing forth the graces of Christ, ib. ; abounding
much in holy duties, ib. ; in consistency, 289 : in acting with reality
and fervency of spirit, ib. ; in unselfishness, ib. ; in constancy and
evenness, 290 ; in brotherly kindness, ib.
Immutability of, could only be imparted to a creature of grace, ix. 4.
Keeping of saints in, the necessary means to their attaining of union
with God, ix. 136.
Flows from election, ix. 161.
The proper fruit of election, ix. 186.
True, cannot be without faith, ix. 286 ; is the proper fruit of the cove
nant of grace, 287.
Is the law of God written in the heart, x. 57.
Seen in the holy and spiritual law of God, x. 419 ; in the character of
Christ, 420 ; in heaven, 422 ; what it is, 423.
Holv of holies ; two things in it specially represented Christ ; the ark which
abode there continually, and the person of the high priest, who en
tered it once a year, v. 435 ; the former typified his person, the lat
ter his office, ib.
Holy city, the kingdoms of Europe, iii. 124.
192 INDEX.
HOLY GHOST, WORK OF, IN OUR SALVATION, vi. 3.
Holy Ghost, why called the Spirit of promise, i. 246, 249.
Dwells and continues in and upon Christ for ever in heaven, iv. 118 ;
descended as a dove, to shew the gracious disposition wherewith
Christ was endowed for his office, ib. ; rests on him more abundantly
now in heaven than while on earth, 120.
Translates the mystery of Christ s sufferings, death, resurrection, &c.,
into intelligible language, iv. 264.
Does not generally get the glory due to him, vi. 3 ; his work for us in
its kind as great as that of the Father or the Son, ib. ; procession of,
not merely dispensatory, but substantial, 5 ; his office as a com
forter, ib. ; a Spirit of truth, ib. ; a shewer of things to come, ib. ; a
sanctifier, ib. ; the inditer of prayers, 7 ; a converter and convincer
of the world, ib. ; wrought regeneration even in the Old Testament
saints, but came in a more signal manner after Christ s ascension, 3 ;
Old Testament prophecies of this coming, ib. ; his appearance at
Christ s baptism the consecration of the head, at Pentecost of the
members, 9 ; his operations upon Christ, 11 ; formed his human
nature in the womb, ib. ; question whether he formed the union
betwixt the divine and human nature, ib. ; consecrated him to be the
Christ, ib. ; anointed him to all his offices, 12 ; endowed him with
power to do all his miracles, ib. ; raised him from the dead, ib. ;
filled him with glory when he ascended, 13 ; anointed him as king
of heaven, ib. ; proclaims him king in men s hearts, ib. ; his work
upon the church, ib. ; was the first founder of the church of the New
Testament, ib. ; supplies and blesses the means of the church s edi
fication, 14 ; is the administrator of Christ s will, 15 ; what he doth
for every particular saint, 16 ; in regeneration is the author of the
new creature, 17 ; convinces of sin and humbles for it, 18 ; works
repentance, 19 ; and faith, ib. ; how he witnesseth on earth along
with the water and the blood, 27 ; the whole work of sanctification
wrought by, 28 ; habitual holiness, 29 ; mortification of sin and
deadness to the world, ib. ; the implantation of all graces, 30 ; and
the drawing of them forth into act, 31 ; warrant to pray to, 32 ;
produces all the spiritual strength we receive for resisting tempta
tions, ib.
Is a Spirit of counsel to the understanding, vi. 33 ; and a persuader of
the will, ib. ; all growth in grace, from first to last, attributed to, 34 ;
the acceptance of our fruits and our persons by God is from, 35 ; his
blessing alone makes the means of grace effectual, 36 ; supports in
death, 37 ; raises the dead, 38 ; fellowship to be sought with, as a
distinct person, 39 ; his indwelling, 41 ; his exceeding love shewn
in his indwelling, 42 ; heinousness of resisting, 44 ; and danger, 45 ;
why especially called Holy, 47 ; communion, both in the whole, and
in every part of it, attributed to, 48 ; reasons for this, 49 ; it is in
a correspondency to the creation of the first man, 49 ; it is in a con
formity to his work with respect to Christ, 50 ; viewed as the gift of
the Father to us, 51 ; the donor is the Father, through Christ, 52 ;
the gift is from mere grace and love, 53 ; differences of his working
upon servants and upon sons, 55 ; he is a person indwelling, and
not merely an influence, 58 ; first comes upon us immediately, as we
are in our uncleanness and pollution, 60 ; is not defiled thereby, 62 ;
his indwelling is by his person primarily and immediately, by his
graces secondarily, 63 , his indwelling more special than that of the
INDEX. 193
Father or the Son, 64 ; his indwelling in us, the same as in the
man Christ Jesus, 66 ; is infinitely greater than all his gifts, 67 ;
the whole, both of grace and glory, included in, 69 ; to be vehe
mently prayed for, ib. ; his indwelling is the fountain of spiritual
life, compared with the soul s dwelling in the body as a principle of
lite, 1 1.
Holy Ghost, doth not only move and stir us up to all good actions which
we do, but in the work of conversion produceth in us living and
lasting principles of a constant holy life, vi. 191.
Not specially called merciful in Scripture, but called good, viii. 45 ; five
offices ascribed to, 46.
Sin against, is a settled revenge against God, ix. 253.
Holy people, in Daniel, the witnesses in Revelation, iii. 114.
Honesty and religion of unregenerate men, are but relics of the first image
defaced, which God hath put into corrupt nature, lest men should be
devils upon earth, x. 419.
Honour of God, of more value than all creatures and all worlds, v. 96.
Offences against, from inferior to superior, do most transcend satisfac
tion, v. 492.
Hope, believers called to, i. 806.
* Hope of righteousness, what it implies, vi. 42.
Horses, in the Revelation represent angels, iii. 32.
Horse, white represents the preaching of the gospel, iii. 35 ; red signifies
war, ib. ; the black represents famine, 36 ; and the pale, all God s
plagues let loose at once, 37.
Humanity of Christ hath more worth or dignity communicated to it than
could be in all creatures, v. 105.
Humiliation, defective, if it rest in the general notion that men are sinners,
iv. 23.
Is a conformity to Christ, and a beginning of the revealing of Christ
in us, iv. 346.
Humility of the world is a proud humility, vi. 224.
Husbandman, how the Father is the, iii. 438 ; he engrafts and implants all
the branches into the vine, ib. ; he appoints what fruit the branches
shall produce, ib. ; he daily purges the branches, ib.
Hypocrites, their punishment made the regula of those of other sinners,
iv. 177.
Ignorance, sinning in, does not make the fact not to be a sin, but it lesseneth
it, iv. 164 ; must be repented of in the general, 165.
He who lives in, is condemned only by the law ; he who sins against
knowledge, by himself also, iv. 169.
Without excuse under the gospel, v. 538.
Ignorant, and out of the way, correspond to the two classes of transgressors
under the law, iv. 129.
And profane, their resistance to conviction, x. 379 ; their pleas con
sidered and answered, 383.
Image of God in Christ threefold, iv. 267.
Of God in Jesus Christ more excellent than that in the law, iv. 318.
Of God in Christ, essential, as he is second person, manifestative as
God-man, iv. 462 ; in what the latter consists, 463.
Of Christ, as found in us on earth, is a conformity to all his graces,
vi. 222 ; a conformity to his example, 228 ; superiority of, to the
image of God in which Adam was made, 229.
VOL. xn. N
194 INDEX.
Image of God in Adam, destroyed by his first sin, x. 48 ; called the glory of
God, 54.
IMMEDIATE STATE OF GLORY DEMONSTRATED, xii. 1.
Impatience, under desertion, to be avoided, iii. 315.
Impediments that keep men from Christ, self-righteousness and worldliness,
iii. 350.
Importunity, when joined with submission to God s will, is an evidence of
God s design to answer prayer, iii. 380.
Imputation of Adam s sin to us is by derivation, of ours to Christ by volun
tary assumption, v. 182.
Of Adam s sin, denied by those who deny the imputation of Christ s
righteousness, x. 12 ; proved at length from Rom. v. 12, &c., ib.
Of sin to Christ, different from that of Adam s sin to his posterity,
x. 54.
In Christ, bearing fruit, what ? iii. 445.
Incarnation of Christ, predicted in the Old Testament, iv. 438 ; the eter
nally begotten Son, and the man made of a woman, are but one Son
still, not two Sons, and therefore also one person, 440 ; proved from
the account of his conception, ib. ; and from the constant tenor of
his speech about himself, ib. ; the two natures are represented as
making up one I or one he, 443 ; they remain in him distinct, and
make up one person, 444 ; this distinction of his nature taught in
the Old Testament as well as the New, 445 ; all the rights of
the Son of God by inheritance given to the man Jesus, 446 ; the
attributes proper to God given to this man, ib. ; spoken of him who
is man, not as a man, ib. ; so the infirmities of human nature are
attributed to God, ib. ; the obedience and bloodshed of the man
called the blood of God, 447.
Of Christ, a glorious exhibition of Divine power, iv. 479 ; by it God
has given a pledge of love to the creature as such, 480 ; by means
of it, men being united to Christ are brought into closer communion
with God than could have been possible in any other way, 481.
Of Christ, nothing similar to it in the works of nature, v. 19 ; revela
tion of, is the greatest argument to prove the truth of our religion, 20.
Of Christ, necessary to his mediatorship, v. 44 ; that he might be
able to offer himself a sacrifice, ib. ; that he might be a reconciler,
he must become a middle person, 45 ; he must become some way
subject to God ratione officii, ib ; must be effected by the assumption
of some creature, and that creature must be rational, ib. ; must be
holy, ib. ; therefore must be either the angelic or the human nature,
ib. ; reasons why the latter is preferable in respect of fitness, 46.
Of Christ, the wondrousness of it, v. 66.
Of Christ, corresponds to our first parents desire to be as gods, v. 109 ;
is the foundation of his satisfaction, but not part of it, 110.
Of Christ, the foundation of all his satisfaction, but no part of it,
v. 193.
Of the Son of God, the greatest work of wonder that God ever did in
the world, vi. 418 ; concurrence of the three persons of the Godhead
in, ib.
Incense, a type of prayer, iv. 62.
Inclinations, aggravation of their inordinacy, in regard of their conversion
to what is evil, x. 297 ; carry us clean against reason, 299 ; if our
be not satisfied, nothing else can please us, as long as that fit lasts,
ib. ; their unreasonableness, 300 ; their being whetted by the dim"-
INDEX. 195
culty of obtaining their object, ib. ; their nntameableness, ib. ; their
unsatisfiedness, ib. ; grounds and causes of their inordinacy, 301.
Indefiniteness of God s mind declared concerning his intent of saving but
some, a sufficient ground for faith, viii. 246.
Independency of Christ, such an attribute as could not be communicated to
a mere creature, iv. 466.
Indiscretion may be in the carrying on of a good cause, v. 217.
Indwelling of God the perfection of grace, ix. 116 ; is only in the humble
and contrite, 124.
Infants, why death reigns over them, ii. 185.
Have not sinned after the similitude of Adam s transgression ,. x. 6.
Infirmities, may be either the evil of afflictions or of sin, or of both, iv. 111.
Inheritance, lot of the, i. 207 ; received by faith, 209 ; God himself our,
261 ; riches of, 312 ; God s, in the saints, 317.
Innocent I., claimed power over other bishops,, iii. 74 ; excommunicated the
eastern emperor Arcadius, 75.
Institution may be either by express command, or by example, promise,
hint, or implicit intimation, xi. 22 ; when many things that God
hath instituted, being put together, do necessarily infer something
else, that also is an institution, 25 ; the use of man s reason about is
only to find out what they are, 27.
Integrity, twofold, absolute and comparative, vi. 352.
Intelligence, simple, i. 100.
Intercession of Christ, its influence to our justification and salvation, iv. 566 ;
the most excellent part of his priesthood, 57.
Our first justification to be ascribed to, yet more eminently ordained
for accomplishing our salvation, iv. 64 ; is the virtual continuation
of Christ s sacrifice, ib. ; is the perpetuation of his priesthood, for
his glory, 67 ; its immediate and direct end is the salvation of all the
elect, 68.
Of Christ is absolute, not conditional, iv. 69 ; in it, as well as in his
work on earth, he is a surety, 70.
Of Christ, its prevalency, argued from the person pleading, iv. 71 ; his
nearness to the Father, 71 ; the obedience he hath rendered to the
Father, 74 ; the satisfaction he hath made to justice, 76 ; this power
put into his hands, 79.
Of Christ, its prevalency argued from the person pleaded with, iv. 82;
an advocate with the Father, ib. ; his Father, 83 ; our Father, 85.
Of Christ, no man ever loses an interest in, ix. 360 ; privilege and
benefit of it unspeakable, ib. ; always precedes our prayers, &. ;
always prevails, 361.
Intermediate state is a life, vii. 346 ; for the saints, a life of glory, S04
Inventions, human, in worship, the great quarrel in the Reformed churches,
iii. 146.
Invisibility of God, an object of the apostle s praise, iv. d90.
Invocation to God, suited to the nature of the blessing sought lor, x. 1^&.
Irenaus, his interpretation of the number of the beast, m. 73.
Isaac, the most eminent type of Christ, v. 225,
Israel, their deliverance from Egypt, _ an illustration of the way o
working in answer to prayer, iii. 385. -99
Israelites, difference between outward and true, put upon ele
Jacob, an example of election, ix. 11. .. 1ftn
James does not contradict the doctrine of justification by faith, vn. ISO.
196 INDEX.
James, Epistle of, its main design, ix. 289 ; the discovery of false professors,
290 ; exposition of chap. i. 292.
Japhet, fulfilment of Noah s blessing or prophecy concerning, ix. 77.
Jealousy, the greatest wrong that can be done to friendship, vii. 211.
Jekoshaphat, an example of relapsing into sin, iii. 420.
An example of partial sanctification, ix. 391.
JEHOVAH, the name of God s essence, the Jews everywhere throughout the
world forbear from pronouncing, iv. 519.
JEHOVAH, the chiefest name of God, never given, or to be given to any creature,
viii. 26 ; its first revelation, with God s own comment upon it, was
to betoken and be a sign of mercy, ib.
JEHOVAH, wholly and abstractly imports being, viii. 29 ; imports that he alone
hath true being, 30 ; that his being is of himself, 81 ; that he is the
fountain of being to all things that have being, ib. ; that he is first
and last in being, 37 ; that he is from everlasting to everlasting, 40 ;
that he is immutable, 41.
Jerome, agrees with the Pelagians and the modern Quakers in the error that
the light of God in nature, and the light of moral good in the con
science, are the grace of Christ, iv. 844.
Jerusalem, New, i. 312.
Destruction of, by Nebuchadnezzar and by Titus, said by Josephus to
have taken place on the same day of the month, v. 461.
Jesuits, their attempt to put a slur on the doctrine of God s absolute limited
decrees, iv. 513.
JESUS CHRIST, KNOWLEDGE OF GOD THE FATHER AND, iv. 347.
Jesus Christ, in all his glories, is the great and eminent subject of the
gospel, iv. 263 ; why termed the wisdom and power of God, 267.
Jesus, the man, wondered that God should dwell personally in him, ix. 121.
Jewish Church, had the same sacraments, in substance, that we have, vii.
307 ; this was an aggravation of their sin, 308.
Government of, no certain rule for that of the church of Christ, xi. 196.
Jews, their stumbling, i. 199 ; first fruits of, 221.
Call, to come suddenly, iii. 204.
Their land no bigger than Wales, iv. 331.
Did not expect their Messiah to be divine, iv. 441.
Privileges of believers since the ascension of Christ above theirs, v. 898.
Still adhere to such observances of the ceremonial law as their exile
will permit, v. 458.
Their prejudice against the Gentiles not easily or quickly removed, v.
466.
Their rejection of the gospel, a great exercise to Paul s spirit, and a
shrewd objection against Christianity, ix. 15 ; resolved into election,
16.
Said to spit at the name of Christ, ix. 40.
Job, his patience, ii. 437, 452.
Supposed by some to have been intended as a type among the Gen
tiles, of Christ in his agony, iii. 288.
His friends, defect of their knowledge of the judgments of God, iv. 285.
His confession of the multitude of his sins, x. 477.
John wrote his Gospel and Epistles with the special view of confuting errors
which had sprung up respecting the person of Christ, iv. 452.
In his Gospel many things are said of Christ, first as he is God, and
then as he is God-man, iv. 465.
Jonah, the prophet, was a Galilean, v. 156.
INDEX. 197
Jonah, a type of Christ in other respects besides being in the whale s belly,
ix. \)2t.
Joseph, his affection to his father and brothers in his advancement, iv. 122.
A type of Christ, v. 150 ; a Nazarite, ib.
Joy at the accomplishment of what a man prayed for along with others, a
proof to him that his prayers had a share in the procuring of it,
iii. 873,
Does not always accompany an act of faith, iv. 331.
Fulness of, springs only from communion with God, viii. 394.
Jndah, called a lion, why, iii. 10 ; a lawgiver, 12.
Judas, curse on, ii. 54.
Iscariot, specially aimed at in the parable of the vine as a fruitless
branch, iii. 441.
Aggravations of his sin, iv. 179.
His hard-heartedness, v. 200.
Acting of natural conscience in, vi. 245.
The most eminent instance of a temporary on record, ix. 273.
Jude, his epistle a counterpart of 2 Peter, iv. 52.
Object of his epistle to distinguish between true and false professors,
ix. 195 ; exposition of the epistle, 196-230 ; written after the death
of most of the apostles, 197.
Judge of the mysteries of the gospel, who is, iv. 304 ; opinion of the Soci-
nians, ib. ; the papists, ib.
God was to the people of Israel in a double sense, v. 423.
Judgment, day of, a long day, i. 196.
Final, is to respect this life only, not the intermediate state, vii. 161.
Judgment shewn to the Gentiles, means the doctrine of free grace and the
gospel, iv. 119.
Judgments of God in Scripture are as well his works of mercy as of justice,
iv. 273.
Are God s blood-hounds, which in the end find out sin and sinners,
vii. 545.
Practical, concerning spiritual things, differences of those of the re
generate and those of the unregenerate, x. 179 ; the unregenerate
may, in the general, apprehend spiritual things to be good, and the
best things too, 183 ; but are unable to apprehend them as good when
they come to be acted, 184 ; do not apprehend them to be good for
them, 185 ; though notionally they may be convinced that a state of
grace would be better for them, yet the affection is not strong, 187.
Julian, attempted to restore the Jewish sacrifices, iii. 157.
JUST MEN, AN IMMEDIATE STATE OF GLORY FOR, xii. 1.
Justice and free grace, the attributes of God most eminently concerned in
our salvation, iv. 61.
Requires God to discharge sinners whose debt has been paid by Christ,
iv. 214.
Of God more manifested in putting to death his own Son for imputed
sin, than if a world of worlds had been damned, iv. 230.
Justification, Romish notion of, ii. 316 ; our, in Christ when he rose, 333.
In what sense it is by the resurrection of Christ, iv. 38 ; on believin g
a copy of the sentence passed on Christ s resurrection, ib. ; called a
quickening, 41.
Has two parts, acquittance from sin, and the giving of a title to eternal
life, iv. 51 ; the first secured by Christ s death and resurrection, the
second by his ascension, ib.
198 INDEX.
Justification, matter of it in Christ s death, virtual in his resurrection, actual
when we believe, iv. 64 ; can neither be frustrated by old sins coming
into remembrance, nor by new sins committed, 65.
Is separable from our graces, but condemnation is inseparable from our
sins, v. 100.
Its fulness and completeness, v. 187.
Three parts of it, taking away the guilt of actual sin, bestowal of posi
tive righteousness, and not charging against us the corruption of our
nature, v. 352.
God will have all the glory of it to be his own and his Son Christ s, v. 366.
Romanist distinction between first and final, vi. 21.
Wholly of grace, vi. 93.
Is by faith only, as well after conversion as in conversion, vi. 104.
Glorifies Christ s righteousness, vi. 182.
Changes a man s state legally and forensically, regeneration physically,
vi. 409.
Consistency of Paul s and James s doctrines respecting, vii. 182.
Two things in, the righteousness imputed, which is Christ s, and the
act of imputation, which is of God primarily, viii. 134.
An individual act, yet three several steps in it, viii. 134 ; the first, at the
first covenant-making from all eternity, 135 ; the second, at Christ s
resurrection, ib. ; the third, on our believing, 137 ; all these depend
upon Christ, and upon our being one with him, by stipulation, repre
sentation, and personally, 139.
Is by faith, not as it is an act put forth by us, or a quality in us, but
by reason of the objects it lays hold on, viii. 299.
Is a single act, yet continued and renewed every day, ix. 224.
By Christ s righteousness, an act of power, x. 17.
Relates to guilt, sanctification to corruption, x. 43.
JUSTIFYING FAITH, OBJECTS AND ACTS OF, viii. 1.
Keys, power of, in what character given to Peter, xi. 54 ; imply the forma
tion of companies of believers, 59.
King of England, affecting speech of one, v. 266.
Kings of the nations, are as constables under Christ, iii. 224.
Why their hearts are unsearchable, iv. 272.
And states, dangerous to them to deal otherwise than well with God s
saints, xii. -36.
Kingdom of Satan, ii. 36.
Of God, an object of praise, both as seated in himself and as exercised
towards his creation, iv. 388.
Dispensatory, of Christ to be given up to the Father, iv. 499.
A natural, due to Christ as a divine person, xii. 84 ; a dispensatory, as
he is mediator, ib. ; the former remains for ever, something of the
latter is to be given up, 85.
Kingdoms, ten set up in Europe between A.D. 413 and 450, iii. 55.
Kindness of God, ii. 276, 305.
Knights of the post, that will speak or write anything, whereby they may get
gain and preferment, sin against knowledge, iv. 173.
KNOWLEDGE, AGGEAVATIONS OF SINNING AGAINST, iv. 163.
OF GOD THE FATHER AND HIS SON JESUS CHRIST, iv. 347.
Knowledge, in the Scripture sense, what, i. 284 ; spiritual, the main thing in
working grace, 283 ; sanctifying, 285 ; of God, what, 288 ; spiritual,
what, 299 ; of Christ, true and false compared, 378.
INDEX. 199
Knowledge, some sins against knowledge utterly exclude from mercy, iv. 166 ;
of God and his ways, the greatest mercy, next to saving grace, & ; even
erroneous puts an obligation on a man, 168.
What it is to sin against, iv. 169 ; one thing to sin with, another
against, ib.; men sin against, either directly, collaterally, objectionallv
or circumstantially, 170 ; directly, when they abuse knowledge to help
them to sin, 171 ; when they use their wisdom to cover their sins,
ib. ; when they use moral or religious pretences to dissemble their sins,
ib. ; when^they neglect the getting of knowledge which might keep them
from sinning, ib. ; when they hate the light, and endeavour to extin
guish it, 172 ; when they hold opinions against their knowledge, 173 ;
when they conceal their knowledge, ib. ; endeavour to suppress it,
ib, ; when they would make others sin against their consciences, 174 ;
rules for measuring sin against, 178, et seq.
Different kinds of, against which men sin, iv. 181 ; the inbred light of
nature, ib. ; the light of education, 1 82 ; real and experimental light,
from the examples of godly men, or the observations of God s dealings
with themselves or others, 183 ; knowledge joined with a taste of the
bitterness of sin, &c., 184 ; professed knowledge, ib. ; to refuse will
damn as much as to abuse, 186.
The choicest of God s gifts, iv. 293.
A form of, that is not true knowledge, as of godliness that is not true
godliness, iv. 295.
Of Christ in heaven and in the gospel, in what respects they differ,
iv. 320.
Outward is merely a phantasma, that of Christ is a hypostasis, iv. 335.
Of Christ by faith, so real a thing that it is called Christ in a man, iv.
321.
Of the eternal transactions of God the Father for man s salvation ; the
highest attainment of fathers in Christ, v. 7.
Of the gospel without grace, leads either to presumption or to legalism,
vi. 233.
Natural, though improved and quickened to the height, not sufficient to
work regeneration, vi, 375,
Of God by his saints, greater after the day of judgment than before,
vii. 39.
Of spiritual things in the hearts of men, of two sorts, vii. 494 ; affection
of the regenerate towards different spiritual objects not always pro
portioned to their knowledge of them, 495.
Of the Father and his grace not sufficient without knowledge of Christ,
viii. 170.
Knowledge of God twofold ; one by his effects, the other by his presence
with the soul, ix. 214.
Even of natural or civil things, exceeding shallow in the wisest men, x. 143 ;
most of it is from a new gift of God, ib. ; of things heavenly, none
without supernatural light and assistance, 144.
Of spiritual things that the unregenerate may have, its difference from
that which the regenerate have, x. 158 ; is not merely in degree, ib. ;
the one is speculative or barely knowing knowledge, the other affect
ing knowledge, 159 ; the one is by hearsay, the other by contact,
162 ; the regenerate man s is through the Spirit of God dwelling m
him, who perfectly knows the things of God, 163; the regenerate
man hath a sight of things by faith, which the other hath not, 164 ;
a godly man s is evident, 165 ; and satisfying, 166.
200 INDEX.
LAMB slain, Christ why called, iii. 10, 215.
That was slain, hath seven eyes for all knowledge, and seven horns for
all power, iv. 141.
Lamps, seven, denote the Holy Ghost, iii. 5.
Last days, times of the gospel so called, v. 533 ; implying more than one
period to have gone before, ib.
Aarnvog, explained by Irena3us to be the number of the beast, v. 154.
Law, dead to, what, i. 443 ; weak through the flesh, i. 389.
Of God, in the heart of Christ ; a special law of love, mercy and pity
to sinners, as mediator, over and above the moral law, iv. 114 ; this
law is indelible in his heart, and is as strong now as when he was
upon the cross, 115.
Compared to a husband, as being the guide of the heart, iv. 167 ; and
conscience, when they meet, make up but one law, 168.
Glorious, both in the promulgation of it, and in the matter of it, iv. 315 ;
moral, glorious as holding forth the image of God s mind, 316 ; was
a copy of that originally written on the heart of Adam, 317.
Moral, a glass to shew man to himself ; gospel, to shew God to him,
iv. 823 ; ceremonial, was the gospel in shadows, ib.
End of giving, to declare and shew forth God s justice and hatred
of sin, v. 18 ; these ends fully accomplished by the substitution of
Christ, ib.
Is the pattern or original copy of the grace of saints, v. 85 ; consists of
a preceptive and a penal part, ib.
Of God is backed with his prerogative ; therefore his honour is injured
by every sin, v. 94 ; in what senses fulfilled by Christ, 102.
Its bond cancelled, v. 131 ; fulfilled by Christ s service and obedience,
ib. ; his fulfilling of is as properly the obedience of God as his blood
is the blood of God, 132 ; his obedience to it was complete, 133.
We born under, Christ made under, v. 180.
Of God to be fulfilled out of a principle of love and ingenuity, v. 221.
Whatever it can say against us, Christ answers, v. 352.
Of Moses, to the gospel, as earth is to heaven, v. 457.
Satisfied, if the reason of making it be satisfied, v. 490.
Why it must be prescribed, v. 512.
The works or effects of it written in the heart or conscience by nature,
distinguished from the law written in the inward parts by grace,
vi. 234.
Its bodily or literal, and its spiritual part, vi. 263 ; unregenerate men
have but the form of the knowledge and truth of, 265.
Mosaic, was a covenant subservient to the gospel, vi. 354 ; was not a
covenant of salvation to the Jews as such, but only to the elect
among them, 356.
Necessary to work conviction, in order to conversion, vi. 362 ; its uses
to men unregenerate, under conviction, and regenerate, 365.
Writing on the heart, what is implied in, vi. 403.
Of God reacheth to all that is in man, x. 57 ; in what sense the cause
of sin, 60.
Of God ; on every part of it his sovereignty and royal prerogative are
enstamped, x. 113; hence every breach of it is an act of treason ;
114 ; his image is enstamped on it, ib.
Laws, human, all presuppose the corruption of man, x. 46.
Learning, inordinate love of, a great sin, vi. 112.
LETTERS, TWO, CONCERNING A CHURCH COVENANT, xi. 526.
INDEX. 201
Liberty and freedom which the gospel affords, the fruit of Christ s being
bound, v. 229.
Life m God, ii. 16; spiritual, the cause of all true mortification of sin,
ii. 205.
Spiritual life, what, ii. 207; why it cannot die, ii. 211.
Of a Christian, made up of seeming contradictions, iv. 276.
Of Christ in the believer, iv. 338.
Eternal, Christ and we hold by different tenures ; he by nature and
right, we by gift, iv. 367.
Eternal, does^not only abide upon us, but in us, vi. 198.
Hid with Christ, not in heaven merely, as a place, but in God, ix. 335.
Light, between ordinary rational, and saving, there is a middle kind, iv. 184.
Of God s countenance, vouchsafed to believers, iii. 239 ; the withdrawal
of this for a time not inconsistent with God s love, 240.
Arising from the sight of his own graces, vouchsafed to the believer,
iii. 240 ; this is his comfort when the light of God s countenance is
withdrawn, ib. ; when this also is withdrawn he is in darkness, ib.
Want of, to see one s own graces, may consist with a state of grace,
iii. 240 ; and with the continuance of his gracious influence, ib.
In the soul of a Christian, by which he sees Jesus Christ, is created out
of the darkness that is naturally in him, iv. 321.
Of nature, both in the understanding and the conscience, is compara
tively darkness, vi. 256.
Of nature, its defects, x. 97.
< Lights, Father of; explanation of the title, ix. 295.
Lily, the new creature compared to, iii. 458.
Lilies, of the Scriptures, are our tulips, ix. 299.
Lion of the tribe of Judah, Christ why called, iii. 9, 215.
Aoyog, in what sense the second person in the Godhead is called, iv. 415 ;
not merely the idea of the creation in the mind of the Creator, 416 ;
a person to whom God makes known all his designs, 417 ; John did
not borrow the term from Plato, but from the Old Testament, 418 ;
used by him in opposition to the Gnostics, ib.
Lord, title of, one of the first given to Christ in the Old Testament, iv. 519;
is of a larger extent than Saviour, ib. ; necessarily denotes and sup
poses his divinity, ib. ; conferred upon him not with reference to his
being second person, but to his office as God-man, 522 ; proofs of
this, 523, et seq.
Lord s Supper, not a commemorative sacrifice to God, but a remembrance of
his sacrifice to men, iv. 65.
Its intent, on G-od s part, to represent and exhibit the whole of Christ,
as crucified for us, vii. 311 ; on our parts, publicly to solemnize and
shew forth his death, with profession of our interest in his person,
his death, and all the benefits thereof, ib. ; danger of profaning, 312.
Whether it ought to be administered every Lord s day, xi. 388; whether
a church may be divided into sections for the administration of, 415.
Lordship of Christ implies his Sonship, iv. 351.
Twofold, belongs to Christ, one absolute and underived, the other de
rived, economical, dispensatory, iv. 522.
Of Christ, parted into two administrations or commissions, one towards
all things, the other towards us, iv. 530.
Fitness of Christ to sustain the office of, both in relation to all things
to be by him, and especially to the elect, iv. 525 ; his person fit for
it, ib. ; a mere creature could not have been fit for this office, 526 ;
202 INDEX.
yet in order to be made Lord, he must be also a creature, ib. ; and
the fittest creature is man, 528.
Lordship, a main part of the mediatorial office, iv. 530.
God s, over all things, not founded upon his being their Creator, but on
a sovereignty in himself, iv. 547.
Love, antecedent and consequent, i. 109 ; the guide of mercy, ii. 147 ;
greatness of God s love set forth, 156 ; specialness of, 162 ; free,
172 ; unchangeable and invincible, 173.
Of God to his elect, not caused by the work of Christ, but expressed,
iv. 86 ; Christ adds not one drop to his heart, only draws it out, ib.
Christ s, towards his own which were in the world, iv. 97.
Greatest exercise of, is in the reconciliation of enemies, v. 13.
Works of, have, of all works, most delight in them, v. 487.
Mercy and grace, distinguished, vi. 89 ; towards the elect, like a stream
running underground till they are converted, 91.
Proportioned to forgiveness, vi. 109.
Is the principle immediately preceding holiness, vii. 133.
God s, special properties and singularities by which it is commended to
us, vii. 243 ; its priority, ib. ; its peculiarity, 245 ; its beneficence,
246 ; his not only loving us, but delighting to love us, 248 ; its
everlastingness, ib. ; its constancy and unchangeableness, 249.
Must be to Christ, and to other objects subordinately, faith must be
upon him alone, viii. 306.
Is the foundation of mercy, ix. 98.
To God, a proper note, and fruit, and effect of their calling, ix. 285.
Love-feasts were not a church ordinance, xi. 389.
Lowliness of Christianity, furnishes carnal men with reasons for not em
bracing it, x. 388.
Lust not only leads to sin, but is sin, x. 59.
Inordinate in the heart, is flat and plain idolatry, x. 312 ; and is in
many things worse than simple idolatry, 313 ; wrongful to the crea
tures it is occupied about, ib. ; most injurious to the soul itself, 314.
Lusts, having our conversation in, ii. 91 ; sinfulness of, 98 ; of the mind
strongest, 113.
All evil, are in the best of men, x. 59.
Luther and his followers, represented by the third angel (Rev. xiii. 9-12),
iii. 88.
His fears and suspicions from misapprehending the righteousness of
God, iv. 208.
Lutherans, their doctrine of ubiquity, i. 478.
Their error in holding the act of justifying faith to be an assured per
suasion that our sins are pardoned, viii. 211.
Magistrates, called gods, i. 489.
Ministers, and people, as long as either hold by the truth, it will not be
taken from the nation, iv. 248.
And eminent men called gods in the Old Testament, because they
were types of Christ, iv. 432.
Malchus seems to have been the first to lay hands on Christ, v. 219.
MAN S RESTORATION BY GRACE, vii. 519.
Man, his misery by nature, ii. 5, 8, 22.
The second, why Christ is called, ii. 134.
The abstract and epitome of all the creatures, iv. 529, 542.
INDEX. 203
Man, nature of, a middle nature in creation, between the earthly and the
heavenly, v. 42.
As created, mutual fitness of him and the world prepared for him, vi. 166.
Excellence of his nature as originally created, vii. 98.
Not to be trusted since Adam fell, x. 32.
Every part of him made to glorify God, x. 131 ; originally made en
tirely holy, ib. ; spiritual objects and acts suited to every faculty, ib. ;
all in him capable of glory, 132 ; not only his inferior powers, but the
highest, corrupted, ib.
Compared to a ship, x. 289.
Manhood of Christ, not a person but a nature, v. 53 ; was our whole nature
for substance in all the parts of it, 54 ; his body made out of the
substance of the virgin, 56 ; his conception a new thing in the earth,
58 ; though conceived not begotten, 59.
Manasseh, commonly reckoned the greatest sinner whose pardon is related in
the Old Testament, x. 475 ; his Prayer, though reckoned among
the Apocrypha, yet is pious, and certainly expresseth the true sense
of a deeply -humbled soul, ib. ; his confession runs mainly on the
number of his sins, ib.
< Manifestarians (who hold that Christ is only a manifestation of God) con
futed, iv. 413 ; their system a trick of the devil, 450.
Manifestation of God to his people, i. 293.
Marcion, his apocryphal Gospel, iv. 337.
Mark, name and number of names of the beast, what, iii. 68.
Marriage into a wicked family may be an occasion of much evil to a man,
v. 235.
Martyrs, Book of, i. 250.
Are the eldest sons of blessedness among all the sons of election,
vii. 343.
Martyrdom, a sacrifice, iii. 40 ; a perfection, 42.
Measuring of the temple, what, iii. 116, 123, 128.
Mede, his Apostasy of the Latter Times, quoted iv. 524.
His explanation of the measuring of the temple examined, iii. 133.
Mediation, Christ s, prevails for all the world, to put a stop to the proceed
ings of justice, iv. 193.
Mediator, end of his kingdom, i. 504.
Necessary between sinners and God as a superior wronged, iv. 61.
Christ not only of union but of reconciliation, v. 19.
Man s conscience tells him of the need of one, v. 174.
Mediatorship of Christ founded upon his person (mediatio operativa e v
tione substantiali pendet), v. 48.
Meekness of Moses, ii. 447, 458. r ,
That is, lowliness and submission, the grace most acceptable to I
vii. 554 ; ariseth out of a conviction of sin, 574. ^ fv1 :fi p( i
Melchisedec, his priesthood of a higher order than Aaron s,iv. 5 J , typ.ne
Christ s priesthood in heaven rather than on earth 60, 6d.
A type of Christ s eternity, iv. 411 ; and that as to the past as we!
the future, 412. ...
Men, sons of, the most eminent praisers oi <jpd, 111. ia.
MEKCY, AGGRAVATIONS OF SINNING AGAINST, iv 189.
Mercy natural to God, ii. 178 ; riches of, 182-190.
More than goodness ; always respects misery, iv. 191.
To sin against is to kick against God s bowels, iv. 202.
Manages the whole plot of the gospel, iv. 2dl.
204 INDEX.
Mercy and grace, attributes of God, never saw the light till the gospel, iv.
270.
Of God is his greatest glory, iv. 325. 1
And truth represented as God s harbingers, iv. 389.
In pardoning one sinner greater than all goodness in preserving all the
angels, v. 100.
Manifestation of, has respect to misery, vi. 91.
Eminency of, shewn in the work of regeneration, vi. 405.
Shewn in regeneration, an incitement to shew mercy to others, vi. 415.
In God s heart and nature, consideration of, the strongest support of
faith, viii. 3 ; the most ample view to be taken of and pleaded before
God, 6 ; the knowledge of, not alone an adequate ground of faith, 7 ;
are all exposed unto the sinful sons of men by millions of promises, 9.
Is in the nature of God, viii. 55 ; arises from his blessedness, 56 ;
whence comes goodness, 58 ; whence love, 59 ; whence mercy, ib. ;
is not purely ascribed to God e similitudine effective, 75.
Is love extended to those who are in misery, ix. 98.
Mercies, obtained in answer to prayer, come not singly, but in troops, iii.
385.
Of David, sure, the gospel called, v. 69.
Of God, out of which he pardons, have infinitely more of goodness and
sweetness in them to a humbled sinner, than the pardon itself hath,
viii. 118; believers should meditate much upon, 128.
God called the Father of, ix. 252.
Mercy -seat, why to be sprinkled with blood ? v. 417.
Merits of Christ are ex compacto, and could not absolutely oblige God to us,
v. 31.
Of Christ, in what sense infinite, v. 105.
Methuselah, his name a prediction of the flood in the year of his death, ix. 46.
Mighty, sons of, not the angels, but heroes and distinguished men, iv. 394.
Millennium, to begin after the destruction of popery, v. 333.
Condition of the church during, xii. 73 ; shall be delivered from all
enemies, and all molesting troubles, ib. ; there shall be a wonderful
confluence of people to it, 74 ; it shall be most pure, ib. ; there
shall be abundance of glorious prophecies fulfilled, and promises
accomplished, ib. ; abundance of hidden mysteries of godliness shall
be cleared, 75 ; the gifts of the saints shall be abundantly roused,
ib. ; their glories shall be wonderfully enlarged, ib. ; religion shall
be honoured, ib. ; the presence of Christ and of God in the church
shall be exceedingly glorious, 76 ; martyrs and many worthies who
have lived in former times shall rise again, ib. ; there shall be most
blessed union of all the churches in the world, ib. ; there shall be a
resurrection of the creatures, 77 ; the glorious titles that the church
hath in the Old Testament shall be made up to the full, ib. ; not far
off, 78.
Ministers too much neglect the great things of the gospel, and dwell on matters
of less moment, iv. 228.
To take heed that they speak nothing but what God hath revealed,
v. 527 ; to labour to get the Holy Ghost into their own hearts, ib. ;
should mould truths into several forms and shapes, 531 ; should
endeavour to speak plainly, 538 ; their calling honourable, 539.
Their different gifts, vi. 37.
Shall have personal glory for personal holiness, as Christians, and
superadded glory as ministers, ix. 368.
INDEX. 205
Ministers, need the almighty assistance of God in their preaching, x. 251.
Are, in a true and proper sense, and for some ends, ministers to them
without, as well as to them within, xi. 370 ; character and duty of a
true and faithful one, 375 ; need acquire knowledge, 377 ; mainte
nance of, 380.
Ministry, some have inward motives to, on their first being called, as Pau
had, iv. 346.
Office of, might be an object of envy to the angels, if it were possible
that they could envy, v. 5.
The best calling in the world, vi. 415.
The care and management of, belongs to the Holy Ghost, vi. 14.
A permanent institution, xi. 108.
Miracles of Christ, the immediate demonstration that he was the Son of God,
dwelling in the human nature personally, iv. 510.
Of Christ, some say that the greatest of them was to cause his enemies
to fall backward, v. 205 ; will not work on the hearts of men, unless
God strike with his Spirit, 206.
Of Christ, were the signs and badges, rather than the duties, of his
office, v. 338.
Misery, contrast of, heightens bliss, i. 121.
Missilia, gifts scattered among the people at triumphs, v. 306.
Mohammedanism, brought in in the Eastern empire under the fifth trumpet,
iii. 56.
Moral virtues, corrupt nature capable of, x. 894 ; impressions of many of
them to be found in beasts, 395 ; in heathen men, ib. ; in apostates,
ib. ; whence they proceed in natural men, 397 ; understanding and
natural conscience, ib. ; Christ s restraining work, ib. ; various pro
vidential helps, as education, &c., 401 ; public opinion, 403.
Morality distinguished from regeneration, vi. 430.
A good gift of God, x. 426 ; to be honoured, ib. ; yet a man trusting
to it, and looking no further, is in the most dangerous condition that
a man can be in, 427.
Mortality swallowed up of life, in the soul at death, in the body at the resur
rection, vii. 407.
Mortification of sin, is from spiritual life, ii. 205.
Growth in, iii. 457.
Growth in, incompatible with setting a high price upon worldly and
carnal excellencies and pleasures, iii. 481 ; with desire of superflui
ties, 482 ; with such an attachment of the mind to anything, that we
cannot part with it, ib. ; with inordinateness in the pursuit of any
object, ib. ; with carnal confidence in the creatures, 483 ; with envy-
ings and heart-burnings against others, ib. ; with inability to bear
reproofs, 484 ; with speediness in yielding to temptation, ib. ; with
the power of lusts to disturb in holy duties, ib. ; with the quickening
of lust by the recalling of former acts, 485 ; measured by the insight
into spiritual corruptions and conflict with them, 486 ; by power
of self-denial, ib. ; by constancy in heart and way, 487 ; by a spi
ritual taste of the spiritual word, 488 ; by shame of former carriages
and ways, ib. ; by decrease of strength of lust, ib. ; by abstinence
from occasions and opportunities of satisfying lusts, 489; by not
lingering after objects which may satisfy lust, ib. ; cautions in judg
ing of, 490, et seq.
Makes a man not only listless to sin, but to hate it, m. 500 ; joined
with activity and life in the contrary duties, ib. ; every new degree of,
INDEX.
universal, 502; yet so that one lust may be specially mortified,
503.
Mortification, the subject of, is the old man, the body of sin, inherent cor
ruption, vi. 201.
Extends to the whole body of sin, ix. 310.
MOSES, SUPEREMINENCE OF CHRIST ABOVE, V. 437.
Moses, his meekness, ii. 447, 458.
Did more for his nation than any hero we read of, iv. 125.
His face being covered with a veil intimated that the person of the Sa
viour was not fully revealed, vi. 172.
His terror at the giving of the law, v. 441.
The most extraordinary ambassador of G-od, until Christ came, viii. 27.
Mother, story of one who said that she would rejoice in the glory of God in
the damnation of her beloved son, iv. 392.
Mourning for pardoned sin, ii. 353.
Evangelical, has comfort mixed with it, xii. 65.
Musical instruments, not to be used in worship, iii. 13, 215.
Mystery, of the gospel, not understood by ungodly men, i. 141.
Meaning of the term, iv. 271.
Mystical sense of Scripture, cannot be used to prove matters of faith, vii. 82.
Name of the Lord, the Christian s support in darkness, iii. 236.
Of the Lord, the ground of the sinner s trust, iii. 325 ; all his attributes,
and the Lord our righteousness, ib.
Names, what meant by, i. 495.
Of men, 7000, explained, iii. 187.
National sins, to be searched into and repented of, vii. 545.
Churches, as such, have no place under the New Testament dispensation,
xi. 190.
Nature, light of, its insufficiency, i. 388 ; corrupt, principles of, 403 ; de
scription of the state of, ii. 4 ; sinfulness of men by, 122.
Divine, in what sense Christians are partakers of, vi. 190, 199.
Of men corrupt, yet its substance remains, x. 69.
Union of the divine and human in Christ was by his assumption of the
human, v. 51 ; remain distinct, yet make one person, ib. ; the manner
of the union hath no similitude in nature to express it by, ib.
Christ s divine and human, not severed even in death, vii. 96.
Natural man, cannot discern spiritually, i. 375.
Men, their miserable state, ii. 55.
State, we should remember what it was, ii. 68 ; use of such remem
brance, 348.
Nazarene or Nazarite, in what sense Christ was, v. 147.
Nestorius, held that Christ was at first mere man, and merited to be united
to the divine nature, v. 543.
Noah s ark, a figure of the covenant of grace, viii. 165 ; expounded at length
from Isa. liv. 9-13, ib., et seq.
Saved by grace, ix. 9.
A special instance of electing grace, ix. 41 ; understood that his deliver
ance from the flood by the ark was a type of salvation by Christ, 44 ;
was the first man to whom God spoke of a covenant, 45.
A type of Christ, the second Adam, ix. 47 ; his ark, also a type of
Christ, 49 ; two covenants made with, 52, 57 ; these covenants
made guages of the covenant of grace, 56; particular analogies
between these and the covenant of grace, 65.
INDEX. 207
Noah preached the righteousness of Christ, ix. 81.
Number of the beast s name, what, iii. 69.
Of the beast, what, iii. 72.
Oath of God, gospel sealed by, i. 244.
Of God, does not make his purpose immutable, but shews it to be so
iv. 212.
Obedience, passive, might without injustice be laid by God upon the creature,
not as a punishment, but as a trial of obedience, v. 88.
Two principal ingredients in acceptable, the matter and the principle,
v. 137.
In the soul, is the soul of obedience, v. 286.
Active and passive, of Christ, what they severally contribute towards
reconciliation, v. 509.
Acts of, how it may be known whether it proceed out of good will to
God, vi. 138.
Motives which the New Testament affords to invite unregenerate men
to, vii. 233 ; follows upon faith, 234 ; God s love in electing, a great
motive to, 238 ; the greatness of his love in giving his Son to die for
us, 246 ; that disobedience is Satan s great work and interest, 254 ;
that there is a common engagement of all believers against Satan,
264 ; that there is a glory and majesty in the graces and lives of holy
men, 274 ; that it is the great design of the gospel to promote, 291.
The greatest and highest is to renounce our own righteousness, past,
present, and to come, and to submit ourselves to the righteousness
of God, vii. 538.
New and holy, requires both a change of the will and affections, and
wisdom to direct them, x. 191 ; these the unregenerate want, 192.
OBJECTS AND ACTS OF JUSTIFYING FAITH, viii. 1.
OBJECTS OF FAITH, viii. 3.
Offence, to be without, is needfully to avoid all such footsteps and ways before
others as may induce them to sin, vii. 146 ; not to walk in any
action contradictory to his own principles he professeth before others,
147 ; not to do anything contradictory to that light which a man s
own conscience hath received to walk by, ib.
Offices in the church, Trinity concurring to, i. 8.
Of Christ, as well as his person and attributes, blasphemed by the Jews,
v. 128.
In the church, are not only many, but diverse, xi. 321 ; divided gene
rally into two ranks or orders : those whose duty lieth in instruction,
and those whose duty lieth in discipline, 329.
Officers and ministers in a church, necessity of, xi. 309 ; there should be
many in every church, 314.
Old Testament, its visions and types appropriated in Revelation, iii. 32.
Saints knew God as the Father of the Son, and distinct from him,
vii. 489.
Olive and vine, Christians compared to, iii. 458.
Olive-trees, the two witnesses so called, iii. 144.
Filling the lamp with oil, what they signified, xii. 106.
ONE SACRIFICE, THE, v. 479.
Oneness of Christ with the Father, is both as second person and as God-man,
ix. 133.
Opinions of the world fortify the unregenerate against conviction, x. 385.
Opportunities, neglect of, followed by darkness, iii. 294.
208 INDEX.
Oracles, mute when Christ came, i. 494.
Heathen, silenced at the death of Christ, v. 372.
Order, erroneously restricted by popish and episcopal divines to the con
stituting of a church officer, xi. 123.
Ordinances, to be diligently used as a means of comfort, iii. 330 ; but not to
be trusted in, 332.
Are for a blessing or a curse to those who live under them, vii. 296 ;
in carnal hearts only nourish self, and lusts, 299 ; their influence
not always violent or sudden, but gentle and sweet, 300.
Whether they may be forborne in times of persecution, xi. 422.
Ordination of Christ to be God-man a mere arbitrary act, yet must be worthy
of him who was his Son, iv. 506 ; and therefore could not dispense
with any right which belonged to him as Son, ib. ; of all things was
with a view to his glory, as well as the Father s, 507.
Or fore-writing to judgment ; what ? ix. 226 ; leaving out of the book
of life, 227 ; appointing them, viewed as sinners, to a certain kind
or class of sins rather than others, 228 ; is a punishment of other
sins which they first commit, 230.
Original sin, first so called by Augustine, ii. 121.
The term introduced by Augustine, x. 3.
Importance of acknowledging it, x. 31 ; an object for faith, ib. ; whole
guilt of Adam s first sin abides on every man, 32.
Errors about, x. 41 ; Pelagius denies it altogether, ib. ; Pighius acknow
ledges imputed guilt, but denies transmitted corruption, ib. ; others
admit both, but in a limited sense, ib. ; Romanists make it consist
only in the want of original righteousness, denying concupiscence to
be a part of it, 42 ; both they and others exclude some of the facul
ties of the soul from being infected with it, ib. ; these errors con
futed, ib.
No necessity to suppose it to be a positive quality come in the room of
original righteousness, x. 304 ; yet it hath two parts, though in itself
it be but a want of righteousness, 305 ; doctrine of, in both its parts,
is an essential truth, which our Christianity cannot want, 324 ;
errors of the Socinians, Arminians, and Papists concerning, ib.
Humiliation and repentance to be exercised on account of, x. 330 ; in
stanced in David, Ps. li., ib.
Both its guilt and its corruption abides upon man, x. 377 ; compared
to the strength of a kingdom, ib.
Pains of death, could not hold Christ, what, i. 431.
Palm-tree, Christians compared to, iii. 458.
Pantheism, a devilish system, vii. 3 ; compared with the popish doctrine of
transubstantiation, ib. ; hath haunted the world in former ages as
well as now, 4 ; more dishonouring to God than heathen idolatry, 5.
Pantheists, a generation of all others the most presumptuous, iv. 351 ; make
the three persons in the Godhead but three manifestations or opera
tions of God in us and to us, ib.
Papists, take part with one truth of the gospel to the exclusion of others,
iv. 277.
Their doctrine of the infallibility of the pope would be reasonable if
God had intended the mysteries of the gospel for the satisfaction of
all mankind, iv. 304.
Their errors respecting grace, vi. 187 ; that sanctification is justifica
tion, ib. ; that habitual grace is the foundation of merit, 188.
INDEX. 90Q
&\Jo
Papists, profess to trust in Christ, but do not really so, vi. 314.
Their errors have usually a shadow of some truth, which they miss
speaking either over or under, vii. 159.
Acknowledge God to be the first in the benefits of salvation, but deny
that he is the last, viii. 39.
Their error as to the nature and character of justifying faith; viii. 290.
Deny that concupiscence is sin, x. 42.
Error of, in holding that the higher faculties of the soul are not injured
by sin, x. 174.
Admit original sin, but hold that it is cancelled in baptism, x. 325 ;
different opinions of Bonaventure, Estius, Aquinas, and Suarez, ib.
Parables, rule for interpreting, ix. 50.
Paradise, Adam s, a type of the paradise above, vii. 50.
Paradox, the greatest ever uttered, is that of James, Count it all joy, ix.
289.
Pardon, popish doctrine of, ii. 319.
Power of God seen in, iii. 326.
Of sinners, the procuring of, the end of Christ s death, iv. 213.
If lightiy procured, would be less valued, v. 16.
Of sin, a greater gift than of millions of worlds ; pardon through Christ,
and Christ with the pardon, though but of one sin, is more than the
pardon of worlds of sin, v. 22.
Of our sin more precious than all gifts, short of grace, that have been
bestowed upon all men since the beginning of the world, ix. 210.
Pardoning grace, a fulness, a plenitude of grace, ix. 309 ; a security for the
continuance of grace, 361.
Parents, their sins not transmitted, ii. 127.
The guilt of their sins not conveyed to their children, though the guilt
of Adam s sin is conveyed through them, x. 20.
Parliaments and public persons, necessity of praying for, x. 33.
Of England, their responsibility, xii. 58.
Pastor, his power of ruling flows from, and is adjunct with, his power to
preach, xi. 227.
And teachers are of equal rank and power, xi. 333.
Pastures, green (Ps. xxiii.), are ordinances, v. 375.
Patience, ii. 429 ; what the grace of, is, 436 ; how wrought 438 ; its perfect
work, 446.
And long-suffering of God extends only to sinful men, iv. 190.
A further thing than mercy, as mercy than goodness, iv. 191 ; is not
slackness, ib. ; riches of it in his bearing with so much dishonour, ib. ;
from so many sinners, 192 ; for so long a time, ib. ; to so great an
extent, ib. ; preciousness of it shewn in that it cost the blood of his
Son, ib. ; in regard of the usefulness of it to us, 193.
Of God with his people, greater than his long-suffering with the vessels
of wrath, ix. 323.
Paid, his name, i. 7 ; his call to the apostleship, 9.
His tender compassion for souls derived from Christ, iv. 118.
His converts endeared to him by the sufferings they cost him, iv. 129.
Set free at once from those Jewish prejudices which long adhered to the
other apostles, v. 476.
His conversion and experience, iv. 380.
After his conversion never on any occasion fell into inconsistency, vii.
157.
VOL. XII. O
210 INDEX.
Paul, a man that came nearest to Christ of any other, iv. 114.
Grace rose in him to the highest elevation, ix. 254.
The next man in heaven to Christ, ix. 400.
In one place reckons his talent-sins, blasphemy persecution, and injuri-
ousness ; in another his farthing-sins, all manner of concupiscence,
x. 475.
Pawn, and earnest, how different, i. 254.
Peace, God does not always speak to his people, iii. 405 ; the cause of this
ordinarily their folly, 406 ; in proportion as they are at peace with
sin, God will be at war with them, ib. ; when they have not peace,
they cannot have it nntil God speak it, 407.
Of conscience is a creation of God, iii. 407 ; yet it is easy for him to
give it, 408.
Made by Christ, brought by the Holy Ghost, vi. 24.
True and false, illustrated by an allegory, vi. 306 ; way in which God
gives by the tenor of the covenant of grace, 309 ; true comes from
without, false from within, 815.
False, spoken by the corrupt conscience, x. 263 ; is not a peace that
comes after a war, ib. ; its effects rather negative than affirmative,
ib. ; is not from the true foundation, from reconciliation of God by
Christ s blood, and justification by his righteousness, 264.
Pelagians, and semi-Pelagians, the dross they mingle with the truth, iv. 309.
Most professing Christians are essentially, in conceiving conscience and
the light thereof to be grace and holiness, vi. 248.
And semi-Pelagians would have natural conscience, enlightened by the
word, to be what the Scripture calls grace, vi. 272.
Pentecost, three thousand converted on, through the efficacy of Christ s
prayer on the cross, iv. 64.
Was the feast of first-fruits, and therefore the fittest time for the first
putting in of the sickle to the field, vi. 9 ; law given by Moses on the
day of, 10.
PEOPLE OF GOD, THE EECONCILIATION OF ALL, DESIGNED AND AFFECTED BY
CHKIST S DEATH, v. 463.
Perfecting, stablishina, strengthening, and settling, accomplished both in this
life, and for ever, ix. 373 ; these words not absolutely synonymous,
379.
Perfecting, inquiry into the meaning of the term (xaragr/^g/i/), ix. 378.
Perfection of Christ s death, to outvie the demerits of our sins ; of his inter
cession to save our souls, iv. 68.
Its property to manifest itself, iv. 229.
Alone ascribed to Christ, iii. 222.
Persecution of the saints, with malice, after knowledge of it, is unpardonable,
iv. 166.
Persecutors are seldom without fear, v. 207.
Perseverance of the saints, secured by the perpetuity of the fulness of Christ,
v. 511.
In grace, more remarkable than conversion, ix. 418.
Person of Christ, strange and monstrous opinions respecting, ix. 404 ; im
portance of right knowledge of, 405 ; as necessary to know ichat
Christ is, as who he is, 406 ; did actually exist before he came into
the world, and was made flesh, 407 ; before his conception, 408 ;
before John the Baptist, ib. ; when all the prophets wrote and spoke,
ib. ; in the time of Moses, ib. ; in and before Abraham s time, 409 ;
in the days of Noah, ib. at the creation of the world, 410 ; from
INDEX. 211
titl6S given him in his P r e- ,
theSon of God,414; theopinions as to the import of the term
Word, 415 ; whether it merely notes out the relation he hath to his
* ather, as begotten of him, ib. ; or whether it imports his appointment to
manifest God to us, 418 ; both may be included, 419 ; called the Son
f trod, m respect of the substance of his person, ib. ; and that not only
as taking man s nature, but as existing as such from eternity, 420
not constituted the Son of God by his divine conception in the womb
of the virgin, 423 ; this title given him by way of singularity, in com
parison of all other who bear the title of sons, 425 ; generation or be
getting, the foundation of his Sonship, 427 ; this generation absolutely
peculiar to him, ib. ; is God by an identity, or oneness of one and
the same essence of the Godhead, 428 ; professed himself to be God,
430 ; is necessarily of equal height and dignity with the Father iv. 431 ;
is God by nature, ib. ; otherwise were not to be worshipped, ib. ; dis
tinguished from those whom the Old Testament called gods, 432 ;
impossible to express more clearly that he is our God substantially
or by nature, than it is expressed by Christ, 433 ; called the living
God, 434 ; the true God, ib. ; Jehovah, ib. ; this name never given
to a mere creature, 435 ; called the great God, ib. ; the only true
God, ib.; creation ascribed to Christ, 437 ; worship, ib. ; power to
forgive sins, ib. ; this person, who was and is God, took unto himself,
into an unity of person with himself, the man Jesus, 440 ; see
Incarnation of Christ.
Person of Christ, more precious to the believer than all his benefits, iv. 481.
The second, the fittest to be appointed Lord of all, iv. 527.
Of Christ, its worth gives worth to his satisfaction, v. 104.
Of Christ, a fulness of fitness in, for the work of reconciliation, v. 35.
Of Christ, as God and man, fits him for his mediatorial office, v. 48 ;
both natures have their appropriate work, 50 ; is one, though the
natures are two, 51.
The second, the fittest to be mediator, v. 41 ; as the mediator, was to
be * Son of man ; if either of the other persons had been appointed,
there would have been two sons, ib. ; so the due order of the persons
is kept up, ib. ; being the middle person of the three, he bears the
best resemblance to the work of a mediator, 42 ; fittest to convey to
us the benefits of adoption, 43 ; as Son, was fittest to be priest, 44 ;
as the Word and Wisdom of the Father, fittest to be prophet, ib. ;
as heir of all things, fittest to be king, ib.
Of Christ, error regarding, both easy and dangerous, ix. 204.
Persons, the three, in the Godhead, have a distinct part in every saving
work, iii. 438 ; as Christ is the vine, the Father the husbandman,
and the Spirit the sap, ib.
In the Godhead distinct from each other, iv. 359 ; are found addressing
each other, ib. ; speaking of one another, 360 ; each speaks of him
self as a person, ib. ; works proper to each are assigned, ib. ; spoken
of as distinct, when also they are called God, ib. ; the second person
having taken the human nature into one person with himself, mani
festly distinct from the Father, ib. ; have a union and communion
among themselves, which is incommunicable to us, 362.
Of the Godhead held the highest and freest mutual converse among
themselves from eternity, iv. 492 ; formed mutual engagements and
promises, and glorified one another, ib.
Of the Godhead willing and content to take their turns of manifesting
212 INDEX.
themselves in our narrow hearts, vii. 498 ; each glorifies the other,
ib. ; when we have a more eminent communion with one, we have
an implicit communion with the other two, 499.
Persons of the Godhead, in all works besides that of our salvation, have a joint
concurring, yet not any visible appearance in any one, vii. 529 ; in
our salvation they concur, each acting a distinct part, 532 ; the
Father electing, the Son redeeming, the Spirit applying, 533 ; reasons
of this, 534.
In the Godhead, their mutual fellowship and communion matter of in
finite delight, ix. 146 ; their delight in the sons of men next to it,
ib. ; the latter dependent on the former, ib.
Personal reign of Christ, probable, xii. 70.
Reign of Christ on earth denied, xii. 96.
Peter, his release from prison, an illustration of God s manner of answering
prayer, iii. 384.
An example of repeated relapsing into the same sin, iii. 420.
Christ s dealing with him after his resurrection an indication of his
heart towards his people, iv. 106.
Comparison of his sin with that of Judas, iv. 180.
His striking with the sword had something good and something bad in
it, v. 216.
His denial an addition to our Lord s sufferings, v. 241 ; sinned in
going into the high-priest s hall, ib. ; who was the other disciple
who admitted him ? 243 ; providences connected with the denial,
245 ; his sin greatly aggravated by the time of its commission, 248 ;
his silence when he stood by the fire, before being challenged, was
itself a sort of denial, 250.
His vision, and the purpose of it, v. 472.
In what his sin lay, vii. 517.
And Judas, an instance of election and non-election, ix. 194, 273.
His fall made him an able forewarner and instructor of others, ix.
231, 375.
Pharisees, the aggravation of their sin, that it was against conviction, iv. 175.
Pilate, aggravation of his sin, iv. 179.
Plato thanked God that he was a man, an Athenian, and a philosopher,
iv. 167.
And other philosophers stole their knowledge from the Jews, and
vended it as their own, iv. 418.
Pleasures, living in, ii. 91.
Pollution, distinguished from corruption, x. 72.
Pope, the successor of the western emperors, iii. 28.
Temporal and spiritual power of the, iii. 67.
Popery, invented by the devil, in imitation of the gospel, iv. 235 ; the
greatest mystery that ever created imagination hatched, ib.
A composition of all sorts of policies, and therefore called the mystery
of iniquity, iv. 273.
A consistent system, depending upon two assumptions, that the church
cannot err, and that theirs is the true church, x. 224.
And Pelagianism natural to men, x. 419.
Popish worship, adopted from heathens, iii. 68.
Postures, sin expressed by, ii. 23.
Power which works in believers, i. 211, 423; importance of knowing it,
421.
Of God, limited by his will, i. 216 ; how shewed to believers, 341 ;
INDEX. 213
in keeping his saints, 346 ; in subduing sin, 359 ; in the new crea
tion, 365 ; in working faith, 373, 440 ; in renewing the will, 380
as an object of faith, 425 ; in believers, compared to his power in
raising Christ, 436.
To save, God s, men do not generally question, but his will, iv. 208.
Of Christ s human nature, how distinguished from the divine omnipo
tence, iv. 464.
Almighty, manifested in regeneration, vi. 425.
And mercy of God go together, viii. 47 ; his mercy proceeds from
strength, 49.
Of God engaged to keep the elect from falling, ix. 213.
Spiritual or ecclesiastical, is an impress of the authority of Christ,
xi. 22.
Praise, a higher exercise than thanksgiving, iv. 376 ; example of in Ps.
cxlv., ib.
Prayer, remembrance of others in, i. 279.
Answers to, may be deferred, iii. 42.
The grand resort of the distressed, iii, 332.
Ordained of God to be a means to obtain what is prayed for, iii. 360 ;
not to expect a return is to take God s name in vain, 361.
Answers to, a ground of self-examination, iii. 362 ; one of the purest^of
the Christian s joys, ib.
Prayers, some we cannot see answered in this world, iii. 365.
For others, often answered, iii. 367 ; but not always, so as to obtain
the special thing prayed for, ib. ; if not answered, turn to our good,
370.
For others, if not to be answered, will cease, iii. 370.
United, each one who has joined in may take comfort from the answer,
iii. 372.
Indications of God s design to answer, iii. 375 ; when he bespeaks a
prayer, that is, secretly speaks to the heart to pray much about a
thing, ib. ; when he quiets, calms, and contents the heart in prayer,
376 ; when in prayer he draws nigh to the soul, and reveals himself
to it in connection with a particular petition, 377 ; when he stirs up
in the heart a particular faith in a business, and upholds the heart
to wait for it, notwithstanding all opposition, 878 ; when he puts a
restless importunity into the heart, joined with subjection to God s
will, 380 ; when the spirit of supplication becomes the spirit of obe
dience, 381 ; and the spirit of waiting, -ib.
And thanks, like respiration, iii. 390.
May be heard, although the thing prayed for be not granted, iii. 393 ;
when the prayer itself was made conditionally, and with a reservation
of God s will, 394 ; or when the denial is the foundation for a greater
mercy, ib. ; or when a greater blessing of the same kind is granted
instead, ib. ; or when the comfort that is desired through the thing
prayed for, is given otherwise, 395 ; when God grants all that may
be, yet not the whole, 396 ; when the heart is enlarged to acknowledge
(rod s holiness and righteousness, is filled with a holy contentment
in the denial, and with thankfulness to God for not granting what he
knew to be not for the best, 397.
Their strength not to be estimated by the expressions, or gifts, or
stirring of affections, but by the faith, sincerity, obedience, and the
desires expressed, iii. 400.
Requires watchfulness, iii. 515.
214 INDEX.
Prayer, Christ s, in John xvii., a summary of his intercession in heaven,
iv. 103.
Are the keys whereby the cupboard is unlocked, whence the children
have their bread, iv. 256.
Why to be addressed specially to the Father, v. 8.
Heard presently, v. 214.
Through the work of the Holy Ghost in us, are called our prayers,
v. 363.
Exercise of faith in, v. 413.
May be distinctly addressed to the Third person, vi. 32.
Actings of faith in, viii. 420 ; there may be a true and effectual praying
in faith without an assured persuasion that we shall obtain what we
ask, 421 ; principal objects of faith in, are the attributes of God, the
promises, the name of Christ, 422 ; none of these bind him to give the
very thing that we ask, ib. ; the main act of faith in, is a firm belief
and persuasion of these objects, 434 ; for temporal blessings, 443 ;
for spiritual, 451 ; several elevations of faith about absolute pro
mises, 455 ; success of prayer will generally be in proportion to
faith, 457.
What ought to be its chief subject, ix. 113.
In Scriptures, tacitly imply promises, ix. 372, 394.
The apostles generally consist of a prefatory and a petitionary part,
exactly fitted to one another, ix. 395.
Preaching, which reveals the glory and beauty of grace in its strictest and
most spiritual hue, is the most welcome to good hearts, iv. 251.
Of the gospel, is a picturing of Christ, iv. 319.
Private, not unlawful, v. 256.
Of the gospel, is Christ s ordinance for the conversion of sinners, xi.
360 ; its advantage over reading, 363 ; consists of exhortation and
doctrine ; extempore, improper, 378.
Predestination, God s will the first cause of, i. 101, 103 ; final cause of, 89 ;
distinguished from election, 83 ; all privileges come from, 222.
Of Christ, was in and for himself, of his people in and for him, iv. 489 ;
was accompanied on the instant by an act of acceptance or acquies
cence on the part of the second person, ib.
Distinguished from simple election, ix. 159.
Pre-existence of Christ, iv. 407.
I ^re-ordination applies to Christ as well as the election, 467 ; his subsisting
in a human nature depends wholly upon, 473 ; but this being pre
ordained, his priority over all creatures follows of right, 475.
Presbyterians, their argument against episcopacy turned against themselves,
xi. 83.
Can shew no institution for their classical assemblies, xi. 181.
Claims for their government invalid, xi. 179 ; incongruities and incon
sistencies of, 214.
Presbyteries, congregational, are the natural, others are but as step-dames,
xi. 165.
Presbytery is in every congregation, xi. 74.
Preservation in Christ, the immediate fruits of election, ix. 221.
Price, bought with a, not a tautological, but an emphatic expression,
v. 73.
Priesthood of Christ on earth, was mainly in the offering of the sacrifice, in
heaven mainly in intercession, and presenting the sacrifice offered,
iv. 58.
INDEX. 215
Priesthood, an office of transcendent honour, v. 36.
Irregularities in, at the time of our Lord, v. 234 : yet their acts were
valid, 235.
Priests, under the law, stood, offering sacrifices daily ; but Christ, after one
sacrifice, for ever sat down, iv. 49.
Primitive Christians, examples of grace to us. ii. 298.
Principalities and powers, i. 483.
Privileges, unavailing, ii. 75.
Not to be valued in comparison of Christ, iv. 338.
Enjoyment of, progressive, ix. 265.
Outward, unregenerate men bring arguments from, to justify their state
x. 387.
Prize of our calling, what, and why so called, ix. 358.
Proclamation, by God, of his attributes to Moses, viii. 12 ; mercy excels,
exceeds, and is the prevailing argument in, 15 ; made immediately
after the sin of the golden calf, 16 ; is the Magna Charta of the Old
Testament, 19 ; frequently quoted and referred to, 20 ; by Moses
himself, ib. ; by David, ib. ; by Jeremiah, 22 ; by Joel, ib. ; by Jonah,
ib. ; by Micah, 23 ; by Hezekiah, 24 ; by Nehemiah, ib. ; the sweetest
sermon that ever was preached, the richest text the whole Bible
affords, 25 ; import of the name Jehovah, 29 ; of the name El, 45 ;
merciful, 55 ; why this attribute placed first, 56 ; is of the nature of
God, 75 ; not merely called merciful because he does works of mercy,
but does works of mercy because he is merciful, 86 ; proved at length,
ib. et seq. ; objections answered, 108.
Prodigal Son, parable of, doubtful whether it refers to the conversion of a
sinner or the restoration of a backslider, ix. 356.
Promise, if one belongs to a man, then all do. iii. 321.
Promises, Christ is the foundation of all, iv. 14 ; are the casket, Christ the
jewel in them, ib. ; three sorts of, viz., absolute, inviting, and assur
ing, 15.
All made and fulfilled unto Christ first, and by him to us, iv. 121.
Now revealed in the gospel are but the manifestation of the grand pro
mise made to Christ in the covenant of grace, v. 29.
First, what it contained, v. 173.
Of Scripture, to be taken in the largest sense that may be, j. 214.
The truth of, depends on the honesty of the promiser, viii. 121 ; and
on the assured reality of the performance of it in the event, 124. ^
Absolute and unconditional, the proper object of faith, in its first acting
of recumbency, viii. 228.
Of our salvation, are but extracts, transcripts of God s eternal decrees,
viii. 240.
A prime object of faith in prayer, viii. 428 ; these are express or im
plied for every good thing that God means to bestow, 429 ; yet they
are indefinite *as regards the persons, 430 ; temporal, are indefinite,
444 ; and conditional, 445 ; spiritual, of three _ sorts, absolutely ab
solute, absolute in a qualified sense, and conditional^ 451.
Of salvation are but the expression of election, stated indefinitely with
respect to the persons, ix. 37.
All made sure in Christ, ix. 341.
Of all parts of the word, have most virtue for cleansing, x. Id.
More force in, than in any other words (Luther), ix. 261. .
Prophecy, from John s time to the end, contained in book of Revelation, in. 1.
Prophecies have often a twofold fulfilment, iii. 156.
216
INDEX.
Prophecies, double sense of, v. 460 ; instances, ib.
And promises, many in Scripture yet unfulfilled, xii. 72.
Prophets, sometimes received revelations in answer to their prayers, iii. 360.
Did not fully know the mystery, the meaning, and the end of those
things which they were employed to write, iv. 283.
All the writers of the Old Testament Scriptures sometimes called so,
v. 160.
Propitiation, Christ made, both in his dying and in our believing on him, v.
420 ; in the one for us, in the other to us, il.
Protestants, unregenerate, are essentially papists in their ideas of righteous
ness, vi. 314.
Proverbial sayings, often used to excuse sin, x. 384.
Providence of God, in remarkable preservations, v. 219.
Not our rule in duty, v. 245.
Equality of common, fortifies profane men against conviction, x. 386.
Prudence, i. 133.
Psalm xxii. is as clear a narrative of the crucifixion as Mat. xxvi., v. 224.
Publican, in the parable, an illustration of the state of heart of a pious Jew,
v. 400
The chief were equites Romani, ix. 430.
Punishment, God s strange work, while mercy is natural to him, iv. 115.
Of sin depends on the will of God, hatred of it on his nature, v. 15.
Is not deletive of sin, v. 79 ; does not stand for obedience, 86.
Which sin deserves, x. 490 ; God himself the immediate inflicter of, in
hell, 491 ; termed destruction, 495 ; inflicted by God, to the glory
of his power, 498 ; is an act of justice, 514 ; of avenging wrath,
522 ; harmony between this and other divine truths, 524 ; dreadful-
ness of, 525.
Purging of the vines, the work of God, iii. 474 ; yet Christians not passive,
but workers together with God, 475 ; purging the price of Christ s
blood, ib. ; essential to God s delight in us, ib. ; fits us for service,
ib. ; makes both persons and services more acceptable , 476.
Means of, iii. 477 ; even their sins, ib. ; afflictions, ib. ; the word, ib. ;
the examples of others, 478 ; inward workings upon the heart, ib.
Purity of worship, testified for by the witnesses, iii. 146.
Purpose of God in himself, i. 146.
Of God immutable, iv. 212.
God s eternal, concerning all things, were made in Christ as God-man,
iv. 531.
God s, to save men is solely of his own good pleasure, v. 12.
God s, the matrix, womb, mother, in which calling and perseverance,
and all lay, ix. 341 ; all made in Christ, hence their firmness and
sureness, ib.
Quakers, their error, iv. 344.
Quickening, what, ii. 205 ; with Christ, what, 209 ; all the work of God
on us called so, 205.
Eachel, weeping for her children, what it means, v. 460.
Eainbow, about the throne, what it denotes, iii. 3.
As God s remembrancer not to destroy the world, typical of the cove
nant of grace, and therefore said to be round the throne, iv. 397.
The sign of Noah s covenant, ix. 78 ; around the throne, what it signi-
INDEX. 217
fies, 79 ; upon the head of Christ, 80 ; the symbol of his everlasting
kindness and mercy, ib.
Reading, light, iii. 518.
Reason, carnal, makes unbelievers think too favourably, and believers too
unfavourably, of their state, iii. 250 ; like Ahithophel, our counsellor
in worldly affairs, but not to be taken into the sanctuary, 251 ; the
most desperate enemy of faith, ib. ; has most influence against faith
in a time of darkness, 252.
Its subserviency to faith, iv. 304 ; and human conscience were supreme
in Adam, and would be so still, ib.
Corrupted by sin, used in the service of lusts, x. 217 ; affords all its
assistance to sin, 218 ; in justifying sinful ends, 220 ; inventing
means for the accomplishment of sinful ends, 221 ; in making
pleasures more delightful, 222 ; to discerning opportunities for ac
complishing our sinful ends, ib. ; in inventions for concealing sin.
Is able to invent some fair gloss and cover for the foulest and most
gross enormities, x. 380.
Rebekah, her giving Eliezer water, an indication that his prayer was answered,
iii. 380.
RECONCILIATION OF ALL THE PEOPLE OF GOD, DESIGNED AND EFFECTED BY
CHKIST S DEATH, v. 463.
BY THE BLOOD OF CHKIST, v. 499.
Reconciliation, mutual, of believers, by the cross, ii. 375.
Consists of two parts, peace and good will, v. 3 ; argues former friend
ship, ib. ; ministry of, consists in declaring it on the part of God,
and to inculcate it on the part of men, 4 ; is represented as specially
made to the Father, 7.
Depends more upon fitness in the person of the mediator than on the
means that may be used, and the satisfaction that may be made, v.
34.
Begins with God, the party offended, v. 482 ; ministry of consists of
two parts, to declare it on the part of God, to produce it on the part
of man, ib.
Work of, has been the main business of the Father from all eternity, v.
11 ; in its application is % Christ, in its design from eternity it is in
Christ, ib.
May be obtained, v. 512 ; this proved by many reasons, ib. et seq ;
objections and stumbling-blocks removed, 515.
Ministry of, consists of two parts, the announcement of a reconciled
God, in order to produce reconciliation on our part, vi. 117; necessity
of, 120.
In order to, there must first be a conviction that we are enemies, vi.
125 ; and an apprehension of the danger of such a state, 126 ; and
of God as placable, ib. ; and of Christ as the reconciler, 127 ; and
then a seeking of peace and reconciliation through Christ, ib. ; and
that with confession of, and mourning for, sin, 128 ; there must be
a parting with, and forsaking, all other friends and lovers, 129 ; a
resigning up of the heart, and all that it hath, to God, to be com
manded and ruled by him, 131 ; a likeness of disposition, ib. ; an
endeavour to walk and behave as unto a friend, ib. ; and all proceed
ing from an inward principle of pure good will unto God, 132 ; im
portance of, 145 ; is not merely submission, 150.
Recumbency, faith of, Scriptural authority for distinguishing from assurance,
viii. 219.
218 INDEX.
Redemption, by price, i. 124.
Scheme of, not propounded by the Son to the Father, but by the Father
to the Son, v. 22.
Why the contrivance of it is generally ascribed to the Father, v. 139 :
Christ s consent to it from eternity implied in its being called a cove
nant, 140.
Particular, no hindrance in coming to Christ, v. 422.
Extent of, different opinions concerning, viii. 404.
From a vain conversation, what it implies, ix. 349.
Reformation, how to promote it, i. 558.
Defect of, iii. 140.
Like the discovery of a new world, iv. 290 ; prophesied of by Ezekiel,
ib. ; and by Zechariah, 291.
Accomplished gradually, v. 528.
The common people most forward in, xii. 66.
Gradual, xii. 109 ; begun with the Waldenses, ib. ; then Wickliffe and
Huss, ib.
Regenerate, in what sense they do not, and cannot, sin, vi. 213.
Conformed to Christ in his condemnation, vi. 228 ; his crucifixion,
229 ; his death, ib.
And unregenerate, different grounds of their assent to the law, vi.
290 ; worst estate of the former better than the best of the latter,
320.
Their relish of the pleasures of sin is but by fits and paroxysms, vi.
466 ; it is but a broken delight, 467 ; their hearts are not wholly
overcome with it, ib.
Persons may sin against knowledge, viii. 319 ; may commit particular
sins, and omit performance of duties, 320 ; may sin against a strong
pulse of conscience, 321 ; against a strong, smiting, and checking
direction of sanctifying light, ib. ; may sin deliberately against
light, 323 ; the best live not fully and exactly according to their
knowledge, 324 ; cautions respecting, ib. ; differences between his
sinning against knowledge, and an unregenerate man s, 326.
Regeneration, the most eminent mercy that God bestows on his people, vi.
74 ; all the persons of the Godhead concur in, ib. ; compared to the
manumission of a slave, 78 ; to the dissolution of a marriage by the
death of one of the parties, 79 ; is not a mere refinement of corrupt
nature, 80 ; is not confined to those of riper years, 85 ; angels, both
in heaven and hell, moved at, 101.
Called a being born again, to shew that it conveys an image or likeness
of the begetter, vi. 152 ; is the imparting of a new nature, 153 ;
necessity of, to salvation, 155 ; without it God is not our Father,
ib. ; Christ is not our Lord and husband, we can have no title to,
no hope of enjoyment of, the inheritance, 156; an unpopular doc
trine, 157.
Its analogy with the resurrection of the body, vi. 194.
Must be as extensive as mortification, vi. 201 ; since it is a restoration
of the image of God, must be a change of nature, 202 ; infants are
capable of, 203 ; compared to the natural powers of seeing and
understanding, 204 ; and to the instincts of animals, ib. ; necessary
that a new nature should be imparted in the new creation, ib. :
whether God could make a sinful creature holy in action without
giving it anew nature, 206; never wrought upon temporary believers,
215 ; is nothing else than the forming and fashioning the image of
INDEX. 219
Christ in us, 220 ; its counterfeit is the work of the law written in
the heart by nature, or the effects of a natural enlightened conscience,
231 ; differences from natural conscience, 252 ; takes effect in the
whole man, 260 ; enlightens the conscience, 270 ; sets up God in
the heart as the supreme end, 273.
Regeneration, eminency of mercy in the work of, vi. 405 ; is the introduc
tion to all mercies, 406 ; it is the first and the greatest sum of par
doning mercy expended on us, ib. ; makes an entire change of a man s
state before God, and that for ever, 407 ; takes place but once, 408 ;
the state into which it brings us is an eternal state, never to be
changed, 409 ; it alone makes a specifical change, others that follow
are but gradual, ib. ; no motions from us invite God to work in us,
410; is exclusively God s work, 411; its essentials children are
capable of, and therefore of baptism, 412 ; is the womb, the founda
tion, of all good works, ib. ; circumstances heightening the mercy of,
413 ; the three persons distinctly concur and appear in, 416 ; com
pared with the incarnation and conception of Christ, 420 ; the Father s
part in, 421 ; the Son s, 422 ; the Spirit s, 423 ; almighty power
manifested in, 425 ; the same power that raised Christ from the dead,
427 ; hence mere abstinence from gross sins not regeneration, 429 ;
nor mere interest in the things of religion, 431 ; paralleled with the
power shewn in creation, 436 ; in raising Christ from death to glory,
ib. ; is not only the putting a new principle of life and godliness into
the soul, but a dissolving of the works of the devil, 441 ; power
shewn by consideration of the powerful opposition, 443; pulling
down strongholds, ib.; breaking off the heart from the pleasures of
sin and inordinate lusts, 444 : loosening it from the world, 445 ;
producing faith, 446 ; virtual cause of, is the resurrection of Christ,
455.
In the work of, all the persons of the Godhead concur, vin. 1
Grace shewn in, exceeds all works which God after doth for us, even
glory itself, ix. 309.
And perseverance, the sum of all blessings spiritual, ix. 414.
Greatness and wonderfulness of, shewn by consideration of the total
depravation of our nature, x. 177.
Rejoicing continually associated with praise, iv. 392.
Relapsing, after peace spoken, a great aggravation of sin, iii. 413.
After peace spoken, great folly, iii. 414 ; because, before a man had
that peace, he felt the bitterness of sin, ib. ; because it cost so much
to obtain peace, ib.; because there is a danger of losing so much,
415; because the pleasures of sin will be much less after peace
spoken, ib.
Relation, Christ s, to his people, iv. 123.
Religion, practical, its whole bulk and sum resolved into God s revealm
Christ, and Christ s revealing himself within us, iv. d42.
Religious duties and performances, unconverted men depend upon, x. 6
Remembrance of God s former mercies a ground of comfort to the 1
in darkness, iii. 336. -, , t w * i
Remonstrants, an opinion of theirs refuted, i. 341 ; their doctrine of moral
persuasions, 351 ; their notion of spiritual death, n. 202.
Renewing of the inward man day by day, real, though not always perceived,
ix. 304.
REPENTANCE, vii. 543.
220 INDEX.
Repentance, sometimes imperfect, iii. 426 ; times of imperfect repentance the
most critical in a believer s life, 428.
Deferring of, argues a low and light esteem of the work of grace, vi.
452; may be wrought in the most hardened by the power of God, 454.
Subjects of; national sins, vii. 545; corruptions in religion and wor
ship, ib. ; personal sins, 549.
Romanists generally deny that original sin is a subject of, x. 326 ; re
futation of their opinions, 328.
Reprobation consists of two parts, ix. 154 ; preterition, ib.; rejection, 157 ;
not an act of pure dominion, but of justice, 160.
The stress of it generally put upon the negative act of non-election,
ix. 227.
Reservation of places in heaven for the elect, ix. 180.
Resolution, Christ s stedfast, in prospect of his last sufferings, v. 168.
Rest of God, i. 321.
RESTORATION, MAN S, BY GRACE, vii. 519.
Resurrection of believers in Christ, ii. 251.
Of Christ, an evidence to our faith that God is fully satisfied with his
death, iv. 25 ; is the ground of justification, regarded as the formal
act of pronouncing us righteous, 26 ; its real influence towards our
justification, 35, et seq.
Of Christ, as of a representative of his people, iv. 34 ; in what sense
believers are risen with him, ib. ; influence of, to our justification,
35 ; was the justification of Christ himself from the sins wherewith
he had been charged, 36 ; therefore called his begetting, 37, 49.
Of Christ twofold, of his soul from the prison of hell, as well as of his
body from the grave, v. 273 ; corresponding to the first and second
resurrection of his people, 274.
Of Christ, a more signal display of God s power than that of Lazarus
or any one else, vi. 440 ; is the virtual cause of regeneration, 455.
First, literal before the millennium, xii. 96.
Revelation, knowing God by, i. 291.
Book of, a special fruit of Christ s death, iii. 15.
Book of, relates to the nations of the Gentiles, which have to do with
the church of Christ, iii. 23.
Book of, written about A.D. 94, iii. 120.
Of God s Son in Paul, misunderstood by interpreters, iv. 344.
Of God is by piece-meal (ToXuasg&s), v. 528 ; because men are incapable
of all at once, 529 ; after several ways (ffoXureovuc,), 530 ; to k shew
his manifold wisdom, 531 ; because there are varieties of appre
hension, ib.
Revelations, all previous ones were preparations for the gospel, as that is for
heaven, iv. 261.
Rich man and Lazarus, parable of, vi. 461.
Rich glory and glorious riches, equivalent terms, iv. 244.
Riches of grace, need eternity to shew them in, ii. 307.
Of the glory of the gospel, iv. 306 ; consist in its preciousness, 807 ;
abundance, 309 ; profitableness, 310.
Of the Christian consist in promises, as in bonds, iv. 312 ; rich in
faith, ib. ; in assurance, 313; the Spirit poured richly on him, ib ;
the riches of glory, ib.
Righteous scarcely saved, but surely saved, ix. 245.
Righteousness, the Lord our, the afflicted believer s trust, iii. 325.
Natural, fire of a man s own kindling, iii. 345.
INDEX. 221
Righteousness, Christ s, in its fulness and perfection, answers to all the par
ticulars and aggravations of men s sinfulness, iv. 24.
. Of Christ, of breadth enough to cover the sins of millions of worlds,
iv. 2ioO.
Of all creatures collected into one sum, could not free a sinner from
the guilt of one sin, iv. 270 ; of Christ is of efficacy to serve for
millions of sinners, of breadth to cover millions of worlds of sin, of
length to reach to eternity, ib.
Of Christ a glorious righteousness, iv. 828.
Christ s being ours, depends more upon his being Jehovah, than on his
being the Son of David, iv. 445.
Of Christ, not only enough to pacify vengeance, but to bring us into
favour with God, v. 135 ; its merit so great that it will not be
rewarded to the full by all the blessedness of all the saints to eter
nity, 136.
Of Christ the Mediator, not the righteousness of the mediatorial office,
communicated to believers, v. 338.
Of Christ, made up of his active and passive obedience, v. 339 ; both
these imputed for justification, ib. ; this proved in eight conclusions,
ib. et seq. ; compared to the two natures of Christ, 349.
All personal, evangelical as well as legal, excluded from justification,
v. 352 ; proved at length from Philip, ii. 9, ib. et seq. ; instance of
Abraham, 364.
Of Christ manifested by his admission to his Father s presence, v. 415.
Of a creature, cannot justify another, v. 506.
Maxims according to which the Gentiles sought, vi. 314.
Fruits of, what ? vii. 162 ; all sorts of holy actions, both towards God
and man, springing from a heart made righteous, and conformable
to, and brought forth according to, the righteous law of God, 163 ;
what to be filled with ? 164 ; when all the members and faculties
are filled with all righteousness proper to them, ib. ; when he
abounds in good works of all sorts, 165 ; and at all times, 166 ; how
they are by Jesus Christ, 170 ; they are from a workmanship created
in him, ib. ; they are such as arise from his Spirit dwelling in the
heart, ib. ; they flow from receiving his righteousness as our right
eousness, ib. ; they are by motives drawn from him, 171 ; they flow
from our union with his person, ib. ; they are done after his example,
ib. ; we look for their acceptance though him, ib. ; in order that
actions may be fruits of righteousness, they must be directed by the
heart to the glory and praise of God, 172 ; shall all appear with a
man in the day of judgment, 173.
Of Christ, bestowed wholly and at once on calling, ix. 309 ; an ever
lasting righteousness, 314.
Elvers, represent cities, and their magistrates^ iii. 54.
Rome, judgments upon, both temporal and spiritual, iii. 100.
Roman empire, and the state of the church within its bounds, the main sub
ject of the Book of Revelation, iii. 23.
Empire, destruction of, subject of Rev. viii. and ix., iii. 208.
Romans, Epistle to the, is a system of divinity methodically laid down, iv.
272.
Romancers place their characters in straits and difficulties, knowing how they
are to bring them out, ix. 245.
Romanists, called Gentiles, believers, idolaters, iii. 124.
Deny that Christ suffered in his soul, v. 287.
222 INDEX.
Romanists deny the possibility of assurance except by special revelation, ix.
280.
Root of David, Christ why called, iii. 9, 212, 215
* Royal Society, fellowship of, what, ix. 148.
Sacraments, are seals added to the word of faith, iv. 14.
SACRIFICE, THE ONE, v. 479.
Sacrifices, what meant by eating of them, ii. 383.
Daily, taking away, in Julian s time, iii. 199.
Shedding of the blood of, represented Christ s making his soul an offer
ing for sin, iv. 411.
Unknown in a state of innocence, v. 174.
Of Christ was himself, both body and soul, v. 177 ; its precious-
ness, ib.
Under the law, why not available for obtaining the pardon of certain
sins, v. 425.
Two things necessary to make acceptable, the altar and fire, vi. 36.
SAINTS IN GLORY, BLESSED STATE OF, vii. 337.
Saints nearer to Christ than angels, i. 169 ; love to, 274.
Departed, presently enter into bliss, iii. 42.
Intercession of, not taught in Scripture, iii. 216.
Understand the mystery of the gospel as none else do, iv. 293.
How they know the gospel otherwise than carnal men know it, iv. 295.
See Carnal Men.
Unable to satisfy for the sins of men, v. 80.
Corruptions in all, more or less, answering to the sins of the wicked,
vi. 480.
All have, from the first, some knowledge of, and hold and maintain
some fellowship with, God the Father and Christ, vii. 484.
Their nearness and dearness to God, xii. 36.
Dealing well or ill with, the great interest of kings and kingdoms, on
which their welfare or ruin depends, xii. 37 ; instances in the kings
of Sodom, ib. : of Egypt, 38 ; of Assyria, 39 ; of the Amorites,
Moabites, and Edomites, 40 ; Tyre, 41 ; again Egypt, ib. ; Edom,
42 ; the Persian and Grecian monarchies, 43 ; the Jews, 46 ; the
Roman empire, 50 ; reasons, 52 ; their nearness and dearness to
God, ib. ; their great interest in God, the governor of the world, 53 ;
the interest of Jesus Christ himself, ib.
Worship and truth, God s, are the three things in the world that are
dear to him, xii. 116.
Salutation, apostolical, i. 14.
SALVATION, WORK OF THE HOLY GHOST IN, vi. 3.
Salvation, its height and depth, ii. 201 ; God s utmost end in, 285 ; by
grace, the great point of the gospel, 312 ; twofold meaning of, 314.
Made sure by ransom, by power, by intercession, iv. 63.
More than justification, iv. 68.
Loved by the saints because it is God s, iv. 392.
Of sinners, a work not of God s nature, but of his will, v. 485.
Accomplished by three sorts of works, immanent in God towards us,
transient in Christ for us, applicatory by the Spirit in us, vi. 405 ;
the last, in some respects, the most abounding mercy, ib.
The whole of, including glory, estated upon us at calling, ix. 321.
Samaritans, accounted by the Jews as Gentiles, v. 466 ; yet not held by the
apostles in the same position, 470.
INDEX.
223
Samson, an example of relapsing again and again into sin iii 419
A type of Christ, v. 152.
Sanctification, prudence put for it, i. 135.
Compared to the casting of metal into a mould, vi. 392; to engrafting
397 ; to writing the law in the heart, 403.
Consists of two parts, mortification of sin, and the new creature, ix.
Is co-extensive with sin, x. 126.
Must have two parts, corresponding to the privative and the positive
evils of sin, x. 282.
Sanhedrim, exceeded their legitimate power in the examination of Christ,
Its constitution, xi. 201.
Saracens, the fifth trumpet, iii. 27.
Satan, has power to darken the spirit of a believer, iii. 246 ; by leading
him to draw false conclusions from the testimony of the Spirit 247
his favourite temptation to unbelief, 256.
May have power given him of God to vex the believers spirits, iii. 258 ;
deliverance to, in excommunication, what ? ib. ; has power to tempt
a holy being only by outward suggestions, but an unholy also by in
ward, 260.
His great power to invent and suggest false reasonings, iii. 262 ; his
power to adapt these reasonings to persons and seasons, 263 ; to dif
ferent spiritual experiences, ib. ; to different degrees of knowledge,
264 ; his false reasonings he can not only suggest, but insinuate with
power, 265 ; yet he cannot enforce assent to them, 266 ; acts on
the passions and the fancy, rather than on the understanding di
rectly, ib. ; knows the answers that faith makes to his temptations,
267 ; what power he may exercise over the conscience, 268, 282
Cannot make us think sin worse than it is, but may make us think
it unpardonable, and our own sins incompatible with a state of grace,
270 ; why called xariryogoc,, and ia(3o\og, ib. ; how far he knows the
secrets of the heart, 274 ; his darts why called fiery, 279 ; by false
revelations confirms enthusiasts in their conceits, 286 ; God only
can deliver from his temptations, 287.
His power, v. 297 ; is over his own angels as his proper subjects, and
men as his captives, 298 ; holds it by God s commission, and that
by way of curse upon men, ib. ; Christ s quarrel with him, partly on
his account, partly on ours, 300 ; his power over men not a natural,
but an accidental, judicial power, limited by commission, 303 ; ex
ceeded his commission when he assailed Christ, ib.
Put to more shame when overcome by a Christian than when he was
conquered by Christ, v. 315.
Has still power allowed him over the saints to tempt them to sin, v.
317 ; to accuse them to God, 826 ; and to bring affliction on them,
328 ; does not know who are true believers and who not, ib. ; per
mitted to assail believers only according to conditions, 321 ; cannot
bring afflictions on them immediately, 328.
Does not accuse as a mere slanderer, v. 326.
Sin is the great work and interest of, vii. 254 ; a general engagement
of all Christians against him as their common enemy, 257 ; onr
sinnings, through his temptations, are the greatest, if not the only,
delight and pleasure he hath, 260 ; story of the war against, 264 ;
proclaimed by God in paradise, ib. ; carried on by the Old Testament
224 INDEX.
saints, 265 ; Christ came to secure the victory over him, 266 ; . the
church universal engaged to fight under Christ s standard, ib. ; there
can be no neutrality in this warfare, 267 ; this engagement a motive
to holiness, ib. ; duty of resistance to, 271 ; cannot hurt any but those
who yield to him, 272.
Satan cannot devour by persecutions, but by temptations, ix. 402.
Christ so triumphs over, that he makes his children set their feet on
his neck, xii. 90.
Satisfaction for sin, cannot be made by a creature, iii. 8.
Christ s, the strength of all gospel promises, iv. 18.
God might have pardoned sin without, but would not, v. 15 ; could not
be made by men, 17 ; God himself provided, 18.
Way of could not have been devised by all the wisdom of all intelligent
creatures, v. 19.
Christ s for sin, is the foundation of all blessings, v. 70 ; sufficiency of,
ib. ; distinction between and restitution, 74 ; inability of all creatures
to satisfy for sin, 75.
Must be made to God and the law, v. 84 ; cannot be made by a creature,
85 ; either by active obedience, 86 ; or by suffering punishment, 88 ;
no creature can both obey and suffer at once, ib. ; every possible
admission being made, one creature can but satisfy for one, 90 ; is
either for goods or for honour, 91.
To God for the injury done to his glory by sin, cannot be made by a
creature, v. 93 ; a true satisfaction is a reductio ad aqualia, 99.
To God s honour, required the abasement of the nature assumed by
Christ, v. Ill ; matter of, lies principally in that the glory of Christ
was not only lessened, but wholly taken away, 112 ; that the sub
ject of the debasement was himself, his person, 114 ; that it was
voluntary, 116.
Made by Christ, superabundant, v. 125.
Must be voluntary on the part of the satisfier, v. 493 ; must be con
sented to by the party to be satisfied, 494.
Saul, king, thought by some to have sinned the sin against the Holy Ghost,
iv. 176 ; all his religion in his latter days was the exterminating of
witches, yet went to one himself, 185.
Sin for which he was rejected not greater than that of David, who yet
was not rejected, ix. 193.
Saviour, God has been, as Satan a murderer, from the beginning, iv. 222.
Scape-goat, a type of Christ, v. 183.
Its signification, v. 418.
Scattering of all things by sin, i. 186.
Schoolmen, their errors on the subject of regeneration, vi. 208.
Scourging, of Christ was not by the Jews, who would not have exceeded forty
stripes, but by the Romans, who were under no such restriction, v.
270.
Scripture, misunderstanding of, often a great temptation, iii. 268.
Misunderstanding and misinterpreting of, a frequent cause of distress
to believers, iii. 318.
Their main object to set forth the full interest and purpose of God and
Christ to pardon and receive sinners, iv. 207.
In what sense said to be not of private interpretation, iv. 295.
The knowledge of, makes a perfect divine, iv. 247, 301.
Its right context, half the interpretation, v. 349.
Contains enough to make a man a perfect divine, v. 537.
INDEX. 225
Scriptures of truth (Dan. x. 21), are the book of God s decrees, ix. 28.
Perverted by unregenerate men to defend their state, x. 389.
Sea, of glass, typified Christ s blood, iii. 5.
Represents the extent of the jurisdiction of a kingdom, iii. 54, 102.
Seal, the fifth, the persecution under Diocletian, iii. 40.
The sixth, expresses the destruction of heathenism in the Roman em
pire, iii. 42 ; not the day of judgment, 43.
Of God set upon Christ as the Saviour, and upon all those who were to
be saved, iv. 212.
Seal- Prophecy, refers to the Roman empire, the book-prophecy to the church,
iii. 25.
Seals, of the book, to loose, what it denotes, iii. 8.
Visions of, from 6th to 9th chapters of Revelation, iii. 17.
Represent successive times, iii. 19.
Seating of believers, i. 228, 231 ; when it takes place, 238 ; is the work of
the Spirit, 245 ; sealing of Christ, 244 ; uses of, 252.
Seed of the woman, who ? v. 310 ; both Christ personally, and the whole
body of believers, 811.
Of the serpent, who ? v. 312.
Self, the most disingenuous, abominable principle that ever was, ix. 203.
Self-confidence leads to trust in inherent evangelical righteousness for justifi
cation, v. 361.
Self-denial more acceptable to God than greater services without it, iii. 450.
Self-examination, in discretion, recommended, iii. 316.
Self-love, i. 188, 363 ; prompts to duties, 408 ; the bottom of original sin,
411, ii. 90.
Is essential to being, and cannot be destroyed, vi. 173 ; but must be
sanctified, ib.
A Proteus-monster, that assumes infinite varieties of forms, ix. 255 ;
its effects in all wickedness, ib.
The ground of all lusts, x. 61.
Made by carnal men their judge, x. 390.
1 Sense of the regenerate man relisheth the truths of the gospel, iv. 306.
SERMONS, THREE, ON HEB. I. 1, 2, v. 523.
Serpent s seed, i. 172.
Said to die if a woman s naked foot tread on or touch its head, v. dlb.
Servant, Christ made, not born, v. 132.
Servants of righteousness equivalent to servants of God in righteousness,
Service of *God is the end and fruit of our redemption by Christ, vii. 224 ;
mistakes concerning, 226 ; in order to, we must know his will, and
what will please him, ib. ; be careful of his business, 227 ; stand for
his credit, 228 ; be subject to his will, set ourselves apart from all
other business, 229 ; make a necessity of doing his will, 230 ; expect
warrant from him for what we do, 231 ; do his will effectually, ib.
Of Christ, much better, in its season, than enjoying communion
Sexes, both share in the honour of redemption, in that the Rsdeeiner was a
male, but born of a woman, v. 61.
Shaking of the earth and heavens, what it signifies v. 442 ; not mere y
putting an end to the Jewish polity and worship, 445 ; principally tl
second coming of Christ, 448.
Sheep may fall into the mire, swine lie down in it and wallow with Wight,
ix. 314.
VOL. XII.
226 INDEX.
Shepherd, Christ s being called, implies both his natures, v. 372 ; all his
offices, 373 ; the good shepherd, and the great shepherd, 375.
All the great patriarchs that were, were types of Christ, v. 872.
Sight, spiritual, i. 377.
Simon Magus, said to have taught antinomianism, ix. 202 ; represented him
self to be the Father, the Son, and the Holy Ghost, ib.
SIN, AGGRAVATION OF, iv. 151.
SINNING AGAINST KNOWLEDGE, AGGRAVATIONS OF, iv. 163.
SINNING AGAINST MERCY, AGGRAVATIONS OF, iv. 188.
SIN AND PUNISHMENT, AN UNREGENERATE MAN S GUILTINESS BEFORE GOD
IN RESPECT OF, X. 1.
Sin, no death but by it, ii. 14, 19 ; death in, threefold, 17 ; life of sin,
21 ; walking in sin, ib.
Committed against light, or unrepented of, or scandalous, or long for
gotten, followed by darkness, iii. 294 ; though forgiven, must not be
forgotten, 297.
Aggravation of, answered in Christ s death, iv. 22.
Hath debased the soul of man, the noblest creature under heaven, iv.
153 ; denies it also, instantaneously, totally, eternally, 154 ; it hath
robbed the soul of the image of God, ib. ; yea, of God himself, ib. ;
hath hurled confusion over all the world, 155 ; laid the first corner
stone of hell, ib. ; contains all evils else in it, ib. ; has transcendent
peculiar mischief in it, that is not to be found in all other evils, 156 ;
is contrary to God s essence, ib. ; to all his attributes, 157 ; his
laws and ordinances, ib. ; his people, ib. ; his image, ib. ; aggra
vated by the glory and dignity of God, against whom it is committed,
ib. ; the least, virtually, more or less, contains all sin in the nature
of it, ib. ; is its own worst punishment, 158.
Unpardonable, requires two elements, light in the mind and malice in
the heart, iv. 166.
Is Deicidium, a destroying of God, as much as in us lies, iv. 160 ; is
too powerful for all creatures to contend with, 161.
A single, is stronger than any creature s holiness, iv. 269.
Could it have been pardoned simply without satisfaction ? v. 72 ; punish
ment of, is an act of God s will, not of his nature, ib.
A wrong done to God, in various particulars, v. 92 ; even the least is
a denial of his sovereignty, 94 ; is a virtual denial of his being, 95 ;
its scope and tendency is to make God no god, 99.
The taking away of, the greatest and most difficult business ever set on
foot, v. 101.
Its greatest evil is the injury it does to the honour, glory, and power
of God, v. 103.
Of men, paralleled with the satisfaction rendered by Christ, v. 127.
A single one spoils and makes void all the good that is, or can be, in
any creature, v. 130.
In what sense Christ was made, for us, v. 185 ; not sin in the general,
but particular sins imputed to him, ib. ; imputation is most abhor
rent to his holiness, 186.
Its heinousness most manifested in the sufferings of Christ, v. 287.
Its nature and tendency, v. 491 ; to destroy God s law, ib. ; to darken
and obscure his glory, ib. ; to destroy his very being, ib.
Against the Holy Ghost, wherein it differs from other sins against
knowledge, vii. 334 ; it is more than despising any part of the law,
335 ; it is not every kind of despising the truths of the gospel, ib. ;
INDEX. 227
it is a hatred to God and Christ, and the light and work of the
Spirit and his saints, a revengeful hatred, 336.
Sin, the strength of, is the predominance of self-love, ix. 9.
Man of, is antichrist, the pope and his deceiving clergy, ix. 171.
Cannot provoke God to destroy his people, but it moves him to destroy
it in them, ix. 348 ; not so hated by God as his Son is loved, ib.
The greatest miseries that God s children have, ix. 405.
And wrath, the condition of all by nature, and while in a state of nature,
x. 3.
Universality of, proved by the universality of death, x. 5,
Derivation of ; can pass from one to another only by example or impu
tation, x. 9.
Adam s, derived by natural generation, x. 10; its guilt imputed, and the
corruption of nature conveyed, 11.
Every act of, denies the soul, x. 49 ; one act of, expels all grace, ib. ;
and this both personally and causally, 50 ; separates between God
and man, ib. ; is contrary to holiness, ib. ; one act of sin is stronger
than all created grace and holiness in itself, ib. ; derives its power
from the law, 51.
Called a body, because it consists of many parts, x. 63.
Every man is prone to all, and hath all in him, x. 59 ; acknowledged
even by the heathen, 60 ; objections answered, 64,
Its manifestation modified by various circumstances, x. 65.
Against the Holy Ghost can only be committed by those who are en
lightened, x. 67 ; the heathens not capable of it, 84.
Original, more to be mourned over than all actual, x. 81 ; is the mother
of all actual sins, ib. ; is able to produce millions more than it has
ever produced, 82 ; consists of a privation of righteousness and holi
ness, and a proneness to all evil, 85.
Is a disorder and confusion of all the powers of the soul, x. 125.
Pervades the whole being of man, x. 128 ; proved at length, 129.
In general has two distinct evils in it, a privative and a positive, x. 281 ;
Is either in our actions or inclinations, 282.
Two glasses in which its deformity may be seen ; Adam s fact in para
dise, Christ s sufi ering on the cross, x. 358.
Sins, old, should be remembered, ii. 201.
After prayers hinder their answers, iii. 402. ^
Greatness and numbers of, a discouragement to the exercise ot iaitn,
iv. 10. .,
Of believers forgiven in virtue of Christ s intercession through the merit
of his sacrifice, iv. 66.
Their multitude, iv. 158 ; to be yet in, what, 159. ^ _
Against knowledge, may be either of omission or commission, iv. Ibd.
Against knowledge, or presumptuous sins, are the next step to
unpardonable sin, iv. 166.
Some committed at once, others continuously, iv. 175.
Distinction of, under the law, v. 424 ; committed after believing, how
Takml^wayof, the great business of the gospel, v. 483 ; could have
been" easily dine, by taking away the sinners,^ ; "**"^
have been taken away by a covenant of pardon, not determined,
Committed before conversion, how to be turned to good account after,
vTlOl ; as a help and furtherance to faith, 102; for intensifying
228 INDEX.
love to God, 109 ; for leading to more fruitfulness, 112 ; for making
and keeping us humble, 114
Sins, whether before or after regeneration, should not prejudice one in the
ministry who truly returns to God, vi. 521.
When finally forgiven, shall be for ever forgiven, ix. 99.
After conversion pardoned, ix. 313.
Innumerable, x. 442 ; the account of every man s, who is grown up to
years, infinite and numberless, 466 ; God sets the main account of,
on their number, 471 ; reasons of this, 482.
Sincerity implies a right intention, aiming at God, vii. 145 ; a bent of will
to all the commandments that we know to be such, ib.
Sin/illness, abounding, of men by nature, x. 40.
Sinlessness, absolute, unattainable by saints in this life, v. 427.
Sinners, encouraged to seek pardon from the example of Adam and Eve, x. 37.
Sitting, in heavenly places in Christ, ii. 55.
Christ s, at God s right hand, a support of faith, iv. 49 ; proves that he
has done all his work for satisfaction, and that God is satisfied with
it, ib. ; implies sovereignty of power, 52 ; and of authority and
judgment, 53 ; his sitting is not merely as a Son, but as a head, ib. ;
what is meant by our sitting with him, 54.
Socinus, his denial that Christ raised himself from the dead, i. 460. *
Socinians deny satisfaction, as inconsistent with free grace, iv. 277.
Make reason the supreme judge of the mysteries of the gospel, iv. 304 ;
would be right if God intended that these mysteries should be known
to all men, and not to the saints only, ib.
Their impudence in denying the pre-existence of Christ, iv. 407.
Their view of the forgiveness of sins derogatory to God s grace and
Christ s satisfaction, v. 424 ; their estimate of Christ s sacrifice, ib.
Hold man s nature at his first creation not to have been holy, but only
indifferent, vii. 30.
Altogether deny original sin, x. 324.
Socrates, put to death by the Athenians for reproving them, iv. 172 ; would
not accept life on condition of concealing his knowledge of God, 173.
Solomon, a controversy in the church whether he were saved or not, vii. 156.
His prayer at the dedication of the temple, ix. 119 ; his temple and the
ark in it a type of Christ, 120.
His sins greater for kind than those even of Saul or David, ix. 193.
Never forsook the worship of God altogether, nor grew into an utter
profaneness of spirit, ix. 390.
Marry ing Pharaoh s daughter, a type of Christ s callingthe Gentiles, xii. 35.
* Son of God, this title given to Christ by way of singularity, iv. 425 ; called
Grod his own Father in a sense in which he is not the Father of any
other, ib. ; called the only-begotten Son, 427.
Or second person, before his incarnation acted as God and man de jure,
as God-man contracted, iv. 515.
Song, new, ii. 14, 216.
Sonship, object of, is a person, not a nature, v. 543.
Of God, the greatest benefit and honour that can be bestowed on us,
vi. 179; its original is the good pleasure of his will, ib. ; is bestowed
by Jesus Christ, and is possessed by virtue of a relation to him, 180.
Of believers, is through communication with him who is the Son, v. 43.
Sorrow should be for sin more than for misery, v. 188.
After a godly sort, is mainly for offending God, and piercing Christ,
vi. 438.
INDEX. 229
Sorrow, godly, for sin, its effects illustrated in the Corinthians, x. 357 ; care
and fear, ib. ; indignation and revenge, ib. ; desire and zeal, 359 ;
cleansing ourselves, ib.
Soul, death of, ii. 210.
In heaven, prosecute their interests on earth, iii. 42.
Dispositions of, when wound up to give glory to God for what is in him
self, iv. 399 ; it sees so much of the glory of God, that it is at a loss
what praise to give him, ib. ; it extendeth itself to praise God in all
times, 400 ; it rejoices that God hath been celebrated by others, in
all ages, 401 ; it would extend itself to call persons, and things, and
works of God, to praise him, ib. ; it will still praise God, though it
be in the lowest frame, the worst condition that can be, 402.
Living, distinction between, and quickening spirit, vii. 78.
Is the immediate subject of grace, vii. 417 ; is the immediate and pri
mitive subject of holiness, 418 ; is as capable of glory when separate
as when it shall again be united to the body, ib. ; salvation of, in
what sense the end of faith, 422.
Of a believer, has always a guard about it, even the whole power of
God, ix. 359.
Sometimes taken for the person, ix. 417.
Of man hath lost its right way to happiness, x. 63 ; its lusts are become
boundless, 64.
Without the body, is capable of glory, xii. 9.
By its creation a spirit, and more nearly allied to God than any other
creature, except angels, xii. 17 ; condition of, at death, would be
miserable, if there were not an immediate state of glory, 18.
Of saints, instantly after death, received into a state of glory, vii. 411 ;
rise through several states of glory, 440.
Soul-suffering of Christ, came on him by degrees, v. 274 ; occasioned by the
sins of the world imputed to him, and the curse or wrath of God upon
him for those sins, 275 ; consisted in the loss of all comfort (pcena
damni), and the curse and wrath of God (pcena sensus), 278.
Sovereignty of God hath fundamental laws, as all well-regulated kingdoms
have, ix. 239.
Sparks, of men s kindling, what, iii. 336.
Speeches, good and holy, value of, vi. 518.
tipira, the guilt of his apostasy, iv 178.
Spirit, The Holy, called the Spirit of promise, i. 246, 249; the great pro-
mise of the New Testament, 246 ; waiting for, 248 ; an earnest, 25 b,
259 ; witnessing of, 306 ; his assistance to unrenewed men, d
natural principles improved by, 405.
Spirit, in the ; phrase explained, iii. 2. ...
Not the direct author of a believer s doubts of his state, 111. Steb ; yet
may concur in the believer s darkness by suspending his testimony ^ol
his adoption, 244 ; by representing God as angry with his child for
former sins, ib. ; or by holding out to him, as a warning, the t
enings of God s word, 245. ...
Teaches to pray, not according to GodY secret, but his reveale
Intercedes on earth, because Christ intercedes in heaven, iv. 107.
The only infallible interpreter of the mysteries of the gospel, J^o.
In Christ, frequently taken for the Godhead, or divine nature
in him, iv. 444. . . .,
As opposed to flesh, is a new disposition or temper c
-
VI. lUzi
280
INDEX.
comprehending gracious and heavenly dispositions wrought in the
whole soul, elevating and raising it, and fitting it unto things spiritual,
as spiritual, ib.
Spirit, restraining and elevating power of, not saving grace, vi. 432.
Doth not pray immediately himself, but forms our prayers in us, ix. 126.
That quickeneth, and flesh that profiteth nothing, what, viii. 174.
As a comforter, and all his comforts, received for us by Christ, as soon
as he set his foot in heaven, ix. 353.
Spirits, seven, are the Holy Ghost, in respect of his various effects both in
Christ and in us, iv. 121.
Both in heaven and in hell, remember occurrences here below, iv. 142.
Seven, before the throne ; that is, Jehovah, as he is everlasting and hath
fulness of being in himself, iv. 375.
Spiritual body, is not spirit in respect of substance, but like a spirit in re
spect of power, iv. 144.
Things, what they are, vi. 164; God himself and Christ, 165; all
blessings, ib. ; all graces of the Spirit, ib. ; all the immediate duties
of God s worship, ib. ; all moral duties, as they are directed to God,
?5. ; how natural men may be exercised about, 169.
Or resurrection body, its excellences above Adam s, vii. 99, 110.
Body, shall be the same body that we have now, vii. 112 ; shall have
all its parts and members that now it hath, 114 ; all these parts
shall have use in heaven, in a spiritual way, and shall have objects
suited to them, ib. ; why called a spiritual body, 115 ; compared
with Adam s in respect of suitableness to the objects of heaven, 116;
of beauty, 121 ; of healthful constitution, 123 ; of immortality, 125 ;
through the indwelling of the Spirit, shall be the temple of God in
the highest sense, 127.
Spiritualising, excessive, danger of, vi. 161.
STATE, BLESSED, OF THE SAINTS IN GLORY, vii. 837.
AND KINGDOMS, GREAT INTEREST OF, xii. 31.
State-policy, often leads men into mischief and sin, v. 238.
Stephen, his vision, i. 467.
His prayer answered in the conversion of Paul, iii. 365.
Strangers to God, are yet enemies to him, x. 118 ; signs of strangeness, ib.
Strength, spiritual, twofold, that of habitual graces, the other assistant thereto
from the Spirit, vii. 508.
Suarez, his character, as a writer, ii. 37.
Suffering may be avoided by all lawful means, v. 202.
Necessary before perfecting, ix. 398 ; appointed of God out of grace,
400.
Of Christ, to be the object of faith, must be viewed with reference to
their intent, iv. 18.
Of Christ, set forth at length in an exposition of John xviii., v. 196.
Sun, moon, and stars, mean emperors and governors, iii. 45, 54.
SUPEREMINENCE OF CHRIST ABOVE MOSES, V. 437. j
Supralapsarians and Sublapsarians, their opinions, ix. 86.
And Sublapsarian views of election, ix. 344 ; a middle view, ib.
Supper, The Lord s, ends of, ii. 382.
Supplication, spirit of, in prayer, rests upon a man afterwards as the spirit
of obedience, iii. 881.
Surety, and common person (or attorney) differences between, iv. 27; Christ
is both, ib. ; is more than a mediator or intercessor, 29 ; the surety
ship of Christ such as is not to be found among men, ib.
INDEX.
,
Sword of the Spirit, iii. 273, 280.
Sympathy in Christ, not a weakness, but a power, iv 113
Synagogues of the Jews had no ceremonial worship in them v 255
Analogies between Jewish, and Christian congregation s, xi. 69.
Synods, elective occasional, allowed, xi. 237; but have no ^ower to rescind
a sentence, 238 ; or to compel a church to receive again a brother
7hnTh Ln aV6 xc mmu icated > * ; or to excommunicate other
lurches, MO ; standing and subordinates disallowed, 248.
Taste of the word of God, &c., how unregenerate men may have x 188
aTir 8 f her intercession for Absalom > illustrative of Christ s for
TEMPLE, ZERUBBABEL S ENCOURAGEMENT TO FINISH, xii. 101.
Temple, Solomon s, alluded to in John s vision, iii. 2.
Its dedication a type of Christ s consecration to the work of redemption,
And ark in it, a type of Christ, ix. 120.
Finishing it, so important that two prophets were employed to put
them on it, xii. 104 ; state of things when Zerubbabel was building,
Temporal things, promises respecting them not universal or absolute, but
indefinite, iii. 370.
Temporary believers, their highest attainments fall short of a work of grace,
vi. 319 ; distinctions between, and those truly called, clearly laid
down in Peter s epistles, 324 ; importance of distinguishing, 326
reasons why God allows, 329.
Believers do not see spiritual things in their spiritual nature, though
they may see an accidental goodness in them, viii. 268 ; their know
ledge not real, ib.
Temporaries, God s dispensations towards, serve to glorify electing grace,
ix. 185.
Temptations may prevail for an act or many acts, but not uninterruptedly,
formally, or wholly, ix. 316.
Befall all Christians, vii. 273.
Christ s in the wilderness were the heads of all sorts of temptations, iv.
148.
Of Christ, mere and pure sufferings to him, ix. 352 ; therefore merito
rious to purchase ability to succour them that are tempted, ib.
Of Christ, was according to God s appointment, ix. 399.
Are accounted sufferings as well as persecutions, ix. 402 ; work together
for good to them who love God, 406.
Tenderness of Christ s heart, ix. 354.
Testimony of experience to the truth of God s promises, vii. 136.
Thankfulness, how to stir up our hearts to it, i. 269.
Thanks, duty of, i. 280.
Thanksgiving, a higher exercise than prayer, praise than thanksgiving, iv. 384.
Theology, system of, consists of three main parts, vi. 360.
Thessalonians appear to have kept their first conversion work purer than any
other of the churches to whom the apostle wrote, ix. 380.
Thieves, penitent and impenitent, instances of the difference between the
election and the rest, ix. 184.
* Thorn in the flesh, rather a desertion than a lust, iii. 290.
232
INDEX.
Thorns, crown of, remained on Christ s head on the cross, v. 269.
Thorny ground in the parable and in the Hebrews, expounded, vi. 335.
Thought* , evil, not coming to the heart, nor passing through it, but lodging
in it, distinguish the wicked, iii. 509 ; how sinful, 512.
Goodness of, depends on their seasonableness, iii. 516.
Evil, the oldest sons of original sin, iii. 524 ; remedies against, 526.
The best indication of the state of the heart, vi. 476 ; how far a godly
man s may be taken up with his worldly business, 479.
Thousands, 144, that were sealed, who ? iii. 58.
144, sealed, Rev. vii., eastern Christians, iii. 208 ; those in chap, xiv.,
western Christians, ib.
Threatening*) have no place or influence in the life of glory, vii. 32.
THEEE SEVERAL AGES OF CHRISTIANS IN FAITH AND OBEDIENCE, vii. 473.
Throne, Christ s, both founded and upheld by grace, iv. 131.
Thundering and lightnings, what, iii. 4.
Time, of Christ s coming, fitness of, i. 202.
Not only precious in itself, but because of its opportunities, iv. 193.
Times, fulness of, i. 201 ; dispensation of, 204.
Timothy, though a towardly child and well educated, was not converted till
his manhood, vi. 87.
Titles of the God-man, Jesus, Christ, and Lord, comprehend a respect
unto all God s purposes, of what sort soever, iv. 532 ; in what sense
called the everlasting Father, 536.
Transfiguration of Christ intended to exhibit the glory of the gospel,
iv. 316.
Was a manifestation of Christ s personal glory, iv. 499.
Christ s, shews the glory of the resurrection body, vii. 104.
Was a glimpse of the glory of his kingdom, viii. 388.
Treasures on earth and in heaven, what they are, vi. 462.
Treaties of war and peace are the prerogatives of kings, and so of God,
iii. 407.
Trees of life and of the knowledge of good and evil, sacraments, x. 8.
Of life and knowledge were two sacraments, xi. 41.
Trials, spiritual, of believers, a warning to unbelievers, iii. 308 ; a lesson to
those believers who have not experienced them, 309 ; to lead them
selves to thankfulness to Christ, who bore so much more, and to pity
others in like condition, and to warn others, 311 ; and to avoid sin,
312.
On occasion of special, God seems to seal up something to a man s
soul of special grace to him, vii. 158.
And probations, in themselves, endanger the spiritual life, ix. 416.
Trinity, concurrence of the three persons in all the works of, i. 461.
Mystery of, unfolded in the gospel, iv. 231 ; election by the Father,
redemption by the Son, sanctification by the Spirit, ib.
Scarcely traceable in creation or in the law, iv. 263.
Arguments for the doctrine of, from the writings of Moses, iv. 352.
Doctrine of, to be received by faith, yet not contradictory to reason,
iv. 361.
All the three persons of, concur in every divine act, vi. 417.
Doctrine of; its great importance, ix. 145.
Triumph of Christ over Satan, v. 305.
Trouble, not itself the ground of peace, but the means to lead us to seek
peace in Christ, iv. 13.
Trumpet, seventh, and seventh vial, contemporaneous, iii. 21.
INDEX. 233
Trumpets, the first four, are the wars of the Goths and Vandals, iii. 53 ;
the fifth, the Saracens ; and the sixth, the Turks, ib.
Trust is an essential part of faith, and an eminent act of it, viii. 120.
Is the essential form of justifying faith, viii. 308.
Truth, God takes not away from any man or any nation, unless they will
ingly part with it, iv. 248.
Three several degrees of the revelation of; in the light of nature, the
law, and the gospel, vi. 357.
Truths, of great importance what a man holds most eminent in his religion,
iv. 298.
Of the gospel, all suited to the regenerate part of man, iv. 305.
Of the gospel, are all precious, iv. 307 ; in respect of their antiquity,
ib. ; their being far-fetched, ib. ; their being dearly bought, 308 ;
their being charily and warily laid up, ib. ; their being incorruptible,
ib.
Of the gospel have all been tried and suffered for in conflicts with
heathens and heretics, iv. 313.
Turks, the sixth trumpet, iii, 27.
Types of the old law were in force until Christ s ascension, iv. 58.
Of Christ, what is attributed to them as the shadows, must needs be in
a more divine and super-eminent manner ascribed to him as the sub
stance, v. 148.
Of a thing to come is a prophetical resemblance, wherein something
more imperfect going before is intended by God to signify something
more noble and perfect to follow after, vii. 71 ; not all resemblances
are types, 72 ; general rule for explaining, 92.
Have the nature of prophecies to be fulfilled, vii. 309.
Are never complete representations of all that belongs to the thing typi
fied, ix. 49 ; rule for interpreting, 50, 78.
Tyre, people of, were the most civil and ingenuous of all the heathens,
ix. 175.
Unbelief, sin of, i. 225 ; a prison, ii. 343,
The sin which troubles Christ most in his disciples, iv. 106.
The great sin under the gospel, viii. 329.
In the hearts of all men by nature, x. 226 ; proved from experience,
ib. ; when strong convictions come into the mind that there is a God
and a day of judgment, they are felt to be new and strange, ib. ;
when any man is converted to God, he learns these common prin
ciples anew, ib. ; when any man is left to the doubtmgs of his own
heart, he calls these principles in question, 227 ; the stronger any
man grows in faith, the more he is conscious of his tendency to un
belief, ib. ; men s lives and actions, in times of trial and temptation,
shew it, 228 ; their hearts failing them in times of distress, 22J ;
reasons of, 230 ; man will naturally believe nothing but what he sees,
ib transcendency of spiritual things above our conceptions, ib ;
contrariety of spiritual truths to men s hearts and ways, ib.- was the
chief of man s first sin, 231 ; men naturally believe no jtha .there
is a God, ib. ; or, at least, believes not his attributes, 232 ;
neither the promises nor the threatemngs of his word, 23o , b
not that there is a world to come, 236.
Unblameableness, i. 80. , . * i
Vnchangeablene** of God s will, founded on the unchangeableness
nature, ix. 302.
234 INDEX.
Understanding, opposition of, to conversion, i. 362 ; consents to every act
of sin, ii. 94 ; corruption of, 109.
As made spiritual, is the palate of the soul, vii. 143.
So corrupted and darkened that it would, if left to itself, deny the ex
istence of God, x. 91.
The supreme and most spiritual faculty of man s mind, is corrupted,
and needs renewing, x. 132 ; this a paradox to the heathen philo
sopher, and to many of the schoolmen, ib.; proved from Scripture, 133 ;
by reasons, 134 ; is the chief subject, both of sin and grace, 135 ;
Christ s prophetical office hath mainly reference to, 137 ; its defect
and pravity the original and root of all sin in the other powers of
the soul, 138 ; both negatively and positively, ib. ; is itself the chief
transactor of many sins, 139 ; difference between its natural defects
and its spiritual defilement, 140.
Ungodliness, an element in man s natural corruption, x. 89 ; in the specu
lative judgment or understanding, leading us to deny God s existence,
91 ; in the practical judgment, leading us to disown him, 92 ; alien
ation of the will and affections from him, 93 ; objections answered,
94.
Union, with himself, God s ultimate design towards his elect, i. 181.
With Christ, not always clearly discerned by the believer, iii. 446.
With Christ, one of the greatest mysteries of the gospel, iv. 340 ; set
out and paralleled by the union of Christ with his Father, ib. ; whether
it is with the human nature of Christ first, and by it with the God
head, or with the Godhead immediately, 341.
Personal, of the man Jesus with the Son of God, demonstrates the dis
tinction of persons in the Godhead, iv. 361 ; stands apart from the
union of believers in the Father and the Son, 363.
Of Christ with his Father has its parallel, though with infinite dispro
portion, in that of his people with him, iv. 870.
Of the divine and human nature in Christ stands in the middle between
two other unions, that of the three persons in the Godhead, and that
of us with God, iv. 439 ; proves the distinction between the persons
in the Godhead, 442.
Of the saints with the Son of God, different from that of the man Jesus,
iv. 512 ; the one is derived from the other as its original, and is but
by a beholding of the other, ib.
Of the elect with Christ, the foundation of all promises, blessings, life,
justification, grace, v. 30.
With Christ the fundamental thing of justification, and sanctification,
and all, v. 350.
With God the design of election, ix. 105, 111 ; the foundation of com
munication, ib.
The grand subject of Christ s prayers, ix. 107; improperly limited to
the union of believers to one another, ib. ; immediately intended of
our union with God and Christ, ib. ; this interpretation vindicated,
109; the highest the creature was capable of, 113; is the sub-
limest, highest, purest, that can be conceived for creatures, 115;
is indispensable, ib. ; reasons by which Christ pleads for it, 126 ;
the greatest truth concerning our salvation, 136.
Unity of God, iv. 349.
UNREGENERATE MAN S GUILTINESS BEFORE GOD, IN RESPECT OF SIN AND
PUNISHMENT, x. 1.
Unregenerate men, their misery, ii. 53.
INDEX. 235
llnregenerate men, who live under the gospel, set up conscience for religion,
vi. 251; notwithstanding the light of conscience, are in darkness,
256.
The, practical light that works on, falls short of the knowledge of God
as God, vi. 269 ; how their virtues fall short of holiness, 278.
May be enlightened and awakened by the Spirit, vi. 433.
How they may taste ol the powers of the world to come, vi. 468.
Are unable to discern spiritual things spiritually, x. 146 ; not only
said in Scripture to sit in darkness, but to be darkness itself, 148 ;
have veils, scales, and films before their eyes, 149 ; want the very
faculty of seeing, ib. ; reasons, 151 ; the vast distance and difference
between the object and the faculty, ib. ; the power of understanding
spiritual things is part of that image of God which was lost in Adam,
152; this inability consistent with responsibility, 154,
Men, make more conscience of duties of the second table than of the
first, x. 404 ; want the chief virtues and graces of the gospel, 405 ;
their virtues grow up in them spontaneously, ib. ; grow not up to
an increase, ib. ; their abstinence from sin and vicious practices is
only such as they can practise with ease, ib. ; are guided in their
ways by considerations of fleshly wisdom, ib. ; that which is in them
they have by education, industry, &c., 406 ; their religious exercises
do not quicken or build up their hearts in grace, ib. ; their self-de
ception in regard to their state, 407 ; their morality lies most in
negatives, 408 ; their actions have no true goodness in them, ib. ;
especially as regards the manner of doing them, 409.
Unthankfulness, a cause of desertion, iii. 299.
Utmost, salvation to the, what it implies, iv. 90.
Vanity, what ? iii. 512 ; lightness, folly, inconstancy, wickedness, ib.
Variableness and shadow of turning, explanation of the terms, ix. 302 ; have
reference to the two motions of the sun, daily and yearly, ib. ; com
mentators differ as to which corresponds to which, 303.
Variety of God s dealings, v. 531 .
Vials, five upon the pope, the sixth upon the Turks, and the seventh upon
both, iii. 28.
Begin with the first separation from Home, iii, 98 ; expressed in allu
sion to the plagues of Egypt, 99.
First five on the pope, sixth on the Turk, seventh upon both, iii. 209.
Fourth and fifth, what they are supposed to be, v. 209.
Vines require more care than any other plants, iii. 438.
Vintage, Eev. xiii. 17, what ? iii. 89.
Virgins, parable of the wise and foolish, an argument for abiding principles
of grace, vi. 200.
Both wise and foolish, kept themselves undefiled from some corruptions
and adulterous practices which others are given to, x. 71.
Virtues, all that are in the creatures are more properly in God, viii. 104.
Vivification, growth in, iii. 457.
Voices out of the throne, what? iii. 5.
1 Volume of the book, Heb. x. 7, its meaning, vii. 70.
Waldus, Peter, his conversion, iii. 87 ; he and his followers began preach
ing, ib. ; excommunicated, and went into Picardy, then into the low
countries, Germany and Bohemia, ib. .
Walking in sin, ii. 21 ; according to the prince of the power of the air, 5U.
INDEX.
Walking with God, a main part of, consists in prayers and their answers,
iii. 362.
Washing the disciples feet, when his thoughts were of his approaching
glory, designed to shew what would be Christ s care of his people
when he should come to that glory, iv. 98 ; not only an example of
love and humility, but also signifies the washing away of sin, ib.
Of the disciples feet, its mystery, ix. 414.
Watchfulness, need of, x. 83.
Wavering, what it is, viii. 439.
Weakness, the more conscious we are of our own, the more we are strong,
vii. 517.
Westminster Assembly did not assert the jus divinum of presbytery, xi. 208.
Wickedness, in the genius and disposition of it, equalled by grace in the
saints, iv. 382.
Wickliff, Huss, and Jerome, represented by the second angel, Rev. xiii. 8,
iii. 88.
Will of God, the good pleasure of, i. 104, 145; mystery of, 138; counsel
of, 217.
Of men, God s rule over, i. 213.
Human, of Christ, freedom of, i. 353.
God s power in renewing it, i. 380 ; the chief seat of corruption, ii. 94.
God s approving and decreeing, distinguished, iii. 378.
Of man, the proper seat of sin, ix. 9.
And affections, corruptions of, x. 278.
Willingness in sinning, the standard and measure of sin, iv. 169.
Of God to pardon sinners, shewn by his transactions with Christ from
everlasting, iv. 211.
Wine in the Lord s Supper represents the pouring forth of his soul, v. 287.
Wisdom, distinguished from prudence, i. 132; patience called so, ii. 461.
In Job and the Proverbs, means that wisdom which will save men,
iv. 285.
Of Christ, the image of the divine omniscience, iv. 464,
Of God, more fully communicated to man through the revelation of
Christ than otherwise it could have been to any creature, iv. 483.
In Proverbs the same with the Word in John, iv. 419.
Near akin, or all one with Word, iv. 551.
God s, the mediator between his justice and mercy, v. 16.
Worldly, not a help, but the greatest hindrance, to grace, ix. 179.
Expressly consists in choosing the best end, and the fittest means of
attaining it, x. 199.
Directions for the attaining of, x. 214 ; apprehend and acknowledge
our folly, ib. ; go to God to give us wisdom to turn our hearts, 215 ;
go to God in Christ, and for Christ, who is made to us wisdom, ib. ;
turn to the wisdom of the just, ib.
Wise, the godly man alone is so, i. 137.
Withering of the unfruitful branches, what ? iii. 455.
Witnesses, the two, iii. 142 ; why called olive-trees, 144 ; their destroying
their enemies with fire in the fourth vial, ib.
Their withholding rain, what ? iii. 145 ; their destroying with fire,
what ? 146 ; their being olive-trees, 149.
Their killing, iii. 153 ; opinions as to the time of it, 155 ; in the man
ner there is an allusion to Christ s death and resurrection, 159.
To lie dead for three years and a half, iii. 162 ; their killing to be a
civil killing, as they are witnesses, 164 ; yet may be attended with
INDEX.
237
bloodshed and martyrdom, 165 ; nations seeing their dead bodies
what ? 171 ; not suffering them to be buried, probably to be taken
in malam partem, 172, 176.
Witnesses, killing of, probably not a general massacre, iii. 175 ; some one king-
dom or state may be more eminently the scene of it, 176 ; perhaps
Britain, 177 ; their resurrection and its circumstances like that of
Christ, 180 ; denotes their full restoration to their former state, 181 ;
their ascension to heaven denotes their elevation to a more honour
able condition than they ever had before, 182 ; the first step towards
the New Jerusalem, 193,
The three earthly agree in one, the three heavenly are one, iv. 218.
Witches, their relation to the devil by covenant, x. 51.
Woman, who washed Christ s feet with her tears, &c., was neither Mary
Magdalene nor Mary of Bethany, x. 473 ; her conduct, an example
of repentance, 474.
Word, Christ the, both as second person and as God-man, iv. 549.
Near akin, or identical with, the other title of Wisdom, 551. ;
Engrafted, changes the stock into its own nature, vi. 197; is the law
of God written in the heart, ib.
Mightiness of its operation, vii. 304 ; prepares for the great assize of
the last day, 305 ; then will be the discoverer of all sins, known and
unknown, ib. ; will be men s judge, 306.
Of God, an armoury of weapons that God hath in readiness to avenge
all disobedience, x. 124.
Of God, perfect in whatever it meddles with, xi. 21.
WORK OF THE HOLY GHOST IN OUR SALVATION, vi. 3.
Works, dead, the works of unregenerate men, v. 404.
And grace, the only two ways that can possibly be supposed of attain
ing salvation, vi. 232.
Judgment shall be according to, as evidences of a man s state, vii. 182.
WORLD TO COME, xii. 81, 92.
World, the course of it, what ? ii. 25 ; deliverance from, 30 ; its charac
ter the same amid all changes, 31.
Worlds, made by Christ, v. 545.
World, a large shop of vanity, vi. 462.
. Inward affection to, a note of enmity to God, x. 119 ; its spiritual
adultery, ib. ; to be used, God to be enjoyed, ib.
To come, an intermediate state between the world as it now is, and
what shall be after the resurrection, xii. 86 ; that world prepared for,
and subject to, Christ, 87 ; shall not be subject to angels, but to
Christ and his babes and sucklings, 89 ; is not after the day of judg
ment, 93 ;
Foundation of, laid by Christ in bringing in the gospel, xii. 94 ; all the
dross and defilement that antichrist and popery hath brought into the
world shall be destroyed, 95 ; the generality of men in the world
shall be subject to Christ, ib. ; both Jews and Gentiles shall be called
home, 96.
Wormwood, represents Augustulus, the last of the western emperors, iii. 55.
Worth, personal, of Christ, fitted him for his office, iii. 211.
Wounds of conscience, in God s people, God alone can cure, iii. 407.
Wrath, children of, ii. 117 ; all are by nature, 138.
Difference between a child under, and a child of, iii. 314.
Of God, how Christ could endure, v. 280 ; he bore as a surety, what
was inflicted by the Judge, 282.
238 INDEX.
Wrath of God, set forth under the image of fire, and fiery indignation, x. 501. ;
instances of men who have felt it in this life, 507 ; fulness of, be-
falleth men in hell, 510.
Writings and conferences of godly men to be used as helps for attaining a
knowledge of the Scriptures, iv. 301.
* Young men, who so called in 1 John ii., vii. 500 ; they are most liable
to be assaulted with lusts, 501 ; in what sense they are said to have
overcome Satan, 504.
Zaccheus, a Gentile, admitted on his conversion to the privileges of the
Abrahamic covenant, ix. 430.
Zechariah, his vision, xii. 106.
ZERUBBABEL S ENCOURAGEMENT TO FINISH THE TEMPLE, xii. 101.
ZION S GLORY, A GLIMPSE OF, xii. 61.
INDEX OF TEXTS,
INDEX OF TEXTS.
Gen. i.
vn. 120
Gen. iii. 8, 9, . ;
x. 108
i. 1.
i. 500
iii. 10,
x. 88
i. 2,
iv. 355
iii. 10, 15, .
x. 36
i. 2,
vi. 387
iii. 12,
i. 535
i. 2,
n. 123
iii. 14,
vii. 264
i. 11, 24, .
x. 342
iii. 15,
ii. 38
i. 14,
ix. 301
iii. 15,
v. 309
i. 21, 24, .
vi. 204
iii. 15,
x. 116
i. 43, 44, .
iv. 352
iii. 17,
vi. 340
i. 26,
iv. 354
iii. 17,
x. 8
i. 26,
iv. 415
iii. 17,
x. 23
i. 26,
vn. 75
iii. 19,
iv. 82
i. 26,
vni. 144
iii. 20,
x. 37
i. 26,
x. 48
iii. 24,
i. 187
i. 26-28, .
i. 57, 70
iv. 1,
ix. 497
i. 27, .
x. 460
iv. 3, 4, .
x. 36
i. 28,
n. 131
iv. 3, 4, 7, .
x. 407
i. 28,
vii. 96
iv. 5,
x. 53
i. 28,
x. 19
iv. 7,
vi. 308
i. 31,
vii. 262
iv. 10,
iv. 76
i. 31,
vii. 49
iv. 13,
vi. 305
ii. 7,
ii. 101
iv. 13,
x. 37
ii. 7,
vi. 49
iv. 13-16, .
x. 246
ii. 17,
iv. 32
iv. 14,
i. 387
ii. 17.
vn. 408
iv. 20-22, .
x. 460
ii. 17,
x. 8
v. 1,
ix. 450
ii. 19-23, .
x. 108
v. 3,
vi. 152
ii. 21,
ii. 422
v. 3, .
ix. 477
ii. 23,
n. 418
v. 3,
x. 14
iii. 2,
vm. 493
v. 3,
x. 52
iii. 2, 3, .
x. 38
v. 22,
ix. 495
iii. 5,
iv. 351
vi.
vi. 42
iii. 5,
vi. 100
vi. 2,
m. 427
iii. 6,
x. 29
vi. 2-13. .
x. 472
iii. 7-11, .
vn. 383
vi. 3, . ;
i. 387
iii. 7-15, .
vi. 362
vi. 3,
n. 80
iii. 8, 9, .
x. 35
vi. 3,
vi. 57
VOL. XII.
Q
242
INDEX OF TEXTS.
Gen. vi. 3,
vii. 322
Gen. xx. 5, 6,
vi. 287, 305
vi. 5,
ii. 74
xx. 6,
x. 399, 426
vi. 5, viii. 21,
n. 135
xx. 7,
vii. 188
vi. 5,
x. 370
xx. 7,
vii. 283
vi. 5, 12, .
ix. 29
xx. 7, 9, 18,
x. 374, 426
vi. 6, 7, .
iv. 197
xxi. 10,
ix. 487
vi. 8,
ix. 30
xxi. 17-20. .
vi. 5 r i
*vi. 8,
ix. 70, 81
xxi. 22,
ix. 411
vi. 12,
x. 45
xxii.
viii. 238
vii. 1,
vin. 165
xxii. 8,
vi. 103
vii. 1,
ix. 71
xxii. 8-14, .
vii. 210
viii. 20, 21, .
vi. 35
xxii. 12,
ii. 216
viii. 20, 21, .
ix. 174
xxii. 12,
vii. 182
viii. 22,
ix. 54
xxii. 15, 16, .
iv. 551
viii. 21,
n. 80
xxii. 16,
ix. 342
ix. 1-3, .
ix. 67
xxii. 16, 17,
vii. 184
ix. 6,
xi. 60
xxii. 16, 17, .
ix. 36
ix. 6, 27, .
ix. 30
xxii. 17,
i. 44
ix. 8, 11, .
ix. 52
xxiv. 13, 14, .
m. 386
ix. 25,
ix. 38
xxiv. 31,
i. 48
ix. 26,
i. 83
xxiv. 67,
m. 392
ix. 27,
vii. 322
xxv. 22,
x. 266
ix. 27,
ix. 77
xxv. 23,
x. 24
x. 25,
ix. 31
xxv. 30-32, .
x. 204
xi. 7,
iv. 352
xxvi. 28,
n. 383
xi. 7,
iv. 354
xxvi. 29,
i. 16
xii. 1-3,
vi. 104
xxvi. 29,
i. 48
xii. 1-4, .
vin. 239
xxvii. 27,
i. 43
xii. 2,
i. 49
xxvii. 28, 29, 39
40 i. 52
xii. 2, 3,
i. 44
xxvii. 33,
i. 49
xii. 3,
viii. 303
xxvii. 39, 40, c
n. 155
xiii. 10,
vii. 298
xxvii. 42,
vi. 473
xiv. 13,
ix. 31
xxviii. 1-5,
ii. 422
xiv. 19,
i. 44
xxviii. 3,
i. 45
XV.,
vi. 104
xxviii. 12,
i. 189
XV. 1,
i. 46
xxviii. 14,
i. 172
XV. 1,
vii. 347
xxviii. 15,
ix. 411
xv. 6,
vn. 183
xxviii. 20,
iv. 200
xv. 6,
vin. 297 xxix.
ix. 325
xv. 15,
vii. 348 xxx. 1,
x. 320
xvii. 1,
i. 45
xxx. 3,
x. 294
xvii. 1,
i. 81
xxx. 38, 39, 41
, x. 338
xvii. 7,
ix. 478
xxxi. 1,
i. 313
xvii. 18,
in. 371
xxxi. 19, 30, .
ix. 35
xvii. 18, 19, .
in. 392
xxxi. 29,
vi. 244, 301
xvii. 18, 20, .
m. 396
xxxi. 30,
vn. 376
xvii. 19-21, .
ix. 35
xxxi. 39, 41, .
vn. 221
xvii. 22,
ix. 34
xxxi. 44,
ii. 383
xviii. 1, 2, 22,
iv. 357
xxxii. 1, 2,
i. 189
xviii. 17,
vn. 204
xxxii. 9,
ix. 495
xix. 13,
i. 187
xxxii. 10,
ix. 504
xix. 19,
ix. 170
xxxii. 28,
vni. 54
xix. 24,
iv. 358
xxxii. 30,
vn. 447
xx. 3, .V.
n. 17
xxxiii. 10, 11, .
i. 45
Gen. xxxiv.
xxxiv.
xxx vii.
xxxvii.
xxxviii.
xxxix.
xxxix.
xl.
xii.
xliii.
xliii.
xlv.
xlv.
xlv.
xlv.
xlvi.
xlvi.
xlviii.
xlviii.
xlix.
xlix.
xlix.
xlix.
Exod. ii.
iii.
iii.
iii.
iii.
iii.
iii.
iv.
iv.
v.
vi.
vi.
vii.
vii.
viii.
ix.
x.
xi.
xi.
xi.
xi.
xi.
xii.
xii.
xii.
xii.
xii.
xiv.
xiv.
xv.
xv.
14,
80,
10, .
26,
17, .
9,
21,
13-22, .
38,
9,
23,
1-9, .
4,
26, .
26, 27, .
27, .
30, .
15,
22,
4,
6, .
9,
10,
6,
2,
2-5, .
2,6, .
6, .
7,8, ,
7-11, ,
31, (
31,
1-7,
15,
1,
1,
25-27,
20,
7,
3,
5,
7,
8,
8,
29,
. 31-35,
35,
35, 36,
38,
17, 18,
28,
2,
INDEX OF TEXTS.
243
ii. 369 Exod. xv. 4,
n. 35
m. 499
xv. 26,
iv. 200
n. 239
xvii. 12,
m. 388
m. 498
xviii. 13-26, .
m. 473
i. 254
xviii. 18,
m. 528
x. 272
xix. 8,
vm. 505
rv. 201
xx. 5, 6, .
n. 191
ix. 184
XX. 11,
iv. 410
ii. 57
xxi. 4,
ix. 427
iv. 71
xxi. 4,
ix. 487
i. 15
xxi. 6,
v. 145
iv. 122
xxiii. 20,
iv. 193
iv. 105
xxiii. 20,
v. 41
x. 229
xxiii. 20,
v. 540
vm. 126
xxiii. 20, 21, .
iv. 408
ix. 169
xxiv. 7, 8, .
x. 352
vii. 352
xxiv. 16,
iv. 244
iv. 357
xxv. 17,
vm. 141
ix. 365
xxv. 40,
xi. 19
iv. 153
xxvi. 6,
xi. 297
i. 316
xxviii.11,12,29,
vii. 192
m. 10
xxxii. 4-7,
m. 325
i. 198
xxxii. 9,
ix. 176
11. 135
xxxii. 10,
iv. 81
iv. 357
xxxii. 11, 14, .
iv. 125
i. 43
xxxii. 25,
iv. 255
i. 47
xxxiii. 2,
iv. 357
i. 33
xxxiii. 3-5, .
ix. 177
iv. 357
xxxiii. 11,
vii. 199
vm. 26
xxxiii. 11, 23, .
vn. 447
i. 42
xxxiii. 12,
ii. 174
vi. 327
xxxiii. 12,
ix. 46
ix. 151
xxxiii. 12-17, .
ix. 259
viii. 27
xxxiii. 16, 17, .
vm. 254
i. 7
xxxiii. 17,
vm. 385
vm. 35
xxxiii. 18, 19, .
iv. 386
xi. 330
xxxiii. 18-20, .
iv. 325
xi. 423
xxxiii. 19,
ii. 151
m. 467
xxxiii. 19,
vi. 515
m. 338
xxxiii. 19,
vm. 15
i. 213
xxxiii. 20,
i. 320
i. 469
xxxiii. 23,
iv. 261
in. 386
xxxiv.
ix. 259
i. 528
xxxiv. 6,
m. 236
ii. 177
xxxiv. 6, 7, .
vm. 11
1.469
xxxiv. 6,
i. 105
m. 385
xxxiv. 6,
n. 221
i. 213
xxxiv. 6,
iv. 246
x. 899
xxxiv. 7,
n. 191
m. 467
xxxiv. 9,
ix- 177
vi. 500
xxxiv. 24,
i. 218
n. 35
xxxv. 33,
vn. 434
m. 94
Lev. i. 9, 13, .
vi. 36
ix. 486 iv. 2,
v. 423
244
INDEX OF TEXTS.
Lev.
Num.
iv, 2, 5,
iv. 129
Num. xiv. 17,
i. 337
iv. 4,
xi. 300
xiv. 17,
i. 426
v.
i. 262
xiv. 17,
vm. 14
v. 17,
iv. 164
xiv. 19, 20, .
vi. 355
vi. 1-8,
iv. 166
xiv. 21,
iv. 331
vi. 2, 3,
iv. 129
xiv. 22,
vii. 269
vi. 15,
vi. 36
xiv. 22,
x. 486
ix. 23,
xi. 347
xiv. 34,
vm. 447
x. 1, 2,
m. 105
xiv. 84,
ix. 419
x. 1, 2,
m. 146
xv. 26-30, .
iv. 166
x. 1, 2,
. x. 494, 502
xv. 80,
iv. 168
x. 3,
, vi. 501
xv. 30, 31, .
vii. 334
xi. 44, 45,
x. 57
xvi.
m. 105
xiii. 45,
n. 135
xvi. 1, 2, .
ix. 202
xiv. 6, 8,
x. 352
xvi. 2,
m. 187
xvi. 3,
v. 4, 18
xvi. 3,
n. 174
xvi. 11, 15,
16, iv. 57
xvi. 30, 33, .
x. 561
xvi. 21,
v. 421
xvi. 35,
m. 146
xvi. 29,
x. 346
xviii. 6, 7, .
xi. 374
xviii.
xi. 26
xix. 6, 18, .
x. 352
xviii. 26-28,
x. 318
xxii. 16, 17, 87,
x. 221
xix. 2,
i. 87
xxii. 18, . vi.
fl44 301
xix. 18,
x. 390
xxii. 22,
i. 187
xxiii. 10,
iv. 84
xxiii. 10,
ix. 201
xxiii. 10,
vi. 9
xxiii. 10,
x. 184
xxiii. 15, 16,
i. 511
xxiii. 24,
m. 10
xxiii. 36,
xi. 407
xxiv. 2, .;..-
i. 393
xxv. 21,
i. 45
xxiv. 2, 3, .
vi. 56
xxvi. 24,
m. 88
xxiv. 2, 4, 16,
ix. 201
xxvi. 34, 35,
vii. 571
xxiv. 10,
i. 45
xxvi. 36,
x. 527
xxiv. 25,
ix. 31
xxvi. 40,
vii. 565
xxv. 11, ,
vn. 569
xxvi. 41,
m. 388
xxvi. 12,
i. 7
ii.
in. 4
xxvi. 54,
ix. 169
iii. 9, 10,
xi. 332
xxvii. 1-8,
ix. 484
iii. 31-35,
xi. 200
xxviii. 3, .. E
m. 10
v. 2,3,
x. 363
xxxi. 16, ,
ix. 201
v. 14,
vi. 162
xxxi. 23,
vi. 29
v. 27, 28,
vii. 317
XXXV.
vm. 242
vi. 23,
. i. 17, 18, 20
xxx vi. 3,
i. 207
vi. 23-26,
vm. 45
Deut. iii. 23, 26, .
m. 393
vii. 8, 9,
iv. 253
iii. 28,
m. 397
x. 4,10,
vm. 73
iv. 5, 6, .
x. 199
xi. 1, 10,
vii. 569
iv. 6, 9, .
iv. 252
xi. 4,
m. 467
iv. 6, %
vi. 290
xi. 10,
vi. 137
iv. 37 ;x. 14,
ix. 33
xi. 14, 22,
xi. 120
v. 22-28, .
ix. 8
xi. 28,
m. 396
v. 24-29, .
vi. 235
xi. 29,
n. 447
v. 27, & ,5
vm. 329
xii. 7, 8,
vii. 221
v. 28, 29, .
i. 351
xiii. 3,
xi. 120
v. 29,
vi. 354
xiii. 28,
x. 205
vi. 2, 18, .
vi. 355
xiv.
vm. 425
vi. 4,
iv. 349
xiv. 11-18,
m. 326
vi. 7,
vi. 396
INDEX OF TEXTS.
Deut. vi. 7,
vii. 571
Deut. xxix. 19,
iv. 17G
vii. 3,4, .
x. 438
xxix. 19,
vi. 453
vii. 7, ,r:
ix. 238
xxix. 19,
vii. 278
vii. 7,9, . vm
56, 98
xxix. 19,
vm. 16
vii. 12, 13, .
i. 47
xxix. 19,
x. 320
vii. 14,
i. 49
xxix. 29,
ix. 462
viii. 10, 11, .
ix. 509
xxix. xxx.
Vi. 354
viii. 14, 17, .
viii. 527
xxx. 6,
vii. 247
viii. 14, 17, .
ix. 512
xxx. 6,
vm. 543
ix. 4, 5, 6, .
11. 290
xxx. 11,
vm. 505
ix. 5, 6, .
ix. 237
xxx. 12,
vii. 293
ix. 5, 6, 27,
ix. 177
xxx. 20,
vm. 273
ix. 6,
i. 145
xxxii.
in. 94
ix. 14,
ix. 167
xxxii. 2,
vii. 299
x. 9,
v. 541
xxxii. 4,
iv. 68
x. 12,
iv. 190
Josh. vi.
vm. 554
x. 12-17, .
vii. 246
vi. 18,
x. 25
x. 13,
vi. 291
vii. 1,
x. 25
x. 13,
ix. 503
vii. 21,
x. 66
x. 14,
i. 145
x. 22-24, .
1.528
x. 14, 15, .
n. 156
xvi. xvii. xix. 1,
xi. 429
x. 14, 15, .
vii. 245
xviii.
xi. 426
x. 15,
ix. 104
xxiii. 1,
vii. 218
x. 16,
vm. 543
xxiv. 15,
xi. 423
xii. 3, 8, .
iv. 168
xxiv. 16-18, .
vi. 507
xii. o, 6, 14,
XL 300
xxiv. 16-19, .
vi. 270
xii. 9-11, .
xi. 446
xxiv. 19,
x. 94
xiii. 6,
vi. 137
xxiv. 19-21, .
x. 259
xiii. 6,
vii. 178
xxiv. 19-22, .
vi. 354
xiii. 6,
x. Ill
Jud. vi. 12,
m. 250
xiv. 15, 25, .
x. 96
vi. 13,
x. 387
xvi. 18,
xi. 69
vii. 12,
m. 56
xvii. 15,
n. 55
ix. 3,
xi. 120
xvii. 9,
xi. 201
xi. 7, .
vm. 319
xvii. 18, 20, .
vi. 492
xiii. 23,
m. 390
xix. 15,
vi. 5
xiii. 25,
vii. 509
xx. 19,
in. 454
xiv. 3-20, .
m. 419
**** ^ j
xx. 19,
vii. 566
xv. 14,
vii. 509
xxi. 6, 7, .
vii. 569
xv. 18,
n. 369
xxi. 11, 12, .
xxiii. 2,
xxiii. 6, 17, .
xxviii.
xxviii. 12,
xxviii. 12,
xxviii. 47, 48, .
xxix. 2-4, .
xxix. 2-4, .
xxix. 3, 4, . i;
vi. 173
ix. 457
n. 369
i. 53
n. 183
n. 193
ix. 510
i. 351
ix. 9
vii. 135
xv. 20,
Kuth i. 16,
i. 20, 21, .
iv. 2,
1 Sam. i. 6-18, .
i. 17-28, .
i. 20, 27, .
ii. 1, .
ii. 1, :-,-
ii. 6, ,
o
m. 419
vm. 327
iv. 568
xi. 120
xi. 347
m. 373
m. 384
m. 389
ix. 509
vm. 488
i. 532
xxix. 17, .
xxix. 18,
xxix. 18-20, .
xxix. 18-20, .
xxix. 19,
x. 43
vi. 115
ix. 203
n. 100
n. e,
ii. 9, .
ii. 9, .,
ii. 9.
ii. 21,
vm. 535
vm. 551
ix. 414
m. 385
246
INDEX OF TEXTS.
ISam.
. ii. 25,
iv. 202
1 Sam. xx. 30,
vi. 130
ii. 25,
x. 310
xx. 31,
n. 118
ii. 25,
x. 515
xx. 33,
vi. 126
ii. 30,
in. 379
xx. 41,
vn, 199
iii. 9, 10,
vn. 228
xxi. 2, 8, .
in. 295
iii. 18,
vi. 292
xxi. 11, ..
ix. 247
iii. 18,
vii. 574
xxii. 7, ~.
m. 428
iii. 19,
m. 362
xxiii. 17, .
vn. 200
iv. 20,
iv. 207
xxiv. 6,
x. 220
iv. 22,
iv. 252
xxiv. 16,
x. 399
iv. 22,
iv. 323
xxiv. 17-19, .
vii. 288
vi. 5, .
vi. 505
xxv. 2,
vi. 494
vi. 20,
x. 505
xxv. 5,
i. 15
vii. 17, 19, .
ix. 506
xxv. 22-34, .
ix. 245
ix. 1, .
x. 359
xxv. 25,
vm. 5
x. 6,7, .
ix. 193
xxv. 27,
i. 48
x. 10,
vi. 56
xxv. 34,
m. 499
x. 11, 12, .
x. 83
xxv. 37,
vi. 471
x. 19,
ix. 490
xxv. 37,
vn. 408
x. 26,
x. 399
xxvii. 1,
in. 378
x.27, .
x. 401
xxvii. 8, 10, .
m. 295
xi. 6,
x. 399
xxix. 4,
vn. 266
xii. 3,
vn. 286
xxix. 6-8, .
vii. 276
xii. 6,
vii. 81
xxx. 6,
n. 441
xii. 6,
vin. 35
xxx. 6,
vi. 473
xii. 20-24, .
vi. 520
xxxi. 4,
ii. 369
xii. 22,
m. 410
2 Sam. i. 20,
n. 369
xii. 22-24, .
iv. 258
i. 26,
iv. 201
xiii. 5-7, .
x. 482
i. 26,
vii. 201
xiii. 11, 12, .
x. 261
iii. 20,
n. 383
xiii. 13-15, .
vi. 453
vii.
ix. 267
xiv. 6,
n. 369
vii. 2-11, .
vii. 217
xiv. 34,
x. 257
vii. 12,
ix. 48
xv. 23,
vii. 332
vii. 13-15, .
ix. 193
xv. 23, 26, .
vi. 510
vii. 18, 19 .
vn. 469
xv. 29,
vii. 12
vii. 18, 19, .
ix. 258
xv. 29,
x. 80
vii. 18-22, .
ix. 263
xv. 30,
vi. 473
vii. 21,
vn. 489
xv. 35,
m. 367
vii. 21,
vm. 123
xvi. 1,
in. 370
x. 9,
x. 399
xvi. 5,
ix. 469
xi. 25,
m. 295
xvi. 7-12, .
ix. 181
xii. 3, 4, .
x. 28
xvi. 14,
m. 258
xii. 5,
n. 118
xvi. 14, .
vi. 56
xii. 7, 8, .
x. 38
xvi. 14,
vi. 510
xii. 7-9, .
vii. 214
xvi. 15,
i. 395
xii. 7-9, .
x. 109
xvi. 15,
m. 284
xii. 8, : .-
vii. 195
xvii. 26, 27, .
in. 7
xii. 8, 13, .
ii. 291
xvii. 26, 36, .
ii. 369
xii. 9,
iv. 166
xviii. 9-12, .
vii. 276
xii. 9,
vn. 332
xviii. 10,
1.394
xii. 13,
i. 236
xviii. 12,
vi. 510
xii. 16, 22, .
vm. 446
xix. 2,
vii. 201
xii. 19-21, .
m. 397
xx. 14, 15, 42,
ix. 475
xii. 24,
iv. 73
INDEX OF TEXTS.
247
2 Sam. xii. 24, 25, .
xii. 25,
xii. 25,
ix. 426
ix. 487
x. 438
1 Kings vi. 23, 29, .
vi. 26,
viii.,
i. 162
vn. 434
ix. 119
xiii.
n. 150
viii. 23, 56, .
vii. 471
xiii. 2,
xiii. 12, 13, .
x. 300
x. 402
viii. 39,
viii. 56, 59, .
vi. 317
in. 362
xiii. 39,
iv. 87
viii. 59,
in. 361
xiv. 1,
iv. 87
ix. 4, .
vii. 145
xiv. 14, . ::
iv. 159
x. 1, 6, 7, .
x. 166
xiv. 32,
vi. 135
x. 13,
ii. 189
xv, 9,
i. 15
xi. 2-11, .
x. 435
xv. 25, 26, .
n. 450
xi. 3,
x. 432
xv. 25, 26, .
vm. 416
xi. 4-9, .
vn. 320
xv. 26,
iv. 381
xi. 9,
m. 413
xv. 26,
vi. 146
xi. 9,
ix. 512
xv. 26,
vin. 316
xi. 9, 10, .
m. 293
xvi. 11,
m. 514
xi. 32-40, .
ix. 193
xvi. 12,
n. 451
xii. 26-30, .
x. 210
xvi. 12,
x. 109
xii. 29, 30, .
xi. 425
xvi. 17,
m. 417
xii. 32,
xi. 393
xvi. 17,
vi. 144
xiii. 18,
vii. 55
xvi. 17,
vii. 213
xiv. 10-12, .
xi. 430
xvii. 10,
m. 10
xiv. 16,
x. 38
xix. 9, 42, .
i. 153
xvii.,
vm. 312
xix. 20,
vi. 146
xvii. 22,
vi. 264
xix. 20, [ 4*1
vii. 554
xviii.,
xi. 425
xix. 32,
vi. 466
xx. 6,
x. 318
xix. 35,
in. 415
xx. 31,
vn. 554
xix. 38,
vn. 207
xx. 31,
vm. 568
xx. 2,
ix. 247
xxi. 4,
x. 300
xxiii.
ix. 264
xxi. 9, 10, .
x. 221
xxiii. 5,
iv. 61
xxi. 29.
x. 417
xxiii. 5,
ix. 48
xxii. 19,
i. 189
xxiii. 5,
ix. 240
xxii. 19,
iv. 395
xxiii. 5,
ix. 269
xxii. 32, 33, .
vii. 505
xxiii. 5,
ix. 409
xxii. 34,
i. 212
xxiv. 1,
m. 258
2 Kings ii. 8,
ix. 244
xxiv. 2, 10, .
vn. 320
iv -> r ;
1.412
xxiv. 10,
m. 283
v., i-
vm. 561
xxiv. 24,
ii. 291
v. 11, 12, .
vm. 510
1 Kings i. 29,
ix. 246
v. 15, .
i. 48
ii. 5,
m. 50
v. 26,
vn. 568
ii. 15,
ix. 247
vi. 16,
m. 15
ii. 19,
1.468
vi. 17,
i. 189
iii. 5,
iv. 73
vi. 26, 27, .
vm. 50
iii. 12, 13, .
iii. 385
vi. 27,
vi. 454
iv. 5, .
ix. 13
vi. 33,
vm. 315
iv. 20, 33, .
x. 143
vii. 3,
v. 517
iv. 21,
m. 10
vii. 3,4, .
m. 24
iv. 21,
m. 212
vii. 3,4, .
vin. 568
iv. 31,
x. 456
viii. 11,
x. 402
v. 1,12,.
ix. 487
x. 16, .
x. 391
vi. 10-19, .
ix. 244
x. 30,
vi 353
vi. 23,
iv. 253
x. 30,
x. 417
248
INDEX OF TEXTS.
2 Kings xii. 2,
x. 402 2 Chron. xii. 7,
vi. 296
xvii. 21,
xvii. 24-41, .
xi. 428
x. 403
xiii. 7,
XV.
m. 512
xi. 431
xvii. 26-28, .
vi. 509
xvi. 9,
m. 213
xvii. 32-34, .
x. 155
xvi. 10, ;
m. 484
xvii. 33, 41, .
xii. 105
xvii. 7, : :.
vn. 283
xvii. 41,
m. 150
xvii. 7-10, .
xn. 119
xix. 27, .t
vi. 110
xvii. 10,
iv. 254
xix. 35, - ;i j;
i. 187
xvii. 31,
vii. 505
xx. 19, .r. j;
iv. 392
xviii. 1-3, .
in. 420
xxi. 2-17, .
x. 475
xviii. 18,
xi. 201
xxi. 16,
vin. 563
xviii. 21,
ii. 62
xxiii. 8, .
1 Chron. iv. 10,
xi. 120
1.45, 48
xviii. 21, . :
xviii. 21,
m. 266
vn. 81
iv. 10,
in. 384
xix. 2, 3, .
ix. 391
ix. 20, E . .
xi. 200
xix. 8, ,
xi. 203
xiii. 3,
xi. 424
xx. 7,
vii. 431
xiii. 12-14 .
xn. 119
xx. 7, .
ix. 475
xv. 27,
vn. 370
xxi. 3,
iv. 470
xvi. 29,
xn. 117
xxiv. 17, 18, .
x. 210
xvi. 41,
vni. 93
xxv. 6,
n. 189
xvii. 19, . ,
ii. 189
xxvi. 21,
x. 363
xvii. 19,
ix. 258
xxviii. 23, .
x. 211
xvii. 26, 27, .
i. 45
xxviii. 23,
x. 386
xix. 10,
ix. 151
xxix. 35, ,:
xn. 119
xxi. 1,
ii. 62
xxx. 10, 11, .
xi. 447
xxi. 1,
in. 258
xxx. 25,
xi. 445
xxi. 1,
vii. 266
xxx. 27,
xi. 347
xxi. 6,
m. 283
xxxii. 31, .
m. 491
xxi. 13,
ii. 144
xxxiii. 2-11, .
x. 475
xxi. 15,
i. 187
xxxiii. 3-13, .
vin. 563
xxi. 18-29, .
ix. 248
xxxiii. 10,
vn. 335
xxii. 9, 10, .
ix. 426
xxxiv. 27,
vi. 394
xxii. 10,
vn. 489
xxxvi. 21, , -
vni. 52
xxvi. 20,
xxviii. 12-14, .
xi. 332
xi. 19
Ezra i. 2,
i. 2,
vi. 244
xii. 121
xxix. 11, 12, .
iv. 189
iii.
m. 149
xxix. 11, 12, .
vi. 502
iii. 10,
vii. 90
xxix. 11, 14, .
ix. 268
iv. 1, 2, .
m. 132
xxix. 12,
ii. 182
iv. 15,
n. 371
xxix. 13, 14, .
ix. 503
iv. 24, ,.
xii. 44
xxix. 14,
vi. 139
v. 1,2, .
xn. 104
xxix. 18,
vii. 517
vi. 10,
xn. 44
xxxi. 25, 26, .
2 Chron. i. 11,
in. 4
iv. 200
vi. 14, ,*;i
vii. 1,5,
xn. 107
vn. 569
iii. 1,
ix. 248 vii. 24; 25, .
vm. 52
v. 12, 13, .
vin. 74
ix. 2,
ix. 445
vi. 36,
x. 5
ix. 4, ..-...:.
in. 425
vii. 1, *.;
iv. 245
ix. 4, .j.;
vn. 557
vii. 1,
vi. 36
ix. 4, . * -
x. 481
vii. 3,
in. 346
ix. 6,7, .
x. 471
ix. 3-5, .
xi. 20
ix. 13,
n. 440
ix. 18-20, .
xi. 332
ix. 13,
m. 333
xi. 13, 16,.
xi. 426
ix. 13,
vn. 574
INDEX OF TEXTS.
249
Ezra ix. 13, 14, .
x. 2, .
x. 3,
x. 3, 19, .
x. 4, .
x. 11, 12, .
xiv. 14,
Neh. i. 5,
v. 9, 15, 18,
v. 12,
viii. 10,
ix. 2,
ix. 5,
ix. 13, 20, .
ix. 17,
ix. 17,
ix. 17-20, .
ix. 17-38, .
ix. 19, 27, .
ix. 20,
ix. 20,
ix. 20,
ix. 25, 26, .
ix. 31,
ix. 31,
m. 416
vm. 247
ix. 448
x. 437
xi. 120
m. 426
vii. 559
vm. 97
vn. 286
vm. 52
m. 335
ix. 441
i. 103
vi. 357
vm. 24
vm. 222
vm. 130
ix. 485
ii. 187
1.389
vi. 8
vm. 45
ix. 513
vm. 55
vm. 85
J** ii. 10,
ii. 10,
iii. 25,
iv. 9,
iv. 17, 18, .
iv. 18,
iv. 18,
iv. 18,
iv. 18, 19, .
iv. 20,
vi. 3, .
vi. 4,
vi. 4, 11, .
vii. 13, 14, .
vii. 18,
viii. 8,
mi. 9,
ix.
ix. 2, 20, 21,
ix. 4,
ix. 8, .
ix. 10, 11, .
ix. 12, .
ix. 16, 17, .
ix. 20,
ii. 454
x. 22
m. 288
iv. 160
vii. 16
i. 185
v. 80
v. 90
vii. 28
x. 527
m. 524
m. 279
x. 531
m. 518
n. 429
iv. 200
vii. 19
x. 476
ii. 454
vm. 109
iv. 354
iv. 379
ii. 440
m. 384
x. 470
ix. 32,
vm. 46
ix. 33,
v. 174
xii. 35,
vm. 74
x. 4 , .
vm. 113
xiii. 2,
Esther i. 2,
i. 51
i. 173
xi. 8,
xi. 12,
VTI. 20
iv. 567
i. 4,
i. 312
xi. 12,
vi. 253
i. 13,
x. 201
xi. 12,
ix. 383
ii. 12,
m. 475
xi. 12,
x. 105
iii. 5,
x. 107
xi. 12,
x. 175
iii. 8,
iv. 566
xi. 12,
x. 197
v. 6,
vi. 79
xii. 14,
m. 331
v. 10,
x. 66
xii. 23,
n. 440
v. 10,
x. 401
xiii. 15,
vi. 135
v. 11, .
m. 521
xiii. 15,
vm. 316
v. 11-13, .
x. 299
xiii. 24,
m. 240
v. 11-13, .
x. 319
xiii. 24,
m. 288
vi. 11,
iv. 488
xiii. 24,
vn. 72
vi. 11,
vn. 370
xiii. 26, 27, .
m. 297
viii. 6,
iv. 122
xiii. 26, 27, .
x. 475
viii. 8, 9, .
i. 231
xiv. 2,
vii. 19
viii. 17,
x. 403
xiv. 7, 8, .
x. 371
ix. 12-14, .
x. 22
xiv. 7-9, .
vi. 340
Job . 5,
x. 274
xiv. 11,
vm. 44
. 6,
vii. 266
xiv. 14, : :/
vn. 378
7, .
m. 32
xv. 7,
x. 337
. 8,
vii. 263
xv. 14, 16, .
x. 11
. 8, .
vn. 232
xv. 14-16, .
x. 80
i. 16,
ii. 437
xv. 15,
i. 185
11. 111. VI.,
x. 544
xv. 15,
vii. 15
ii. 1, .
v. 209
xv. 15,
vm. 64
250
INDEX OF TEXTS.
Job xv. 15,
x. 33 Job xxxii. 8, 9, .
iv. 201
xv. 15, 17, .
ix. 6
xxxii. 9, ,
x. 175
xv. 16,
n. 120
xxxii. 18,
iv. 415
xvii. 11,
m. 515
xxxiii.
vi. 366
xvii. 14,
vii. 17
xxxiii.
iv. 199
xix. 24, ,-;,]
vm. 42
xxxiii. 14, ; . r\
vm. 47
xix. 25,
vii. 113
xxxiii. 15-26, .
vi. 123
xix. 26, 27, .
vii. 112
xxxiii. 16, /.
vn. 65
xix. 27, 28, .
m. 321
xxxiii. 19, 20, .
m. 499
xix. 28,
vi. 215
xxxiii. 22, 26, .
m. 329
xx. 12,
vi. 472
xxxiii. 23,
vi. 555
xx. 15,
m. 482
xxxiii. 24,
iv. 215
xx. 17,
vn. 431
xxxiii. 29,
vm. 572
xx. 23, 29, .
ii. 119
xxxiv. 29, ,
ii. 23
xxi. 12-14, .
x. 296
xxxiv. 29, . ,
m. 408
xxi. 13, 14, .
x. 93
xxxiv. 29-32, .
vii. 576
xxi. 14,
m. 514
xxxiv. 31,
n. 440
xxi. 15,
m. 360
xxxiv. 31, 32, .
m. 289
xxi. 17,
x. 317
xxxiv. 31, 32, .
m. 317
xxi. 17,
x. 561
xxxv. 7,
vi. 497
xxi. 25,
iv. 199
xxxvi. 9, 10, .
m. 269
xxii. 5,
x. 470
xxxvi. 16,
m. 297
xxii. 12,
vii. 13
xxxvi. 21,
x. 208
xxii. 17,
x. 108
xxxvi. 24, 25, .
vii. 66
xxii. 21,
vi. 142
xxx vii. 17,
iv. 200
xxii. 21-26, .
vn. 201
xxxvii. 24, r .
x. 530
xxii. 23, 29, .
vn. 570
xxxviii. 4-6, .
vii. 90
xxii. 25,
vi. 463
xxxviii. 6, 7, .
iv. 261
xxii. 27,
m. 390
xxxviii. 7,
1.176
xxii. 27, 28, .
m. 383
xxxviii. 7,
iv. 245
xxiii. 13, 14, .
i. 214
xxxviii. 7,
iv. 393
xxiii. 14,
iv. 488
xxxviii. 7,
vi. 413
xxiv. 13.
iv. 168
xxxviii. 7,
vii. 436
xxvii. 5, 6, .
m. 321
xxxviii. 28, 29, .
iv. 469
xxvii. 8,
vn. 385
xxxviii. 31,
x. 480
xxvii. 10,
vi. 185
xxxviii. 41,
iv. 258
xxvii. 10,
x. 93
xl. 2, 10, 12,
x. 554
xxvii. 10,
x. 291
xl. 4,
m. 524
xxviii.
iv. 284
xl. 17-19, .
vii. 508
xxviii.
vi. 375
xlii. 5,
1.293
xxviii. 28,
i. 137
xlii. 5,
vm. 346
xxix. xxx. xxxi.
m. 321
xlii. 5,
x. 162
xxix. 12, 13, .
i. 18
xlii. 6,
vn. 9
xxx. 8,
i. 495
Ps. ii. 2,
vm. 380
xxx. 13,
ix. 8
ii. 6,
m. 166
xxxi. ... Y
m. 288
ii. 6, I..:
iv. 61
xxxi.
vn. 269
ii. 6,
iv. 80
xxxi. 1,2, .
m. 527
ii. 6-8, .
iv. 74
xxxi. 7,
x. 312
ii. 7,
iv. 49
xxxi. 11,
x. 406
ii. 7,
iv. 622
xxxi. 25,
m. 483
ii. 7,
iv. 492
xxxi. 33,
x. 360
ii. 8,
iv. 73
xxxii. 8,
n. 58
ii. 11,
vm. 530
xxxii. 8, . y
x. 103
iii.
ix. 79
INDEX OP TEXTS.
251
Ps. iv. 3,
iv. 6,
iv. 6,7, .
vn. 240
x. 286
vm. 399
Ps. xix. 12,
xix. 12, 13, .
"Y Y 1
vi. 18
iv. 166
iv. 6,7, .
v. 9, .
vii. 11,
vii. 11,
VIII.
viii. 2,
x. 507
x. 167
iv. 191
vii. 553
i. 508
v. 48
iX. I,
xx. 3,
xxi. 2-4, .
xxi. 19,
xxii.
xxii.
xxii.
iv. 392
vi. 36
m. 384
x. 506
m. 396
iv. 19
T 99
viii. 4,
viii. 5,
iv. 546
iv. 195
xxii. 1,
xxii. 1-9, .
i. aA
iv. 49
v 143
viii. 8,
x. 3, .
x. 4, .
x. 11,
vi. 472
x. 205
x. 231
x. 110
xxii. 2, 3, 6,.
xxii. 2, 6, .
xxii. 3,5, .
xxii. 5,
* 1. ttO
iv. 402
vm. 436
iv. 380
IV R
x. 15,
vii. 545
xxii. 6,
J- v O
II. 17
x. 17, . .
vm. 436
xxii. 22,
AJ - JL I
i. 167
xi. 17,
xii. 6,
vm. 87
iv. 242
xxii. 22, 23, .
xxiii. 5,
vi. 503
iv. 200
xii. 6,
iv. 309
xxiv. 1,
iv. 189
xiii. 1,
m. 239
xxiv. 3, 4, .
x. 76
xiv. 1-3, .
x. 222
xxv. 4, 5, .
x. 193
xiv. 1-5, .
x. 103
xxv. 6, 7, .
viii. 94
xiv. 4,5, .
vii. 275
xxv. 7,
vm. 60
xvi. 1,
i. 274
xxv. 10,
vn. 211
xvi. 1,
iv. 269
xxv. 10,
vii. 564
xvi. 2,
i. 104
xxv. 12,
iv. 247
xvi. 2,
iv. 190
xxv. 14,
iv. 238
xvi. 2, 11, .
i. 31
xxv. 14,
x. 119
xvi. 4,
n. 384
xxvii. 3,
m. 378
xvi. 5,6, .
vi. 471
xxvii. 4,
ix. 113
xvi. 5,6, .
vn. 347
xxvii. 8,
m. 375
xvi. 7,
vi. 33
xxvii. 8,
vn. 484
xvi. 8, 9, 10,
iv. 8
xxvii. 13,
vi. 110
xvi. 9,
iv. 37
xxviii. 5,
vii. 260
xvi. 10, 11, .
ix. 214
xxix. 1, 2, .
vi. 497
xvi. 11,
iv. 120
xxix. 1, 2, .
iv. 375
xvi. 11,
iv. 133
xxix. 9,
iv. 239
xvi. 23,
iv. 551
xxix. 10,
iv. 293
xvii. 14,
vi. 463
xxix. 11,
i. 17
xvii. 14, 15, .
vii. 119
xxix. 11,
ix. 57
xvii. 15,
i. 321
xxx. 5,
n. 16
xvii. 15,
11. 416
xxx. 5,
11. 307
xviii. 3, .
iv. 379
xxx. 7,
x. 425
xviii. 4, 5, .
iv. 556
xxxi. 22,
m. 315
xviii. 6-21, .
m. 363
xxxi. 24,
vm. 54
xviii. 21,
vn. 331
xxxii.
m. 295
xviii. 23,
m. 490
xxxii. 1,
vn. 217
xviii. 24,
in. 388
xxxii. 3-5, .
vn. 220
xviii. 46,
iv. 388
xxxii. 6,
m. 363
xix. 1,
iv. 261
xxxii. 9,
x. 103
xix. 7,
i. 131
xxxii. 9,
x. 142
xix. 7,
vi. 375
xxxii. 11,
iv. 400
xix. 12, ..
iv. 165
xxxiii. 6,
iv. 355
t
252
Ps. xxxni.
xxxiii.
xxxiv.
xxxiv.
xxxiv.
xxxiv.
xxxiv.
xxxiv.
xxxiv.
xxxiv.
xxxv.
xxxv.
xxxvi.
xxx vi.
xxxvi.
xxxvi.
xxxvi.
xxxvi.
xxxvi.
xxxvi.
xxxvi.
xxxvi.
xxxvi.
xxxvii.
xxxvii.
xxxvii.
xxxvii.
xxxvii.
xxxvii.
xxxvii.
xxxvii.
xxxvii.
xxxvii.
xxxvii.
xxxviii.
xxxviii.
xxxviii.
xxxix.
xxxix.
xxxix.
xxxix.
xxxix.
xl.
ad.
xl.
xl.
xl.
xl.
xl.
xl.
xl.
xl.
xl.
xl.
15,
15,
M,
7,
7,
7,
8,
9,
11,
18,
12, 13,
19,
1,
1,
5,
5-7,
5,10,
6,
7,
9,
9,
9,10,
10,
3,
3,7,
7,
12,
13,
13,
16,
23, 24,
34,
34-36,
37,
1-4,
16, 18,
18,
6,
7,9,
8,9, .
10-13,
13,
5,
5,
5,
5,
5-7
6,
6-8
6-11,
7,
8,
INDEX OF TEXTS.
VII. 426
Ps. xl. 16,
iv. 392
xn. 17
xli. 1-3, .
vm. 446
iv. 392
xli. 3,4, .
vi. 134
i. 189
xli. 9, ,:.:
vn. 209
i. 488
xli. 11, $
vii. 136
m. 15
xliii. 4, ,<
iv. 392
viii. 119
xliii. 4, 5,
iv. 393
vii. 135
xliv. 8,
vi. 473
iv. 288
xliv. 17, 1
vii. 331
vni. 50
xliv. 17, 18, .
vii. 575
m. 370
xliv. 17-23, .
ix. 305
x. 294
xlv. 4,
iv. 387
vi. 248
xlv. 2, 7, .
i. 31
x. 93
xlv. 3, 4, .
iv. 131
n. 192
xlv. 4, .
vii. 288
ii. 188
xlv. 4, 6, &c.,
i. 27
viii. 60
xlv. 4-6, .
m. 33
iv. 272
xlv. 4-7, .
iv. 120
ii. 306
xlv. 6,7, .
iv. 360
ii. 310
xlv. 7,
i. 98
iv. 365
xlv. 7,
n. 420
viii. 399
xlv. 9, /:..;
iv. 50
ix. 97
xlv. 9,
iv. 54
vii. 210
xlv. 10,
vm. 156
vra. 344
xlv. 10, 11, .
iv. 134
vm. 313
xlv. 11,
i. 37
iv. 171
xlv. 11, .. :
vm. 386
n. 429
xlv. 11,
ix. 324
iv. 204
xlv. 11, 12, .
i. 480
vi. 470
xlv. 13,
i. 316
vii. 205
xlv. 13, 15, .
vn. 382
m. 382
xlv. 14,
vi. 421
vii. 136
xlvi. 4,
vii. 563
i. 19
xlvi. 10, . .
vi. 506
m. 254
xlvii. 2,
n. 156
ii. 120
xlvii. 6, 7, 8,
iv. 400
m. 332
xlviii. 3, 4, 6, 7,
iv. 254
vn. 18
xlix.
x. 562
ii. 450
xlix. 7,
iv. 161
n. 454
xlix. 11,
m. 521
m. 335
xlix. 11-13, .
x. 211
iv. 193
xlix. 18,
i. 47
n. 191
1. 7,
in. 406
m. 525
1. 14, 15, 23,
i. 280
v. 33
1. 14, 15, 22,
ix. 499
v. 485
1. 17, .
iv. 169
ix. 224
1.21, .
x. 282
iv. 40
1. 23,
iv. 384
vm. 156
Ii.
ix. 387
vm. 95
Ii.
vi. 136
vn. 70
Ii. 1, .
n. 194
iv. 23
Ii. 1, 2, .
x. 353
iv. 114
Ii. 3, .
m. 317
vi. 292
Ii. 4,5, .
x. 31
Ps.
INDEX OP TEXTS.
r
n. 122 Ps. Ixxii. 18.
li. 5,
x. 10
Ixxii. 18, 19,
LI. 6,
i . ,
x. 324
Ixxiii. 2, 3,
li. 6,
li. 10, 11, .
li. 11, 12, .
vii. 220
YI. 17
vi. 48
Ixxiii. 2, 13-22,
Ixxiii. 2-22,
Ixxiii. 13, 14
li. 12,
i. 236
* 1
Ixxiii. 16,
li. 12,
m. 415
Ixxiii. 17, is,
li. 12,
vi. 87
Ixxiii. 23, 27, 28
LI. 13,
vi. 509
Ixxiii. 25,
li. 13,
n. 77
Ixxiii. 25,
li. 13,
vii. 217
Ixxiii. 25,
lii. 3,4, .
x. 294
Ixxiii. 26,
In. 6,
m. 171
Ixxv. 3,
lv. 12,
n. 445
Ixxv. 8,
Iv. 12, 14, .
m. 413
Ixxv. 8,
lv. 13, 14, .
vn. 203
Ixxvi. 1-4,
Ivi. 4,11, .
iv. 392
Ixxvi. 2,
Ivii. 3,
iv. 389
Ixxvi. 4,
Iviii. 3,
vi. 77
Ixxvi. 10,
Iviii. 10,
vn. 136
Ixxvii. 1-3,
Iviii. 10, 11, .
lix. 10, 17, .
x. 226
ix. 261
Ixxvii. 2-10, .
Ixxvii. 4,
lix. 16, 17, .
ix. 213
Ixxvii. 12,
Ixi. 2,
vni. 474
Ixxviii. 4,
Ixi. 7,
iv. 389
Ixxviii. 19,
Ixi. 7,
ix. 242
Ixxviii. 19,
Ixii. 5, 6, .
vm. 30
Ixxviii. 19, 22, .
Ixii. 7-9, .
x. 32
Ixxviii. 34-37, .
Ixii. 8,11,12,
vni. 51
Ixxviii. 34-37, .
Ixii. 8,11,12,
vm. 127
Ixxviii. 35, 36,
Ixii. 11, 12,
vin. 545
Ixxviii. 36-38, .
Ixiii. 1-3, .
vn. 198
Jxxviii. 41,
Ixiii. 1-8, .
vi. 128
Ixxviii. 67,
Ixiii. 2, 3, .
n. 17
Ixxviii 67, 68, .
Ixv. 11,
iv. 196
Ixxviii. 67-70, .
Ixvi. 2,
m. 391
Ixxviii. 68,
Ixvi. 9-16, .
ix. 414
>
Ixxix. 2,
Ixvi. 13-19, .
in. 390
j
Ixxx. 1,
Ixvi. 18,
m. 381
Ixxx. 11, 12, .
Ixvi. 18,
vn. 327
Ixxx. 19, 26, .
Ixvi. 18, 19, .
m. 363
Ixxxi. 1,
Ixviii. 1, 18, .
iv. 47
Ixxxi. 5,
Ixviii. 3,
iv. 392
>
Ixxxi. 5,
Ixviii. 18,
iv. 62
J
Ixxxi. 10,
Ixviii. 18,
x. 141
Ixxxi. 10-12, ,
Ixviii. 19,
iv. 203
Ixxxiii. 18,
Ixix. 6, 7, .
ix. 352
Ixxxiii. 18,
Ixix. 16,
vm. 119
Ixxxiii. 19,
Ixix. 32,
n. 17
Ixxxiv. 7,
Ixxi. 3, 14, .
vin. 41
Ixxxiv. 10, .
Ixxi. 16,
vi. 182
Ixxxiv. 11,
Ixxi. 18, 19, .
ix. 249
Ixxxiv. 13, 14, .
Ixxii. 17,
i. 34
Ixxxiv. 28,
253
iv. 391
iv. 387
x. 387
m. 250
ix. 411
m. 310
vm. 495
vn. 136
vn. 567
vi. 463
vn. 462
vm. 306
vn. 427
i. 196
m. 309
iv. 160
iv. 252
v. 402
x. 421
x. 399
iv. 254
m. 318
in. 336
iv. 391
vm. 26
vm. 126
x. 245
vm. 329
vi. 132
x. 122
i. 408
x. 417
x. 92
n. 164
ix. 39
ix. 192
n. 156
n. 81
v. 432
m. 437
i. 17
iv. 253
n. 177
ix. 105
iv. 567
x. 311
iv. 435
vii. 15
iv. 204
ii. 24
vi. 488
ix. 322
n. 40
ix. 379
254
INDEX OP TEXfS.
Ps. LXXXV. 8,
in. b59 Ps. xcii. 1, .
LXXXV. 8,
in. 405
xcii. 1,4, .
LXXXV. 8,
m. 413
xcii. 14,
Ixxxv. 8,9, .
iv. 258
xcii. 14,
Ixxxv. 9,10, .
m. 376
xciii. 1,
Ixxxvi., cxlv.,
vin. 25
xciv. 9,
Ixxxvi. 1, 2, 3,
iv. 402
xciv. 12-14, .
Ixxxvi. 5,
vm. 50
xciv. 20,
Ixxxvi. 5,
vm. 117
xcv. 11,
Ixxxvi. 5, 15, 16,
vm. 20
xcvi. 1, 10-13,
Ixxxvi. 12,
iv. 400
xcvi. 6,
Ixxxvi. 12, 13, .
iv. 384
xcvi. 7, 8, .
Ixxxvi. 15, 16, .
vm. 53
xcvi. 10,
Ixxxvi. 17,
m. 385
xcvii. 9,
Ixxxviii. 1, 5, .
vm. 341
xcix. 1,
Ixxxviii. 1-13, .
m. 324
xcix. 2-9, .
Ixxxviii. 4, 5, 10,
1.445
xcix. 5,
Ixxxviii. 5,
iv. 52
xcix. 8,
Ixxxviii. 6,
m. 238
c. 4,
Ixxxviii. 7-17, .
x. 508
c. 5,
Ixxxviii. 8,
iv. 389
cii. 13,
Ixxxviii. 10, 11, .
m. 300
cii. 24,
Ixxxviii. 14,
m. 318
cii. 24, 25, .
Ixxxviii. 15,
m. 289
cii. 24, 25, .
Ixxxix.
vm. 48
ciii. 1,
Ixxxix. 1-3, .
1.459
ciii. 1 ,
Ixxxix. 4,
v. 29
ciii. 1,
Ixxxix. 5, 7, .
iv. 388
ciii. 1,
Ixxxix. 9, 10, .
iv. 396
ciii. 1-4, .
Ixxxix. 13,
i. 340
ciii. 2, 3, .
Ixxxix. 13, 14, .
iv. 397
ciii. 9,
Ixxxix. 15,
n. 433
ciii. 20,
Ixxxix. 15,
m. 239
ciii. 20, 22, .
Ixxxix. 19,
iv. 29
civ. 1 ,
Ixxxix. 19, 20, 27,
n. 200
civ. 4,
Ixxxix. 22,
n. 66
civ. 23,
Ixxxix. 24,
vm. 36
civ. 24,
Ixxxix. 27,
m. 222
civ. 24,
Ixxxix. 27,
iv. 470
civ. 27, 29, .
Ixxxix. 27, 29, .
m. 9
civ. 29,
Ixxxix. 28-30, .
m. 453
civ. 30,
Ixxxix. 28-35, .
ix. 174
civ. 33, 34, .
Ixxxix. 30-34, .
ix. 73
civ. 34,
LXXXIX. 30-37, .
vm. 61
cv. 12-15, .
Ixxxix. 34-36, .
vm. 237
cv. 14, 15, .
Ixxxix. 35,
ix. 267
cvi. 2,
xc.
x. 550
cvii.
xc. 2,
iv. 413
cix. 1,
xc. 16,
iv. 329
cix. 8, 9, .
xc. 17,
vn. 282
cix. 18, .
xci. 10, 11, .
i. 190
cix. 21,
xci. 11,
i. 488
ex.
xci. 15,
vii. 566
ex. 1, .
xcii.
in. 513
ex. 1,
iv. 392
iv. 391
in. 458
ix. 249
iv. 398
vm. 113
vn. 561
x. 309
i. 321
m. 14
iv. 389
iv. 375
iv. 399
vn. 14
iv. 564
vn. 15
i. 531
m. 453
ix. 499
vm. 40
in. 386
iv. 407
vn. 7
vii. 249
i. 29
vn. 540
ix. 507
x. 131
x. 566
iv. 384
iv. 97
iv. 384
iv. 401
iv. 386
n. 43
iv. 196
n. 182
iv. 188
iv. 190
m. 313
iv. 353
iv. 391
vn. 202
vii. 283
xn. 34
iv. 400
in. 513
iv. 380
m. 365
x. 509
vm. 119
iv. 52
i. 36
i. 466
Ps.
INDEX OP TEXTS.
ex.
1,
IV.
59
Ps. cxxix.
8,
ex.
1>
IV.
359
cxxx
ex.
1,
IV.
519
cxxx.
1,2,
ex.
1,
IV.
522
cxxx.
1-7,
ex.
1,2, .
IV.
74
cxxx.
ex.
1,7, .
I.
115
cxxx.
7,
ex.
3, .
VI.
34
cxxx.
J
7,
ex.
7,
v.
197
cxxx.
J
7,
cxi.
1, .
IV.
398
cxxxi.
1-3
cxi.
2-4, .
VII.
212
cxxxii.
,
11, 16,
cxiii.
1, 2, 3,
IV.
402
cxxxiii.
i 7
3,
cxiii.
5,6, .
IX.
117
cxxxv.
3,
cxiii.
6, .
VII.
241
cxxxv.
cxiii.
6, .
vin.
14
cxxxvi.
cxv.
1,
VI.
502
cxxxvi.
1.8.
cxv.
12-14, .
i.
45
cxxxvi. 5.
cxv.
15, 16, .
i.
56
cxxxvii
7
7,
cxv.
15, 16, .
IX.
169
cxxxviii.
7
cxvi.
1,2, .
m.
400
cxxxviii.
2,
cxvi.
2,
m.
363
cxxxviii.
2,
cxvi.
7,
x.
290
cxxxviii.
3,
cxvi.
8-16, .
IX.
505
cxxxviii.
8,
cxvi.
12, .
IV.
399
cxxxviii.
8,
cxvi.
12,
IX.
503
cxxxix.
1-17,
cxvi.
16, ,
IX.
487
cxxxix.
7,
cxvi.
16, .
X.
331
cxxxix.
14,
cxix.
9, .
X.
73
cxxxix.
14,
cxix.
12, .
vm.
581
cxxxix.
15,
cxix.
14, .
VI.
481
cxxxix.
15,
cxix.
18, .
i.
301
cxxxix.
15,
B
cxix.
25, .
ii.
207
cxxxix.
15, 16,
cxix.
25,28, .
m.
294
cxxxix.
16,
rf
cxix.
30, 111,
VII.
141
cxxxix.
16,
9 \
cxix.
31, .
VII.
230
cxxxix.
17,
cxix.
37, .
11.
206
cxxxix.
23,
g
cxix.
68,
VI.
202
cxi.
3,
.
cxix.
70, .
VI.
296
cxli.
2,
t
cxix.
76, .
vm.
59
cxli.
5,
m .-
cxix.
96,
x.
364
cxliii.
8-10,
.
cxix.
97, .
III.
527
exliii.
10,
.
cxix.
98-100,
VII.
144
cxliii.
11,
cxix.
104, 106,
VII.
327
cxliv.
15,
^
cxix.
127, 128,
VI.
131
cxlv.
..
cxix.
137, 138,
VI.
291
cxlv.
1, 2, 3,
5,
cxix.
144, .
X.
157
cxlv.
7,
cxix.
162,
VI.
285
cxlv.
10,
.;
cxxm.
2,
VII.
231
cxlv.
10,
. -
cxxv.
III.
454
cxlv.
10, 11,
.
cxxv.
5, !
I.
17
cxlv. 10-13, .
cxxv.
5,
II.
74
cxlvi.
4,
,
cxxv.
5,
IV.
176
cxlvii.
4,
.
cxxvi.
1-6, .
III.
385
cxlvii.
5,
cxxvii.
3,
IX.
426
cxlvii.
19,
,
cxxvii.
5, .
VII.
163
cxlvii.
19, 20,
255
i. 17
vm. 344
iv. 21
m. 326
vm. 290
vm. 3
n. 193
vm. 270
x. 312
iv. 258
i. 53
iv. 392
i. 92
n. 190
iv. 386
iv. 356
iv. 195
vm. 449
vm. 95
ix. 127
vm. 53
n. 167
vii. 193
m. 527
vi. 65
vii. 212
ix. 507
iv. 195
vii. 435
xii. 26
i. 91
iv. 196
vii. 196
m. 512
n. 24
x. 281
m. 13
vii. 207
m. 381
vi. 33
n. 207
iv. 252
iv. 376
iv. 386
vm. 20
i. 28
iv. 389
vi. 498
iv. 399
i. 456
vm. 385
vm. 99
iv. 331
ix. 187
256
INDEX OF TEXTS.
Prov.
si viii. 16,
iv. 380
Prov. viii. 21,
vii. 18
cxlix. 2,
iv. 355
viii. 21,
vm. 29
. 20, 22, 29,
x. 199
viii. 22,
iv. 410
. 22, 26, .
x. 214
viii. 22, ; .
iv. 410
.23,
vm. 558
viii. 22,
iv. 529
. 23, 24, .
iv. 186
viii. 22-31,
iv. 554
. 29-33, .
vn. 8
viii. 23, - ; .
i. 72
i. 32,
x. 210
viii. 23-32, -"\
ix. 118
i. 32,
x. 517
viii. 24-30, -".
vn. 8
ii. 1, 6,
vm. 581
viii. 25-31, - . -
i. 110
ii. 4,
vi. 481
viii. 29-31, .
vn. 9
ii. 10,
i. 131
viii. 30,
iv. 369
ii. 10,
vn. 480
viii. 30, , .
iv. 544
ii. 13-15, .
x. 212
viii. 30,
v. 32
ii. 18,
ii. 24
viii. 30, 31, 5 . .
iv. 558
iii. 3, ,^..
vi. 285
viii. 31, * -
iv. 218
iii. 5, .7. .
vm. 511
viii. 31, - : -;
iv. 370
iii. 5,
x. 215
viii 31,
ix. 96
iii. 5, 6,
vn. 210
viii. 31, 32, .
iv. 551
iii. 6,
vn. 205
viii. 36,
n. 14
iii. 14,
iv. 307
viii. 36,
iv. 178
iii. 14,
vi. 484
viii. 36,
x. 114
iii. 14, 15, .
iv. 243
viii. 36,
x. 200
iii. 15, 16, .
iv. 242
ix. 10,
iv. 240
iii. 19,
iv. 354
ix. 10,
iv. 296
iii. 35,
x. 319
ix. 10,
iv. 303
iv. 16,
m. 518
ix. 10,
vi. 257
iv. 17,
iv. 159
ix. 10,
vn. 259
iv. 23.
vi. 212
ix. 10.
x. 215
iv. 23,
x. 412
ix. 12,
i. 133
v. 15, 18, .
i. 230
ix. 12,
x. 197
v. 22.
HI 244
ix. 17,
m. 363
v. 22,
x. 210
ix. 17,
x. 300
v. 22, 23, .
x. 197
ix. 17,
x. 321
v. 23 ,
x. 212
ix. 18,
vn. 351
vi. 14,
m. 511
x. 1,
iv. 135
vi. 14.
m. 526
x. 5,
x. 201
vi. 14,
vi. 477
x. 15,
iv. 249
vi. 21, 22, .
vi. 293
x. 20,
m. 512
vi. 22,
in. 477
x. 20,
vn. 551
vi. 22,
m. 511
x. 22, . .
m. 391
vi. 22,
m. 526
x. 22,
iv. 200
vi. 22,
vi. 476
x. 23,
iv. 159
vi. 22,
vi. 480
x. 23,
x. 294
vi. 22,
vii. 571
xi. 10,
x. 474
vi. 26,
x. 436
xi. 30,
vi. 518
vi. 34,
x. 358
xi. 30,
vi. 521
vii. 8,
x. 315
xii. 2, 5,
vi. 477
vii. 21, 23, .
x. 200
xii. 11,
m. 512
vii. 23,
n. 23
xii. 15,
x. 212
viii. ," -.
vi. 515
xiii. 7, ./-. .
m. 462
vm. 4-6, /..
x. 195
xiii. 8,
x. 318
viii. 11, , ; .
iv. 287
xiii. 12,
m. 376
viii. 13, ,
v. 485
xiii. 12,
m. 391
INDEX OF TEXTS.
257
Prov. xiii. 12,
xiii. 16,
xiv. 8,
xiv. 10,
xiv. 13,
xiv. 13,
xiv. 15,
xiv. 28,
xiv. 28,
XV. 1,
xv. 2,
xv. 2,
xv. 17,
xv. 22,
xvi. 2,
xvi. 3,
xvi. 4,
xvi. 4,
xvi. 4,
x. 315
x. 199
x. 202
V vm. 351
m. 349
x. 322
x. 211
iv. 252
vi. 515
vii. 555
x. 199
x. 213
ii. 306
x. 73
x. 393
in. 528
vi. 459
ix. 101
x. 521
Prov. xx.^27
xx. 27,
xx. 27,
xx. 27,
, xx. 27,
xx. 29,
xxi. 5,
xxi. 16,
xxi. 17,
xxi. 22,
xxi. 27,
xxi. 27,
xxi. 29,
xxii. 1,
xxii. 3,
xxii. 3,
xxii. 6,
xxii. 14,
xxii. 15,
vii. 61
x. 37
x. 100
. x. 175
. x. 474
vii. 479
x. 318
vn. 351
x. 319
x. 204
x. 99
x. 419
in. 514
iv. 200
vii. 559
x. 200
iv. 183
x. 437
X 1 fifi
xvi. 4,
xvi. 17,
xvi. 25,
xvi. 30,
xvi. 31,
xvi. 32,
xvi. 33,
xvii. 10,
xvii. 16,
x. 533
vii. 295
iv. 331
m. 515
vii. 476
vii. 507
i. 208
x. 212
iv. 247
xxii. 26J
xxiii. 2,
xxiii. 5,
xxiii. 5,
xxiii. 7,
xxiii. 17,
xxiii. 22,
xxiii. 23,
xxiii. 23,
-A.. X UO
iv. 28
x. 83
m. 524
x. 316
vi. 476
vi. 479
iv. 313
iv. 246
x. 34
xvii. 16,
x. 208
xxiii. 26,
vi. 475
xvii. 16,
xvii. 17,
x. 314
vii. 196
xxiii. 31, 32,
xxiv. 5,
x. 323
x. 136
xvii. 17,
vn. 343
xxiv. 9,
m. 512
xvii. 17,
vii. 564
XXV. 11,
m. 516
xvii. 24,
m. 516
xxv. 16, 17,
vii. 197
xvii. 24,
x. 200
xxv. 27,
x. 318
xviii. 1,
vi. 482
xxvi. 1, 3,
x. 214
xviii. 2,
x. 213
xxvi. 12,
x. 214
xviii. 5,
iv. 272
xxvi. 12,
x. 427
xviii. 10,
x. 208
xxvi. 13-16,
x. 204
xviii. 10, 11,
vi. 472
xxvii. 3,
x. 544
xviii. 11,
vi. 444
xx vii. 4,
ix. 405
xviii. 22,
vii. 191
xxvii. 4,
. ix. 485
xviii. 23,
ir. 195
xxvii. 5, 6,
vii. 207
xix. 2,
m. 237
xxvii. 7,
x. 322
xix. 2,
x. 174
xxvii. 7, 8,
x. 547
xix. 11,
n. 185
xxvii. 9,
vn. 197
xix. 11,
vi. 504
xxvii. 9,
. , vni. 400
xix. 15,
x. 230
xxvii. 19,
n. 139
xix. 17,
vn. 572
xxvii. 19,
x. 61
xx. 5,
iv. 272
xxvii. 20,
vi. 371
xx. 5,
x. 148
xxvii. 22,
x. 72
xx. 8,
iv. 53
xxviii. 7,
x. 199
xx. 12,
i. 302
xxviii. 22,
x. 300
xx. 27,
vi. 254
xxviii. 22,
x. 318
VOL. XII.
R
258
INDEX OF TEXTS.
Prov. xxix. 2,
ii. 54
Eccles. vii. 4-6,
x. 202
xxix. 15,
x. 45
vii. 6,
m. 236
xxx. 2,
x. 95
vii. 14,
m. 292
xxx. 2,
x. 175
vii. 15,
vn. 218
xxx. 2,
x. 214
vii. 17,
x. 317
xxx. 6,
iv. 423
vii. 19, . . .
x. 204
xxx. 4,
iv. 468
vn. 23-29,
x. 429
xxx. 4,
v. 177
vii. 25,
iv. 278
xxx. 4,
vn. 489
vii. 25,
x. 6
xxx. 4,
ix. 126
vii. 25, 29, .
x. 199
xxx. 8,
x. 301
vii. 27-29,
x. 5
xxx. 8, 9,
x. 66
vii. 29,
i. 187
xxx. 10,
x. 381
vii. 29,
vi. 377
xxx. 12,
x. 69
vii. 29,
x. 35
xxx. 12,
x. 76
vn. 29,
x. 216
xxx. 12,
x. 391
vii. 29,
x. 285
xxx. 19,
x. 221
viii. 4,
iv. 556
xxx. 32,
m. 512
viii. 5, 6,
vn. 560
xxx. 32,
in. 524
viii. 6, 7,
x. 201
xxxi.
iv. 307
viii. 8,
in. 407
Eccles. i. 2, 3,
m. 512
viii. 11,
x. 234
i. 7, .
vm. 130
viii. 12,
iv. 201
i. 15,
x. 143
ix. 2,
m. 368
i. 15,
x. 300
ix. 2,
x. 237
ii. 1,2, .
x. 311
ix. 3,
x. 225
ii. 2,3, .
YII. 156
ix. 10,
n. 436
ii. 3,17, .
x. 315
ix. 10,
vi. 479
ii. 4-9,
x. 222
ix. 11,
iv. 200
ii. 5,
vn. 42
ix. 15,
x. 205
ii. 8,
i. 93
x. 6,7, .
x. 293
ii. 8,
ii. 184
x. 16,
ii. 54
ii. 8,
ix. 101
x. 16, 17, .
x. 300
ii. 13, 14,
x. 143
x. 19,
ii. 184
iii. 1,
xi. 400
x. 19,
x. 316
iii. 11,
vn. 465
xi. 1, 2, .
vii. 572
iii. 14,
vn. 38
xi. 7,
m. 237
iv. 8,
x. 66
xi. 8,9, .
x. 552
iv. 8,
x. 322
xii. 1,
x. 74
v. 1,
x. 200
xii. 1,
x. 319
v. 3,
m. 528
xii. 2,
iv. 196
v. 4,
x. 212
xii. 2,
vn. 36
v. 8,
vn. 14
xii. 7,
vii. 95
v. 12,
m. 515
xii. 7,
vii. 427
Y. 12,
m. 518
xii. 7,
vn. 433
v. 17, ;
ii. 99
xii. 7,
x. 555
v. 17,
m. 237
xii. 7,8, ...
x. 558
V. 17,
iv. 199
xii. 11,
xi. 338
Y. 17,
vn. 42
xii. 13,
i. 136
Y. 17,
x. 320
xii. 14,
i. 525
Vi.
ii. 108
xii. 14,
v. 336
Yi. 2,
i. 312
Cant. i. 2,
x. 189
vi. 7, .;
vm. 583
i.16,
vii. 201
Yi. 9,
n. 22
ii. 9,
x. 556
vi. 12,
x. 143
iii. 1-5,
in. 340
INDEX OF TEXTS,
259
Cant.
Isa.
iii. 2,
iii. 2, 4,
iv. 9,
iv. 12-16,
iv. 16,
v. 1,
v. 1,
v. 1,
v. 4-7,
v. 6,
v. 6-8,
vii. 6,
vii. 12, 13,
vii. 13,
viii.
viii. 6,
viii. 6,
m. 468
in. 307
*x. 209
vi. 30
vi. 31
iv. 123
vi. 25
vn. 499
m. 294
vn. 547
m. 307
vii. 201
vn. 499
m. 470
in. 454
i. 363
in. 335
Isa. vii. 14,
vii. 14,
viii. 7,
viii. 11,
viii. 16, 17, .
viii. 17,
viii. 18,
viii. 19, 20, .
ix. 5,
ix. 6,
ix. 6,
. 6,
ix. 6,
ix. 6,
ix. 6,
ix. 6,
ix. 6,
iv. 423
iv. 438
in. 97
vu. 565
vn. 564
vm. 517
ix. 495
x. 215
iv. 256
i.50l
iv. 355
iv. 515
iv. 536
iv. 438
iv. 564
iv. 429
v. 138
viii. 6,
vn. 192
ix. 6,
v. 37
viii. 6, 7,
n. 175
ix. 6,
v. 300
i. 2,
i. 387
ix. 6,
v. 505
,
iv. 203
ix. 6,
vi. 220
. 2,
x. 109
ix. 6,
viii. 63
. 6, 15,
ii. 109
ix. 6,
x. 215
. 9,
m. 156
ix. 26,
ix. 104
. 10,
.11,
. 13, 14,
vn. 72
x. 323
x. 209
x. 22,
x. 22,
xi. 1,
n. 165
vii. 550
v. 161
.15,
vn. 164
xi. 2,
iv. 120
. 16,
viii. 362
xi. 2,
vi. 33
. 16, 17,
x. 408
xi. 2,
vi. 50
.24,
in. 416
xi. 2,3, .
vi. 162
ii. 3,4,
xi. 292
xi. 6,
i. 357
ii. 4,
vi. 360
xi. 6,
vm. 327
ii. 7,
n. 189
xi. 6,
xi. 264
ii. 17-19
m. 51
xi. 8, 11, .
iv. 290
iii. 9,
x. 212
xi. 9, 13, .
i. 191
iv. 4,
iv. 254
xi. 10,
m. 212
iv. 4,
vi. 36
xi. 12,
vi. 66
iv. 4,
vi. 394
xi. 13-16, .
m. 97
iv. 5,
iv. 253
xiii. 10,
in. 45
iv. 5, 6,
in. 96
xiv. 1,
ix. 159
vi. 1,
in. 3
xiv. 3,
in. 45
vi. 1,
iv. 408
xiv. 12, 13, .
m. 183
vi. 1-3,
iv. 478
xiv. 23,
vn. 568
vi. 3,
iv. 359
xiv. 27,
TX. 419
vi. 3,
iv. 332
xiv. 30,
in. 9
vi. 5,
iv. 250
xvi. 5,
i. 474
vi. 5,
vii. 446
xvii. 6,
m, 440
vi. 5,
viii. 435
xix. 11,
iv. 399
vi. 8,
iv. 388
xxi. 9,
m. 203
vi. 9,
iv. 414
xxii. 13,
x. 237
vii. 10-13,
x. 236
xxiv. 2,
vii. 568
vii. 13,
x. 254
xxiv. 23,
vii. 91
vii. 13,
iv. 202
XXV. 1,
iv. 391
260
Isa.
XXV.
XXV.
xxvi.
xxvi.
xxvi.
xxvi.
xxvi.
xxvi.
xxvi.
xxvi.
xxvi.
xxvi.
xxvi.
xxvi.
xxvi.
xxvi.
xxvi.
xxvi.
xxvii.
xxvii.
xxvii.
xxvii.
xxvii.
xxvii.
xxvii.
xxvii.
xxvii.
xxvii.
xxvii.
xxvii.
xxvii.
xxvii.
xxvii.
xxvii.
xxvii.
xxviii.
xxviii.
xxviii.
xxviii.
xxviii.
xxviii.
xxviii.
xxviii.
xxviii.
xxix.
xxix.
xxix.
xxix.
xxix.
xxix.
xxx.
xxx.
xxx.
xxx.
1,2,
7,
3,
3,
4,
4,
8,
8,9,
9,
10,
11,
12,
12,
12-18,
13,
16,
19,
20,
2,3,
3,
3,
3,
4,
4,
5,
5,
5,
7,
7,8,
7-9,
11,
11,
17,
4,
16,
16,
17,
21,
24-26,
26, 28,
27,
29,
8,
8,
11,12,
13,
13-16,
23, 24,
7,
18,
18,
20,
INDEX OF TEXTS.
IV. 385
Isa. xxx. 21,
i. 520
xxxi. 1,
ii. 449
xxxii. 1,
vm. 474
xxxii. 7,
vii. 563
xxxii. 8,
vm. 29
xxxii. 8,
vii. 564
xxxiii. 14,
vn. 566
xxxiii. 14,
vi. 480
xxxiii. 14,
iv. 184
xxxiii. 14,
vn. 278
xxxiii. 18,
vii. 208
xxxiii. 18,
iv. 201
xxxiii. 24,
vm. 533
xxxiii. 24,
vm. 328
xxxiv. 2-8,
vii. 198
xxxv.
ii. 253
xxxv. 3,4,6, .
vii. 558
xxxv. 8,
ix. 304
xxxv. 8,
iv. 133
xxxvi. 8,
vii. 563
xxxv. 10,
ix. 212
xxxvi. 16,
vm. 54
xxxvii. 8,
x. 543
xxxvii. 9,
iv. 81
xxxviii. 3,
iv. 558
xxxviii. 13,
v. 49
xxxviii. 14,
vm. 585
xxxviii. 15, 16,
vii. 554
xxxviii. 20,
x. 513
xxxix. 8,
x. 338
xl. 1,
vii. 567
xl. 3,4,5, .
iv. 156
xl. 3-9,
x. 175
xl. 3,10,12,
vii. 199
xl. 4,
vii. 570
xl. 5. 6,
vm. 304
xl. 9,
ix. 336
xl. 12,
x. 537
xl. 13, 14, .
n. 180
xl. 15,
x. 143
xl. 15,
x. 94
xl. 17,
m. 342
xl. 26,
i. 217
xl. 31,
m. 522
xli. 2,
m. 520
xli. 4,
x. 145
xli. 8,
x. 93
xlii. 1,
x. 233
xlii. 1,
vii. 293
xlii. 1,
vm. 538
xlii. 1,
m. 387
xlii. 1,
vm. 425
xlii. 1,
xi. 448
xlii. 6,
x. 202
vm. 343
vn. 567
m. 519
n. 289
vm. 94
vn. 564
x. 556
x. 553
x. 504
m. 526
m. 517
m. 300
vii. 469
m. 43
iv. 303
vii. 510
i. 157
i. 172
x. 215
vii. 469
iv. 123
iv. 240
x. 70
vi. 317
m. 279
m. 400
m. 521
iv. 193
vm. 518
ix. 150
iv. 316
vii. 16
iv. 434
iv. 318
iv. 250
vm. 186
iv. 160
iv. 355
vii. 4
x. 529
vii. 6
i. 334
m. 236
i. 432
vm. 38
ix. 13
v. 69
vi. 361
vi. 55
vn. 248
ix. 98
ix. 339
n. 378
INDEX OF TEXTS.
261
xlii. 8,
iv. 350
Isa. xlviii. 4, .
vi. 394
xlii. 18-20,
x. 155
xlviii. 8,
n. 121
xlii. 19,
YII. 549
xlviii. 9, 10,
m. 329
xlii. 24, 25, .
x. 202
xlviii. 10, 11, .
ix. 415
xliii. 2,
vn. 566
xlviii. 17,
iv. 358
xliii. 3, 4,
vii. 195
xlviiii. 20-22, .
in. 405
xliii. 4,
iv. 87
xlix. 1,2, .
v. 528
xliii. 4,
vi. 494
xlix. 1-8,
x. 17
xliii. 10, 13, .
vii. 20
xlix. 4,
iv. 213
xliii. 12,
vii. 561
xlix. 4-6,
i. 202
xliii. 13,
iv. 410
xlix. 6,
n. 177
xliii. 18, 19, 21,
i. 357
xlix. 8,
n. 379
xliii. 20, 21, .
i. 91
xlix. 8,
m. 386
xliii. 21,
ix. 101
xlix. 8,
iv. 14
xliii. 22-25, .
vm. 226
xlix. 8,
iv. 29
xliii. 25,
n. 287
xlix. 12,
m. 124
xliii. 25,
m. 329
xlix. 14,
m. 343
xliii. 25,
iv. 437
xlix. 14,
vii. 212
xliii. 25,
vm. 31
xlix. 15,
iv. 125
xliii. 25,
vni. 99
xlix. 15, 16,
vn. 564
xliii. 26,
vm. 218
xlix. 23,
i. 528
xliii. 27,
n. 128
1. 4,
m. 289
xliii. 27,
x. 359
1. 5,
v. 145
xliv. 2,
iv. 355
1. 5,
vi. 368
xliv. 3,
vi. 43
1. 7,8, .
iv. 40
xliv. 3, 4,
vi. 34
1. 8,
iv. 7
xliv. 5,
vi. 131
1. 8,9, .
iv. 36
xliv. 5,
ix. 249
L. 10,
m. 341
xliv. 6,
iv. 436
1. 10,
vm. 341
xliv. 6,
vm. 38
L. 10, 11, .
m. 235
xliv. 6, 7,
iv. 399
L. 11,
m. 345
xliv. 7,
ix. 241
1. 11,
vi. 387
xliv. 8,
iv. 349
li. 7,
vi. 391
xliv. 15, 17, .
ix. 242
li. 9,
n. 40
xliv. 25,
x. 210
li. 12,
vi. 508
xliv. 26-28,
m. 410
li. 12, 13, % .
x. 233
xliv. 28,
vii. 224
li. 20, 23, .
ix. 415
xliv. 28,
xlv. 3,
vii. 239
n. 188
Hi. 3,
Hi. 11,
x. 208
vii. 239
xlv. 5-7,
xlv. 9,
xlv. 9,
vn. 20
vii. 6
x. 529
Hi. 15,
liii.-lvi,
liii.,
xi. 277
ix. 74
iv. 220
xlv. 11,
xlv. 15,
xlv. 18,
xlv. 21, 22, .
xlv. 22,
xlv. 22, 23, .
xlv. 23-25, .
xlv. 24,
xlv. 24, 25, .
xlvi. 13,
xlvii. 10,
xlvii. 16, 17, .
iv. 81
iv. 423
iv. 354
vm. 305
n. 339
vm. 216
vi. 182
vn. 517
vn. 510
vn. 280
x. 138
iv. 357
liii.
liii. 1, ,
liii. 1,
liii. 1,
liii. 5, 11,
liii. 6, *
liii. 6,
liii. 6,
liii. 6,
liii. 6,
liii. 6,
liii. 8,
iv. 19
iv. 558
vn. 555
vm. 147
vi. 440
iv. 85
v. 128
v. 869
v. 290
i. 187
x. 54
iv. 30
262
Isa.
INDEX OF TEXTS.
liii. 8,
IV. 412
Isa. Iv. 19-26,
liii. 10,
iv. 86
Ivi. 3,
liii. 10,
iv. 214
Ivi. 4,
liii. 10,
iv. 79
Ivi. 4,
liii. 10,
v. 513
Ivi. 4-6,
liii. 10,
vi. 97
Ivi. 11, 12,
liii. 10,
vii. 194
Ivi. 11, 12,
liii. 10, - .
x. 534
Ivi. 12,
liii. 10, 11, .
ix. 306
Ivi. 12,
liii. 10, 12, .
iv. 411
Ivii.
liii. 10-12,
v. 27
Ivii. 1, 2,
liii. 11,
iv. 147
Ivii. 2,
liii. 11,
1.431
Ivii. 5,
liii. 11,
viii. 358
Ivii. 14-21,
liii. 11,
vm. 463
Ivii. 15,
liii. 11,
iv. 213
LVII. 15,
liii. 11,
iv. 8
Ivii. 15,
liii. 12,
iv. 63
Ivii. 15,
liii. 12,
v. 302
Ivii. 15, 16,
liii. 16,
iv. 157
Ivii. 16,
liv. 1,
LX. 76
Ivii. 17,
liv. 5,
1.191
Ivii. 17,
liv. 5,
iv. 355
Ivii. 17,
liv. 5,
ix. 104
Ivii. 17,
LIV. 7-11, .
ix. 42
Ivii. 17, 18,
liv. 7, 8, 10,
vin. 41
Ivii. 17, 18,
liv. 8,
m. 240
Ivii. 17, 18,
liv. 8,
m. 313
Ivii. 17, 18,
liv. 8, 9,
iv. 397
Ivii. 18,
liv. 9,
in. 3
Ivii. 18,
liv. 9, 10, .
vm. 43
Ivii. 18,
LIV. 9-13,
vm. 165
Ivii. 18,
liv. 11, 12, .
ii. 443
Ivii: 19,
liv. 11, 12, .
ix. 319
Ivii. 19,
liv. 13,
vm. 163
Ivii. 19,
Iv. 1-3,
vm. 410
Ivii. 20,
Iv. 2,
iv. 193
Ivii. 20,
Iv. 2,
x. 315
Ivii. 20,
Iv. 3,
vii. 212
Ivii. 20,
Iv. 3,
n. 192
Ivii. 21,
Iv. 3,
vm. 73
Iviii. 2,
Iv. 3, 7,
m. 419
Iviii. 3,
Iv. 7,
m. 513
Iviii. 7,
Iv. 7,
m. 525
Iviii. 8,
Iv. 7,
vm. 127
Iviii. 11, 12,
Iv. 7,
vm. 566
Iviii. 13,
Iv. 7,
ix. 211
Iviii. 13,
Iv. 7,
ix. 224
Iviii. 13,
Iv. 7,8, .
vm. 86
lix. 2,
Iv. 8, 9,
n. 172
lix. 4,
Iv. 8, 9,
vm. 49
lix. 7,
Iv. 9,
vm. 329
lix. 7,8,
Iv. 10, 11, .
vm. 18
lix. 9,
Iv. 11, 13, .
vi. 401
lix. 11, 12,
ix. 54
ix. 492
vi. 131
vn. 215
vi. 494
x. 300
x. 294
x. 315
x. 211
m. 249
vn. 352
i. 19
n. 105
m. 405
in. 348
vn. 10
ix. 116
x. 350
vii. 428
vm. 382
in. 313
m. 342
vii. 207
ix. 257
vm. 566
ix. 311
ix. 244
x. 311
n. 29i
m. 311
m. 335
ix. 386
m. 302
m. 407
vi. 454
n. 23
x. 64
x. 367
x. 81
x. 263
x. 192
x. 209
vii. 556
iv. 254
vii. 571
vi. 494
vi. 395
vn. 289
n. 11
m. 511
x. 363
x. 281
m. 237
iv. 186
Isa.
lix.
lix.
lix.
lix.
lix.
lix.
lix.
lix.
lix.
lix.
lix.
lix.
lix.
lix.
lix.
Ix.
Ix.
Ix.
Ixi.
Ixi.
Ixi.
Ixi.
Ixi.
Ixii.
Ixii.
Ixii.
Ixii.
Ixiii.
Ixiii.
Ixiii.
Ixiii.
Ixiii.
Ixiii.
Ixiii.
Ixiii.
Ixiii.
Ixiii.
Ixiii.
Ixiii.
Ixiii.
Ixiii.
Ixiv.
Ixiv.
Ixiv.
Ixiv.
Ixiv.
Ixv.
Ixv.
Ixv.
Ixv.
Ixvi.
Ixvi.
Ixvi.
LXVI.
11, 12,
11, 12,
11, 12,
13-18,
16,
16,
18, 19,
18,
19,
20,
20,
21,
21,
21,
21,
1, 2, 3,
9,
21,
1,2,
1,3,
3,7,
3, 6, 9,
6,
2,
4,
5,
7,
2,
7,
8,
8,10,
9,
9,10,
9,
10,
15,
16, 17,
16, 17,
17,
17,
27,
1-5,
4,
5,
6,
7,
6,
8,
17,
17,
1,
1,
1,2,
1,2,
INDEX OF TEXTS.
263
X. 517
Isa. Ixvi. 1,2,
ix. 116
x. 472
Ixvi. 1, 2,
ix. 1 01
vm. 499
Ixvi. 2,
m. 342
vii. 569
Ixvi. 2,
ix. 410
vii. 558
Ixvi. 11,
m. 322
vni. 474
Ixvi. 11,
vm. 581
m. 29
Ixvi. 20,
vi. 35
x. 515
Ixvi. 21,
i. 18
iv. 254
Ixvi. 22,
1.510
i. 199
Ixvi. 24,
m. 171
x. 34
Ixviii. 8,
vn. 279
i. 249
Jer, ii. 2,
iv. 182
iv. 320
ii. 2,5,20,21,
vm. 564
iv. 245
ii. 3,
vi. 399
ix. 485
ii. 3,
ix. 101
iv. 322
ii. 9, v .
x. 434
i. 313
ii. 13,
vi. 128
in. 438
ii. 13,
x. 290
iv. 131
ii. 19,
x. 43
vi. 30
ii. 19,
x. 189
ix. 378
ii. 19,
x. 517
vii. 287
ii. 21,
m. 436
i. 313
ii. 22,
iv. 154
vi. 362
ii. 22,
x. 72
ix. 104
ii. 27-29, .
vii. 563
vm. 401
ii. 32,
vi. 477
iv. 253
ii. 32,
x. 92
m. 35
iii. 1-3,
x. 110
vi. 68
iii. 1-14, .
m. 419
i. 42
iii. 1-22, .
ix. 311
m. 410
iii. 1-41,
vm. 564
n. 177
iii. 2, 13, .
vi. 102
m. 416
iii. 4,5,
vi. 416
vn. 566
iii. 4,5,
vi. 136
m. 297
iii. 5,19, .
vi. 155
vi. 498
iii. 14,
vn. 196
m. 335
iii. 14, 15,
iv. 258
vii. 488
iii. 15,
m. 342
m. 240
iii. 16,
vii. 37
vn. 324
iii. 16,
xi. 139
x. 341
iii. 1 6,
xi. 338
vn. 564
iii. 19,20, .
vi. 84
iv. 284
iv. 3,
vi. 339
n. 189
iv. 14,
m. 509
v. 362
iv. 14,
vi. 478
vm. 585
iv. 14,
vm. 362
x. 561
iv. 14,
vm. 543
vii. 561
iv. 14,
x. 71
1.199
iv. 18,
m. 414
vn. 37
iv. 18,
x. 518
vii. 5
iv. 21,
x. 94
vi. 498
iv. 22,
i. 134
i. 371
iv. 22,
x. 138
\n. 10
iv. 22, . i
x. 180
264
INDEX OF TEXTS.
Jer. iv. 22,
v. 1,
v. 1,2,
v. 4,
v. 4,5,
v. 5,
Y. 5,
v. 21-24,
v. 22,
v. 23,
v. 24,
v. 24,
vi. 7,
Ti. 8,
vi. 14,
vi. 15,
vi. 18,
vi. 30,
vii. 19,
vii. 30,
viii. 4,
viii. 4,
viii. 6,
viii. 6,
viii. 6,
viii. 9,
ix. 1,
ix. 23,
ix. 23,
ix. 23, 24,
ix. 23, 4,
ix. 23, 24,
ix. 24,
ix. 24,
ix. 24,
ix. 24,
ix. 24,
x. 6,7,
x. 7,
x. 10, 12,
x. 22-24,
x. 23,
x. 24,
xii. 1,
xiii. 13,
xiii. 27,
xiii. 27,
xiii. 27,
xv. 2,
xv. 10, 11,
xvi. 19,
xvi. 19,
xvii.
xvii. 1
x. 191
Jer. xvii. 1,
x. 282
iv. 248
xvii. 7,
vn. 563
vn. 547
xvii. 8, 10,
vii. 174
iv. 167
xvii. 9,
m. 249
x. 517
xvii. 9,
iv. 278
vi. 293
xvii. 9,
, - vm. 395
vii. 332
xvii. 9,
^ x. 335
x. 229
xvii. 9, 10,
x. 168
ix. 56
xvii. 9, 10,
x. 207
i. 187
xvii. 10,
m. 465
iv. 194
xvii. 10,
x. 363
ix. 512
xvii. 11,
* m. 522
x. 81
xvii. 12,
m. 3
xi. 338
xvii. 12,
iv. 324
x. 211
xvii. 17,
. vii. 565
x. 212
xvii. 24, 25,
vn. 571
x. 449
xviii. 12-15,
. viii. 126
x. 71
xx. 9,
vi. 286
x. 518
xx. 10,
vn. 278
x. 292
xxii. 15, 16,
x. 157
i. 199
xxii. 17,
x. 94
v. 484
xxii. 17,
x. 281
vii. 550
xxiii. 3, 4,
. xi. 338
vii. 560
xxiii. 5,
. v. 161
x. 200
xxiii. 6,
m. 349
x. 195
xxiii. 6,
: . iv. 434
x. 91
xxiii. 6,
v. 132
iv. 252
xxiii. 6,
v. 338
vi. 495
xxiii. 11,
m. 485
vm. 33
xxiii. 22,
vi. 520
vm. 466
xxiii. 24,
vii. 12
ix. 304
xxiv. 2, 3,
x. 86
i. 107
xxiv. 6, 7,
ix. 410
vi. 126
xxiv. 7,
x. 91
vi. 501
xxv. 15-29,
x. 513
vm. 9
xxv. 27-29,
m. 309
vm. 165
xxix. 10-12,
m. 376
iv. 398
xxix. 11,
i. 19
m. 94
xxix. 11,
m. 405
iv. 437
xxix. 11,
m. 410
vii. 576
xxix. 11,
vi. 565
vii. 205
xxix. 11,
vm. 123
vii. 18
xxix. 13,
vn. 553
m. 251
xxx. 9,
. vm. 63
ix. 444
XXX. 11,
. iv. 160
in. 331
xxx. 11,
x. 538
iv. 191
xxx. 31,
m. 12
iv. 198
xxxi. 3,
n. 148
in. 38
xxxi. 3,
ii. 155
vn. 569
xxxi. 3,
ii. 168
vi. 472
xxxi. 3,
vm. 40
vii. 565
xxxi. 3,
vm. 60
x. 241
xxxi. 3,
ix. 151
vi. 403
xxxi. 3,
ix. 329
INDEX OF TEXTS.
2G5
Jer. xxxi. 14,
vm. 403
Jer. xxxviii. 17-19, .
TV 1 7
xxxi. 18,
xxxi. 18,
xxxi. 18-20,
xxxi. 18-20,
xxxi. 20,
xxxi. 20,
xxxi. 20,
vi. 216
vi. 412
m. 337
vii. 555
m. 252
n. 353
in. 406
xxxix. 18,
xlii. 18,
xliii. 11-13, .
xliv. 17,
xlv. 3, 5,
xlv. 5,
1. 2,
-IV. JL i O
vn. 565
ii. 371
m. 51
x. 386
vm. 428
vn. 568
mrri
xxxi. 20,
xxxi. 20,
xxxi. 20,
xxxi. 20,
iv. 149
iv. 214
vm. 80
x. 547
H. 13,
li. 36,
li. 36,
Lam. i. 12,
. OJL
ii. 186
vii. 561
vii. 563
m. 342
xxxi. 21,
v. 157
i. 15,
x. 472
xxxi. 22,
iv. 439
iii. 1-25,
vii. 562
xxxi. 22,
vm. 36
iii. 1-25, .
x. 438
xxxi. 26,
iv. 200
iii. 17,
m. 285
xxxi. 31-33,
vi. 231
iii. 17, 18, .
m. 320
xxxi. 31, 32,
x. 109
iii. 17-19, .
m. 316
xxxi. 32,
vi. 53
iii. 18,
m. 242
xxxi. 33,
vi. 349
iii. 19, 20, .
vm. 581
xxxi. 33,
vm. 451
iii. 22,
n. 189
xxxi. 33,
ix. 306
iii. 22,
iv. 199
xxxi. 33,
x. 97
iii. 22,
vn. 575
xxxi. 33, 34,
vi. 507
iii. 22,
vm. 43
xxxi. 33, 34,
ix. 53
iii. 24,
vm. 341
xxxi. 33, 34,
x. 91
iii. 25-29,
n. 451
xxxi. 33, 34,
x. 138
iii. 26,
m. 330
xxxi. 34,
vi. 126
iii. 26, 27
n. 449
xxxi. 34,
vm. 153
iii. 28,
vm. 538
xxxi. 34, 35, 36,
iv. 222
iii. 29,
i. 532
xxxii. 6,
iv. 245
iii. 29,
m. 324
xxxii. 16,
ix. 53
iii. 29,
vi. 22
xxxii. 17, 18,
vm. 52
iii. 29,
vm. 132
xxxii. 17-27,
ix. 252
iii. 29,
vm. 313
xxxii 22,
x. 487
iii. 29,
m. 343
xxxii. 30,
x. 115
iii. 29,
ix. 490
xxxii. 38-40,
ix. 53
iii. 33,
n. 180
xxxii. 40,
vi. 55
iii. 33,
x. 534
xxxii. 40,
vn. 331
iii. 39,
n. 439
xxxii. 40,
ix. 64
iii. 40,
m. 317
xxxii. 40,
ix. 306
iii. 40,
vii. 550
xxxii. 40,
x. 91
iii. 40,
vn. 329
xxxii. 41,
i. 104
iii. 49,
x. 487
xxxii. 41,
n. 180
iv. 6-9,
m. 36
xxxii. 41,
vn. 195
vi. 3,
iv. 258
xxxii. 41,
ix. 238
Ezekiel i. 2, 3,
in. 156
xxxiii. 6,
m. 236
i. 5, 6,
iv. 257
xxxiii. 9,
m. 182
i. 20,
xii. 108
xxxiii. 11,
vm. 93
i. 26,
m. 3
xxxiii. 17, 18,
iv. 258
iii. 26, ..ij
m. 371
xxxiii. 18,
n. 396
v. 6,
ix. 39
xxxiii. 20,
v. 515
vi. 9,
vi. 137
xxxiii. 20,
vm. 43
vii. 21,
xii. 78
xxxiii. 20,
ix. 55
viii. 15, >
iv. 158
266
INDEX OF TEXTS.
Ezek.
. ix. 3,
iv. 285
Ezek. xxxiii. 31,
x. 314
ix. 3,
iv. 258
xxxiii. 32,
vn. 227
x. 9-11, .
in. 64
xxxiv.
v. 368
xi. 5,
m. 510
xxxiv. 12,
ix. 303
xi. 16,
xi. 289
xxxiv. 13, 14, 21,
xii. 58
xi. 22,
iv. 257
xxxiv. 16,
iv. 131
xii. 22, 23, .
x. 384
xxxvi. .
vm. 194
xiii. 19,
x. 292
xxxvi. 22,
ix. 126
xiv. 14,
vn. 558
xxxvi. 22, 31,
vn. 554
xiv. 14, .
vn. 567
xxxvi. 22, 32,
m. 329
xiv. 14, ,
ix. 47
xxxvi. 25, 26,
ix. 323
xiv. 21,
m. 337
xxxvi. 25-27,
vm. 543
xv. 3,4,
x. 89
xxxvi. 26, 27,
vi. 211
xv. 7,
ix. 416
xxxvi. 26, 27,
vi. 34
xvi. 3,
ix. 488
xxxvi. 26, 27,
IX. 11
xvi. 3, 22, ,
vi. 102
xxxvi. 27,
vi. 49
xvi. 4,5,7, .
vn. 384
xxxvi. 31, 32,
m. 450
xvi. 5-7,
vi. 90
xxxvi. 32,
vi. 226
xvi. 6,
n. 211
xxxvi. 36, 37,
vii. 553
xvi. 15, 19, .
iv. 202
xxxvii.
i. 436
xvi. 22,
in. 297
xxxvii. 3, 5, .
i. 199
xvi. 43,
in. 425
xxxvii. 13, 14,
vi. 49
xvi. 47, 48, .
ix. 39
xxxvii. 14,
vi. 71
xvi. 63,
x. 79
xxxvii. 19-24,
1.191
xvii. 14,
iv. 255
xxxvii. 17-19,
n. 384
xviii.
n. 127
xxxix. 29,
vi. 68
xviii. 2,
x. 384
xli. 44,
m. 130
xviii. 5-10, .
vi. 308
xliii. 4-7,
in. 3
xviii. 20,
x. 24
xliii. 8,
x. 435
xx. 6,
i. 56
xliii. 10, 11, .
m. 130
xxi. 20-22,
i. 212
xliii. 10, 11, .
m. 135
xxii. 22,
ix. 415
xliv. 23,
xi. 204
xxii. 26,
vn. 551
xiv. 17,
xi. 407
xxii. 30,
vii. 562
xlvi. 11,
xi. 407
xxiii. 20,
n. 83
xlvii.
iv. 290
xxiii. 21,
in. 485
xlvii. 12,
vn. 166
xxiii. 34,
x. 538
Daniel ii. 4, 5, .
m. 287
xxiv. 13,
vi. 453
ii. 44,
xii. 53
xxiv. 13,
x. 74
iii. 16, 17, *
ix. 305
xxiv. 16, 25, .
x. 317
iii. 25,
iv. 425
xxvii.
n. 182
iv. 1,
ix. 225
xxvii. 12, .
n. 187
iv. 3, . .
iv. 426
xxviii.
xn. 43
iv. 13, 17, .
1.492
xxviii. 2-6,
vi. 491
iv. 16, . +
x!75
xxviii. 10,
n. 369
iv. 17,
i. 321
xxviii. 22,
vi. 500
iv. 17,
iv. 519
xxix. 3,
n. 40
iv. 19,
m. 518
xxxi. 6-8, .
vn. 42
iv. 30,
vi. 495
xxxi. 18,
n. 369
iv. 32,
i . 190
xxxi. 18,
vn. 227
v. 19, i .
ix. 483
xxxii. 18-22,
ix. 180
v. 22,
iv. 164
xxxiii. 13,
vi. 348
v. 23,
vi. 500
xxxiii. 31,
in. 515
v. 29,
vii. 382
xxxiii. 31, ".. -. ..
vi. 475
vi. 5, 7, 10, .
xi. 439
INDEX OP TEXTS.
Dan.
267
vi. 14,
vi. 14,
iv. 178 j Hosea ii. 7 23
x. 270 ,; o ?
vi. 130
vi. 14, 23, .
vi. 244
" o, ,
ii Q
x. 317
vii. 9-19,
vii. 10,
vii. 14,
vii. 14, 27, .
vii. 15,
vii. 15,
vii. 17-27,
viii. 9-11,
viii. 11, 12,25,.
viii. 13,
viii. 13,
viii. 27,
i. 469
m. 15
m. 155
i. 191
iv. 195
ix. 484
xn. 71
in. 47
xn. 45
i. 181
v. 186
m. 473
11. y,
ii. 14,
ii. 19,
ii. 19,
ii. 19, 20,
ii. 20,
iv. 7,
iv. 10,
iv. 11,
iv. 11,
v. 11,12,
vi. 2,
vi 4-
m. 299
vm. 131
. iv. 125
vni. 472
ix. 308
vm. 463
iv. 255
x. 316
vi. 475
x. 314
x. 274
m. 163
ix. 17,
ix. 17,
ix. 21,
ix. 24,
ix. 24,
ix. 24,
ix 24,
ix. 24,
ix. 24,
ix. 26,
ix. 26,
ix. 26,
x. 2,11,19,.
iv. 523
iv. 551
vii. 452
m. 365
iv. 212
iv. 231
v. 510
vii. 533
ix. 315
i. 194
iv. 568
v. Ill
m. 377
V 1* TC.
vii. 2,
vii. 2,
vii. 16,
viii. 13,
x. 1,
x. 1,
x. 12,
xi. 3,4,
xi. 4,
xi. 8,
xi. 8,9,
xi. 9,
xii. 1,
x. 98
vi. 313
x. 263
vi. 453
vn. 317
in. 442
ix. 10
vni. 521
vm. 573
iv. 203
iv. 214
vm. 113
vi. 508
x. 322
x. 12, 13, .
x. 13,
i. 486
i. 155
xii. 3,
xii. 3,
m. 304
iv. 81
x. 13,
i. 490
xii. 3, 5,
iv. 183
x. 21,
ix. 28
xii. 3, 4, 5,
iv. 357
xi. 1,
i. 393
xiv. 2,
vm. 194
xi. 24,
v. 338
xiv. 2, 4,
vm. 91
xi. 31,
m. 163
xiv. 3,
vm. 306
xi. 36, 39,
xi. 18
xiv. 3,
vni. 533
xi. 36-45, .
m. 110
xiv. 4,
n. 222
xi. 44,
m. 124
xiv. 4,
vn. 195
xi. 44,
m. 132
xiv. 4,
ix. 312
xi. 45,
m. 166
xiv. 8,
m. 458
xii. 4,
in. 7
xiv. 8,
v. 363
xii. 4,
m. 121
xiv. 8,
in. 444
xii. 4,
iv. 246
xiv. 9,
x. 357
xii. 4,
iv. 291
xiv. 14,
vi. 130
xii. 7,
1.200
Joel ii. 2-10,
m. 43
xii. 7,
m. Ill
ii. 11,
in. 49
xii. 7,
m. 198
ii. 12, 13,
vm. 22
xii. 11,
m. 156
ii. 12-14,
vni. 567
xii. 11,
xn. 78
ii. 13, 14,
. vm. 131
i. 4,
vi. 306
ii. 13, 14,
vm. 246
ii. 5,
x. 93
ii. 14, 15,
vm. 230
ii. 6,7,
x. 311
ii. 15, 16,
i. 544
ii. 7,
vi. 144
ii. 28, 29,
vi. 8
ii. 7,
vi. 467
Amos ii. 6,
x. 292
268
Arnos
ii.
13,
iii.
3,
iii.
8,
v.
8,
v.
15,
vi.
6,
viii.
5,
Jonah
ii.
4,
ii.
4,
17,
ii.
7,
8,
ii.
8,
ii.
8,
iii.
5,
6,9
iii.
8,
9,
iii.
8,
10,
iii.
9,
10,
iii.
9,
10,
iv.
2,
Micah
ii.
7,
ii.
11,
iv.
3,
iv.
5,
v.
2,
v.
2,
3,
vi.
7,
vi.
7,
vi.
7,
vi.
8,
vi.
14,
vii.
3,
vii.
4,
7,
vii.
7,
9,
vii.
7,
9,
vii.
18,
vii.
18,
vii.
18,
vii.
18,
19,
vii.
18,
19,
vii.
19,
Nahum
i.
2,
i.
10,
10,
Habak.
12,
.
12,
12,
.
14,
ii.
1,
2,
ii.
4,
ii.
4,
ii.
5,
ii.
5,
it.
10,
11,
ii.
13,
ii.
14,
INDEX OF TEXTS.
IV. 203
Zeph. i. 6, 12,
X. 117
i. 12,
m. 278
ii. 1-3,
vii. 568
ii. 1-3,
vm. 132
ii. 3,
x. 202
ii. 3,
iv. 256
ii. 3,
m. 298
ii. 3,
m. 333
iii. 2,
vn. 562
iii. 17,
n. 194
iii. 17,
m. 320
iii. 17,
vm. 230
iii. 17, ..
vm. 23
iii. 17, 18,
vn. 550
Haggai i. 2-4,
vm. 246
i. 6,9,
vni. 567
ii. 5,
vm. 23
ii. 5-9,
vi. 295
ii. 6,7,
m. 286
ii. 7,9,
vi. 360
ii. 9,
xi. 290
ii. 11-13,
iv. 445
ii. 14,
xi. 292
ii. 19,
m. 339
ii. 21, 22,
iv. 161
iv. 6,
v. 78
Zecb. i. 6,
x. 424
i. 8,
x. 316
i. 12,
x. 380
i. 12,
vii. 562
ii. 2,4,
m. 360
ii. 5,
vn. 574
ii. 8,
ii. 189
ii. 8,
vm. 23
ii. 12.
vm. 97
iii. 1,
vm. 127
iii. 2,
vm. 226
iii. 3,
vi. 407
iii. 4,
x. 540
iii. 7,
m. 308
iii. 7,
iv. 203
iii. 7,
m. 41
iii. 7,
m. 336
iii. 7,
vm. 417
iii. 8,
iv. 182
iv.
m. 360
iv. 6-9,
ii. 344
iv. 7,
vm. 518
iv. 9,
m. 349
iv. 9, 10,
in. 522
iv. 10,
iv. 195
iv. 10,
x. 321
iv. 16,
iv. 252
v. 1-3,
x. 93
vii. 570
vii. 543
vn. 559
m. 369
vm. 132
vm. 230
vm. 557
x. 93
i. 109
vn. 195
ix. 103
ix. 123
n. 441
xii. 104
x. 317
vi. 53, 68
v. 439
m. 48
iv. 324
iv. 256
XL 204
x. 104
xii. 11
m. 46
x. 316
in. 32
m. 35
iv. 81
xii. 19
in. 139
m. 130
iv. 357
xii. 52
ix. 211
v. 327
m. 54
xn. 59
m. 152
i. 164
i. 193
ii. 260
xn. 1C
vn. 419
v. 161
m. 150
xn. 104
vn. 90
ix. 318
m. 139
m. 11
m. 213
xii. 75
x. 318
INDEX OF TEXTS.
269
Mai.
vi. 1,
iv. 536 Mai. i. 11.
xi. 291
vii. 5,
vi. 302
ii.
iv. 161
ix. 11,
1.462
ii. 1,3, V
vi. 505
ix. 11,
ii. 251
ii. 2, 3, .
vi. 500
ix. 12,
vm. 567
ii. 2, 3,
ix. 192
ix. 13, 14, .
xii. 46
ii. 2,5,
vi. 307
xi. 10-16, .
iv. 255
ii. 5, 6,
vi. 521
xii. 1,
vii. 428
ii. 6,
vn. 549
xii. 1,
xn. 17
ii. 7,
vii. 540
xii. 2, 7, ,.
x. 124
ii. 7-9, . . -
x. 258
xii. 5, .:
xn. 76
ii. 11, 13, .
m. 426
xii. 8,
v. 536
ii. 11, 15, .
ix. 445
xii. 8,
vii. 508
ii. 15,
ix. 460
xii. 8,
xii. 75
ii. 17,
x. 235
xii. 10,
v. 226
ii. 17,
x. 254
xii. 10,
vi. 20
iii. 1,
iv. 358
xii. 10,
vi. 136
iii. 2,
m. 479
xii. 10,
vi. 162
iii. 2,
x. 312
xii. 10,
vi. 438
iii. 2,5,
XVIL 303
xii. 10,
x. 192
iii. 3,
ix. 417
xii. 10,
x. 434
in. 3,4,
in. 476
xii. 10,
xn. 70
iii. 5,
iv. 187
xii. 10-14, .
vii. 552
iii. 6,
vm. 43
xiii. 1,
in. 479
iii. 6,
ix. 152
xiii. 1,
vi. 20
iii. 6,
ix. 302
f
xiii. 1,
vi. 407
iii. 9, 10, .
x. 317
xiii. 1,
ix. 312
iii. 14.
x. 238
xiii. 1,
x. 73
iii. 16-18, .
vn. 570
xiii. 2,
v. 187
iii. 17,
iv. 87
xiii. 7,
i. 194
iv. 1,
m. 212
xiii. 7,
iv. 481
iv. 1,
vii. 303 ,
xiii. 7,
v. 49
iv. 1,
vii. 570
xiii. 7,
vii. 103
iv. 2,
in. 339
xiii. 7,
vii. 198
iv. 2,
iv. 245
xiii. 7,
ix. 106
iv. 2,
iv. 324
xiii. 9,
ix. 416
iv. 2,
vi. 34
xiv. 6, 7,
iv. 291
iv. 2,
x. 320
xiv. 9,
xii. 66
iv. 5,
iv. 251
xiv. 9,
xii. 76
Matt. i. 18,
vi. 50
xiv. 20,
xiv. 20,
xiv. 20,
xiv. 20, 21, .
i. 2,
m. 13
m. 215
ix. 480
vii. 287
ii. 156
i 18-20, .
i. 20,
i. 21,
i. 22,
i. 22, 23, .
VI. 11
ii. 134
ii. 314
iv. 161
iv. 423
i. 2,
ix. 182
i. 31,
i. 398
i. 2,
ix. 489
ii. 4,
xi. 120
i. 4
ix. 38
ii. 7,
vi. 417
i. 6,
i. 6,
i. 6,
i. 6-8,
i. 6, 8, 14, .
i. 6-14, .
i. 11,
vm. 324
ix. 499
x. 228
vii. 227
vi. 506
x. 259
xi. 42
ii. 23,
iii. 5,
iii. 9,
iii. 9,
iii. 13,
iii. 15,
iii. 15,
v. 147
vi. 420
i. 216
iv. 525
n. 339
v. 508
xi. 43
270
Matt.
111.
Hi.
iii.
iii.
iii.
iii.
iii.
iv.
iv.
iv.
iv.
iv.
iv.
v.
v.
v.
v.
v.
v.
v.
V.
v.
V.
V.
V.
v.
V.
V.
V.
V.
v.
V.
vi.
vi.
vi.
vi.
vi.
vi.
vi.
vi.
vi.
vi.
vi.
vi.
vi.
vi
vi.
vi.
vii.
vii.
vii.
vii.
vii.
vii.
16,
16, 17,
17,
17, iv. 1,
17,
17,
17,
3,
3,6,
6,
7,
8,
21,
1-4,
2-9,
3-5,
8,
9,
12,
13,
16,
16,
22,
23,
23,
25,
44,
44, 48,
46,
47,
47,
48,
2,
10,
19-21,
20,
20,
21,
21,
26,
28, 29,
28, 30,
29,
29,
29, 30,
32,
33,
33,
11,
11,
13,
14,
14,
15,
INDEX OF TEXTS.
iv. 354 Matt. vii. 16, 17, .
ix. 8
iv. 420
vii. 17 ; xii. 33,
i. 366
i. 57
vii. 17, 18, .
vi. 205
m. 290
vii. 17, 18, .
vn. 168
iv. 359
vii. 17, 18, -. .
x. 128
iv. 370
vii. 23,
vii. 182
ix. 339
vii. 23,
ix. 228
iv. 430
vii. 23,
ix. 229
iv. 420
vii. 23, .
x. 123
vi. 19
vii. 24,
vii. 291
xi. 66
vii. 27,
vn. 310
iv. 249
viii.
n. 57
ix. 383
viii. 2,
vm. 424
vm. 220
viii. 4,
xi. 204
i. 44
viii. 11,
vn. 353
n. 439
viii. 13, . .
vm. 298
vii. 465
viii. 17,
iv. 148
vi. 517
viii. 17,
v. 191
n. 437
viii. 17,
ix. 353
vi. 277
viii. 24, 27, .
vi. 454
iv. 383
viii. 27,
vii. 177
vi. 503
ix. 2,
m. 367
xi. 72
ix. 2,
vm. 297
vi. 262
ix. 6,
i. 360
vn. 319
ix. 6,
xi. 97
vii. 557
ix. 13,
vm. 466
x. 405
ix. 29, 30, .
vm. 298
vm. 58
ix. 34,
n. 39
vn. 189
ix. 38,
iv. 256
n. 436
x. 1,
ix. 257
vii. 234
x. 3, 10, 11,
ix. 449
vm. 105
x. 5, 9,
ix. 39
vi. 464
x. 6,
ix. 468
vii. 157
x. 8,
ix. 501
vi. 459
x. 8,
ix. 506
ii. 307
x. 9,10, .
xi. 382
vii. 470
x. 11,
xi. 97
i. 299
x. 14,
vn. 461
vi. 475
x. 15,
vn. 319
iv. 258
x. 20,
vi. 55
vii. 98
x. 20,
vi. 56
vm. 129
x. 23,
vi. 467
i. 315
x. 23,
xi. 98
iv. 245
x. 28,
x. 530
ix. 299
x. 29,
iv. 249
vm. 426
x. 30,
i. 212
i. 78
x. 30,
vn. 195
x. 207
x. 37,
vii. 222
i. 43
x. 37,
vm. 323
iv. 70
x. 38,
vm. 325
n. 339
x. 41,
i. 273
vm. 330
x. 41,
xi. 380
ix. 50
xi. 6,
m. 265
x. 117 xi. 6,
xi. 296
INDEX OF TEXTS.
271
Matt. xi. 10,
xi. 11,
xi. 12,
xi. 12,
xi. 15,
xi. 18,
xi. 19,
xi. 19,
xi. 20-25,
xi. 25,
xi. 25,
xi. 25,
xi. 25,
xi. 25,
xi. 25, 26,
xi. 25, 26,
xi. 25-27,
II. 76
vi. 86
iv. 297
vi. 128
ix. 69
i. 190
n. 66
iv. 551
i. 146
i. 144
iv. 261
iv. 293
vi. 179
x. 147
ix. 152
x. 164
i. 290
Matt. xii. 31, 32,
xii. 32,
xii. 33,
xii. 33,
xii. 34,
xii. 34, 35, .
xii. 36,
xii. 39,
xii. 39, 40, .
xii. 43,
xii. 45,
xii. 47,
xii. 50,
xiii. 4,
xiii. 6,
xiii. 11,
xiii. 11,
x. 295
ix. 98
vi. 205
ix. 8
in. 247
vi. 477
x. 469
vm. 328
ix. 162
in. 509
vi. 163
x. 484
vii. 294
x. 177
ix. 295
iv. 294
ix. 159
xi. 26,
xi. 26,
xi. 27,
xi. 27,
__ OT
v. 485
vi. 223
vn. 498
viu. 155
xiii. llj
xiii. 11-14,
xiii. 15,
xiii. 15,
x. 149
i. 141
iv. 251
vi. 313
xi. 27,
via. 169
xiii. 15,
ix. 160
xi. 27,
ix. 140
xiii. 20, 21,
vi. 469
xi. 28,
iv. 40
xiii. 21,
i. 366
xi. 28,
iv. 116
xiii. 21,
vi. 215
xi. 28,
xi. 28,
v. 403
viu. 234
xiii. 22, 23, .
xiii. 25,
vii. 297
iv. 299
xi. 28,
ix. 491
xiii. 33,
x. 129
xi. 28, 29,
. vm. 166
xiii. 34,
vii. 122
xi. 28, 29,
vm. 220
xiii. 39,
vii. 173
xi. 29,
x. 421
xiii. 40, 49, .
xi. 40
xii. 3,
XL 34
xiii. 41, 42, .
x. 506
xii. 5,
xi. 34
xiii. 41, 42, 49,
i. 187
xii, 5,
xi. 35
xiii. 43,
ix. 334
xii. 7,
vm. 466
xiii. 44, 45,
i. 255
xii. 18,
v. 21
xiii. 45,
iv. 228
xii. 18,
vi. 361
xiii. 45,
iv. 238
xii. 18,
ix. 339
xiii. 45,
iv. 270
xii. 18, 19,
iv. 119
xiii. 45,
vi. 465
xii. 20,
m. 321
xiii. 45, 46,
vm. 304
xii. 20,
m. 334
xiii. 45, 46, .
x. 203
xii. 20,
vi. 28
xiii. 52,
xi. 313
xii. 24,
i. 161
xiii. 55-57,
ix. 354
xii. 24, -v
n. 39
xiv. 7,
iv. 85
xii. 24, 25,
i. 485
xiv. 7-9,
x. 265
xii. 26,
. ii. 37-39
xv. 18, 19, .
m. 511
xii. 27, 28,
vi. 61
xv. 18-20, .
x. 49
xii. 28,
i. 356
xv. 18-20,
x. 68
xii. 28,
v. 228
xv. 18-20, .
x. 76
xii. 28,
vi. 12
xv. 20,
iv. 154
xii. 28,
vi. 18
xv. 22, , .
iv. 258
xii. 29,
n. 5
xv. 22-26,
vm. 340
xii. 29,
n. 42
xv. 26,
n. 370
xii. 30,
x. 123
xvi. 11, 15, . .
xi. 48
272
INDEX OF TEXTS.
Matt.
xvi. 13, 18, .
iv. 405
Matt, xviii. 18,
iv. 277
xvi. 16,
iv. 365
xviii. 18,
xi. 507
xvi. 16,
iv. 427
xviii. 18-20,
xi. 24
xvi. 16,
iv. 429
xviii. 19,
xi. 9
xvi. 16, .
vin. 184
xviii. 19, . - .-, .
xi. 52
xvi. 16, 17, .
vin. 187
xviii. 19,
xi. 344
xvi. 16, 17, .
x. 245
xviii. 20,
xi. 47
xvi. 17,
i. 242
xviii. 20, ,
xi. 72
xvi. 17, :.
x. 133
xviii. 20,
xi. 82
xvi. 17, .
x. 147
xviii. 20,
xi. 143
xvi. 17, 18, .
iv. 441
xviii. 20,
xi. 285
xvi. 18,
i. 497
xviii. 20,
xi. 343
xvi. 18,
xi. 53
xviii. 21,
n. 189
xvi. 18, ;.
xi. 71
xviii. 22,
x. 486
xvi. 18, 19, .
xi. 66
xviii. 23,
vi. 384
xvi. 19,
iv. 53
xviii. 23-27,
x. 469
xvi. 19,
xi. 56
xviii. 24, 27,
ii. 189
xvi. 19-21, . .
vi. 461
xviii. 24, 27,
vi. 315
xvi. 21,
v. 167
xviii. 24, 27,
vi. 406
xvi. 21,
ix. 399
xviii. 29,
iv. 191
xvi. 21-23, .
in. 420
xix. 3,
ix. 442
xvi. 23,
n. 27
xix. 4, 8,
xi. 34
xvi. 23,
ii. 29
xix. 7,
vn. 51
xvi. 23,
m. 260
xix. 16-20,
x. 264
xvi. 23,
vii. 143
xix. 16-22,
x. 187
xvi. 26,
vii. 422
xix. 17,
n. 158
xvi. 27,
i. 329
xix. 17,
vi. 268
xvi. 27,
iv. 434
xix. 17,
vn. 29
xvi. 27,
vii. 123
xix. 17,
vin. 79
xvi. 27,
ix. 332
xix. 17,
x. 90
xvii. 1,
vii. 104
xix. 17-20, .
x. 307
xvii. 2,
iv. 40
xix. 21,
n. 307
xvii. 5,
viii. 160
xix. 21, 22 . .
x. 275
xvii. 5,
ix. 339
xix. 24,
i. 364
xvii. 17,
i 275
xix. 24,
vi. 444
xvii. 20,
m. 369
xix. 26,
viii. 469
xvii. 20,
x. 228
xix. 28, . .
i. 439
xvii. 26,
in. 224
jxix. 28,
iv. 54
xviii. 3,
vn. 191
xix. 28,
vi. 195
xviii. 3,
ix. 380
xix. 28,
vi. 455
xviii. 3,
xi. 301
xix. 28,
vin. 559
xviii. 10,
i. 187
xx. 3, 6,
vi. 484
xviii. 10,
v. 280
xx. 6, 9,
vii. 4.33
xviii. 15-17,
xi. 454
xx. 11, 21, 27,
1.471
xviii. 15-20,
xi. 65
xx. 13,
vn. 29
xviii. 16,
vi. 5
xx. 15,
n. 448
xviii. 17,
i. 544
xx. 15,
n. 452
xviii. 17,
n. 369
xx. 16,
ix. 177
xviii. 17,
xi. 43
xx. 16,
ix. 185
xviii. 17,
xi. 47
xx. 22,
m. 301
xviii. 17,
xi. 71
xx. 22,
v. 222
xviii. 17,
xi. 74
xx. 25, 28,
m. 223
xviii. 17,
xi. 233
xx. 28,
v. 176
xviii. 18,
m. 244
xxi. 16,
i. 510
INDEX OF TEXTS.
278
Matt. xxi. 19,
vi. 343
Matt. xxv. 1-13,
vi. 215
xxi. 21,
vm. 439
xxv. 1-13,
vi. 351
xxi. 21, 22, .
m. 369
xxv. 10,
vm. 549
xxi. 23,
1.537
xxv. 14,
v. 88
xxi. 23,
x. 6
xxv. 14,
ix. 15
xxi. 23,
xi. 285
xxv. 23,
1 vii. 464
xxi. 30,
vi. 141
xxv. 24,
vii. 460
xxi. 30, 31, .
vii. 231
xxv. 24,
x. 88
xxi. 34,
vii. 167
xxv. 24-27,
x. 58
xxi. 37,
vn. 86
xxv. 26,
m. 456
xxii. 11,12, .
vii. 385
xxv. 28, 29
vn. 303
xxii. 11, 12,
vii. 438
xxv. 29,
m. 493
xxii. 14,
ix. 279
xxv. 31,
ix. 332
xxii. 21,
x. 420
xxv. 32,
ix. 334
xxii. 30,
i. 161
xxv. 34,
. vn. 120
xxii. 30,
1.164
xxv. 34,
ix. 165
xxii. 30,
vii. 115
xxv. 34,
ix. 333
xxii. 32,
1.457
xxv. 34,
ix. 336
xxii. 32,
iv. 78
xxv. 34, 35,
ix. 71
xxii. 32,
vii. 347
xxv. 36, 40,
xi. 356
xxii. 32,
vm. 392
xxv. 41,
n. 74
xxii. 37,
vn. 244
xxv. 41,
vii. 27
xxii. 42,
iv. 405
xxvi. 5-7,
xi. 203
xxii. 42, 43, .
iv. 519
xxvi. 6,
vn. 167
xxii. 42, 43 ; 44,
iv. 523
xxvi. 29,
vm. 388
xxii. 43,
iv. 275
xxvi. 39,
n. 174
xxii. 43, 44,
iv. 362
xxvi. 39,
v. 170
xxii. 44,
v. 484
xxvi. 39,
. vm. 376
xxiii. 8, 10, .
x. 137
xxvi. 41,
vii. 261
xxiii. 15,
n. 118
xxvi. 48,
v. 127
xxiii. 15,
n. 137
xxvi. 51,
v. 220
xxiii. 15,
vi. 80
xxvi. 53,
i. 189
xxiii. 23,
x. 28
xxvi. 53,
vm. 109
xxiii. 34,
xi. 197
xxvi. 53, 54,
m. 224
xxiii. 38,
iv 254
xxvi. 64,
i. 468
xxiii. 39,
iv. 258
xxvi. 64,
m. 225
xxiv. 3,
xi. 40
xxvi. 64,
iv. 52
xxiv. 14-16,
m. 24
xxvi. 67,
iv. 40
/
xxiv. 24,
n. 174
xxvii. 4, 5,
vi. 245
xxiv. 24,
ix. 198
xxvii. 6,
x. 258
xxiv. 24,
x. 252
xxvii. 19,
iv. 179
xxiv. 29,
n. 36
xxvii. 46,
i. 30
xxiv. 30,
1.471
xxvii. 46,
vii. 194
xxiv. 31,
i. 192
xxvii. 46,
x. 54
xxiv. 31,
i. 190
xxvii. 53,
i. 293
xxiv. 37, 38, .
ix. 68
xxvii. 54,
iv. 420
xxiv. 37-39,
x. 551
xxviii.
vm. 387
xxiv. 40,
xxiv. 40, 41, .
vn. 250
ix. 185
xxviii. 9,
xxviii. 18,
i. 15
i. 500
r O
xxiv. 42,
xxiv. 45,
xxiv. 51,
xxiv. 53,
xxv.
vii. 159
vi. 37
x. 506
vm. 112
1.319
xxviii. 18,
xxviii. 18,
xxviii. 18-20,
xxviii. 18-20,
xxviii. 19,
iv. 53
ix. 353
m. 223
xi. 346
ix. 467
VOL. XII.
s
274
INDEX OF TEXTS.
Matt, xxviii. 19,
II. 503
Mark ix. 23,
xxviii. 20,
I. 6
ix. 23,
xxviii. 20,
iv. 46
ix. 24,
xxviii. 20,
vii. 223
ix. 24,
xxviii. 20,
xi. 8
ix. 26,
xxviii. 20,
xi. 28
ix. 36, 37,
xxviii. 20,
xi. 39
ix. 41,
xxviii. 20,
xi. 42
ix. 49,
xxviii. 20,
xi. 77
x. 14,
xxviii. 29,
vn. 534
x. 21,
Mark i. 19,
ix. 383
x. 24,
i.21,
i. 170
x. 35,
i. 24,
viii. 277
x. 49,
ii. 7,
iv. 437
xii. 30,
ii. 7,
vm. 99
xii. 31,
ii. 7, 9, 11,
iv. 547
xii. 34,
iii. 13,
i. 9
xii. 34,
iii. 28,
vii. 336
xiii. 11,
iii. 35,
x. 421
xiii. 20,
iv. 5,
i. 414
xiii. 35, 36,
iv. 7,
ix. 299
xiv. 11,
iv. 8,
vi. 336
xiv. 33,
iv. 17,
vi. 199
xiv. 36,
iv. 17,
vi. 215
xiv. 36,
iv. 19,
n. 99
xiv. 61,
iv. 19,
vi. 339
xiv. 61, 62,
iv. 19,
vi. 469
xvi. 9,
iv. 19,
ix. 10
xvi. 15,
iv. 24,
vii. 303
xvi. 15,
v.
ii. 44
xvi. 15,
v. 7-14, .
ii. 57
xvi. 15,
v. 12,
n. 40
xvi. 15,
v. 22,
xi. 139
xvi. 15-20,
v. 30,
in. 226
xvi. 17,
v. 34,
n. 259
xvi. 19,
vi. 2, 3, .
m. 226
xvi. 19,
vi. 20,
vii. 274
Luke i. 6,
vi. 20,
vi. 293
i. 6,
vi. 22,
iv. 79
i. 15,
vi. 26,
iv. 180
i.15,
vi. 26,
vi. 244
i.15,
vi. 26, ;.
x. 261
i. 15-17,
vii. 7-9,
vi. 509
i. 15, 80,
vii. 20,
n. 120
i.17,
vii. 21,
vii. 551
i. 17,
vii. 22,
m. 516
i. 17.
vii. 27,
vm. 542
i.17,
viii. 11, .
vn. 351
i. 26,
viii. 33, ;.
vi. 465
i. 26-35,
viii. 35,
iv. 251
i. 28,
ix. 2,
vn. 104
i. 28, 32,
ix. 18,
vm. 544
i. 29,
ix. 21, 22, .
i. 373
i. 31, 34,
ix. 22, 23, .
vm. 508
i. 31, 35,
i. 426
vm. 584
vm. 364
x. 227
n. 65
x. 421
i. 273
vi. 48
xi. 304
n. 307
vi. 444
ii. 93
ix. 493
i. 337
iv. 298
1.411
vi. 81
vi. 15
ix. 150
vii. 159
iv. 171
v. 275
v. 72
vm. 112
i. 27
i. 32
vm. 381
iv. 105
iv. 222
iv. 480
vii. 98
ix. 39
xi. 28
vm. 431
i. 478
x. 222
vn. 146
vn. 158
vi. 19
vi. 29
vi. 412
vi. 75
vi. 202
ii. 77
vm. 275
ix. 69
x. 215
v. 146
vi. 419
vm. 201
vm. 71
i. 15
i. 331
iv. 419
Luke i. 32, 33,
i. 32, 35,
i.34,
i. 35,
i. 35,
i. 35,
i. 35,
i. 35,
i. 35,
i. 35,
i. 35,
i. 35,
i. 35,
i. 35,
i. 35,
i. 35,
i. 35,
i. 35.
i. 39,
i. 41,
i. 41,43,
i. 46, 47,
i. 46, 47,
i.47,
i. 60-72,
i. 68,
i. 68-73,
i. 69-73,
i. 72,
i. 72, 73,
i. 72, 73,
i. 73-75,
i.74,
i. 77, 78,
i. 78,
i. 78, 79, ,
i. 79,
i. 79,
ii. 1,2, .
ii. 10, 13, .
ii. 11,
ii. 11,
ii. 11,
ii. 13, 14, .
ii. 13, 14, .
ii. 14,
ii. 14,
ii. 14,
ii. 14, : ..
ii. 26, 29, .
ii. 27, 28, 38,
ii. 32,
INDEX OF TEXTS.
275
VIII. 63
iv. 443
iv. 275
Luke ii. 32,
ii. 35,
ii. 40, 42, .
vi. 68
m. 281
in. 458
! OG
i. 118
i. 356
ii. 48,
49 >
v. 164
iv. 200
m. 221
iv. 420
iv. 268
iv. 474
iv. 509
v. 51
iii.
iii. 7,
iii. 8,
iii. 16, 17, ;
iii. 20,
iii. 21,
iii. 38,
n. 126
vi. 363
m. 442
vn. 302
x. 105
vi. 420
i. 176
v, 59
v. 132
iii. 38,
iii. 38,
i. 509
vm. 156
vi. 34
vi. 426
iii. 38,
iv.
x. 10
TT 40
ix. 252
iv. 1,
11. tf
vi. 12
x. 10
vm. 505
iv. 440
iv. 6,
iv. 1,14,18,
iv. 14,
n. 42
iv. 119
vi. 12
vi. 29
iv. 18,
vi. 12
i. 36
iv. 36,
i. 429
ix. 509
^ 4,
vm. 553
ix. 510
v. 6,
ix. 383
vm. 398
v. 21,
vni. 30
vm. 64
v. 22,
x. 253
i. 26
v. 24,
xi. 66
ix. 348
v. 39,
m. 428
ix. 49
vi. 1-4,
xi. 422
vm. 28
vi. 27-35,
vm. 105
vm. 57
vi. 32,
iv. 202
vi. 350
vi. 32, 33, .
x. 395
vm. 98
vi. 33,
iv. 189
xi. 484
vi. 34, 35, .
iv. 190
vii. 225
vi. 34, 35, .
vm. 57
vm. 117
vi. 35, 36, .
vm. 81
iv. 118
vi. 35, 36, .
vm. 94
n. 149
vi. 40,
ix. 381
i. 135
vi. 48,
vm. 333
m. 17
vii.
x. 473
m. 23
vii. 19, 20, .
vi. 98
i. 488
vii. 30,
iv. 178
i. 36
vii. 30, .. . -
vn. 302
iv. 519
vii. 30, ;.. ,
vn. 332
iv. 522
vii. 34, 35, . ,
vn. 8
iv. 222
vii. 37, 39, 48,
vm. 357
ix. 461
vii. 37, 48, .
vm. 373
vi. 120
vii. 47, ..
vi. 109
vn. 268
vii. 47,
vm. 382
ix. 115
viii. ,!.,]
n. 41
ix. 468
viii. 3, Ui
m. 226
vn. 352
viii. 5, 12, -.;
ii. 43
m. 373
viii. 7, .
vi. 338
iv. 324
viii. 10, ._;./
ii. 419
276
Luke
viii. 12,
viii. 13,
viii. 13,
viii. 14,
viii. 14, 15,
viii. 15,
viii. 18,
viii. 18,
viii. 29,
viii. 29,
viii. 31,
viii. 35,
ix. 29,
ix. 29,
ix. 35,
ix. 48,
ix. 51,
ix. 55,
ix. 55,
x. 4,
x. 5,
x. 6,
x.13,
x. 19,
x. 20,
x.21,
x. 24,
x. 25,
x. 42,
xi.
xi. 1-13,
xi. 4, 10,
xi. 5,6,
xi. 13,
xi. 13,
xi. 14,
xi. 20,
xi. 20,
xi. 20-22,
xi. 21,
xi. 21, 22,
xi. 23,
xi. 24,
xi. 39, 40,
xi. 49,
xii. 4, 5,
xii. 4, 5,
xii. 7,
xii. 15,
xii. 17, 28,
xii. 19, 20,
xii. 20,
xii. 20,
xii. 20, 58,
INDEX OF TEXTS.
II. 60
Luke xii. 21,
m. 443
xii. 21,
ix. 295
xii. 28,
vii. 297
xii. 32,
n. 449
xii. 32,
vii. 163
xii. 33,
i. 416
xii. 36, 37,
vii. 303
xii. 42,
n. 57
xii. 42,
m. 283
xii. 48,
n. 44
xii. 48,
m. 284
xii. 50,
i. 316
xii. 50,
vii. 106
xiii. 7,
iv. 425
xiii. 7,
vii. 104
xiii. 7,
v. 107
xiii. 8,
m. 497
xiii. 15,
vi. 162
xiii. 15,
in. 528
xiii. 16,
viii. 570
xiii. 23,
ix. 40
xiii. 24,
ix. 156
xiii. 24,
v. 315
xiii. 24,
viii. 43
xiii. 24,
iv. 219
xiii. 24,
1.141
xiii. 24,
ix. 182
xiii. 27,
x. 198
xiii. 32,
n. 61
xiii. 34,
vi. 70
xiv. 14,
vm. 571
xiv. 14,
vii. 433
xiv. 20,
vm. 558
xiv. 20,
vm. 576
xiv. 26,
vm. 521
xiv. 26,
n. 38
xiv. 31,
vi. 18
xiv. 31, 32,
vi. 61
xv. 4,
v. 299
xv. 5,
n. 42
xv. 8,
n. 53
xv. 8-10,
n. 67
xv. 9,
x. 68
xv. 17,
vii. 8
xv. 17,
vi. 132
xv. 19,
vii. 445
xv. 20,
vii. 195
xv. 20,
vi. 471
xv. 23, 24,
vm. 129
xv. 25,
x. 207
xvi. 3, 4,
vi. 81
xvi. 8,
vii. 385
xvi. 8,
vn. 452 xvi. 9,
vi. 461
vi. 495
x. 228
ix. 320
ix. 336
n. 307
iv. 98
iv. 523
xi. 317
iv. 164
iv. 167
iv. 23
v. 166
in. 439
iv. 191
vi. 342
vii. 299
n. 369
vi. 351
m. 258
ix. 50
vi. 44
vi. 128
vi. 328
vn. 553
vm. 552
vm. 560
vn. 256
ix. 396
vi. 277
n. 250
i. 360
i. 364
vi. 444
vi. 130
vm. 323
vi. 150
vi. 126
vi. 115
ix. 356
x. 142
i. 188
vii. 433
i. 129
vn. 545
vm. 516
vi. Ill
xi. 515
vi. 89
iv. 142
vn. 365.
n. 28, 29.
vi. 464
vi. 495,
Luke
xvi. 9,
xvi. 9,
xvi. 9,
xvi. 9,
xvi. 9,
xvi. 11,
xvi. 11,
xvi. 15,
xvi. 15,
xvi. 16,
xvi. 16,
xvi. 16,
xvi. 16,
xvi. 16,
xvi. 20, 21,
xvi. 22,
xvi. 22,
xvi. 22-30,
xvi. 25,
xvi. 25,
xvi. 25,
xvi. 31,
xvii. 4,
xvii. 5,
xvii. 5,
xvii. 7-9,
xvii. 7-10,
xvii. 7-11,
xvii. 20,
xvii. 25,
xvii. 28,
xvii. 33, 34,
xviii. 5,
xviii. 7,
xviii. 8,
xviii. 8,
xviii. 9,
xviii. 9, 14,
xviii. 10,
xviii. 11,
xviii. 11, 12,
xviii. 18,
xviii. 22,
xviii. 32,
xix. 27,
xix. 31,
xix. 38,
xix. 40,
xix. 42,
xix. 42,
xx. 18,
xx. 36,
xxi. 3,
xxi. 10, 11,
IfrDEX OP TEXTS.
vii. 353
Luke xxi. 18, 19,
vii. 369
xxi. 19,
vn. 412
xxi. 19,
vn. 427
xxi. 24,
vn. 455
xxi. 28,
i. 313
xxi. 30, 31,
vi. 462
xxi. 34, 36,
[ii. 29
xxi. 34, 36,
x. 409
xxi. 37,
i. 142
xxi. 37,
iv. 297
xxii. 3,
v. 5
xxii. 15,
vn. 301
xxii. 15,
vm. 171
xxii. 22,
vi. 460
xxii. 24, 25,
1.488
xxii. 25,
vii. 452
xxii. 28,
vn. 353
xxii. 29,
ii. 17
xxii. 29,
vi. 459
xxii. 31,
vn. 445
xxii. 31,
x. 236
xxii. 31,
xi. 48
xxii. 31,
vm. 476
xxii. 32,
vm. 544
xxii. 32,
vm. 526
xxii. 32,
xi. 518
xxii. 32,
vii. 219
xxii. 44,
i. 377
xxii. 44,
ix. 399
xxii. 53,
ix. 88
xxii. 53,
ix. 185
xxii. 53,
m. 285
xxii. 66,
i. 42
xxii. 69,
m. 313
xxii. 70,
m. 401
xxiii. 11,
vm. 533
xxiii. 14, 16,
vm. 340
xxiii. 30,
v. 399
xxiii. 31,
ix. 511
xxiii. 35,
x. 307
xxiii. 35,
vn. 51
xxiii. 46,
n. 307
xxiii. 46,
v. 265
xxiv. 21,
x. 120
xxiv. 21, 25,
vii. 222
xxiv. 25,
i. 19
xxiv. 25,
vm. 112
xxiv. 26,
vm. 570
xxiv. 26,
x. 147
xxiv. 26,
vii. 310
xxiv. 27,
vi. 455
xxiv. 27,
m. 471
xxiv. 28, 29,
xn. 49
xxiv. 32,
277
n. 442
ir. 446
n. 448
i. 201
i. 122
vii. 299
vn. 570
ix. 403
v. 199
vn. 206
ii. 61
vn. 376
x. 285
iv. 179
m. 481
iv. 394
vii. 350
i. 475
ii. 256
n. 67
m. 258
m. 269
ix. 231
v. 325
vi. 511
vm. 589
ix. 412
m. 306
v. 277
ii. 43
m. 256
vn. 573
xi. 120
i. 468
xi. 443
iv. 439
iv. 179
m. 49
m. 308
m. 173
ix. 150
i. 30
vn. 429
iv. 104
vm. 342
x. 230
xi. 502
m. 182
ix. 331
ix. 399
i. 288
m. 214
iv. 256
vi. 145
278
INDEX OF TEXTS.
Luke xxiv. 32,
VIII. 162
John i. 13,
vi. 409
xxiv. 38,
ii. 446
i. 13,
vi. 411
xxiv. 38,
in. 284
i. 13,
vi. 454
xxiv. 39,
iv. 140
i. 13,
. . vm. 562
xxiv. 45, 46,
iv. 494
i. 13,
. ix. 424
xxiv. 46, 47, 49,
iv. 106
i. 13,
. ix. 478
xxiv. 47,
iv. 220
i.14,
. . iv. 2S3
xxiv. 47,
vi. 19
i. 14,
iv. 264
xxiv. 49,
vi. 8
i. 14,
iv. 309
xxiv. 49,
vi. 9
i. 14,
iv. 318
xxiv. 49,
vi. 52
i. 14,
. . iv. 328
xxiv. 50, 51,
iv. 46
i. 14,
iv. 355
xxiv. 50, 51,
iv. 107
i. 14,
iv. 369
xxiv. 50, 51, .
XL 347
i. 14,
iv. 422
John i.
iv. 562
i. 14,
iv. 463
1,
iv. 355
i.14,
iv. 478
. 1,
iv. 410
i. 14,
vi. 56
. 1,
iv. 434
i.14,
. ix. 332
iv. 434
i.14,
ix. 368
i! .
iv. 492
i.14,
vn. 19
. i,
iv. 552
i.14,
. vn. 105
. i,
vn. 7
i. 14, 17,
iv. 559
. 1,2, .
iv. 407
i. 14, 18,
iv. 427
1,2, .
iv. 460
i. 14, 19,
. . iv. 241
1, 2, 3, .
iv. 549
i. 15,
. . iv. 408
. 1-3, .
vi. 17
i. 15, 18,
30, 34, iv. 421
. 1,3,12,
i. 32
i. 16,
iv. 8
. 1-15, .
x. 101
i.16,
. . iv. 365
. 1, 14, 18,
31, iv. 414
i. 16,
. . vi. 222
. 3,
iv. 354
i. 17, 18,
iv. 293
.3,4,
iv. 556
i. 17, 18,
iv. 481
. 3-13, .
vi. 254
i. 18,
iv. 266
. 3, 14, 18,
iv. 527
i. 18,
iv. 413
4,5, .
iv. 560
i. 18,
iv. 510
.4,5,
iv. 563
i.18,
vii. 26
. 9,
v. 102
i. 18,
ix. 364
. 9,
vi. 254
i. 29,
. . v. 420
. 9,
vi. 433
i. 29, 34,
49, vm. 183
. 9,
ix. 296
i. 32,
i. 245
.10,
xi. 443
i. 32, 33,
, . iv. 120
. 10, 11, .
vn. 142
i. 32-34,
, vi. 12
. 11,
iv. 97
i. 33,
iv. 326
.12,
n. 315
i. 33,
. . ix. 297
.12,
n. 336
i. 38-41,
. vm. 171
.12,
iv. 509
i. 45,
. vi. 517
. 12,
vin. 34
i. 51,
i. 163
.12,
-vni. 158
i. 51,
ix. 265
.12,
vm. 344
i. 11. m.
. . vm. 161
. 12, 13, .
vi. 151
ii. 11,
in. 257
.32,13, .
vi. 194
ii. 11,
iv. 508
. 12, 13, .
vm. 503
ii. 19,
i. 195
. 12, 13, .
ix. 327
ii. 19,
i. 430
.13,
n. 93, 94
ii. 24,
vn. 190
.13,
vi. 180
iii. 3, 4,
x. 145
John
in.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
in.
iii.
iii.
iii.
in.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
HI.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii
319
o, i/;,
3, 12,
6,
6,
6,
6,
6,
6,
6,
6,
6,
6,
6,
10,
11,
11,
12,
13,
13,
13,
13,
13,
14,
14, 15,
16,
16,
16,
16,
16,
16,
16,
17,
18,
18,
18,
18,
18, 19,
19,
19,
20,
21,
21,
27,
31,
31,
31, 32,
33,
33,
INDEX OP TEXTS.
279
vii. 531 John iii. 33,
vm. 263
x. 152
iii. 34,
vi. 11
v. 390
iii. 34,
xi. 43
i. 365
iii. 35,
ix. 94
i. 375
iii. 36,
n.119
n. 83
iii. 36,
n. 136
x. 113
iii. 36,
n. 207
vi. 17
iii. 36,
n. 331
vi. 56
iii. 36,
vi. 198
vi. 74
iv. .1, 3,
m. 224
vi. 158
iv. 6-23, .
vi. 43
vi. 206
iv. 9,
n. 369
ix. 478
iv. 10,
vi. 67
x. 10
iv. 10, 14, .
x. 424
x. 40
iv. 13, 14, .
vi. 469
vi. 44
iv. 14,
vi. 30
vi. 55
iv. 14,
vi. 56
vn. 72
iv. 14,
vii. 132
x. 63
iv. 14,
vn. 168
xi. 81
iv. 14,
vm. 364
x. 163
iv. 14,
vm. 397
x. 406
iv. 14,
ix. 329
vm. 485
iv. 22,
vi. 80
iv. 275
iv. 24,
vi 163
iv. 441
iv. 24,
vm. 181
v. 383
iv. 26,
vm. 171
vii. 50
iv. 31-34, .
x. 276
vn. 103
iv. 32, 34, .
vi. 516
ix. 399
iv. 32-34, .
x. 189
vm. 216
iv. 34,
v. 166
i. 126
iv. 37,
iv. 302
n. 79
v. 1,
n. 313
ii. 216
v. 4,
vi. 445
iv. 86
v. 4,
xi. 12
vi. 151
v. 17,
iv. 355
vn. 485
v. 17,
iv. 426
vni. 160
v. 17, 19, 20,
iv. 440
iv. 208
v. 18, 24, .
i. 441
1.441
v. 19, 20, .
i. 461
vi. 45
v. 19,
v. 9
vi. 77
v. 19,
v. 22
vii. 302
v. 19,
v. 42
vn. 335
v. 19,
vii. 530
vn. 329
v. 19, 20, .
iv. 368
x. 114
v. 19, 20, .
iv. 465
iv. 172
v. 19, 20, .
TX. 141
vi. 303
v. 19, 23, .
iv. 81
ix. 297
v. 20, ./
n. 50
vm. 151
v. 20, ...
iv. 527
1.382
v. 20-25, .
1.437
i. 396
v. 21,
n. 210
iv. 242
v. 21,
n. 236
i. 241
v. 21, 23, .
iv. 80
vii. 55
v. 21, 22, 24,
iv. 53
280
INDEX OF TEXTS.
John v. 22,
iv. 564
John v. 45,
i. 221
v. 22,
in. 223
v. 45,
iv. 85
v. 22,
iv. 210
v. 45, 47,
x. 240
v. 22,
iv. 564
v. 46, 47,
x. 236
v. 22,
v. 113
v. 47,
vm. 485
v. 22,
v. 540
vi.
. ii. 207
v. 22, 23, .
i. 101
vi.
. vm. 174
v. 22, 23, .
i. 503
vi. 27,
i. 244
v. 22, 23, .
vi. 7
vi. 27,
iv. 212
v. 22, 23, .
vi. 499
vi. 27,
v. 23
v. 22, 23,
vn. 498
vi. 27-29,
vm. 552
v. 22, 23, .
ix. 148
vi. 27-29,
vm. 583
v. 22, 27, .
iv. 522
vi. 29,
m. 257
v. 22-27, .
vm. 66
vi. 29,
v. 6
v. 23,
iv. 358
vi. 29,
vi. 446
v. 23,
iv. 496
vi. 29,
vii. 292
v. 23,
iv. 474
vi. 29,
vm. 3
v. 23,
vm. 172
vi. 32,
. vm. 159
v. 23,
vm. 369
vi. 33-41,
i. 409
v. 23, 24, .
vn. 485
vi. 35-45,
ix. 72
v. 24,
n. 207
vi. 36, 37,
vm. 152
v. 24,
vii. 451
vi. 36-40,
vm. 172
v. 24,
vm. 168
vi. 37,
ii. 387
v. 24, 25, .
ii. 237
vi. 37,
n. 424
v. 25,
n. 203
vi. 37,
iv. 502
v. 25, 26, .
vii. 534
vi. 37,
. v. 26
v. 26,
i. 180
vi. 37,
. vm. 157
v. 26,
n. 209
vi. 37,
vm. 168
v. 26,
in. 438
vi. 37,
. vm. 228
v. 26,
iv. 366
vi. 37,
. vm. 247
v. 26,
iv. 509
vi. 37,
vm. 307
v. 26,
iv. 513
vi. 37,
vm. 343
v. 26,
vn. 194
vi. 37,
. vm. 482
v. 28,
n. 255
vi. 37-39,
vi. 517
v. 29,
n. 250
vi. 37-39,
ix. 112
v. 29,
n. 254
vi. 37-39,
ix. 356
v. 30-32, .
iv. 360
vi. 37-40,
iv. 113
v. 31,
vn. 528
vi. 38,
iv. 381
v. 33, 34, .
i. 235
vi. 38, 39,
iv. 82
v. 34,
iv. 210
vi. 39,
ii. 250
v. 35,
iv. 184
vi. 39,
n. 265
v. 35,
iv. 561
vi. 39,
ix. 358
v. 39-43, .
vm. 173
vi. 40,
i. 378
v. 40, ../
vm. 161
vi. 40,
n. 250
v. 40, :...
vm. 307
vi. 40,
n. 411
v. 40,
vm. 350
vi. 40,
vn. 66
v. 43,
x. 230
vi. 40,
. vm. 163
v. 44,
n. 5
vi. 40,
.-; vm. 216
v. 44,
n. 29
vi. 40,
vm. 257
v. 44,
iv. 493
vi. 44,
vi. 451
v. 44,
vi. 446
vi. 44,
vi. 456
v. 44, :. .-,
vi. 494
vi. 44,
vm. 155
v. 44,
vii. 552
vi. 44,
vm. 350
v. 44,
x. 310
vi. 44,
. vm. 573
INDEX OF TEXTS.
vi. 44, 45, .
n. 424 John viii. 12,
vi. 44, 45, .
vi. 421
viii. 12,
vi. 44, 45, .
vm. 304
viii. 12,
vi. 44, 45, .
x. 157
viii. 13, 14,
vi. 44, 65, .
vm. 144
viii. 17, 18,
vi. 45,
iv. 238
viii. 17-19,
vi. 45,
vn. 498
viii. 21,
vi. 45,
vm. 162
viii. 24,
vi. 45,
vm. 165
viii. 24,
vi. 45,
vm. 198
viii. 24,
vi. 46,
vm. 473
viii. 24,
vi. 47,
vm. 463
viii. 24,
vi. 47-54, .
vm. 269
viii. 28-44,
vi. 53,
vm. 160
viii. 32,
vi. 55.
vi. 451
viii. 34,
vi. 55;
vn. 314
viii. 35,
vi. 56,
iv. 366
viii. 35,
vi. 56, 57, .
iv. 340
viii. 36,
vi. 56, 57, .
vm. 188
viii. 39,
vi. 57,
n. 209
viii. 40,
vi. 57,
iv. 371
viii. 40-44,
vi. 60-63, .
iv. 341
viii. 41,
vi. 61,
iv. 441
viii. 42,
vi. 63,
vi. 160
viii. 44,
vi. 63,
vii. 80
viii. 44,
vi. 63,
vii. 95
viii. 44,
vi. 63, 64, .
vm. 173
viii. 44,
vi. 64, 65, .
vi. 421
viii. 44,
vi. 64, 65, .
ix. 159
viii. 44,
vi. 68,
vi. 467
viii. 44,
vi. 69,
iv. 420
viii. 44,
vi. 69,
iv. 427
viii. 44,
vi. 69,
xi. 55
viii. 44,
vi. 70,
n. 164
viii. 44,
vi. 70,
vn. 261
viii. 44,
vii. 3-5,
vi. 224
viii. 44,
vii. 17,
in. 323
viii. 44,
vii. 17, 18, .
vn. 144
viii. 44,
vii. 18,
iv. 382
viii. 44,
vii. 24,
x. 20a
viii. 51,
vii. 27, 42, 52,
x. 389
viii. 56,
vii. 29,
iv. 424
viii. 58,
vii. 37,
vm. 232
viii. 58,
vii. 37, 38, .
iv. 110
ix. 3,
vii. 37-39,
vi. 70
ix. 4,
vii. 38,
i. 248
ix. 10,
vii. 38, 39, .
vi. 13
ix. 29,
vii. 38, 39, .
vi. 52
ix. 32,
vii. 38, 39, .
vi. 56
ix. 34,
vii. 38, 39, .
vn. 133
ix. 51,
vii. 39,
iv. 121
x.
vii. 39,
v. 126
x. 2,3,
vii. 48,
ix. 180
x. 3,
viii. 12,
i. 381
x. 3.
281
n. 209
vi. 434
ix. 296
vm. 378
vi. 4
vn. 526
vi. 82
iv. 140
iv. 406
vm. 170
vm. 212
vm. 222
n. 37
vn. 334
x. 282
vi. 57
ix. 431
n. 107
ix. 488
i. 224
vi. 155
iv. 426
iv. 415
n. 39
n. 50
ii. 86
n. 101
n. 120
m. 261
iv. 159
iv. 182
vii. 27
vii. 256
vn. 336
x. 65
x. 107
x. 134
x. 213
x. 372
vn. 420
vm. 259
iv. 409
vm. 41
n. 127
vn. 573
n. 21
vm. 497
x. 149
x. 127
xii. 12
n. 210
iv. 513
vn. 135
vm. 271
282
John
INDEX OF TEXTS.
x. 3, 14, 16,
vm. 409 John xi. 23,
i. 346
x. 3, 26, 27,
vm. 248
xi. 23-39,
x. 229
x. 4,
n. 200
xi. 25,
n. 202
x. 6,
iv. 106
xi. 25, 26,
vii. 344
x. 10,
n. 19
xi. 25-27, .
vm. 185
x. 10,
ii. 215
xi. 26,
vii. 420
x. 10,
in. 458
xi. 26,
ix. 327
x. 14,
i. 288
xi. 26, - .
xn. 12
x. 14,
v. 26
xi. 40,
x. 228
x. 14,
ix. 228
xi. 45,
vi. 427
x. 14, 15, .
iv. 368
xi. 47,
iv. 184
x. 14, 15, .
vm. 146
xi. 51,
n. 419
x. 14-16, .
vi. 422
(235
x. 15,
n. 387
xi. 51,
V -J236
x. 15, 16,
ix. 356
xi. 51,52, .
n. 387
x. 15, 18, .
iv. 113
xi. 53, 54,
m. 224
x. 16,
iv. 131
xii. 23, . 4
v. 168
x. 16,
vm. 225
xii. 23,
vi. 502
x. 16,
vm. 268
xii. 23, 24,
ix. 307
x. 16,
xi. 312
xii. 24,
n. 215
x. 17, 18, .
iv. 114
xii. 24,
n. 253
x. 18,
1.430
xii. 24,
n. 420
x. 18,
v. 24
xii. 24,
iv. 209
x. 18,
vii. 194
xii. 24,
iv. 213
x. 24-37, .
vm. 486
xii. 24,
iv. 568
x. 25, 26, .
iv. 220
xii. 24,
vii. 197
x. 26,
iv. 441
xii 26,
vii. 230
x. 26,
ix. 159
xii. 27,
vm. 146
x. 26,
ix. 229
xii. 27, 28, .
vii. 206
x. 28,
iv. 53
xii 28, .
n. 38
x. 28,
ix. 411
xii. 28,
ix. 148
x. 29,
i. 337
xii. 31,
i. 161
x. 29,
iv. 381
xii. 31,
i. 370
x. 30,
i. 73
xii. 31,
i. 489
x. 30,
iv. 81
xii. 31,
n. 31
x. 30,
iv. 217
xii. 31,
n. 39
x. 30,
vii. 527
xii. 31,
n. 65
x. 30,
vm. 168
xii. 31, 32, .
vi. 361
x. 30-33,
. iv. 430
xii. 32,
n. 388
x. 30-38, .
ix. 132
xii. 32,
vii. 314
x. 30-39, .
iv. 431
xii. 36,
iv. 187
x. 31, 33, 36,
38, iv. 360
xii. 37, 39, 40, 44,
iv. 359
x. 33,
iv. 20
xii. 40,
iv. 332
x. 33-36, .
vm. 184
xii. 40,
vii. 557
x. 35,
iv. 432
xii. 40, 41, .
iv. 250
x. 37, 38,
iv. 361
xii. 41,
iv. 478
x. 37, 38, .
iv. 362
xii. 41,
ix. 131
x. 37, 38, .
iv. 441
xii. 42, 4-
iv. 175
x. 37, 38,
vii. 528
xii. 46-48, .
vm. 214
xi. 9,
vii. 167
xii. 47, 48, .
vm. 137
xi. 15,
iv. 220
xii. 48,
vii. 306
xi. 16,
iv. 106
xiii. 1,
n. 169
xi. 21, 32, .
vi. 95
xiii. 1,
iv. 96
xi. 22-41, .
iv. 83
xiii. 1,
iv. 12?
INDEX OF TEXTS.
283
John xiii. 1,
xtii. 1,
xiii. 1,
xiii. 2,
xiii. 2,
xiii. 7,
xiii. 7,
xiii. 8,
xiii. 13,
xiii. 18,
xiii. 25,
xiii. 27,
xiii. 32,
xiii. 34,
xiii. 34,
xiv. 1,
xiv. 1,
xiv. 1,
xiv. 1,
vii. 192
ix. 211
ix. 238
n. 60
in. 264
vi. 347
viii. 208
x. 76
ix. 159
n. 164
vi. 460
v. 168
iv. 496
i. 276
in. 14
n. 207
ii. 449
iv. 12
vi. 346
John xiv. 17
xiv. 17,
xiv. 17,
xiv. 18,
xiv. 18,
xiv. 18-21,
xiv. 19,
xiv. 19,
xiv. 19, 20, .
xiv. 20,
xiv. 20,
xiv. 20,
xiv. 20,
xiv. 20,
xiv. 20,
xiv. 20,
xiv. 20,
xiv. 20,
xiv. 21,
vi. 63
vi. 409
vm. 473
vii. 465
ix. 359
vm. 380
vi. 455
vii. 345
xi. 361
i. 243
iv. 340
iv. 368
iv. 370
iv. 405
vi. 347
vn. 142
ix. 148
ix. 265
i. 250
xiv. 1,
xiv. 1-3,
xiv. 1-6,
vm. 143
xi. 450
vm. 368
xiv. 21,
xiv. 21,
xiv. 21,
iv. 161
v. 436
vi. 279
xiv. 1,7,8, .
xiv. 1-20,
xiv. 1-23,
vin. 349
i. 242
vm. 377
xiv. 21,
xiv. 21,
xiv. 21,
vi. 451
vii. 185
ix. 149
xiv. 2,
iv. 50
xiv. 21, 22, .
ix. 147
xiv. 2,
iv. 99
xiv. 21-23, .
iv. 261
xiv. 2,
vii. 361
xiv. 21, 23, .
vii. 448
xiv. 2,
vn. 369
xiv. 23,
n. 412
xiv. 2, 3,
vn. 50
xiv. 23,
m. 309
xiv. 3,
n. 238
xiv. 26,
i. 245
xiv. 3,
vn. 452
xiv. 26,
vi. 52
xiv. 3,19, .
iv. 100
xiv. 27,
i. 16
xiv. 4-9, V.
m. 445
xiv. 28,
i. 31
xiv. 6,
n. 409
xiv. 28,
iv. 83
xiv. 6-8,
vm. 574
xiv. 28,
iv. 381
xiv. 8, 21, .
vm. 399
xiv. 28,
v. 45
xiv. 9,
iv. 264
xiv. 28,
v. 109
xiv. 9,
iv. 357
xiv. 28,
vm. 401
xiv. 9, 10, .
ix. 114
xiv. 31,
iv. 20
xiv. 10,
iv. 370
xiv. 31,
vi. 186
xiv. 10, 11, .
iv. 362
xiv. 31,
ix. 108
xiv. 10, 11, .,
vm. 167
XIV., XV., XVI.,
VI. 1
xiv. 11, 13, 16,
iv. 102
xiv.-xvii.
n. 397
xiv. 12,
1.437
xv. 1,2, ..
m. 435
xiv. 12,
iv. 108
xv. 1-17, ..
vi. 400
xiv. 13, 16, 26,
iv. 360
xv. 2,
vi. 343
xiv. 14, 15-23,
vi. 65
xv. 2,
vi. 410
xiv. 16,
iv. 62
xv. 2,
vii. 162
xiv. 16,
iv. 101
xv. 2,
vn. 511
xiv. 16,
iv. 120
xv. 3,4, ..
n. 409
xiv. 16, 17, .
vi. 55
xv. 4, 5,
vii. 171
xiv. 16-20,
vm. 366
xv. 4,5,10,
ix. 10S
xiv. 16, 26,
vi. 70
xv. 5,
vi. 222
284
INDEX OF TEXTS.
John xv. 6,
IV. 514
John xvi. 12, 25,
xv. 6,
ix. 299
xvi. 13,
xv. 6,
x. 532
xvi. 13, 15,
xv. 6,
xi. 68
xvi. 13-15,
xv. 6, 10, 28,
vni. 392
xvi. 13-15,
xv. 7,
n. 412
xvi. 14,
xv. 8,
vi. 503
xvi. 14,
xv. 8,
vn. 234
xvi. 14,
xv. 9-11, .
iv. 134
xvi. 14,
xv. 9-11, ..
vm. 356
xvi. 14,
xv. 10,
iv. 115
xvi. 14, 15,
xv. 10, 11, .
iv. 147
xvi. 14, 15,
xv. 10-15, .
vii. 191
xvi. 15,
XV. 11,
vii. 464
xvi. 15,
xv. 12,
xi. 478
xvi. 15,
xv. 12, 13, .
i. 276
xvi. 15,
xv. 13,
n. 212
xvi. 15,
xv. 13,
vii. 193
xvi. 16,
xv. 14,
vi. 131
xvi. 16,
xv. 14,
vii. 179
xvi. 23-26,
xv. 14,
vn. 316
xvi. 24,
xv. 14, 16, ..
vn. 173
xvi. 24,
xv. 15,
iv. 238
xvi. 24,
xv. 15,
vi. 139
xvi. 25,
xv. 15,
vi. 142
xvi. 26, 27,
xv. 15,
vii. 213
xvi. 27,
xv. 15,
vii. 224
xvi. 28,
xv. 16,
iv. 492
xvi. 33,
xv. 16,
vi. 10
xvi. 33,
xv. 16,
vn. 244
xvii.
xv. 16,
xi. 77
xvii.
xv. 19,
n. 25
xvii.
xv. 19,
n. 1 64
xvii.
xv. 22,
iv. 164
xvii. 1,
xv. 24, 25, .
vn. 336
xvii. 1-22,
xv. 26,
v. 484
xvii. 2,
xv. 26,
vi. 52
xvii. 2,
xv. 26,
ix. 141
xvii. 2,
xv. 27,
iv. 159
xvii. 2,
xvi.
vi. 520
xvii. 2, 3,
xvi. 2,
vi. 244
xvii. 2, 3,
xvi. 2,
vi. 303
xvii. 3,
xvi. 6, 7, .
x. 251
xvii. 3,
xvi. 6-11
vi. 359
xvii. 3,
xvi. 7,
iv. 99
xvii. 3,
xvi. 7, 16, 18,
iv. 101
xvii. 3,
xvi. 8,
n. 346
xvii. 3,
xvi. 8,
vin. 471
xvii. 3,
xvi. 8-10, .
vi. 48
xvii. 3, 24,
xvi. 9,
vm. 482
xvii. 4,
xvi. 9, 10, .
iv. 48
xvii. 4,
xvi. 10,
iv. 440
xvii. 4,
xvi. 11,
i. 370
xvii. 5,
xvi. 12,
vn. 142 xvii. 5,
vn. 493
vi. 419
iv. 355
iv. 369
v. 42
iv. 264
vi. 499
vii. 498
vm. 370
ix. 147
vi. 51
vm. 46
iv. 361
iv. 368
iv. 527
ix. 137
ix. 140
iv. 100
vi. 52
iv. 102
1.481
m. 363
in. 445
vm. 158
iv. 86
vm. 191
n. 429
i. 112
vi. 316
n. 396
iv. 66
iv. 364
iv. 486
vi. 497
i. 553
n. 210
iv. 53
iv. 77
v. 40
vn. 483
vm. 172
i. 166
iv. 435
iv. 546
v. 121
vn. 63
vm. 77
vm. 140
iv. 229
iv. 75
v. 133
vi. 499
i. 72
i. 76
INDEX OF TEXTS.
285
John
xvii. 5,
xvii. 5,
xvii. 5,
xvii. 5, 24,
xvii. 6,
xvii. 6,
xvii. 6,
iv. 552
iv. 454
v. 543
iv. 499
iv. 87
iv. 261
v. 25
John xvii. 23,
xvii. 23,
xvii. 23,
xvii. 23,
xvii. 23, 24,
xvii. 23, 24,
xvii. 23-26,
iv. 115
vi. 180
ix. 340
ix. 347
iv. 511
ix. 129
n. 176
xvii. 6,
xvii. 6, 12, .
xvii. 6-20,
xvii. 7,
xvii. 9,
vn. 8
ix. 355
ix. 307
iv. 497
i. 93
xvii. 24,
xvii. 24,
xvii. 24,
xvii. 24,
xvii. 24,
i. 78
n. 156
iv. 51
iv. 81
iv. 234
xvii. 9,
xvii. 9J
xvii. 10,
xvii. 10,
xvii. 10, 11, .
xvii. 10, 24, .
xvii. 11,
xvii. 11,
11. 164
ix. 361
iv. 368
ix. 94
ix. 134
i. 98
iv. 359
ix. 115
xvii. 24, .
xvii. 24,
xvii. 24,
xvii. 24,
xvii. 24,
xvii. 24,
xvii. 24,
xvii. 24,
iv. 318
iv. 465
iv. 565
iv. 568
v. 547
vi. 498
vn. 197
vn. 461
xvii. 12,
ii. 118
xvii. 24,
vni. 387
xvii. 12,
ix. 184
xvii. 24,
ix. 348
xvii. 12, 15, .
xvii. 13, 22, 23,
vn. 160
iv. 134
xvii. 24,
xvii. 24,
ix. 361
ix. 368
xvii. 15,
iv. 99
xvii. 25,
ix. 17
xvii. 15,
ix. 414
xvii. 26,
iv. 370
xvii. 17,
x. 98
xviii. 1-21,
v. 196
xvii. 19,
iv. 38
xviii. 4,
iv. 20
xvii. 19,
v. 49
xviii. 4,
iv. 23
xvii. 19,
v. 345
xviii. 4,
v. 168
xvii. 19,
vi. 86
xviii. 4,
xi. 449
xvii. 19,
vii. 222
xviii. 19-21, .
v. 250
xvii. 19,
x. 130
xviii. 19-21, .
ix. 443
xvii. 20,
i. 6
xviii. 22,
m. 225
xvii. 20,
i. 221
xviii. 28,
x. 260
xvii. 20,
xi. 77
xviii. 36,
vni. 64
xvii. 20-23,
ix. 139
xviii. 36,
xi. 71
xvii. 20-26, .
ix. 106
xviii. 37,
i. 224
xvii. 21,
n. 387
xviii. 37,
iv. 561
xvii. 21,
ix. 145
xix. 7,
iv. 425
xvii. 21, 22,
iv. 363
xix. 11,
iv. 158
xvii. 21-23, .
iv. 362
xix. 12,
x. 121
xvii. 21-23, .
vii. 463
xix. 30,
v. 103
xvii. 22,
n. 262
xix. 31, 32, .
vn. 452
xvii. 22,
vn. 462
xix. 37,
iv. 446
xvii. 22,
ix. 96
XX.
iv. 5
xvii. 22,
ix. 363
xx. 6,
i. 15
xvii. 22, 23,
n. 410
xx. 14-16, .
vni. 384
xvii. 22, 23, .
ix. 84
xx. 16, 17, .
vni. 380
xvii. 22, 23,
ix. 265
xx. 17,
i. 30
xvii. 22, 24,
iv. 499
xx. 17,
i. 87
xvii. 22-24,
ix. 88
xx. 17,
n. 306
xvii. 23,
i. 151
xx. 17,
iv. 82
xvii. 23,
n. 279
xx. 17,
iv. 104
286
INDEX OF TEXTS.
John xx. 20,
IV. 330
Acts ii. 32,
xx. 21,
I. 8
ii. 33,
xx. 22,
vi. 15
ii. 33,
xx. 22,
vi. 50
ii. 33,
xx. 22,
vi. 52
ii. 33,
xx. 23,
m. 244
ii. 33,
xx. 23,
xi. 24
ii. 33,
xx. 25,
i. 34
ii. 33,
xx. 25-28, ,. .
iv. 520
ii. 33,
xx. 27,
i. 13
ii. 33,
xx. 27,
iv. 426
ii. 33, 36,
xx. 28,
iv. 520
ii. 33, 36,
xx. 28,
vm. 185
ii. 33, 41,
xx. 29, . .
i. 261
ii. 34-36,
xx. 29,
iv. 106
ii. 36,
xx. 30,
iv. 106
ii. 36,
xx. 30,
v. 243
ii. 36,
xxi. 17, , .
vi. 109
ii. 37, 38,
xxi. 17,
vi. 112
ii. 38, 39,
xxi. 17,
vi. 139
ii. 40,
xxi. 18,
vm. 516
ii. 41,
Acts i. 2,
vi. 15
ii. 41,
i. 4,
i. 246
n. 42,
i. 4,
vi. 9
ii. 42, 43,
i. 8,
vi. 10
ii. 44, 47,
i. 10, 11, .
xi. 43
ii. 46,
i. 11,
vn. 113
ii. 46, 47,
i. 13-17, .
ix. 273
iii. 15,
i. 15-vi. 5, .
i. 541
iii. 21,
i. 15-20, .
ix. 194
iii. 21,
i. 17,
ix. 184
iii. 21,
i. 18,
n. 54
iii. 25,
i. 20,
m. 365
iii. 25,
i. 21, 22, .
i. 10
iii. 25,
i. 25,
iv. 197
iii. 25,
ii. 4,
iv. 519
iii. 25,
ii. 5, 9-11, .
i. 540
iii. 25, 26,
ii. 16-18, .
vi. 8
iii. 25, 26,
ii. 22,
i. 429
iii. 26,
ii. 23,
iv. 19
iii. 26,
ii. 24, .
i. 335
iii. 36,
ii. 24,
i. 351
iv.
ii. 24,
i. 435
iv. 2,
ii. 24,
i. 438
iv. 3,
ii. 24,
ii. 237
iv. 11,
ii. 24,
n. 249
iv. 13,
ii. 24,
m. 393
iv. 16,
ii. 24,
iv. 30
iv. 16, 40,
ii. 24,
iv. 126
iv. 19,
ii. 24,
iv. 269
iv. 22,
ii. 25, Vj
iv. 63
iv. 27,
ii. 25,
ix. 365
iv. 27,
ii. 25-37, .
vn. 206
iv. 28,
ii. 30, " f
vii. 188 iv. 28,
I.
I.
IV.
IV.
IV.
VI.
VI.
VI.
IX.
IX.
IV.
VI.
I.
III.
IV.
IV.
IV.
X.
IX.
XI.
VI.
XI.
XI.
VII.
VII.
XI.
XI.
II.
I.
II.
III.
I.
I.
I.
IX.
IX.
IX.
IX.
IV.
IV.
I.
VI.
I.
IX.
IV.
III.
VI.
IV.
VI.
IX.
I.
VI.
VIII.
IX.
463
475
62
85
107
8
52
417
353
338
121
13
247
221
474
522
532
328
493
519
422
531
388
290
287
109
308
212
197
312
111
156
172
459
432
493
37
468
107
343
64
22
429
359
436
420
292
173
294
83
31
50
237
399
Acts
INDEX OF TEXTS.
287
iv. 29, 30,
iv. 32,
iv. 32,
iv. 32, 33,
iv. 34, 35,
iv. 35,
v. 3,
v. 3,4,
v. 5,
v. 13,
v.21,
v. 29-32,
IV. 108
iv. 217
- - ix. 108
xi. 345
xi. 530
xi. 514
*. ii. 61
vii. 319
vi. 19
ix. 108
xi. 69
vin. 325
Acts viii. 32, 33,
viii. 35,
viii. 37,
viii. 37,
viii. 37,
viii. 38, 39,
ix.
ix. 1,
ix. 6,
ix. 13,
ix. 14, 15,
ix. 15,
vin. 185
iv. 14
vrn. 171
. vin. 284
. vin. 364
i. 233
. vm. 148
vi. 110
vi. 425
VI. Ill
i. 345
i. 8
v. 31,
v. 31, 32,
v. 32,
v. 39,
i. 475
iv. 221
vi. 59
x. 121
ix. 15,
ix. 15,
ix. 15, 16,
ix. 17,
vi! 244
ix. 150
. vin. 227
i. 10
v. 41,
n. 444
ix. 21, 22,
i. 7
vi. 1-3,
o
xi. 334
ix. 31,
vni. 47
vi. 3,
vi. 29
ix. 31,
xi. 93
vi. 7,
vii. 538
x.
ii. 71
vi. 10,
x. 251
x.
n. 313
vii. 2,
vi. 497
x.
vi. 10
vii. 2,
ix. 34
x. 9,
v. 472
vii. 2,
ix. 332
x. 11, 12,
i. 156
vii. 5,
vin. 448
x. 11, 12,
ix. 78
vii. 5-7,
vn. 348
x. 15,
ix. 462
vii. 22,
i. 3
x. 19, 20,
vm. 378
vii. 27,
vii. 32-37,
x. 176
iv. 358
x. 28,
x. 34,
vii. 147
vi. 492
vii. 37, 38,
vi. 8
x. 34,
vm. 568
vii. 38,
XL 18
x. 34, 36,
i. 174
vii. 38,
xi. 88
x. 36,
iv. 530
vii. 48,
i. 372
x. 36-44,
vi. 417
vii. 51,
i. 351
x.37,
iv. 119
vii. 51,
vi. 44
x. 38,
iv. 121
vii. 55, 59,
vn. 453
x. 38,
vi. 12
vii. 56,
iv. 565
x. 38,
vi. 13
vii. 58,
vi. 110
x. 38,
vi. 52
vii. 59,
vii. 343
x. 41,
vi. 68
viii.
. vra. 192
x. 43,
ii. 312
viii. 1,
n. 430
x. 43,
. vin. 149
viii. 1,
xi. 89
x. 43,
vm. 212
viii. 5, 6,
XL 499
x. 44,
iv. 245
viii. 8, 9,
vi. 490
x. 44,
vi. 15
viii. 9, 10,
ix. 202
x. 44,
vi. 417
viii. 9-11,
. vm. 256
x. 44,
xi. 361
viii. 12,
vi. 267
x. 45,
i. 13
viii. 21,
i. 207
x.45,
vi. 59
viii. 21,
vi. 55
x. 47,
vi. 69
viii. 22,
m. 512
x. 47,
vn. 419
viii. 23,
vi. 141
xi. 3,
. - vn. 147
viii. 23,
x. 112
xi. 12,
vi. 15
viii. 23,
x. 117
xi. 15,
vi. 10
viii. 29,
vi. 15
xi. 15,
vm. 149
288
INDEX OF TEXTS.
Acts xi. 18,
vi. 19
Acts xiii. 48,
xi. 19,
ii. 430
xiii. 48,
xi. 23,
n. 220
xiii. 50,
xi. 23,
vii. 252
xiv. 6,
xi. 23,
vm. 313
xiv. 15, 18,
xi. 24,
vi. 16
xiv. 16,
xi. 24,
vi. 19
xiv. 16,
xi. 24,
vi. 49
xiv. 16,
xi. 24,
xi. 532
xiv. 17,
xi. 28,
m. 23
xiv. 17,
xi. 28,
vi. 29
xiv. 17,
xi. 30,
xi. 29
xiv. 17,
xi. 31,
vi. 37
xiv. 22,
xii.
m. 384
xiv. 22, 23,
xii. 5,
xi. 262
xiv. 23,
xii. 5,
xi. 420
xiv. 23,
xii. 24,
vi. 521
xiv. 23,
xii. 46,
iv. 314
xiv. 23,
xiii. 1,
xi. 193
xiv. 23,
xiii. 1,
xi. 418
xiv. 27,
xiii. 1,2,
iv. 360
xiv. 27,
xiii. 2,
i. 8
xiv. 27,
xiii. 2,
iv. 358
xiv. 27,
xiii. 2,
vi. 14
xiv. 27,
xiii. 2,
vm. 378
xiv. 27,
xiii. 2,
ix. 131
xv. 5,
xiii. 2,
xi. 121
xv. 7,
xiii. 2,
xi. 377
xv. 7-9,
xiii. 4,
vi. 15
xv. 8,
xiii. 10,
vi. 196
xv. 8,9,
xiii. 10,
vii. 164
xv. 8,9,
xiii. 10,
x. 128
xv. 9,
xiii. 14, 46, 49,
xi. 94
XV. 11,
xiii. 32, 33,
iv. 622
XV. 11,
xiii. 32, 33,
vn. 185
XV. 11,
xiii. 32, 34,
i. 459
XV. 11,
xiii. 33,
1.429
XV. 11,
xiii. 33,
iv. 87
XV. 11,
xiii. 33,
rv. 49
xv. 15-17,
xiii. 33,
iv. 458
xv. 16,
xiii. 33,
vi. 12
xv. 16,
xiii. 33,
vi. 455
xv. 16, 17,
xiii. 33,
vm. 380
xv. 16-18,
xiii. 34,
n. 192
xv. 21,
xiii. 34,
vm. 41
xv. 23,
xiii. 38,
iv. 15
xvi. 6,
xiii. 39,
n. 337
xvi. 6, 7,
xiii. 39,
iv. 436
xvi. 7,
xiii. 41,
x. 148
xvi. 9,
xiii. 41,
xi. 361
xvi. 11,
xiii. 46,
iv. 248
xvi. 20,
xiii. 46,
ix. 486
xvi. 30,
xiii. 46,
ix. 493
xvi. 30, 31,
xiii. 48,
i. 226
xvi. 31,
ix. 88
ix. 320
x. 401
xi. 98
ix. 32
iv. 194
ix. 24
ix. 228
iv. 200
iv. 201
ix. 500
ix. 509
ix. 399
xi. 319
xi. 64
xi. 94
xi. 96
xi. 135
xi. 339
n. 343
vn. 540
vm. 145
xi. 56
xi. 102
xi. 105
vi. 241
vn. 147
i. 238
vn. 7
vi. 10
vi. 21
vi. 242
n. 231
n. 300
n. 326
vin. 170
vm. 568
ix. 235
vm. 70
ix. 467
ix. 482
vm. 64
ix. 27
XI.
i.
rx.
VI.
vm. 569
m. 34
vm. 167
n. 371
ix. 431
vm. 212
iv. 12
74
15
40
15
Acts xvi
xvi
xvi
xvi
xvii
xvii,
xvii.
xvii.
xvii.
xvii.
xvii.
xvii.
xvii.
xvii.
xvii.
xvii.
xvii.
xvii.
xvii.
xviii.
xviii.
xviii.
xviii.
xviii.
xviii.
xviii.
xviii.
xviii.
xix.
xix.
xix.
xix.
xix.
xix.
xix.
xix.
xix.
xix.
xix.
xix.
xix.
xix.
xx.
xx.
xx.
XX.
XX.
XX.
XX.
XX.
XX.
XX.
XX.
XX.
VOL. XII.
:. 31,
. 31, 34,
. 33, 34,
.37,
.11,
.18,
.24,
. 24, 29,
.25,
25, 28,
26,
26,
26, 28,
27,
28,
28,
30,
31,
31,
2,
10,
10,
14,
17,
24, 25,
25-27,
27,
1,
1,
1,2,
4,
4,
5,
15, 16,
19,
24, 25,
34, 35,
39,
39-41,
40,
7,
7,
7,
17,
18,19,
20,
20,
20, 21,
21,
21,
22,
INDEX OP TEXTS.
IX. 468
Acts xx. 24,
viii. 143
xx. 24,
i. 233
9
xx. 24,
iv. 35
iv. 254
xx. 28,
xx. 28,
n. 249
xx. 28,
ix. 120
xx. 28,
vn. 5
xx. 28,
vin. 57
xx. 28,
vni. 32
xx. 28,
n. 126
xx. 28,
ix. 31
xx. 28,
vii. 426
xx. 28,
vii. 548
xx. 28,
iv. 194
xx. 28,
vi. 459
xx. 32,
iv. 164
xx. 32,
n. 255
xx. 35,
iv. 564
xxi. 13,
vi. 87
xxi. 18,
n. 372
xxii. 5,
vni. 569
xxii. 11,
ix. 16
xxii. 14,
vi. 290
xxii. 20,
vii. 314
xxiii. 1,
vii. 289
xxiii. 1,
vn. 142
xxiv. 14, 16,
n. 313
xxiv. 20,
ii. 63
xxiv. 26,
i. 12
xxv. 26,
xi. 297
xxvi. 5,
668
xxvi. 6,
vi. 362
xxvi. 9,
xi. 120
xxvi. 11,
ix. 281
xxvi. 12, 13,
ix. 400
xxvi. 16,
i. 2
xxvi. 16,
x. 313
xxvi. 16-18,
n. 27
xxvi. 17-19,
xi. 67
xxvi. 18,
xi. 88
xxvi. 18,
xi. 285
xxvi. 18,
i. 3
xxvi. 18,
xi. 33
xxvi. 18,
xi. 42
xxvi. 18,
xi. 88
xxvi. 18,
i. 12
xxvi. 18,
xi. 495
xxvi. 18,
i. 25
xxvi. 18,
xi. 230
xxvi. 18,
vi. 520
xxvi. 22,
n. 408 xxvi. 27,
vn. 549
xxviii. 3, 4,
iv. 12
xxviii. 25,
289
vii. 222
vn. 399
vm. 286
i. 263
iv. 77
iv. 278
iv. 430
v. 105
vi. 37
vi. 182
xi. 8
xi. 62
xi. 64
xi. 161
xi. 226
i. 226
xi. 370
vni. 466
ii. 457
xi. 508
xi. 120
i. 315
vii. 239
vi. 110
vi. 289
vn. 149
vn. 148
vi. 435
vi. 431
ix. 462
ix. 175
i. 248
vi. 243
n. 64
vii. 107
i. 345
iv. 108
i. 10
vm. 173
i. 208
1.271
i. 301
n. 50
n. 53
ii. 324
n. 335
iv. 14
vi. 408
vm. 288
x. 149
xi. 376
i. 2
x. 387
ix. 131
290
INDEX OF TEXTS.
Bom. i. 1-4,
IV. 443
Kom. i. 20-22,
x. 176
i. 2-4,
iv. 421
i. 21,
iv. 161
i. 3,
iv. 232
i. 21,
iv. 165
i. 3,
iv. 422
i. 21,
vi. 168
i. 3,4, .
i. 30
i. 21,
vi. 279
i. 3,4, .
n. 81
i. 21,
vi. 303
i. 3,4, .
iv. 629
i.21,
vi. 505
i. 3,4, .-.-
vin. 176
i. 21,
ix. 499
i. 3,4, .
vm. 185
i. 21,
ix. 500
i. 4,
i. 195
i. 21,
x. 91
i. 4,
n. 395
i. 21-23, . .
x. 196
i. 4,
n. 397
i. 21, 28,
x. 144
i. 4,
iv. 230
i. 22,
iv. 167
i. 4,
iv. 262
i. 22,
vi. 495
i. 4,
iv. 269
i. 23,
vn. 6
i. 4,
vi. 427
i. 23, 25, .
iv. 373
i. 4,
vi. 440
i. 24,
n. 101
i. 4,
vi. 457
i. 24,
iv. 230
i. 4,
vn. 185
i. 24,
vi. 279
i. 5,
i. 536
i. 25,
i. 27
i. 6,
vi. 331
i. 25,
iv. 387
i. 6,
ix. 337
i. 25,
vn. 5
i. 6,
i. 11
i. 26, 27 .
x. 320
i. 8,
vi. 415
i. 28,
m. 515
i. 12,
xi. 355
i. 28,
vi. 286
i. 14,
iv. 295
i. 28,
vi. 313
i. 17,
i. 290
i. 28,
vii. 140
i. 17,
n. 313
i. 28,
vn. 328
i. 17,
vi. 105
i. 28,
x. 114
i. 17,
vi. 409
i. 28,
x. 193
i. 17,
vm. 281
i. 29-32, .
x. 61
i. 17-19, .
i. 403
i. 30,
iv. 156
i. 18,
iv. 560
i. 32,
m. 523
i. 18,
vi. 254
i. 32,
iv. 178
i. 18,
vi. 260
i. 32,
vi. 313
i. 18,
vi. 284
i. 32, ii. 1,
x. 160
i. 18,
vi. 286
i. 32, ii. 15,
vii. 47
i. 18,
vi. 357
ii. 1,
i. 405
i. 18,
x. 104
ii. 1,
iv. 169
i. 18, 21, .
vi. 269
ii. 2,
vi. 304
i. 19, 20, .
iv. 261
ii. 3,
vi. 313
i. 19, 20, .
iv. 438
ii. 4,
i. 336
i. 19, 20, .
vn. 67
ii. 4,
n. 141
i. 19, 20, .
vm. 76
ii. 4,
iv. 177
i. 19, 20 .
x. 227
ii. 4,5, ,.
vi. 353
i. 20,
iv. 268
ii. 5,
ii. 185
i. 20, -.
iv. 478
ii. 7, $
n. 436
i. 20,
iv. 479
ii. 8, .-;
n. 67
i. 20,
vi. 428
ii. 8,9, X
x. 500
i. 20, ^
vi. 498
ii. 9,
iv. 488
i. 20, u
vii. 46
ii. 10,
ix. 493
i. 20, i- -
vii. 69
ii. 10,
i. 19
i. 20,
vm. 100
ii. 12, 15, .
vi. 304
i. 20,
xi. 363
ii. 12, 16, .
vi. 353
INDEX OF TEXTS.
291
Rom. ii. 13,
ii. 14,
ii. 14,
ii. 14,
ii. 14,
ii. 14,
ii. 14, 15, .
ii. 14, 15, .
ii. 14, 15, .
ii. 15,
ii. 15,
ii. 15,
ii. 15,
ii. 15,
ii. 15,
ii. 15, 20, .
ii. 15-23, .
ii. 17-19, .
ii. 18,
i. 7
ii. 125
m. 247
iv. 169
vi. 197
vi. 402
i. 403
vi. 204
vi. 231
i. 397
iv. 194
vi. 284
vi. 349
vii. 295
x. 189
vi. 357
x. 97
x. 132
vi. 290
Rom. iii. 20,
iii. 20,
iii. 21,
iii. 21, 22.
iii. 22,
iii. 22,
iii. 22,
iii. 22-24,
iii. 22-24, .
iii. 22-28,
iii. 23,
iii. 23,
iii. 23,
iii. 23,
iii. 23,
iii. 23,
iii. 23, 24,
iii. 23, 24, .
iii. 24,
1.288
vi. 310
vi. 378
ix. 44
ii. 224
u. 317
vm. 225
vm. 197
vm. 229
vm. 279
ii. 90
iv. 316
vi. 80
vi. 269
vi. 460
x. 425
iv. 275
vm. 334
ii. 71
ii. 18,
vi. 294
iii. 24,
n 22
ii. 20,
ii. 20,
iv. 296
xi. 338
iii. 24,
iii. 24,
1A *^^j
ii. 320
v 81
ii. 20,
ii. 22-24, .
" OO
xi. 366
vm. 236
iii. 24,
iii. 24,
V O _|_
v. 74
vi. 92
11. 2<3,
v. 93
iii. 24,
vi 94
ii. 24,
iv. 184
iii. 24,
VI* U T
vm. 141
ii. 25,
ii. 27,
n. 76
ii. 116
iii. 24,
iii. 24, 25, .
vm. 219
vm. 134
ii. 27, - .
vi. 267
iii. 24, 25, .
vm. 361
ii. 27,
x. 99
iii. 24, 26, .
iv. 61
ii. 28,
n. 83
iii. 24-26, .
vi. 810
ii. 28,
m. 127
iii. 25,
i. 73
ii. 30-34, .
vin. 10
iii. 25,
ii. 408
iii.
n. 138
iii. 25,
iv. 12
iii.
n. 313
iii. 25,
iv. 18
iii., iv.
n. 334
iii. 25,
iv. 215
iii., iv.
vn. 180
iii. 25,
iv. 539
iii. 1,
ix. 429
iii. 25,
v. 420
iii. 2,
iv, 252
iii. 25,
v. 535
iii. 2,
iv. 314
iii. 25,
vi. 127
iii. 3,
ix. 485
iii. 25, 26, .
iv. 20
iii. 4,
vm. 96
iii. 25, 26, .
vm. 5
iii. 5,
vi. 89
iii. 25, 26,
vm. 206
iii. 8,
vi. 115
iii. 26,
i. 124
iii. 9,
vi. 93
iii. 26,
vm, 316
iii. 10-12, .
x. 156
iii. 27,
v. 366
iii. 11,
n. 90
iii. 27,
vm. 460
iii. 11,
n. 98
iii. 27,
vm. 484
iii. 11, 18, .
x. 91
iii. 27, 28, . -
ix. 476
iii. 13-15, .
x. 128
iii. 28,
iv. 33
iii. 14,
i. 203
iii. 28, 31, .-
vm. 523
iii. 17,
vi. 312
iii. 31,
ix. 476
iii. 19,
x. 79 iii. 33,
iv. 154
iii. 19, 23, .-
x. 301 iv. 2,
v. 364
292
Rom.
IV.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
iv.
2-5,
2, 20, 23,
3,
4,
4,
4,5,
5, :.
5, :.
5,
5, ;
5,
5, :.
5,
5,
5,
5,
5,
5,
5-7,
5-7, .
7,
7,
7-9, ..
10,
11,
11,
12,
13,
13,
13,
13,
13, 14, 16,
14,
16,
16,
16,
16,
16,
17,
17,
17,
17, $
17-21, .
18,
19,
20,
20, >
20, . ,,
20,
20, 21, .
21,
21,
21,
INDEX OF TEXTS.
VIII. 515
Eom. iv. 21, 23, 24, 25
iv. 26
VI. 181
iv. 24, 25, .
i. 430
vni. 297
iv. 25,
vi. 312
ii. 223
iv. 25,
vi. 456
vi. 224
iv. 25,
vm. 136
n. 323
iv. 25, -. .:-.
vm. 166
i. 447
v. 1,
n. 337
n. 315
v. 1,
vi. 308
n. 350
v. 1,
vi. 310
m. 334
v. 1-5,
vi. 25
iv. 12
v. 1, 2, 3, 5, 11
, vi. 125
vi. 21
v. 1,10, .
iv. 64
vi. 103
v. 1, 11, .
vi. 315
vi. 310
v. 1, 11, .
vi. 316
vi. 383
v. 1,11, .
vm. 143
vi. 451
v. 1,11, .
vm. 191
vii. 18
v. 1, 11, .
vm. 337
vii. 553
v. 1,11, .
x. 263
vi. 125
v. 2,
vi. 76
vni. 339
v. 2,
vi. 438
iv. 156
v. 2,
ix. 233
ix. 26
v. 2,3,11,
i. 297
n. 439
v. 2, 10, .
iv. 64
vii. 160
v. 2,11, .
vi. 135
i. 243
v. 3,
n. 456
vi. 85
v. 4,5, ~,
i. 302
vi. 94
v. 5,
i. 21
i. 512
v. 5,
i. 259
n. 336
v. 5,
n. 157
vm. 133
v. 5,
vi. 58
xi. 55
v. 5,
vi. 67
vn. 67
v. 5, 6, .
vii. 138
vm. 278
v. 6,
i. 202
n. 225
v. 6,
vi. 384
iv. 38
v. 6,8,10,
x. 85
v. 38
v. 7,
ix. 320
vi. 346
v. 8,
n. 212
vm. 461
v. 8,
iv. 86
i. 460
v. 8,
vi. 140
n. 204
v. 8,
vii. 193
n. 215
v. 8,10, .
v. 14
vm. 35
v. 9,
n. 314
vm. 135
v. 9,
n. 331
x. 246
v. 9, 10, .
iv. 68
i. 303
v. 10,
n. 351
n. 345
v. 10,
iv. 45
vi. 504
v. 10,
iv. 56
vin. 315
v. 10,
iv. 65
vin. 347
V. 10, ;.
v. 511
vm. 439
v. 10,
vi. 92
vm. 468
v. 10,
vi. 107
i. 425
v. 10,
vi. 456
vm. 115
v. 10,
ix. 360
vm. 277
v. 11,
n. 17
INDEX OP TEXTS.
Eom.
293
v. 11,
v. 11,
v. 11,
v. 11,
v. 12,
v. 12,
v. 12-14, .
ii. 331
iv. 391
vi. 49
vi. 184
vn. 125
ix. 228
x. 4
Rom. v. 19
v. 19 3 , 20,
v. 20,
v. 20,
v. 20,
v. 21,
vm. 36
x. 23
iv. 236
vm. 203
x. 41
ii. 225
v. 12, 15, .
v. 12, 14, 18,
v. 12, 18, .
v. 12-18, .
v. 12-18, .
v. 12, 19, .
v. 13,
v. 13,
ix. 480
iv. 32
n. 12
n. 127
x. 339
x. 53
n. 135
n. 228
v. 21,
v. 21,
v. 21,
v. 21,
v. 21,
v. 21,
v. 24,
vi.
vi. 79
vi. 259
vi. 260
vi. 307
ix. 123
ix. 413
ix. 236
n. 264
v. 13,
v. 15
. *
iv. 385
v. 13,
v. 13,
v. 14,
v. 14,
v. 14,
v. 14, *
v. 14,
v. 14,
v. 14,
v. 14-17, .
v. 14-21, .
v. 15,
v. 15, 16, .
v. 15, 16, .
v. 15-17, .
v. 15, 16, 18,
v. 15-18, .
v. 15-20, .
v. 16-18, .
vii. 26
x. 47
i. 509
iv. 31
vn. 69
vii. 74
vii. 86
ix. 69
ix. 385
iv. 32
x. 62
n. 222
vi. 94
ix. 161
ix. 338
ix. 481
vin. 141
iv. 161
x. 16
v * l ,3, i
vi. 2,
vi. 2,3, .
vi. 3-7, .
vi. 3,4,
vi. 3-13, .
vi. 4,
vi. 4,
vi. 4,
vi. 4, 5, 11, .
vi. 4,6, .
vi. 5,
vi. 5,
vi. 5-11, .
vi. 5-11, .
vi. 6,
vi. 6,
vi. 6,
vi. 7-22, .
x. 39
vii. 310
n. 233
vin. 319
vi. 228
vi. 41
vii. 316
vi. 230
vi. 456
vi. 498
in. 500
m. 451
vi. 338
vi. 398
n. 241
ix. 362
vi. 201
vi. 229
ix. 310
xii. 14
v. 17,
ii. 18
vi. 8,
n. 237
v. 17,
n. 187
vi. 9,
n. 203
v. 17,
n. 231
vi. 9,
m. 182
v. 17,
n. 324
vi. 9-11, .
vi. 408
v. 17,
iv. 21
vi. 9-12,
vi. 79
v. 17,
iv. 154
vi. 10,
i. 430
v. 17,
v. 31
vi. 10,
n. 208
v. 17,
v. 342
vi. 10,
iv. 20
v. 17,
v. 347
vi. 10,
vn. 346
v. 17,
v. 510
vi. 10, 11, .
ii. 211
v. 17,
vi. 315
vi. 10, 11, .
iv. 33
v. 17,
vin. 134
vi. 11,
iv. 41
v. 17, 19, .
ix. 309
vi. 11,
v. 292
v. 18,
n. 207
vi. 12, 13, .
x. 297
v. 18,
iv. 38
vi. 12-14, .
vi. 84
v. 18,
iv. 51
vi. 12, 14, .
vi. 284
v. 18,
vi. 458
vi. 13,
n. 106
v. 19,
ii. 130
vi. 13,
iv. 196
v. 19,
v. 343
vi, 13,
x. 65
294
INDEX OF TEXTS.
Rom. vi. 14,
n. 230
Rom. vii. 5,
vi. 103
vi. 14,
n. 347
vii. 5,6,
vi. 317
vi. 14,
vi. 79
vii. 6,
i. 417
vi. 14,
vi. 249
vii. 6,
vi. 262
vi. 14,
vi. 259
vii. 6,
x. 407
vi. 14,
,-. - vi. 260
vii. 7, ,
vn. 299
vi. 14,
i vi. 306
vii. 7-9, ,
x. 169
vi. 14,
vi. 350
vii. 7-10,
vm. 219
vi, 14,
vi. 352
vii. 7-10,
x. 307
vi. 14,
, ix. 413
vii. 8,
n. 87
vi. 14, 16,
t vii. 330
vii. 8,
x. 59
vi. 17,
i. 145
vii. 8-11, ,
vi. 309
vi. 17,
n. 199, 201
vii. 8-14,
vi. 195
vi. 17,
vi. 390
vii. 8,18,21,
iv. 169
vi. 17,
vi. 413
vii. 9,
n. 13, 14
vi. 17,
% xi. 324
vii. 9,
m. 500
vi. 17, 18,
vi. 75
vii. 9,
vi. 348
vi. 17, 18,
vn. 223
vii. 9,
vi. 447
vi. 18, 22,
vi. 273
vii. 9,
vi. 471
vi. 19,
x. 217
vii. 9-11, .
x. 381
vi. 19, 20,
x. 49
vii. 10,
vi. 306
vi. 20,
n. 53
vii. 10,
vi. 387
vi. 21,
iv. 153
vii. 10,
vn. 51
vi. 21,
vi. 101
vii. 10,
ix. 476
vi. 22,
vn. 423
vii. 10, 11, .
vi. 458
vi. 22,
vii. 511
vii. 11, :.
vi. 310
vi. 23,
ii. 230
vii. 11, 12, .
m. 246
vi. 23,
vn. 52
vii. 11, 12, 13,
iv. 13
vii.
11. 19
vii. 12,
vi. 349
vii.
. n. 93, 94
vii. 12, 14, .
x. 147
vii.
. vi. 364-5
vii. 12-18, .
vi. 263
vii.
vi. 395
vii. 13, ,
n. 84
vii. 1,
n. 347
vii. 13,
iv. 158
vii. 1,
iv. 122
vii. 13,
vi. 386
vii. 1,
vi. 249
vii. 13,
vi. 448
vii. 1,
vi. 258
vii. 14,
n. 79
vii. 1,
vi. 306
vii. 14,
n. 81
Yii. 1,2,
iv. 167
vii. 14,
vi. 165
vii. 1,4,
vi. 236
vii. 14,
vi. 292
vii. 1-4,
vi. 348
vii. 14, 22, ,
vi. 185
vii. 1-4,
vi. 352
vii. 14, 22, .
vn. 328
vii. 1-5,
x. 413
vii. 15-17, .
x. 268
vii. 1, 4, 6,
vi. 232
vii. 16,
vi. 289
vii. 2,3,
vi. 80
vii. 16,
vi. 293
vii. 2,3,
, x. Ill
vii. 17,
n. 121
vii. 3,
. vm. 321
vii. 17, 18, .
x. 55
vii. 3-7,
vi. 380
vii. 17, 18, .
x. 87
vii. 4,
iv. 346
vii. 18,
vi. 281
vii. 4,
vn. 163
vii. 18, .,
x. 298
vii. 4, 6,
vn. 169
vii. 18, 25,
vii. 325
vii. 5,
n. 59
vii. 20,
x. 82
vii. 5,
n. 84
vii. 22, 23, .
x. 364
vii. 5,
n. 88
vii. 22, 25,
vn. 427
vii. 5,
t n. 107
vii. 23,
n. 9?
Rom.
vii.
vii.
vii.
vii.
vii.
vii.
vii.
vii.
vii.
vii.
vii.
vii.
vii.
vii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
yiii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
23,
23,
23,
23,
23,
23,
23, 24,
24,
24,
24,
24, 25,
25,
25,
25,
1,
1,
1-4,
2,
2,
3,
3,
3,
3,
3,
3,
3,
3,
5,6,
5-11,
6,
6,
7,
7,
7,
7,
7,
7,
INDEX OP TEXTS.
II. 108
Rom. viii. 7,
vi. 259
viii. 7, 8,
vi. 260
viii, 8,
x. 50
viii. 9,
x. 57
viii. 9,
x. 808
viii. 9,
IX. 11
viii. 9, 10, 23,
n. 20
viii. 10, 11, .
viii. 306
viii. 10, 11, ,
x. 70
viii. 10, 11, .
vn. 505
viii. 10, 11, ,
v. 325
viii. 11,
vi. 350
viii. 11,
vn. 270
viii. 11,
n. 21
viii. 11,
ii. 84
viii. 11,
n. 27
viii. 11,
iv. 167
viii. 11,
v. 349
viii. 11,
ii. 208
viii. 11, \ .
x. 130
viii. 11-13, .
n. 75
viii. 12,
iv. 16
viii. 12-14, .
iv. 20
viii. 13,
iv. 209
viii. 13,
vi. 260
viii. 13,
vi. 281
viii. 13,
vi. 331
viii. 13,
vi. 455
viii. 14, 15, .
ii. 333
viii. 15,
iv. 20
viii. 15,
v. 182
viii. 15, .
vi. 282
viii. 15,
ix. 476
viii. 15,
n. 81
viii. 15,
ii. 88
viii. 15,
vi. 169
viii. 15, 16, .
vi. 69
viii. 16,
n. 209
viii. 16,
n. 207
viii. 16,
n. 208
vm. 16,
i. 360
viii. 16, 17, .
n. 79
viii. 17,
ii. 90
viii. 17,
iv. 156
viii. 17,
v. 84
viii. 17,
vi. 164
viii. 17,
vi. 185
viii. 17,
vi. 253
viii. 17,
vi. 428
viii. 17, 32, .
ix. 327
viii. 17, 32, .
x. 50
viii. 18,
x. 95
viii. 18, : .
x. 113
viii. 19, 20, .
295
x. 186
vi. 214
vi. 159
vi. 55
x. 59
x. 88
i. 262
vii. 100
vii. 125
vn. 416
xn. 8
i. 465
n. 204
n. 211
n. 238
ii. 392
n. 400
vi. 13
vi. 38
vi. 457
vi. 40
vi. 113
vii. 207
in. 245
vi. 29
vi. 69
vi. 412
vn. 454
vi. 56
vi. 21
37
48
56
vi. 357
vi. 363
vi. 386
vi. 18
i. 306
vi. 27
vm. 362
viii. 370
vm. 376
i. 88
iv. 497
iv. 563
vi. 468
vn. 335
ix. 102
ix. 364
iv. 243
iv. 310
vii. 456
x. 204
vn. 102
VI.
VI.
VI.
zyo
INDEX OP TEXTS.
Eom. viii. 19-21, .
I. 196
Eom. viii. 32,
viii. 19, 21, ,
vii. 375
viii. 32,
viii. 19-22,
i. 517
viii. 32,
viii. 20,
iv. 155
viii. 32,
viii. 20,
iv. 567
vni. 33,
viii. 20, 21,
ix. 479
viii. 34,
viii. 20-22, .
iv. 191
viii. 34-39,
viii. 20-22, .[..
x. 313
...
vni. 35,
viii. 22,
iv. 78
viii. 35,
viii. 23, L .L
i. 261
viii. 35-37,
viii. 23,
iv. 511
viii. 37,
viii. 23,
vi. 9
viii. 37,
viii. 23, , :
vn. 372
viii. 37,
viii. 23, 24,
iv. 331
viii. 37-39,
viii. 24,
vn. 237
viii. 37-39,
viii. 25, 28, 29,
vii. 71
viii. 38,
viii. 26,
iv. 107
viii. 39,
viii. 26,
vi. 33
viii. 39,
viii. 26, 27, ~ f \
v. 8
viii. 39,
viii. 27,
iv. 19
viii. 39,
viii. 27,
x. 173
J
ix.
viii. 28,
ix. 270
ix. 1,
viii. 28,
ix. 279
ix. 1-3,
viii. 28,
ix. 285
ix. 1-3,
viii. 28, 29,
ix. 406
ix. 1-3,
viii. 28, 30, ,
ix. 11
ix. 2,
viii. 28-30, ,
ix. 242
ix. 4,
viii. 29,
i. 74
ix. 4,
viii. .29,
i. 98
ix. 4,
viii. 29,
iv. 469
)
iv. 4,
viii. 29,
iv. 470
ix. 4,
viii. 29,
vi. 218
ix. 4,
viii. 29,
vi. 221
J
ix. 5,
viii. 29,
vi. 421
ix. 5,
viii. 29,
vn. 537
ix. 5,
viii. 29,
ix. 17
ix. 5,
viii. 29,
ix. 86
ix. 6, 7,
viii. 29,
ix. 105
) >
ix. 6, 7,
viii. 29,
ix. 399
>
ix. 7, 8,
viii. 29, 30, .
xi. 359
ix. 11,
viii. 29, 30, 33,
ix. 340
J
ix. 11,
viii. 30,
n. 237
ix. 11,
viii. 30, .:,.
vi. 156
ix. 11,
viii. 30, 7;..ii
vni. 135
J
ix. 11,
viii. 30, ..ii
ix. 277
ix. 15,
viii. 30, T-J.ji
ix. 310
ix. 15,
viii. 31, 7 ..;:
ix. 234
ix. 15,
viii. 32,
i. 257
ix. 15, 16,
viii. 32, TUln
11. 217
ix. 16,
viii. 32, TI..1:
n. 227
ix. 16,
viii. 32,
ii. 253
ix. 17,
viii. 32,
n. 315
ix. 17,
viii. 32,
iv. 157
ix. 17,
viii. 32,
iv. 426
ix. 17, 18,
vn. 194
vni. 445
vni. 524
in. 238
viii. 133
1.505
vi. 91
n. 441
ix. 115
ii. 175
IT. 165
vi. 24
vm. 338
vi. 180
vi. 463
i. 79
ii. 177
iv. 370
ix. 118
ix. 340
ii. 159
vi. 312
vi. 27
vi. 317
vi. 513
n. 443
iv. 245
iv. 253
iv. 323
iv. 511
ix. 101
ix. 429
iv. 373
iv. 387
iv. 445
ix. 429
ix. 16
ix. 489
ix. 34
n. 173
vi. 226
ix. 158
ix. 182
ix. 240
n. 156
n. 319
ix. 46
vi. 331
n. 154
vm. 195
n. 268
vi. 441
vm. 545
vm. 109
INDEX OP TEXTS.
rv/i rr
297
Rom. ix. 21,
ix. 21,
VII. 5
r ix. 483
Rom. x. 6
iv. 51
ix. 22,
ix. 22,
r .- ? H.138
: . < n. 285
. 6,7, ;
x 7
vi. 350
vm. 335
ix. 22,
ix. 22,
! .- : iv. 191
| vn. 388
x. 8-11, .
vi. 482
viii. 286
ix. 22,
- vm. 88
r\
i. 460
ix. 22,
ix. 22,
ix. 22, 23
ix. 22, 23
ix. 22, 23
ix. 23,
ix. 23,
ix. 23,
ix. 23,
ix. 23,
ix. 23,
ix. 23,
ix. 23,
. x. 496
x. 523
, ". - : i. 105
/- n. 185
, r . - IX. 323
i. 120
ii. 275
. n.303
Hp n.308
. iv. 231
iv. 246
. iv. 262
<!..; iv. 270
x. 9,
x. 9,io, ;
x. 12,
x. 12,
x. 12,
x. 12,
x. 12,
x.12,
x. 13-17, .
x. 14,
x. 14,
x. 14, 15, .
x. 14-18, .
x 15
vm. 273
vii. 484
n. 182
ii. 185
ii. 190, 193
n. 270
vm. 425
ix. 129
vi. 118
vn. 548
vm. 220
vi. 375
xi. 359
ix. 23,
ix. 23,
ix. 23,
. - : vi. 92
:? . - vi. 200
. - ; vi. 498
-Lt-Jj a
x. 16,
*. 16,
X 17
v. 5
m. 368
vii. 538
on
ix. 23,
ix. 23,
ix. 23,
. - vi. 504
, . vn. 415
. -. - ; ix. 84
* J i
x. 18,
x. 20, 21, .
x. 21,
VI. OO
xi. 378
ix. 177
n. 67
ix. 23,
ix. 25,
ix. 29,
ix. 30,
ix. 30,
t U xii. 6
- : xi. 287
r ! i i ix. 6
-"i -J vi. 307
vi. 313
x. 38,
xi.
xi.
xi.
xi. 1,
vi. 50
ii. 302
ii. 332
vi. 397
n. 176
ix. 30,
1 vi. 315
xi. 1-7, . .
ix. 15
ix. 30,
ix. 30, 31,
ix. 31, 32,
! . vm. 405
. . - ix. 177
. vi. 309
xi. 2,
xi. 2,
xi. 4,
vii. 536
IX. Ill
ix. 5
ix. 31, 32,
ix. 31, 32,
. -. - vm. 487
. > - x. 427
xi. 4,5, . .
xi. 5,
ix. 181
ii. 224
ix. 32,
. . iv. 298
xi. 5,
n. 156
ix. 33,
vm. 308
xi. 5,
ix. 168
x.
r . VI. 15
xi. 5,
ix. 227
x.
vm. 504
xi. 5-7,
vm. 195
x. 1,
vi. 244
xi. 5, 7, . .
vm. 254
x. 2,
vi. 239
xi. 5, 7, f . .
ix. 345
x. 2,
vi. 357
xi. 6,
ii. 228
x. 2,
:, /. vm. 546
xi. 6, ...
vm. 217
x. 2,3,
x. 427
xi. 6,
ix. 5
x. 3,
-. . in. 236
xi. 6, . .
IX. 11
x. 3,
. v. 358, 360
xi. 6,
ix. 476
x. 3,
, . vi. 303
xi. 7, , . .
i. 210
x. 3,
vi. 310
xi. 7, , . .
ii. 420
x. 3,
. . vi. 331
xi. 7,
ix. 154
x. 4,
v. 344
xi. 8, ...
vi. 313
x. 4,
. r . vi. 248
xi. 9,
ix. 236
x. 4,
vi 249
xi. 11,
i. 199
298
Rom.
XI.
xi.
xi.
XI.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
Tl.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
xii.
15,
16,
16,
16-22,
17,
17, 21,
20, 22,
21, 22,
22,
22,
22,
22,
23,
25, 26,
26,
26,
28,
28,
28,
29,
29,
30,
31, 32,
32,
32,
32,
32,
33,
33,
33,
33,
33,
33,
34,
34,
35,
35,
35,
35,
35,
35,
35,
35,
35, 36,
36,
36,
36,
36,
36,
36,
36,
1,
29,
INDEX OF TEXTS.
I. 315
Rom. xii. 1,
iv. 279
II. 270
xii. 1,
vn. 241
m. 201
xii. 1,
vm. 362
ix. 439
xii. 1,
ix. 505
ix. 457
xii. 1,
xi. 17
ix. 433
xii. 1, 2,
vi. 271
vn. 549
xii. 1, 2,
vi. 290
vi. 398
xii. 2,
i. 134
x. 34
xii. 2,
n. 26
iv. 255
xii. 2,
n. 31
n. 164
xii. 2,
vi. 290
n. 274
xii. 2,
vi. 893, 394
vm. 95
xii. 2,
vi. 410
ix. 188
xii. 2,
x. 194
i. 448
xii. 2,
x. 385
ix. 40
xii. 2, 3,
. vii. 139
i. 249
xii. 3,
xi. 322
i. 520
xii. 4,
xi. 298
ix. 218
xii. 4, 6, 7,
xi. 349
ix. 474
xii. 4,8,
xi. 22
xi. 279
xii. 6-9,
xi. 542
ii. 167
xii. 7,8,
iv. 130
vm. 396
xii. 8,
vm. 46
i. 174
xii. 8,
xi. 146
n. 149
xii. 8,
xi. 505
i. 140
xii. 9,
x. 434
n. 343
xii. 10,
xi. 357
vi. 92
xii. 11,
m. 473
vm. 494
xii. 14,
x. 9
n. 185
xii. 23,
vi. 221
n. 188
xiii.
n. 47
iv. 272
xiii. 1,
n. 118
iv. 273
xiii. 1,
iv. 563
iv. 279
xiii. 1,
xi. 12
ix. 425
xiii. 1, 8,
vi. 3
i. 218
xiii. 5,
vi. 238
vn. 204
xiii. 5,
vi. 251
n. 144
xiii. 7,
vi. 498
n. 223
xiii. 7,
ix. 502
iv. 189
xiii. 14,
iv. 159
vi. 225
xiii. 14,
vi. 220
vii. 23
xiv. 3, 4,
i. 277
vm. 251
xiv. 4,
xi. 81
ix. 95
xiv. 6,
ix. 502
ix. 209
xiv. 6-8,
xi. 474
ix. 93
xiv. 7,
vm. 326
i. 94
xiv. 7, 8,
vi. 153
iv. 189
xiv. 7, 8,
vii. 154
vi. 119
xiv. 8,
vi. 408
vi. 498
xiv. 8,
vii. 403
vi. 503
xiv. 9,
i. 458
VII. 11
xiv. 9,
vi. 13
ix. 94
xiv. 10,
vi. 378
n. 187
xiv. 10,
xi. 484
INDEX OP TEXTS.
299
Rom. xiv. 12
xiv. 12,
xiv. 14,
xiv. 17,
xiv. 17,
xiv. 17,
xiv. 1*7,
xiv. 22,
xiv. 22,
XV. 1,
in. 272
x. 469
ix. 475
i. 19
vi. 316
vni. 303
xi. 45
x. 160
xi. 177
i. 275
Rom. xvi. 20,
xvi. 25,
xvi. 25,
xvi. 25, 27,
xvi. 25-27,
xvi. 25-34, .
xvi. 26,
xvi. 27,
xvi. 27,
1 Cor. i. 2,
i. 497
iv. 280
vni. 310
iv. 373
ix. 208
vi. 414
ix. 372
ii. 271
ii. 305
T fi
xv. 1,2,
xv. 1-4,
xv. 3,
xi. 481
xi. 473
iv. 148
>
i. 2,
i. 2,
i. 5,
! O
i. 11
i. 37
iv. 249
xv. 3
v. 195
i. 5,
iv. 306
xv. 5,
xi. 292
i. 5-7,
i. 285
xv. 7,
i. 278
i. 7-20, .
vi. 168
xv. 7,
i. 320
i. 8,
vn. 152
xv. 7,
iv. 497
i. 9,
i. 96
xv. 7,
vn. 454
i. 9,
ix. 306
xv. 7,
ix. 321
i. 18,
ii. 344
xv. 7,
ix. 365
i. 18, 19, .
vm. 495
xv. 7,
xi. 334
i. 18-26, .
i. 421
xv. 8,
n. 393
i. 19,
iv. 227
xv. 8,
iv. 131
i. 19,
iv. 236
xv. 8,
iv. 560
i. 19,
iv. 278
xv. 8, 9,
ii. 229
i. 21,
i. 145
xv. 9,
vni. 59
i. 21,
i. 203
xv. 9-13,
vni. 540
i. 21,
i. 388
xv. 10,
. vm. 290
i. 21,
vi. 275
xv. 13,
i. 234
i. 21,
vii. 91
xv. 13,
i. 306
i. 21,
vm. 553
xv. 13,
vi. 24
i. 21, 25, .
in. 8
xv. 13,
vi. 49
i. 21, 25, .
in. 210
xv. 13,
vi. 69
i. 23,
iv. 448
xv. 13,
vi. 310
i. 24,
1.437
xv. 13,
vi. 316
i. 24,
iv. 230
xv. 13,
vii. 343
i. 24,
iv. 233
xv. 15,
vn. 99
i. 24,
iv. 262
xv. 15, 16,
vi. 10
i. 24,
iv. 264
xv. 16,
xi. 339
i. 24,
iv. 267
xv. 18, 19,
vi. 48
i. 24,
iv. 293
xv. 20,
m. 473
i. 24,
iv. 464
xv. 26, 27,
xi. 514
i. 24,
iv. 588
xv. 29,
i. 20
i. 24, 30, .
iv. 418
xv. 29,
i. 45
i. 24, 30, .
iv. 556
xv. 29,
iv. 254
i. 25,
i. 333
xv. 30,
iv. 256
i. 26,
vm. 263
xv. 30,
vi. 39
i. 26, 27, .
ix. 150
xvi. 1,
xr. 64
i. 26, 27, ,
ix. 168
xvi. 1,5,
xi. 80
i. 26, 27, .
x. 141
xvi. 3,
xr. 322
i. 28,
vii. 17
xvi. 7,
i. 222
i. 28-30,- .
vi. 449
xvi. 7,
vi. 414
i. 28-31, .
ix. 125
xvi. 17,
ix. 153
i. 29,
vi. 160
300
1 Cor.
i. 29-31, .
i. 30,
i. 30,
i. 30,
i. 30,
i. 30,
i. 30,
i. 30,
i. 30,
i. 30,
i. 30,
i. 30,
i. 30,
i.30,
i. 30,
i. 30,
i. 30, 31, .
ii. 2,
ii. 2,
ii. 2,
ii. 2,
ii. 4,
ii. 4, 9, 16, .
ii. 5.
ii.
5,
ii.
5,
ii.
5-8,
ii.
6,
ii.
6,
ii.
7,
ii.
7,
ii.
7,
ii.
7,
ii.
7.
ii.
7,
ii.
7,
ii.
7,
ii.
7,
ii.
7-10,
ii.
7,10,
ii.
7-11,
ii.
8,
ii.
8,
ii.
8,
ii.
8,
ii.
8,
ii.
8,
ii.
8,
ii.
8,
ii.
8,
ii.
9,
ii.
9,
ii.
9,
ii.
9,
INDEX OF TEXTS.
vi. 183 1 Cor. ii. 9,
1.131
ii. 9,
i. 77
ii. 9,
i. 85
ii. 9,10,
i. 135
ii. 9,10,
1.150
ii. 9-12,
n. 8
ii. 9-12,
ii. 417
ii. 10,
ii. 421
ii. 10,
in. 328
ii. 10,
iv. 536
ii. 10,
v. 347
ii. 10, 11,
vi. 36
ii. 10, 11,
vin. 34
ii. 11,
vni. 466
ii. 11,
x. 47
ii. 11,
n. 185
ii. 11,
i. 386
ii. 11,
iv. 17
ii. 11,
iv. 299
ii. 11, 12,
vii. 312
ii. 12,
vi. 16
ii. 12,
vin. 260
ii. 12,
ii. 344
ii. 12,
iv. 314
ii. 12,
vm. 485
ii. 12,
vm. 495
ii. 12,
1.552
ii. 12,
xn. 47
ii. 12,
i. 131
ii. 12,
i. 139
ii. 12,
i. 141
ii. 12, 14,
iv. 225
ii. 12, 16,
iv. 229
ii. 13,
iv. 235
ii. 13, 14,
iv. 270
ii. 14,
iv. 271
ii. 14,
iv. 295
ii. 14,
iv. 281
ii. 14,
vi. 38
ii. 14,
vn. 59
ii. 14, 15,
i. 139
ii. 14, 15,
i. 318
ii. 14, 15,
i. 327
ii. 15,
iv. 165
ii. 15,
iv. 236
ii. 16,
iv. 245
ii. 16,
iv. 260
ii 16,
iv. 486
iii. 1 T
iv. 513
iii. 1,
i. 379
iii. 1,
ii. 169
iii. 3,
ii. 415
iii. 3,
iv. 283
iii. 3.
vi. 166
vi. 239
vn. 121
i. 324
iv. 287
x. 145
x. 163
in. 383
iv 238
vi. 28
vn. 61
i. 246
iv. 355
i 305
in. 241
m 273
iv. 302
iv. 366
vi. 52
iv. 369
i. 289
i. 307
n. 27
ii. 29
n. 222
ii. 228
iv. 101
iv. 303
iv. 305
vi. 59
x. 119
x. 150
vi. 492
vn. 116
i. 60
i. 300
i. 374
i. 417
iv. 238
x. 190
i. 361
i. 385
vi. 167
iv. 239
x. 41
iv. 19
iv. 238
iv. 434
in. 483
vn. 476
vii. 494
ii. 84
ii. 119
m. 484
INDEX OP TEXTS
301
1 Cor. iii. 6,
iii. 6-9,
iii. 7,
iii. 8,
iii. 8,
iii. 10,
iii. 10,
iii. 11,
iii. 11,
" . . m. 438
vi. 400
m. 506
in. 465
vn. 436
... . i. 5
iv. 307
. - iv. 405
. . vin. 334
1 Cor. v. 12,
vi.
vi. 2,
vi. 2, 3,
vi. 3,
vi. 7,
vi. 8,
vi. 9, 10,
vL 9-11,
m. 26
m. 207
. v. 325, 333
1.525
1.497
.. ix. 229
vii. 539
.. vi. 480
x. 247
iii. 12,
iv. 241
vi. 11,
. n. 199
iii. 13,
iv. 308
vi. 11,
. n. 354
iii. 13,
vii. 551
vi. 11,
in. 5
iii. 13,
x. 148
vi. 11,
. vi. 21
iii. 16,
vi. 9
vi. 11,
vi. 62
iii. 16,
, vi. 50
vi. 11,
vi. 75
iii. 16,
vi. 64
vi. 11,
vi. 79
iii. 16, 17,
vi. 71
vi. 11,
vni. 137
iii. 21,
m. 16
vi. 13, 14,
i. 58
iii. 22,
i. 78
vi. 13, 14,
. . vii. 118
iii. 22,
n. 421
vi. 14-19,
vii. 127
iii. 22,
iv. 310
vi. 17,
iv. 381
iii. 22, 23,
iv. 243
vi. 17,
vi. 50
iii. 23,
iv. 337
vi. 19,
vi. 59
iii. 23,
iv. 472
vi. 19,
vi. 63
iv. 1,2,
iv. 294
vi. 19,
vm. 165
iv. 3,
m. 482
vi. 19, 20,
n. 400
iv. 3,
vi. 492
vi. 20,
m. 14
iv. 4,
vii. 149
vi. 20,
m. 217
iv. 5,
i. 525
vi. 20,
v. 73
iv. 5,
m. 275
vii. 2,
m. 270
iv. 5,
m. 525
vii. 5,
m. 264
iv. 5,
iv. 565
vii. 7,
in. 498
iv. 5,
v. 336
vn. 14,
ix. 439
iv. 8,
n. 186
vii. 16,
vi. 96
iv. 8,
m. 293
vii. 16,
vi. 517
iv. 8,
m. 483
vii. 17,
xi. 107
iv. 8,
vni. 450
vii. 21, 22 7
i. 62
iv. 8,9,
n. 447
vii. 27, 29,
vn. 573
iv. 9,
n. 435
vii. 29,
n. 66
iv. 9,
in. 167
vii. 30, 31,
x. 292
iv. 9,
vi. 99
vii. 31,
n. 25
iv. 15,
i. 17
vii. 31,
n. 26
iv. 15, 17,
vi. 87
vii. 31,
x. 119
iv. 20,
iv. 255
vii. 37,
n. 316
iv. 21,
i. 5
viii. 1, 2,
iv. 296
v. 3-5,
xi. 25
viii. 2,
i. 284
v. 4,5,
m. 258
viii. 4, 5,
; vn. 21
v. 5,
i. 278
viii. 4, 7,
x. 262
v. 7,
ix. 69
viii. 5,
i. 188
v. 6,7,
x. 50
viii. 5,
i. 191
v. 6,7,
x. 280
viii. 5,
i. 405
v. 7,
x. 70
viii. 5,
iv. 350
v. 10, 11,
iv. 185
viii. 5,
iv. 524
v. 12,
i. 539
viii. 6,
i. 35
302
1 Cor. viii.
viii.
viii.
viii.
viii.
viii.
viii.
viii.
vni.
viii.
viii.
ix.
ix.
ix.
ix.
ix.
ix.
ix.
ix.
ix.
ix.
x.
x.
x.
x.
x.
x.
x.
x.
6,
6,
6,
6,
6,
6,
6,
6,
6,
9,
8, 9,
1,
7,
7,
11,
14, 26,
16,
16, 17,
24-27,
25,
27,
1,2,
1-11,
1-12,
1-13,
5-13,
9,
9,
x.13,
x. 13,
x. 13,
x. 13,
x.13,
x. 14, 15,
x. 16,
x. 16,
x. 17,
x. 17,
x. 17,
x. 20,
x. 22,
x. 31,
x. 31,
xi. 2, 22,
2-22,
3,
3,
3,
3,
3,
3,
7,
x.
xi.
xi.
xi.
xi.
xi.
xi.
xi.
INDEX OF TEXTS.
I. 39
1 Cor. xi. 7,
ii. 90
I. 107
xi. 7,
ii. 420
iv. 472
xi. 7,
iv. 316
iv. 520
xi. 7,8, .
iv. 504
iv. 533
xi. 7,8, .
vi. 503
iv. 545
xi. 9,
iv. 475
vii. 3
xi. 10,
i. 162
ix. 95
xi. 16,
ix. 452
ix. 99
xi. 16,
xi. 24
n. 316
xi. 20,
i. 540
iv. 566
xi. 20,
ii. 390
i. 10
xi. 24,
i. 559
m. 443
xi. 24, 25,
vii. 307
m. 455
xi. 26,
iv. 18
ii. 82
xi. 27,
vii. 317
viii. 570
xi. 28,
vin. 346
vi. 118
xii.
n. 64
vn. 215
xii.
in. 287
vi. 327
xii. 1,
i. 386
vm. 248
xii. 1-3,
vi. 60
vn. 390
xii. 1,3, -..
x. 146
n. 459
xii. 2, ,
n. 27
iv. 14
xii. 2,
n. 55
xi. 37
xii. 2,
m. 259
vii. 306
xii. 2,
in. 266
vn. 311
xii. 3,
vi. 13
m. 245
xii. 3,
vm. 326
iv. 358
xii. 3-8,
vi. 31
iv. 408
xii. 4,
i. 21
vi. 327
xii. 4,
m. 465
m. 310
xii. 4, 5, .
in. 188
in. 342
xii. 4, 5,
m. 263
in. 423
xii. 4-6,
i. 8
ix. 244
xii. 4-6, . .
iv. 360
ix. 253
xii. 4, 7,
vi. 15
x. 262
xii. 6,
i. 557
i. 17
xii. 6-11, .
vi. 432
n. 385
xii. 7,
i. 536
i. 559
xii. 7,
in. 463
i. 560
xii. 7,
vi. 37
ii. 389
xii. 8,
x. 197
in. 47
xii. 8-10, 28,
xi. 35
x. 528
xii. 11,
1.400
i. 220
xii. 11,
in. 5
iv. 383
xii. 11,
vi. 17
in. 136
xii. 11,
vi. 32
xi. 62
xii. 11, .f k .
vn. 497
i. 98
xii. 12, ,\ .
i. 546
i. 167
xii. 12,
i. 550
i. 177
xii. 12, t ;i .
i. 562
i. 194
xii. 12,
i. 564
1.545
xii. 12,
vi. 220
iv. 232
xii. 12, 25,
i. 560
i. 99
xii. 12, 26, .
iv. 381
INDEX OF TEXTS.
303
1 Cor. xii. 13,
xii. 13,
xii. 13,
xii. 15,
xii. 21,
xii. 26,
xii. 27,
xii. 27,
xii. 28,
xii. 28,
xii. 31,
t . vi. 71
vii. 308
vii. 495
i. 547
i. 563
iv. 123
i. 539
vi. 13
i. 7
i. 537
i. 59
1 Cor. xv. 14, 17, .
xv. 14, 49, .
xv. 15,
xv. 17,
xv. 17,
xv. 17,
xv. 17,
xv. 19,
xv. 19,
xv. 20,
xv. 20,
vi. 165
vi. 255
vn. 40
1.459
iv. 13
iv. 26
vi. 81
i. 500
vi. 474
i. 457
n. 254
xii. 31,
xiii. 1-3,
n. 288
i. 59
xv. 20,
xv. 20-22,
n. 423
i. 435
xiii. 1-3,
ix. 178
xv. 20-23,
iv. 539
xiii. 3,
xiii. 5,
xiii. 9, 10,
xiii. 10,
x. 411
vn. 211
vii. 453
iv. 236
xv. 20-23, .
xv. 22,
xv. 23,
xv. 23,
ix. 300
ii. 130
n. 252
vi. 399
xiii. 10,
iv. 280
xv. 24,
i. 483
xiii. 12,
iv. 234
xv. 24,
i. 494
xiii. 12,
iv. 337
xv. 24,
n. 36
xiii. 12,
vi. 407
xv. 24,
m. 27
xiii. 12,
vn. 56
xv. 24,
v. 103
xiii. 12,
vii. 418
xv. 24,
v. 285
xiii. 12,
vii. 466
xv. 24, 25, .
1.515
xiv. 1,
i. 59
xv. 24, 25, .
i. 517
xiv. 7, 8,
viii. 74
xv. 24, 25, .
xn. 93
xiv. 9,
in. 409
xv. 24-28, .
i. 501
xiv. 16,
xiv. 16,
m. 16
m. 218
xv. 24-28,
xv. 27,
ix. 332
i. 516
xiv. 23,
i. 539
xv. 27,
1.530
xiv. 23,
i. 540
xv. 28,
i. 165
xiv. 24, 25,
vi. 360
xv. 28,
i. 504
xiv. 24, 25,
x. 255
xv. 28,
i. 557
xiv. 25,
iv. 253
xv. 28,
n. 400
xiv. 33,
i. 12
xv. 28,
iv. 383
xiv. 33, 37,
xi. 32
xv. 28,
v. 11
xiv. 37, 38,
iv. 172
xv. 32,
x. 237
XV.
n. 394
xv. 39-44, .
vi. 410
XV. 1-11,
i. 451
xv. 40, 41, 43,
vn. 122
xv. 2,
11. 250
xv. 41,
iv. 511
xv. 3,
i. 454
xv. 41,
vn. 140
xv. 8,
i. 9
xv. 44,
i. 375
xv. 8,
vi. 414
xv. 44, ^
iv. 144
xv. 9,
i. 7
xv. 44, 45,
vm. 386
xv. 9,
vi. 114
xv. 44-49,
vn. 76
xv. 9, 10,
. vm. 202
xv. 44-52, .
vi. 194
xv. 10,
i. 6
xv. 45,
i. 74
xv. 10,
n. 230
xv. 45,
i. 461
xv. 10,
n. 317
xv. 45,
n. 128
xv. 10,
m. 465
xv. 45,
n. 215
XV. 11,
i. 25
xv. 45,
n. 415
XV. 11,
iv. 15
xv. 45, .
iv. 543
xv. 14,
vi. 118
xv. 45, .
vi. 457
INDEX OP TEXTS.
xv. 45,
x. 16
2 Cor. i. 12,
n. 230
xv. 45, 46, .
vm. 176
i. 12,
vi. 297
xv. 45-48,
vi. 163
i. 12,
vi. 312
xv. 45-50,
vm. 181
i. 12,
vi. 317
xv. 46,
i. 153
i. 12,
vn. 145
xv. 46, ;,
i. 199
i. 13,18, .fife
i. 5
xv. 46, t
ii. 263
i. 13, 18, . .
i. 6
xv. 46,
vii. 10
i. 17, . i,-
i. 211
xv. 46-49, .
vi. 75
i. 17, ,S
iv. 212
xv. 47,
i, 57
i. 18, 20, . -.-S.
vm. 124
xv. 47,
i. 70
i. 19, 20, .
iv. 557
xv. 47,
i. 194
i. 19, 20,
ix. 422
xv. 47,
i. 454
i. 20, -t.
i. 224
xv. 47,
ii. 252
i. 20, r.
i. 244
xv. 47, .
iv. 31
i. 20,
iv. 14
xv. 47, 48, .
i. 153
i. 20,
iv. 308
xv. 47, 48, .
ii. 128
i. 20,
vm. 427
xv. 47, 48, .
vii. 49
i. 20,
ix. 152
xv. 47-49,
x. 21
i. 20,
ix. 341
xv. 47-49, .
x. 48
i. 20, 22, ..-:
vi. 15
xv. 48,
n. 89
i. 21,
i. 232
xv. 48,
n. 262
i. 21, /it
i. 243
xv. 49,
i. 96
i. 21, 22, .
i. 237
xv. 49,
1.193
i. 21,22, .
i. 241
xv. 49,
x. 62
i. 21,22, .
i. 259
xv. 50,
iv. 140
i. 21, 22, ..
vi. 68
xv. 50,
iv. 246
i. 22,
i. 248
xv. 50,
vn. 419
ii. 7,
in. 248
xv. 51,
i. 139
ii. 7,
in. 259
xv. 51,
vii. 270
ii. 7,
m. 270
xv. 55,
i. 435
ii. 7,
in. 279
xv. 55,
x. 51
ii. 7, .2 :
m. 296
xv. 55-57,
iv. 26
ii. 7,
in. 318
xv. 55-57,
iv. 30
ii. 7,
xi. 46
xv. 56,
n. 11
ii. 7,11, .
vi. 388
xv. 56,
n. 14
ii. 11,
m. 262
xv. 56,
m. 301
ii. 14,
HI. 34
xv. 57,
i. 353
ii. 14,
v. 309
xv. 58,
i. 246
ii. 15,
vi. 65
xv. 58, >
i. 326
ii. 17, v
vi. 397
xvi. 15,
i. 222
iii.
ii. 87
xvi. 21, 23, .
i. 14
iii. 3,
i. 230
. 1,
i. 11
iii. 3,
i. 306
. 1,10, ;
i. 7
iii. 3,
i. 366
. 3,
i. 46
iii. 3,
iv. 242
.3,
n. 179
iii. 3,
iv. 308
. 3,
m. 302
iii. 3, . . . .
iv. 366
3,
m. 328
iii. 3, ,Q.
vi. 198
. 3,
vm. 30
iii. 3-6,
vi. 32
. 3,
vm. 129
iii. 4,
iv. 320
. 3,
ix. 251
iii. 5,
i. 302
- 4,
m. 311
iii. 5,
vn. 497
4,
vi. 443
iii. 5,
x. 89
i. 4,5,
m. 289
iii. 6,
vi. 16
INDEX OP TEXTS.
2 Cor. iii. 6, 7,
iv. 326 2 Cor. iv. fi
iii. 6-8 3
vi. 53
~>
iv. 6,
iii. 7,
i. 315
iv. 6
iii. 7,
vi. 292
1
iv. 6,
iii. 7,8,
vii. 108
>
IV fi
iii. 7,10,
vm. 477
iV. U,
iv. 6,
iii. 8,
n. 81
iv. 6,
iii. 9,
n. 288
iv 6
iii. 9, 10,
i. 315
IV. U,
iv. 6,
iii. 10,
i. 333
iv. 6,
iii. 10,
iv. 250
J
iv. 6,
iii. 10,
vii. 443
iv. 6,
iii. 13,
iv. 282
9
iv. 6,
iii. 14,
i. 33
iv. 6
iii. 14-16,
x. 149
u j
iv. 6,
iii. 16,
i. 301
iv. 6
iii. 17,
n. 394
v >
iv. 6, 7
iii. 17, 18,
vn. 97
\s } I ,
iv. 8
iii. 18,
i. 284
>
iv. 11,
iii. 18,
n. 412
iv. 11, 13,
iii. 18,
m. 505
? J
iv. 13,
iii. 18,
iv. 250
iv. 13,
iii. 18,
iv. 253
iv. 13,
iii. 18,
iv. 265
iv. 13,
iii. 18,
iv. 319
J
iv. 14,
iii. 18,
iv. 323
iv. 14,
iii. 18,
iv. 508
iv. 15,
iii. 18,
iv. 511
iv. 16-18,
iii. 18,
v. 172
iv. 17,
iii. 18,
. v. 538, 539
iv. 17,
iii. 18,
vi. 17
iv. 17,
in. 18,
vi. 217
iv. 17, 18,
iii. 18,
vi. 390
iv. 18,
iii. 18,
vn. 58
v.
iii. 18,
vm. 269
V. 1,
iii. 18,
vni. 348
V. 1,
iii. 18,
vm. 468
V. 1,
iv. 1-7,
iv. 306
V. 1,
iv. 2,
vii. 290
V. 1,
iv 3,
v. 520
V. 1,
iv. 4,
i. 489
V. 1,
iv. 4,
in. 47
v. 1,2,
iv. 4,
m. 266
v. 1-4,
iv. 4,
iv. 246
v. 1-5,
iv. 4,
iv. 249
v. 2, 3,
iv. 4,
iv. 316
v. 2,3,
iv. 4,
iv. 318
v. 3,
iv. 4,
iv. 319
v. 3,
iv. 4,
iv. 343
v. 3,
iv. 4, 6,
iv. 265
v. 4,
iv. 4, 6,
iv. 321
v. 4,
iv. 5,
vi. 37
v. 5,
iv. 6,
i. 140
v. 5,
iv. 6,
i. 287
v. 5,
VOL. XII.
305
i. 301
i. 380
i. 551
in. 249
in. 302
iv. 232
iv. 251
iv. 2(53
iv. 265
iv. 266
iv. 324
vi. 449
vn. 497
vn. 500
vm. 76
vm. 193
iv. 315
vn. 399
n. 210
vm. 450
i. 26
n. 59
vi. 19
vm. 13
n. 210
n. 265
i. 141
vi. 485
i. 315
i. 317
n. 431
vii. 356
i. 326
n. 91
i. 350
i. 367
i. 371
n. 261
n. 262
n. 443
vn. 107
ix. 319
vn. 356
vn. 343
vn. 371
x. 48
vi. 157
vn. 379
vn. 383
vn. 58
vn. 391
i. 246
1.253
i. 257
306
2 Cor.
V.
T.
V.
V.
v.
V.
V.
V.
V.
V.
V.
V.
5,
5,
5,6,
5-8,
6,
6,
6,7,
7,
9,
.v. 11, 14,
v. 14,
v. 14,
v. 15,
v. 15,
v. 15,
v. 16,
v. 16,
v. 16,
v. 16, 17,
v. 16, 17,
v. 16, 17,
v. 16, 17,
v. 17,
v. 17,
v. 17,
v. 17,
v. 17,
v. 17,
v. 17,
v. 17,
v. 17,
v. 18,
v. 18,
v. 18,
v. 18,
v. 18, 19,
v. 18-20,
v. 18, 21,
v. 19,
v. 19,
v. 19,
v. 19,
v. 19, 20,
v. 19, 20,
v. 20,
v. 20,
v. 20,
v. 21,
v. 21,
v. 21,
v. 21,
INDEX OF TEXTS.
i. 367
2 Cor. v. 21,
vi. 200
vi. 2,
vii. 411
vi. 4,
xii. 3
vi. 6,
i. 259
vi. 10,
vn. 57
vi. 10,
ii. 261
vi. 13, 14,
vii. 458
vi. 14,
vii. 444
vi. 15,
m. 239
vi. 16,
m. 301
vi. 16,
vn. 389
vi. 16,
vi. 515
vi. 18,
i. 182
vii. 1,
vi. 143
vii. 1,
ii. 100
vii. 9,
iv. 338
vii. 9,
vm. 326
vii. 9, 10,
n. 82
vii. 9, 10,
in. 481
vii. 10, 11,
vm. 389
vii. 11,
i. 376
vii. 11,
i. 385
vii. 15,
vm. 219
viii. 1,
vm. 259
viii. 1,
i. 357
viii. 2,
i. 359
viii. 2,
i. 520
viii. 5,
iv. 296
viii. 5,
vi. 215
viii. 5,
vi. 428
viii. 7,
vm. 270
viii. 9,
ix. 310
viii. 9,
x. 127
viii. 9,
i. 94
viii. 9,
ii. 144
viii. 9,
v. 481
viii. 9,
vi. 145
viii. 9,
v. 8
viii. 9,
vi. 117
viii. 9,
vm. 133
viii. 9,
ii. 316
viii. 10,
iv. 29
viii. 12,
iv. 222
viii. 12,
vi. 376
viii. 23,
n. 374
viii. 23,
VTII. 410
viii. 23,
i. 18
viii. 23,
n. 362
viii. 23,
iv. 20
viii. 24,
ii. 332
viii. 24,
iv. 275
ix. 5, 6,
v. 181
ix. 8,
v. 348
ix. 8,
vm. 37
ii. 268
ii. 456
n. 277
iv. 311
vm. 402
ix. 147
vi. 156
ii. 67
iv. 257
vn. 275
ix. 122
vn. 488
ii. 103
in. 477
vi. 296
vi. 437
vi. 140
vii. 406
x. 356
m. 270
v. 325
vm. 531
n. 220
n. 230
n. 288
ii. 464
i. 39
vi. 131
vm. 326
ii. 432
i. 314
n. 320
ii. 329
in. 218
m. 225
iv. 243
iv. 310
iv. 414
vi. 26
ix. 147
vi. 396
iv. 190
vm. 456
i. 99
n. 420
iv. 134
iv. 505
ix. 421
n. 268
n. 284
i. 45
i. 128
n. 220
INDEX OF TEXTS.
307
2 Cor.
ix. 8,
n. 455
2 Cor. xiii. 4, i
1.475
x. 3,
n. 92
xiii. 4,
iv. 268
x. 3,
in. 251
xiii. 4, *
vi. 26
x. 4,
i. 362
xiii. 4, .
ix. 147
x. 4, u
i. 384
xiii. 5, . .
n. 392
x. 4,
ii. 113
xiii. 5,
vi. 221
x. 4,
m. 281
xiii. 7, . .
vii. 157
x. 4,
iv. 80
xiii. 8, . 4 .
x. 272
x. 4,5, .
x. 251
xiii. 10, . . .
xi. 78
x. 4,5, .
x. 377
xiii. 14,
i. 22
x. 4-6,
x. 124
xiii. 14,
vi. 40
x. 4-6,
xi. 14
xiii. 14,
vi. 53
x. 4-6,
xi. 45
xiii. 14,
vm. 45
x. 5,
m. 251
Gal. i. 1,
i. 8
x. 5,
vi. 260
i. 1,
i. 345
x. 5,
vi. 369
i. 1,
in. 187
x. 5,
vn. 229
i. 1,
iv. 514
x. 5,
vii. 327
i. 2,
1.538
x. 6,
vn. 304
i. 3,
i. 21
x. 7,
m. 335
i. 4,
i. 511
x. 8,
i. 5
i. 4,
i. 520
x. 12,
x. 390
i. 4,
ii. 26
x. 17,
n. 431
i. 4,
n. 271
xi. 2, 4,
iv. 448
i. 4,
iv. 435
xi. 3,
n. 55
i. 4, G,
ix. 349
xi. 3,
m. 262
i. 5,
iv. 373
xi. 3, 4,
ix. 204
i. 6,
n. 229
xi. 4,
iv. 406
i. 6,
n. 320
xi. 21,
vi. 496
i. 6,
in. 487
xi. 28,
i. 5
i. 6,
iv. 452
xi. 30,
iv. HI
i. 6-8,
vm. 314
7
xii.
vm. 574
i. 8,
i. 158
xii. 1,
i. 457
i. 8,
i. 496
xii. 2,
i. 10
i. 9,
i. 444
xii. 2,
i. 326
i. 11, 12 .
iv. 108
xii. 2,
in. 445
i. 12,
i. 1
xii. 2-5,
iv. 535
i. 12,
i. 9
xii. 2, 5, 11, .
vi. 490
i. 12, 16, .
iv. 334
* 7 /
xii. 5,
IV. HI
i. 13,
v. 477
xii. 7,
n. 40
i. 13-16, .
vi. 421
xii. 7,
xii. 7,
m. 264
m. 286
i. 14,
i. 14,
iv. 270
iv. 229
xii. 7,
m. 306
i. 15,
i. 8
xii. 7,
ix. 405
i. 15,
n. 229
xii. 8 .
i. 3
i. 15,
x. 81
xii. 9,
xii. 9,
xii. 9,
xii. 9,
xii. 10, . .
xii. 10,
xii. 15,
xiii.
xiii. 4,
1.561
n. 226
m. 346
vi. 346
in. 450
iv. 446
vi. 122
n. 376
i. 434
i. 15, 16, .
i. 15, 16, .
i. 16,
i. 17,
i. 17-19, .
ii, 5, -rg
ii. 11, .<
ii. 14, 16, .
ii. 15, . ;:
vi. 220
vm. 155
n. 411
vm. 201
xi. 30
iv. 256
i. 5
vm. 233
ii. 71
308
INDEX OF TEXTS.
Gal. ii. 15, 16, .
VIII. 220
Gal. iii. 21,
vi. 261
ii. 16,
vin. 153
iii. 22,
vm. 288
ii. 16,
vm. 277
iii. 22,
vm. 494
ii. 16, .;. .
vm. 440
iii. 22, . -.
x. 127
ii. 19, ,&
i. 444
iii. 23, 24, .
vm. 477
ii. 19, ;-,.
iv. 153
iii. 24,
vm. 500
ii. 19,
iv. 346
iii. 27,29, .
vii. 381
ii. 19, 20, .
i. 442
iii. 29,
ix. 428
ii. 19, 20, .
vi. 3SO
iv. 1,
iv. 52^
ii. 20,
i. 446
iv. 1,
v. 399
ii. 20,
n. 148
iv. 1,2,
ix. 328
ii. 20,
n. 208
iv. 1-3, ^.
. 58
ii. 20,
n. 393
iv. 2,
. 201
ii. 20, . .
m. 480
iv. 4,
. 33
ii. 20,
iv. 276
iv. 4,
. 38
ii. 20,
iv. 338
iv. 4,
. 201
ii. 20,
v. 174
iv. 4,
iv. 275
ii. 20,
vi. 24
iv. 4, .
v. 43
ii. 20,
vi. 72
iv. 4, .
v. 132
ii. 20,
vi. 346
iv. 4,5, ,V.
n. 318
ii. 20,
vi. 439
iv. 4, 6, .
vi. 421
ii. 20,
vi. 447
iv. 5,
i. 96
ii. 20,
vm. 331
iv. 6,
iv. 424
ii. 20,
vm. 469
iv. 6,
vi. 62
ii. 20,
vm. 493
iv. 6-23,
vi. 57
ii. 21,
n. 231
iv. 8,
iv. 433
ii. 21,
iv. 13
iv. 8,
vi. 75
iii. 1,
m. 266
iv. 8,
vm 75
iii. 1,
iv. 265
iv. 9,
iv. 259
iii. 1,
iv. 318
iv. 9,
vm. 467
iii. 1,
vn. 314
iv. 9, 34,
vm. 477
iii. 2,
iv. 17
iv. 11, 19, .
iv. 126
iii. 2,
iv. 245
iv. 14, 15, .
iv. 252
iii. 2,
iv. 326
iv. 16,
vi. 285
iii. 2,5,
vi. 16
iv. 19,
iv. 334
iii. 2, 14-17, .
vi. 54
iv. 19,
vi. 17
iii. 3,
n. 81
iv. 21,
iv. 298
iii. 3,
m. 428
iv. 21,
v. 17
iii. 3, 4,
iv. 220
iv. 22-26, .
ix. 36
iii. 4,
i. 249
iv. 23, 24, .
vi. 363
iii. 4,
iv. 126
iv. 24,
vn. 71
iii. 7, 9, 10, .
iv. 298
iv. 24,
vn. 223
iii. 8, , *
i. 44
iv. 25,
ix. 76
iii. 8, 16, .
vm. 299
iv. 25-29, .
vi. 416
iii. 10,
iv. 156
v. 5,
iv. 328
iii. 13, 14, .
vi. 9
v. 5,
vi. 21
iii. 13, 14, .
vi. 52
v. 5,
vi. 69
iii. 14, . \
i. 51
v. 5,
vm. 329
iii. 14, J
vi. 38
v. 5,
vm. 577
iii. 14, 22, .
vm. 459
v. 15,
m. 484
iii. 15-18, .
vi. 282
v. 16, jftl
n. 205
iii. 16,
iv. 14
v. 16,
ix. 213
iii. 16,
vii. 75
v. 16, 17, .
in. 496
iii. 20, .". J
v. 48
v. 17,
i. 360
Gal.
Eph.
INDEX OF TEXTS.
809
v. 17, r .
v. 17,
II. 97
iv. 157
Eph i. 6,
i fi
iv. 73
v. 17,
v. 17,
v. 17-19, .
v. 17-21, .
v. 17-22, .
vi. 206
vi. 215
x. 42
vi. 159
x. 153
1. 0,
i. 6, 7,
* 6,7, .
i- 6-11, .
i. 6,12, .
i. 7,
vi. 35
v. 552
vi. 122
ix. 187
vm. 92
iv. 18
v. 19,
m. 423
v. 5,35
v. 20,
v. 20, 21, .
n. 105
n. 106
i. 9,
i. 9,
ii. 173
iv. 461
v. 24,
v. 24,
n. 88
m. 502
i. 9-11, .
i. 9-14, .
iv. 531
iv. 211
v. 24,
vi. 325
i. 10,
iv. 229
v. 24,
ix. 310
i. 10,
iv. 456
v. 25,
ii. 22
i. 11,
iv. 471
v. 25,
vi. 71
i. 11,
v. 15
vi. 1,
m. 421
i. 11,
ix. 419
vi. 1,
in. 423
i. 12,
i. 106
vi. 2,
i. 275
i. 12,
vii. 237
vi. 7, 8,
vi. 56
i. 13,
m. 239
vi. 12,
n. 82
i. 13,
iv. 132
vi. 12,
iv. 1 74
i. 13,
vi. 63
vi. 14,
iv. 339
i. 13,
vm. 345
vi. 14,
vi. 496
i. 13,
vm. 366
vi. 16,
in. 57
i. 14,
vi. 56
vi. 16,
m. 294
i. 14.
vn. 789
i. 3,
iv. 38
i. 14,
ix. 365
i. 3,
iv. 46
i 15,
iv. 112
i. 3,
iv. 78
i. 17,
iv. 266
i. 3,
iv. 435
i. 17,
iv. 345
i. 3,
i. 354
i. 17,
vn. 262
i. 3,
ix. 227
i. 17, 18, .
vi. 183
i. 3, 5, 9, 11,
iv. 86
i. 18,
iv. 244
i. 3-7, .
vi. 176
i. 18, 19, .
m. 447
i. 3-9,
ix. 89
i. 19,
m. 506
i. 3-11, .
vm. 237
i. 19,
iv. 230
i. 3-11, .
ix. 338
i. 19,
iv. 262
i. 3-15, .
ix. 422
i. 19,
iv. 269
i. 4,
i. 23
i. 19,
vi. 347
i. 4,
iv. 470
i. 19,
vi. 95
i. 4,
iv. 557
i. 19,
vm. 507
i. 4,
v. 300
i. 19, 20, .
n. 48
i. 4,
vi. 59
i. 19, 20, .
vi. 426
i. 4,
vn. 192
i. 20-22, . -i
iv. 52
i. 4,
vm. 42
i. 20, 21, 22,
iv. 133
i. 4, 9, 10, .
ix. 34
i. 21,
i. 159
i. 5,
n. 239
i.21,
i. 195
i. 5,
v. 43
i.21,
iv. 53
i. 5, 6, .
n. 222
i. 21, 22, .
iv. 145
i. 5, 6, .
vi. 175
i. 21, 22, .
vii. 14
i. 5, 6, .
ix. 101
i. 21, 22, .
xn. 83
i. 6,
1.348
i. 22, . - :
i. 88
i. 6,
n. 221
i. 22,
i. 154
i. 6,
n. 228
i. 22,
i. 198
310
Epb.
INDEX OF TEXTS.
i. 23,
i. 23,
I. 165
ii. 421
Eph. ii. 10,
ii. 10,
i. 23,
. .; in. 439
ii. 10,
i. 23,
.:>. J m. 458
ii. 10,
i. 23,
U J iv. 146
ii. 10,
i. 23,
.- . .; iv. 567
ii. 10,
i. 23,
... : iv. 568
ii. 10,
ii. 1,2,
. . .i vi. 75
ii. 10,
ii. 1-3,
x. 37
ii. 30,
ii. 1-4,
,". ; ix. 168
ii. 10,
ii. 1, 5,
vi. 207
ii. 11,
ii. 1-5,
. . . viii. 503
ii. 12,
ii. 1-6,
. , ix. 188
ii. 12,
ii. 1, 11,
. vi. 76
ii. 12-19,
ii. 2,
. i . i. 162
ii. 14-16,
ii. 2,
. i I . i. 198
ii. 15,
ii. 2,
. i. 485
ii. 15,
ii. 2,
. . ; . in. 259
ii. 17,
ii. 2,
. . in. 407
ii. 18,
ii. 2,3,
< ix. 173
ii. 18,
ii. 3,
, x. 10
ii. 18,
ii. 3,
x. 80
ii. 20,
ii. 3,
x. 139
ii. 20,
ii. 3,5,
iv. 274
ii. 20,
ii. 4,
i. 41
ii. 20,
ii. 4,
i. 120
ii. 20, 22,
ii. 4,
vi. 120
ii. 21, 22,
ii. 4,
ix. 98
ii. 22,
ii. 4, 5,
viii. 60
ii. 2tf,
ii. 4,5,
. vm. 122
iii. 2,
ii. 4-6,
vi. 84
iii. 3-5,
ii. 5,
i. 428
iii. 4,
ii. 5,6,
, rv. 84
iii. 4,
ii. 5, 6,
vi. 195
iii. 4,
ii. 5-7,
vin. 39
iii. 5,
ii. 5-7,
ix. 329
iii. 5,
ii. 6,
i. 531
iii. 5,
ii. 6,
n. 48
iii. 5,
ii. 6,
iv. 54
iii. 6, 8,
ii. 6,
4 vii. 50
iii. 6, 8,
ii. 7,
i. 336
J J
iii. 7,
ii. 7,
, : iv. 188
iii. 7,
ii. 7,
4. iv. 223
iii. 8,
ii. 7,
.< ix. 147
iii. 8,
ii. 8,
iv. 331
iii. 8,
ii. 8,
* . vi. 148
iii. 8,
ii. 8,
* vi. 233
iii. 8,
ii. 8,
^ . vi. 307
iii. 8,
n. 8,
vm. 490
iii. 8,
ii. 8,
. vm. 534
iii. 8,
ii. 8, 9,
. vm. 462
iii. 8,
ii. 8, 10,
v. 364
iii. 8, 9,
ii. 8-11,
A vi. 93
iii. 9,
ii. 10,
.* . ; i. 14
iii. 9,
i. 358
ii. 421
iv. 544
vi. 213
vi. 412
vi. 436
vn. 224
vii. 225
vii. 240
vn. 259
ix. 58
vi. 406
x. 91
ix. 438
v. 465
i. 190
iv. 371
vi. 315
iv. 12
iv. 89
vi. 623
i. 5
i. 17
i. 221
ii. 423
in. 129
vi. 13
in. 125
vi. 64
ii. 220
vm. 368
iv. 229
iv. 270
iv. 273
iv. 283
iv. 292
iv. 295
iv. 303
iv. 243
iv. 311
i. 345
n. 229
i. 7
i. 173
i. 314
iv. 21
iv. 161
iv. 241
iv. 260
iv. 282
iv. 310
iv. 332
iv. 236
iv. 242
Eph. iii. 9,
iii. 9,
iii. 9,
iii. 9,
iii. 9,
iii. 9,
iii. 9, 10,
iii. 9, 10,
iii. 9, 10,
iii. 9, 10,
iii. 9, 10,
iii. 10,
iii. 10,
iii. 10,
iii. 10,
. iii. 10,
iii. 10,
iii. 10, 11,
iii. 11,
iii. 11,
iii. 11,
iii. 12,
iii. 14, 15,
iii. 15,
iii. 15,
iii. 16,
iii. 16,
iii. 16,
iii. 16,
iii. 16,
iii. 16,
iii. 16-19,
iii. 17,
iii. 17,
iii. 17-20,
iii. 18,
iii. 18,
iii. 18,
iii. 18,
iii. 18, 19,
iii. 18, 19,
iii. 18, 19,
iii. 19,
iii. 19,
iii. 19,
iii. 19,
iii. 19,
iii. 19,
iii. 19,
iii. 19, 20,
iii. 20,
iii. 20, 21,
iii. 21,
iii. 21,
INDEX OP TEXTS.
311
IV. 271
iv. 308
iv. 354
iv. 543
iv. 558
vi. 18
i. 139
iv. 229
iv. 230
Epb. iii. 21,
iii. 21,
iv. 1,4,5
iv. 3-7,
iv. 4
iv. 5,6,
iv. 5,6,
iv. 8,
iv. 8,
iv. 401
ix. 330
8, 23, vii. 415
ix. 131
vi. 14
iv. 520
ix. 117
i. 494
iv. 47
iv. 262
iv. 271
iv. 8,
iv. 8,
iv. 107
iv. 222
I. 54:
iv. 8,
v. 306
I. 139
iv. 9,
i. 433
i. 163
iv. 9,
i. 457
i. 182
iv. 9, 10,
ix. 401
i. 484
iv. 10, 11,
i. 555
vin. 65
iv. 10-15,
i. 543
iv. 557
iv. 10-15,
i. 562
iv. 531
iv. 11,
i. 8
vn. 37
iv. 11,
i. 11
ix. 220
iv. 11, 12,
15, i. 547
vin. 292
iv. 11-13,
iv. 302
iv. 371
iv. 12,
iv. 246
i. 538
iv. 13,
i. 564
vn. 396
iv. 13,
m. 458
i. 366
iv. 13,
iv. 420
i. 553
iv. 14,
in. 262
n. 185
iv. 15,
in. 472
IT. 466
iv. 15, 16,
i. 538
m. 501
iv. 15, 16,
in. 458
vi. 32
iv. 16,
i. 527
vi. 428
iv. 16,
i. 552
v. 179
iv. 16,
in. 459
vin. 325
iv. 17,
ii. 26
vi. 449
iv. 17,
n.119
n. 160
iv. 17,
m. 237
iv. 236
iv. 18,
n. 11
iv. 385
iv. 18,
n. 17
vi. 127
iv. 18,
vii. 508
i. 324
iv. 18, 19,
iv. 185
n. 417
iv. 19,
n. 107
iv. 278
iv. 19,
iv. 567
i. 22
iv. 19,
x. 299
i. 556
iv. 20, 21,
iv. 452
iv. 146
iv. 20, 21,
vi. 269
iv. 268
iv. 21,
i. 378
iv. 364
iv. 21,
H.231
vn. 463
iv. 21,
. vn. 389
vin. 37
iv. 21, 22,
.. . iv. 161
i. 334
iv. 21, 22,
vin. 479
i. 336
iv. 22,
n. 109
iv. 373
iv. 22,
:..-; x. 278
n. 305
iv. 22, 23,
vi. 164
iv. 372
iv. 22-24,
vi. 430
312
Eph.
INDEX OF TEXTS.
iv. 23,
VI. 211
Eph. v. 32,
iv. 23,
vi. 274
v. 32,
iv. 23, 24, .
m. 505
vi. 5,
iv. 24,
i. 358
vi. 6,
iv. 24,
vi. 202
vi. 11,
iv. 24,
vi. 247
vi. 12,
iv. 24, 25, .
vii. 55
vi. 12,
iv. 26, :. ..
m. 509
vi. 12,
iv. 30,
i. 261
vi. 12,
iv. 30,
m. 416
vi. 12,
iv. 30,
iv. 231
vi. 12,
iv. 30,
vn. 321
vi. 12,
iv. 30, . .
vm. 370
vi. 12,
iv. 32,
n. 277
vi. 12,
iv. 32,
ix. 353
vi. 12,
v. 1,
vn. 241
vi. 12,
v. 2,
iv. 213
vi. 12,
v. 2,
iv. 343
vi. 13,
v. 2,
ix. 53
vi. 16,
v. 6,
ii. 118
vi. 16,
v. 8,
vn. 276
vi. 18,
v. 8,14, .
x. 136
vi. 18,
v. 13,
i. 301
vi. 22,
v. 14-17,
x. 191
vi. 27,
v. 18,
v. 19,
i. 556
m. 13
Philip. i. 4,
i. 7,
v. 19,
m. 215
i. 7,
v. 19,
iv. 159
i. 8,
v. 23,
i. 546
i. 9,
v. 23,
ix. 90
i. 9,
v. 23,
ix. 343
i. 9, 10,
v. 23-25, .
i. 37
i. 9, 10,
v. 23-27,
i. 168
i. 9, 10,
v. 23, 30, 32,
i. 535
J 7
i. 9-11,
v. 24,
i. 39
i. 10,
v. 24,
vi. 227
i. 10,
v. 25,
i. 427
i. 10,
v. 25-27, .
iv. 98
i. 10,
v. 25-27,
vi. 121
i. 11,
v. 25-33, ..
ix. 323
i. 11,
v. 25, 31-33,
iv. 123
i. 11,
v. 26,
n. 423
i. 11,
v. 26,
m. 471
i. 18,
v. 26,
iv. 330
i. 19,
v. 26, 27,
iv. 124
i. 21,
v. 26, 27, ;./.
iv. 246
i. 21-24,
v. 27,
n. 420
i. 23,
v. 27,
v. 434
i. 24,
v. 27,
ix. 104
i. 27, 28,
v. 27,
ix. 213
i. 28,
v. 28,
iv. 133
i. 28,
v. 28,
iv. 381
I
ii.
v. 30, 31, .
iv. 504
ii. 1,
v. 32,
i. 535
ii. 1,
iv. 282
iv. 340
vn. 146
in. 267
m. 270
i. 484
i. 486
i. 489
n. 40
n. 51
n. 60
ii. 83
n. 103
m. 259
in. 265
iv. 156
vii. 501
vn. 271
i. 553
viii- 462
in- 471
vi. 461
ii. 92
vi. 108
1.280
i. 12
i. 272
iv. 117
i. 283
iv. 306
i. 133
i. 180
x. 284
vii. 131
vi, 32
VL 173
vii. 149
vn. 173
i. 556
m. 443
in. 471
vii. 162
m. 499
m. 370
vi. 487
x. 276
vii. 374
m. 469
iv. 252
vn. 158
x. 511
n. 376
i. 276
vi. 26
INDEX OF TEXTS.
313
Philip, ii. 1,
" . - vn. 456 Philip, iii. 8
T Q
ii. 3,
ii. 6,
ii. 6,
ii. 6, v
i. 416
.. n.424
iv. 243
104, 106, 108
iii. 8,
iii. 8,
iii. 8,
mo
I. O
i. 39
i. 296
..; iv. 229
ii. 6,7,
ii. 6-9,
ii. 7,
ii. 7,
ii. 7,
ii. 7,
ii. 8,9,
ii. 8-11,
.. vn. 225
ix. 365
i. 100
i. 556
. : in. 329
iv. 568
i. 119
vi. 503
. o,
iii. 8,
iii. 8,
iii. 8,
iii. 8,
iii. 8, 9,
iii. 8,9,
iii. 9,
iii. 9,
vi. 59
. vm. 270
vm. 304
. vm. 322
x. 295
vm. 476
x. 147
iv. 436
v. 352
ii. 9,
ii. 10,
ii. 10,
i. 479
i. 480
i. 495
iii. 9,
iii. 9,
iii. 9,
vi. 176
vi. 289
ix. 44
ii. 10,
ii. 10, 11,
ii. 10, 11,
" " 1 ~i
in. ] 6
i. 28
vi. 378
iii. 10,
iii. 10,
iii. 10,
i. 420
ii. 210
m. 159
11. 11,
i. 36
iii. 10,
m. 301
ii. 12,
ii. 12, 13,
vin. 562
vin. 529
iii. 10,
iii. 10,
iv. 540
vn. 480
ii. 13,
i. 270
iii. 11,
in. 506
ii. 13,
i. 301
iii. 11,12,
i. 439
ii. 13,
i. 422
iii. 12,
i. 80
ii. 13,
ii. 23
iii. 12,
ii. 242
ii. 13,
m. 218
iii. 12,
v. 308
ii. 13,
iv. 276
iii. 12,
vin. 483
ii. 13,
vm. 453
m. 12,
ix. 357
ii. 13,
vin. 552
iii. 12, 13,
iv. 13
ii. 15,
m. 47
ni. 12, 13,
. vm. 577
ii. 15,
iv. 172
iii. 12, 13,
ix. 12
ii. 15,
ix. 301
iii. 13,
in. 478
ii. 15, 16,
vii. 280
iii. 13, 14,
vn. 326
ii. 15, 16,
vii. 285
iii. 15,
in. 478
ii. 19,
i. 478
iii. 18,
i. 326
ii. 20,
iv. 117
iii. 19,
in. 349
ii. 20,
vi. 514
iii. 19,
vi. 483
iii.
ii. 454
iii. 20,
ii. 245
iii.
vi. 23
iii. 21,
i. 211
iii. 3,
i. 417
iii. 21,
i. 317
iii. 3,
m. 472
iii. 21,
i. 331
iii. 3,
iv. 299
iii. 21,
i. 333
iii. 3,
iv. 339
iii. 21,
i. 334
iii. 3,
vi. 314
iii. 21,
i. 336
iii. 4,
n. 82
iii. 21,
i. 342
iii. 4,
. m. 483
iii. 21,
i. 343
iii. 4-9,
x. 265
iii. 21,
i. 364
iii. 5, 6,
i. 376
iii. 21,
.- iv. 440
iii. 5-8,
vi. 462
iii. 21,
iv. 547
iii. 7,
vi. 300
iii. 21,
vi. 194
iii. 7,8,
iv. 314
iii. 21,
vn. 99
iii. 7,8,
vi. 484
iii. 21,
vn. 112
iii. 8,
i. 3
iii. 21,
ix. 214
314
INDEX OF
Philip
iv. 3,
ix. 28
iv. 6,
vi. 318
iv. 6-9,
ii. 449
iv. 7,
i. 16
iv. 7,
i. 20
iv. 7,
m. 417
iv. 11, 12, .
n. 454
iv. 12,
in. 483
iv. 13,
in. 444
iv. 17,
i. 22
iv. 17, .1
vn. 115
iv. 17,
vii. 167
iv. 19,
i. 314
iv. 19,
i. 318
iv. 19,
iv. 310
iv. 19,
vni. 253
iv. 19,
ix. 335
iv. 20,
iv. 273
Col.
i.
n. 459
i.
iv. 457
i.
iv. 458
i. 2,
i. 11
i. 2,3, .
iv. 252
i. 4,
i. 277
i. 4,5, .
i. 271
i. 5,
i. 226
i. 5,
i. 302
i. 6,
i. 224
i. 6,
11. 231
i. 6,
m. 463
i. 6,
vi. 400
i. 7, iv. 12,
xi. 101
i. 9,
i. 32
i. 9,
1.556
i. 9, 10, .
i. 135
i. 9,10, .
i. 287
i. 10,
i. 283
i. 10,
vn. 173
i. 10,
vii. 232
i. 10, 11, .
vi. 32
i. 11,
i. 423
i. 11, ; .
n. 449
i. 11,
n. 456
i- 11,
n. 466
i. 11, 12, ..!
i. 361
i. 12,
i. 312
i. 12,
i. 412
i. 12,
in. 308
i. 12,
vii. 574
i. 12, 13, ..
i. 330
i. 12, 13, .
in. 260
i. 12, 13, .
in. 301
i. 12, 13, .
vi. 79
i. 13,
i. 108
Col.
i. 13,
i.13,
i. 13,
i. 13,
i. 13,
L 15,
i. 15,
i. 15,
i.15,
i. 15,
i. 15, 16,
i. 15, 18,
i. 15, 18,
i. 15, 19,
i. 16,
i. 16,
i. 16,
i. 16,
i.16,
i. 16,
i. 16,
i.16,
i. 16,
i. 16,
i.16,
i. 16,
i. 16,
i. 16, 17,
i. 16-20,
i.17,
i.17,
i.17,
i.17,
i. 18,
i. 18,
i.18,
i. 18,
i. 18,
i.18,
i. 18-20,
i. 18-20,
i. 19,
i. 19,
i. 20,
i. 20,
i. 20,
i. 20,
i. 20,
i. 20,
i. 20,
i. 20, 21,
i. 20, 22,
i. 21,
ii. 42
ii. 117
iv. 369
vi. 77
vi. 100
iv. 18
i. 74
n. 420
iv. 266
iv. 419
iv. 555
i. 165
iv. 231
iv. 557
iv. 456
i. 95
i. 98
i. 171
i. 483
i. 485
1.487
i. 489
1.500
in. 14
in. 216
iv. 394
iv. 542
iv. 563
i. 101
i. 177
1.180
iv. 233
iv. 414
iv. 563
i. 438
i. 551
i. 547
n. 252
vi. 184
x. 27
i. 119
xi. 96
m. 329
vi. 219
i. 20
i. 185
i. 188
ii. 374
v. 135
v. 501
vn. 354
ix. 53
n. 376
i. 186
Col.
21,
21,
21,
21,
21,
21, ii.
22,
22,
22,
22, 23,
24,
24,
24,
26,
26,
26, 27,
26, 27,
27,
27,
2,
2,
2,
2,
2,
3,
3,
3,9,
4,8,
6,
7,
7,
8,10,
8-10,
9,
9,
9,
9,
9,
9,
9,
9-14,
ii. 10,
ii. 10,
ii. 10,
ii. 10,
ii. 10-12,
ii. 11,
ii. 11,
ii. 11,
ii. 11,
ii. 1],
ii. 11, 12,
ii. 11, 12,
13,
i.
i.
ii.
ii.
ii.
ii.
ii.
ii.
ii.
ii.
ii.
ii.
ii.
ii.
ii.
ii.
ii.
ii.
ii.
ii.
ii.
ii.
ii.
ii.
ii.
INDEX OF TEXTS.
i. 361
ii. 199
vn. 390
Col. ii. H_i5
ii. 12,
ii. 12,
x. 86
ii. 12,
x. 106
ii. 12,
vi. 75
ii. 12,
n. 387
ii. 12,
vi. 140
ii. 12, 13
vn. 456
5 -*. <-/ j
ii. 12, 13
vn. 388
? ^7
ii. 12, 13,
in. 159
ii. 12, 13,
v. 315
i 1
ii. 12-14.
ix. 353
ii. 13,
i. 139
ii. 13,
iv. 241
7
ii. 13,
iv. 227
ii. 13,
iv. 259
ii. 13,
i. 138
ii. 13,
iv. 299
ii. 14,
259, 2GO
,
ii. 14,
iv. 239
ii. 14,
iv. 249
ii. 14, 15,
iv. 300
ii. 15,
iv. 312
ii. 15,
vn. 521
ii. 17,
iv. 309
ii. 17,
iv. 481
ii. 17,
iv. 464
ii. 18,
iv. 259
ii. 18,
vm. 321
ii. 19,
vin. 478
ii. 19,
ix. 509
ii. 19,
iv. 450
ii. 19,
iv. 569
ii. 19,
i. 554
ii. 22,
i. 551
iii. 1,3,4,
v. 51
iii. 2,
v. 105
iii. 2,
vi. 65
iii. 2,
vm. 75
iii. 2,3,
vni. 376
iii. 3,
vi. 219
iii. 3,
i. 36
iii. 3-5,
i. 159
iii. 4,
i. 546
iii. 4,
iv. 264
iii. 4,
i. 367
iii. 5,
i. 360
iii. 5,
i. 371
iii. 5,
n. 79
iii. 7,
n. 134
iii. 7,
x. 44
iii. 7,
i. 232
iii. 9, 10.
x. 55 iii. 10,
315
vi. 235
i. 439
i. 441
1.460
ii. 17
vi. 446
vi. 456
i. 349
i. 441
1.448
vni 294
iv. 41
i. 124
ii. 9
ii. 13
n. 207
n. 209
n. 236
i. 494
n. 376
vi. 354
iv. 47
i. 484
v. 299
iv. 234
vn. 73
iv. 326
n. 105
iv. 289
1.538
i. 552
in. 458
in. 459
in. 506
in. 349
vn. 483
i. 58
i. 453
ii. 82
vm. 161
n. 206
IT. 215
vi. 228
ii. 215
ii. 271
n. 394
n. 75
n. 91
vi. 462
n. 21
ii. 73
n. 92
x. 339
i. 358
316
INDEX OF TEXTS.
Col. iii. 10,
iv. 249
1 Thess. ii. 16,
iv. 525
iii. 10,
iv. 314
ii. 16, 17, .
ii. 370
iii. 10,
iv. 355
ii. 19, r l ;
iv. 135
iii. 10, . -. ;
iv. 535
ii. 19,
ix. 495
iii. 10,
vi. 152
ii. 19, 20, .
vi. 485
iii. 10, i
vi. 175
ii. 19, 20, .
ix. 367
iii. 10,
vi. 202
iii. 5,
i. 271
iii. 10,
vi. 247
iii. 6,
i. 272
iii. 11,
i. 61
iii. 6-8,
iv. 118
iii. 11,
i. 554
iii. 7, .
i. 23
iii. 11,
i. 556
iii. 9,
i. 270
iii. 11,
iv. 232
iii. 9,
ix. 508
iii. 11,
iv. 337
iii. 10,
m. 471
iii. 12,
iv. 114
iv. 2, 3, .
vi. 152
iii. 12,
iv. 116
iv. 7,
i. 304
iii. 12,
vm. 108
iv. 9,
vi. 154
iii. 12, 13, .
vm. 113
iv. 9,
vi. 204
iii. 13,
ii. 210
iv. 9,
vm. 113
iii. 13,
vi. 406
iv. 9,
vm. 305
iii. 15,
iv. 258
iv. 13,
ii. 249
iii. 22,
i. 81
iv. 14,
n. 250
iii. 23,
vi. 276
iv. 14,
ii. 254
iii. 23,
vn. 221
iv. 16, 17, .
vii. 442
iv. 3,
iv. 235
iv. 17,
1.479
iv. 10,
iv. 232
iv. 17, 18, .
n. 263
iv. 17,
xi. 101
iv. 18,
vn. 341
1 Thess. i. 1,
i. 14
v. 3,
vn. 551
i. 4,5, .
iv. 255
v. 7,
vi. 313
i. 4,5, .
ix. 279
v. 9,
i. 67
i. 5,
i. 228
v. 9,
i. 69
i. 5,
i. 423
v. 9,
1.261
i. 5,
iv. 257
v. 9,
n. 163
i. 5,
vi. 15
v. 9,
ix. 154
i. 5,
vi. 37
v. 12,
vn. 235
i. 5,
vm. 569
v. 13,
vi. 3
i. 5,
ix. 150
v. 18,
n. 454
i. 5,6, .
i. 260
v. 23,
i. 19
i. 6,
vn. 571
v. 23,
vi. 164
i. 6-8,
vi. 414
v. 23,
vii. 153
i. 6,9, .
iv. 251
v. 23,
x. 57
i. 7,
n. 298
v. 23,
x. 125
i. 10,
i. 249
v. 23, 24, .
IX. 1
i. 10, :..
i. 479
v. 24, < ;
ix. 390
i. 10, 11, .
ix. 366
2 Thess. i. 3,
1.272
i. 10, iv. 17,
x. 567
i. 3,
m. 505
i. 13,
n. 205
i. 6, 9, ! .
x. 537
i. 15,
vii. 236
i. 7,
n. 258
ii. 5, ,...
vn. 501
i. 8,9, M
x. 490
ii. 8,20, .
iv. 117
i. 8-10, .
vn. 445
ii. 12,
i. 303
i. 9,
i. 315
ii. 12, T .
i. 319
i. 9,
n. 167
ii. 13,
i. 6
i. 9,
n. 172
ii. 13,
iv. 251
i. 10,
i. 98
ii. 13, 16, .
ix. 218
i. 10,
i. 267
INDEX OF TEXTS.
317
2 Thess. i. 10, ! . .
i. 316
2 Thess. ii. 13,
ix. 71
i. 10,
i. 320
ii. 13,
ix. 88
i. 10,
i. 564
ii. 13,
ix. 151
i. 10,
n. 250
ii. 13,
ix. 154
i. 10,
iv. 498
ii. 13, 14, .
vii. 240
i. 10,
iv. 516
ii. 13, 14, .
ix. 322
i. 10,
vii. 442
ii. 13, 14, .
ix. 363
i. 11,
i. 352
ii. 14,
i. 267
i. 11,
i. 423
ii. 16,
ii. 221
i. 11,
n. 290
ii. 16,
vm. 243
i. 11,
vm. 575
ii. 16, 17, .
vii. 486
i. 11, 12, .
vi. 501
ii. 17,
m. 428
i. 12,
vm. 121
ii. 19,
n. 173
i. 12,
vm. 124
ii. 21,
i. 36
i. 12,
vm. 163
ii. 25,
n. 69
i. 13, 14, .
i. 9
iii. 1, .
iv. 251
ii. 2,
i. 9
iii. 3,
ix. 371
ii. 2,
m. 286
iii. 5,
vin. 330
ii. 2,9,
m/ 25
iii. 5,
vm. 194
ii. 3,
i. 66
iii. 14,
XL 155
ii. 3,
i. 200
iii. 16,
vi. 318
ii. 3-12, .
ix. 171
iii. 17,
i. 5
ii. 4,
1.547
iii. 17, 18, .
i. 14
ii. 4,
ii. 275
1 Tim. i. 2,
i. 17
ii. 7,
259
i. 5,
1.271
ii. 7,
iv. 273
i. 5,
VL 280
ii. 7, 8,
m. 73
i. 5,
vii. 292
ii. 9,
m. 365
i. 5,
vm. 502
ii. 9, 10, .
i. 394
i. 5-8, .
vi. 241
ii. 9, 10, .
vm. 249
i. 10, 11, .
iv. 251
ii. 9-12,
x. 67
i. n,
iv. 244.
ii. 10,
n. 262
i. 11,
iv. 315
ii. 10,
n. 68
i. n,
iv. 324
ii. 10,
iv. 256
i. 12,
i. 345
ii. 10,
iv. 258
i. 12,
n. 348
ii. 10, 11, .
ix. 230
i. 13,
n. 143
ii. 11,
i. 334
i. 13,
n. 149
ii. 11,
n. 164
i. 13,
n. 224
ii. 11,
m. 102
i. 13,
iv. 166
ii. 11,
m. 287
i. 13,
vm. 381
ii. 11,
iv. 173
i. 13, 14, .
vm. 199
ii. 11, 12, .
iv. 181
i. 13, 15, 1G,
iv. 108
ii. 12, 13, .
ix. 163
i. 13, 17, .
vi. 405
ii. 13,
i, 13
i. 14,
i. 129
ii. 33,
i. 80
i. 14,
n. 187
ii. 13,
ii. 13,
ii. 13,
i. 270
ii. 154
ii. 167
i. 14,
i. 14,
i. 14,
ii. 228
n. 443
in. 328
ii. 13,
ii. 13,
vii. 243
vii. 249
i. 14,
i. 14,
iv. 21
iv. 161
ii. 13,
vii. 536
i. 14,
vi. 96
ii. 13,
ii. 13, .
ii. 13,
vm. 96
vm. 286
ix. 18
i.15, .-
i. 15,
i. 15,
iv. 19
v. 361
v. 516
818
INDEX OF TEXTS.
1 Tim. i. 15,
vin. 216
1 Tim. iv. 1,
m. 265
i. 15-17,
iv. 373
iv. 1,2, V
m. 177
i. 16,
-* . i. 221
iv. 2,
iv. 173
i. 16,
n. 268
iv. 2,
iv. 181
i. 16,
n. 299
iv. 2,
vi. 286
i. 16,
iv. 192
iv. 5,
m. 389
i. 17,
A . 1.468
iv. 8,
i. 500
i. 17,
. . iv. 390
iv. 8,
m. 125
i. 18,
vii. 239
iv. 8,
vi. 263
i. 19,
i. 132
iv. 12,
i. 13
i. 19,
in. 258
iv. 15, . \>.
m. 464
i. 19,
vi. 232
iv. 16,
i. 487
i. 19,
vi. 251
iv. 16,
vi. 451
i. 20,
iv. 185
iv. 16,
vi. 510
ii.
m. 217
v. 6,
n. 21
ii. 1,
i. 156
v. 6,
iv. 159
ii. 2,
in. 49
v. 8,
vm. 479
ii. 2,
. . m. 365
v. 13,
m. 528
ii. 4, 5,
. . iv. 546
v. 15,
vii. 260
ii. 5, 6,
. vni. 206
v. 17, 18, .
vn. 82
ii. 6,
i. 124
v. 21,
i. 168
ii. 6,
in. ]4
v. 21,
vn. 139
ii. 6,
m. 328
v. 21,
ix. 5
ii. 6,
iv. 18
v. 23,
m. 505
ii. 6,
iv. 56
vi. 4,
iv. 247
ii. 6,
v. 17
vi. 4, 5, .
iv. 173
ii. 6,
v. 172, 177
vi. 4,5, .
vi. 429
ii. 14,
x. 136
vi. 4,5, .
x. 133
ii. 15,
v. 58
vi. 5,
x. 219
n. 15,
. . ix. 481
vi. 6,
vi. 483
iii. 4,
m. 368
vi. 6,7,17,
x. 558
Hi. 5, 14,
15, xi. 124
vi. 9,
ii. 53
iii. 6,
in. 449
vi. 9,
ii. 101
iii. 9,
iv. 303
vi. 9,
in. 478
iii. 10,
ii. 458
vi. 9,
in. 484
iii. 15,
vii. 150
vi. 9,
x. 453
iii. 15,
xi. 53
vi. 12, 13, .
vii. 334
iii. 16,
i. 138
vi. 13,
n. 293
iii. 16,
i. 166
vi. 13,
vn. 152
iii. 16,
i. 183
vi. 15, -
ii. 284
iii. 16,
m. 222
vi. 15,
iv. 350
iii. 16,
iv. 36
vi. 15, - -
iv. 388
iii. 16,
. . iv. 235
vi. 15,
iv. 394
iii. 16,
. . iv. 264
vi. 15,
ix. 118
iii. 16,
. . iv. 273
vi. 16,
iv. 390
iii. 16,
* . iv. 340
vi. 16,
iv. 479
iii. 16,
iv. 438
vi. 16, .
vn. 4
iii. 16,
iv. 566
vi. 16,
ix. 140
iii. 16,
.:-; . v. 124
vi. 17, &i
ii. 288
iii. 16,
.:.-.r vii. 440
vi. 17,
n. 305
iii. 16,
t U .i VIH. 136
vi. 17,
vii. 436
iii. 16,
";v : vin. 186
vi. 17, .
x. 207
iii. 18,
.",i iv. 429
vi. 18,
iv. 249
iv. 1,
U ii. 32
vi. 19,
n. 305
2 Tim.
INDEX OF TEXTS.
319
i- 2,
i- 2,
i. 3,
i- 3,
i. 3,
i- 4,
i. 5,
o
i. 31
ii. 310
i. 279
i. 281
vn. 149
n. 331
vi. 87
2 Tim. ii. 18,
ii. 18-20,
ii. 19,
ii. 19
ii. 19,
ii. 19,
ii. 19,
n. 251
ix. 19
i. 241
n. 163
m. 31
m. 455
m. 478
i. 8,
i Q
vii. 270
ii. 19,
iv. 212
i. y,
i. 9,
i Q
i- 65
i- 69
ii. 19,
ii. 19,
iv. 231
iv. 501
i. 9,
i. 9,
i. 9,
r\
i. 75
ii. 156
n. 226
ii. 19,
ii. 19,
ii. 19,
vn. 533
vm. 206
ix. 18
i. 9,
* A
n. 228
ii. 19,
ix. 239
i. 9,
* A
ii. 229
ii. 19, 20, .
vi. 328
i. 9,
ii. 329
ii. 20, 21
vi. 393
i. 9,
ii. 333
ii. 21,
in. 475
i. 9,
iv. 489
ii. 21,
vi. 396
i. 9,
iv. 535
ii. 24,
ii. 364
i. 9,
iv. 557
ii. 25,
m. 480
i. 9,
* A
v. 30
ii. 25,
vi. 519
i. 9,
* A
vi. 120
ii. 25,
vm. 590
i. 9,
ix. 97
ii. 25, 26, .
x. 134
i- 9,
ix. 270
ii. 26,
i. 357
i. 9,
ix. 286
ii. 26,
n. 50
i. 9, 10, .
vn. 192
ii. 26,
n. 53
i. 9,10, .
vm. 206
ii. 26,
n. 67
i. 10,
iv. 407
ii. 26,
v. 259
i. 10,
vn. 410
ii. 26,
vi. 100
i. 12,
i. 426
iii. 1,
n. 32
i. 12,
vm. 311
iii. 1, 10, .
m. 71
i. 12,
ix. 308
iii. 1-14, .
ix. 195
i. 13,
vi. 265
iii. 2,
x. 291
i. 13, 14, .
vi. 28
iii. 2, 4,
i. 363
i. 14,
i. 271
iii. 2-4,
n. 90
i. 14,
vi. 42
iii. 2, 9,
i. 188
i. 14,
vi. 64
iii. 4,
n. 100
i. 18,
n. 192
iii. 5,
i. 386
i. 18,
vm. 39
iii. 5,
iv. 296
ii. 1,
i. 14
iii. 5,
vi. 266
ii. 1,
i. 423
iii. 5,
x. 9?
ii. 1,
iv. 339
iii. 5,
xi. 281
ii. 2,
i. 13
iii. 6,
n. 92
ii. 3,7, .
x. 208
iii. 6,
x. 63
ii. 4,
n. 435
iii. 7,
vm. 579
ii. 5, v. 303,
317, 321
iii. 12,
i. 14
ii. 4,
vn. 239
iii. 12,
vn. 170
ii. 5,
vii. 507
iii. 14,
iv. 172
ii. 5,11,12,
ix. 401
iii. 14,
iv. 183
ii. 10,
ii. 315
iii. 15, .
viii. 172
ii. 13,
ii. 315
in. 15,
vm. 274
ii. 13,
iv. 82
iv. 2,
n. 459
ii. 13,
vm. 56
iv. 3,
n. 109
ii. 13, 14, .
iv. 303
iv. 3,4, ,
iv. 248
INDEX OF TEXTS.
iv. 6,
in. 487 Titus iii. 4, 5,
vi. 406
iv. 7,
vii. 152
iii. 4-6,
vi. 83
iv. 7,8, ..;,.
iv. 249
iii. 4-6,
vi 416
iv. 10,
x. 204
m. 4-7, .-.. .
vi. 73
iv. 18,
n. 259
iii. 4, 7, . .
n. 328
i. 1,
vii. 62
iii. 5,
n. 320
i. 1,2, ,
ix. 88
iii. 5,
in. 4
i. 2.
iv. 491
iii. 5, ..
vi. 103
i. 2,
iv. 213
m. 5, 6,
vi. 47
i. 2,
v. 29
iii. 5-7,
ix. 310
i. 2,
vii. 524
iii. 5-7,
ix. 327
i. 2,
vm. 56
iii. 6, ;> .
iv. 244
i. 2,3, .,
iv. 557
iii. 6,
iv. 313
i. 5,
xi. 96
iii. 6,
vi. 58
i- 6,
v. 94
iii. 7, . .
n. 259
i. 9,
iv. 249
iii. 7,
vi. 22
i. 15,
vi. 298
iii. 9,
ix. 322
i. 15,
x. 104
iii. 8,
vi. 520
i. 16,
n. 67
m. 8,
vn. 233
i. 16,
iv. 184
iii. 14,
vn. 234
i. 16,
vr. 241
Pbilem. 4.
i. 279
i. 16,
x. 133
5.
i. 277
i. 16,
x. 193
22,
iv. 256
i. 16,
x. 253
Heb. i.
n. 48
ii. 3,
iv. 153
i. 1,
i. 204
ii. 10, 11, .
iv. 270
i. 1,
m. 470
ii. 11,
i. 4
i. 1,
iv. 247
ii. 11,
i. 16
i. 1,
iv. 263
ii. 11,
vni. 254
i. 1,2,
v. 525
ii. 11, 12, .
vm. 198
i. 2,
iv. 310
ii. 12,
ii. 87
i. 2,
iv. 506
ii. 12,
ii. 100
i. 2,
iv. 522
ii. 12,
vm. 479
i. 2,
iv. 533
ii. 12, 13, .
iv. 435
i. 2,
iv. 548
ii. 13,
i. 35
i. 2, 3,
iv. 317
ii. 13,
i. 302
i. 2, 3,
iv. 563
ii. 14,
in. 475
i. 2-6,
i. 476
ii. 14,
vi. 141
i- 3,
i. 196
ii. 14,
vn. 224
i. 3,
i. 468
ii. 14,
vii. 570
i. 3,
i. 477
ii. 14,
ix. 350
i. 3,
m. 329
ii. 15,
vii. 282
i. 3, ;.. .
iv. 60
iii. 1,
i. 484
i. 3,
iv. 155
iii. 3,
i. 187
i. 3,
iv. 233
iii. 3,
ii. 100
i. 3,
iv. 192
iii. 3,
n. 108
i. 3,
iv. 466
iii. 3, 5,
ii. 349
i. 3,
iv. 478
iii. 4,
ii. 143
i. 3,4,5, ..
iv. 53
iii. 4,
n. 156
i. 4,
i. 495
iii. 4,
ii. 177
i. 4,
iv. 23
iii. 4, v
vm. 60
i. 4,5, ,v .
in. 221
iii. 4, 5,
i. 130
i. 4-6, , V .
iv. 498
in. 4,5, : ,. ;
ii. 146
i. 4-8,
i. 502
iii. 4 3 5, ,
ii. 159
i. 5, .
i. 32
INDEX OP TEXTS.
321
>. i. 5,
..v iv. 54
Heb. ii. 9,
i. 467
i. 5,
iv. 427
ii. 9,
i. 471
i. 6,
i. 37
ii. 9,
ii. 226
i. 6,
i. 160
ii. 9,
ii. 320
i. 6,
i. 480
ii. 9,
ii. 329
|i. 6,
i. 489
ii. 9,
ii. 423
ii- 6,
iv. 475
ii. 9,
vii. 212
i. 6,
vii. 103
ii. 10,
ii. 433
i. 6,7,
i. 493
ii. 10,
iv. 51
i. 8,
i. 27
ii. 10,
vi. 228
i. 8,
m. 33
ii. 10,
vn. 23
i. 8,
.. iv. 132
ii. 10, 11, 14,
iv. 491
i. 8,9,
V. /. iv. 353
ii. 10, 14-18,
iv. 528
i, 9-14,
. .- vi. 355
ii. 11,
n. 421
i. 10,
iv. 410
ii. 11,
iv. 104
i. 10,
iv. 413
ii. 11,
vi. 219
i. 10,
vii. 8
ii. 11, 14, .
iv. 124
i. 11,
i. 471
ii. 11, 14, 17,
x. 130
i. 13,
i. 477
ii. 12-15, .
iv. 8
i. 13,
iv. 50
ii. 13,
1.535
i. 14,
i. 176
ii. 13,
iv. 140
i. 14,
m. 15
ii. 13, 14, .
iv. 518
m. 32
ii. 14,
i. 95
i. 14,
m. 217
ii. 14,
n. 422
i. 14,
iv. 395
ii. 14,
m. 282
ii. 1,
m. 427
ii. 14,
iv. 47
ii. 2,
iv. 160
ii. 14,
iv. 116
ii. 2,
iv. 316
ii. 14,
iv. 143
ii. 2,
, . xii. 96
ii. 14,
v. 47
ii. 2-5,
vi. 357
ii. 14,
v. 295
ii. 3,
i. 225
ii. 14,
vn. 266
ii. 3,
u. 216
ii. 15,
vi. 56
ii. 3,
ii. 301
ii. 16,
ii. 420
ii. 3,
iv. 224
ii. 16,
iv. 551
ii. 3,4,
. . iv. 108
ii. 16,
v. 51
ii. 3, 4,
vn. 56
ii. 16,
vi. 11
) J
ii. 4,
i. 432
ii. 16, 17, .
iv. 136
ii. 5,
i. 516
ii. 16, 17, .
v. 34
7
ii. 5,
i. 478
ii. 17,
iv. 130
ii. 5.
i. 489
ii. 17,
iv. 139
ii. 5,
i. 507
ii. 17,
v. 49
ii. 5,
ii. 5,
i. 523
u. 271
ii. 17,
ii. 18,
vin. 37
iv. 129
ii. 5,6,
ii. 5,8,
ii. 6,
iv. 52
iv. 546
ii. 18, . ,
ii. 18,
ii. 23, ; . .1
vn. 137
ix. 351
vi. 45
*** v j
ii. 7,
i. 153
iii. 1,
_.
n c\
ii. 8,
ii. 8,
ii. 8,
ii. 8,
ii. 8,9,
ii. 9,
ii. 9,
i. 516
i. 517
iv. 54
iv. 320
in. 34
. - i. 123
i. 194
iii. 1,
iii. 1,
iii. 1-3,
iii. 2,
iii. 2,
iii. 3,
iii. 3,4,
X
in. 69
iv. 209
xi. 18
iv. 548
vn. 81
iv. 130
iv. 429
VOL. XII.
Heb.
INDEX OF TEXTS.
in. 3-6,
xi. 54 Heb.
iii. 5,
iv. 132
iii. 5, 6,
iv. 421
iii. 6, 14, - .?
vni. 3
iii. 6, 14, .
vm. 587
iii. 10,
vm. 328
iii. 10, 11, .-
vi. 312
iii. 12,
i. 186
iii. -12, ; .-
iv. 434
iii. 12,
vm. 174
iii. 12,
vm. 520
iii. 12, 14, .
vm. 313
iii. 12-15, .-
vi. 323
iii. 13,
vm. 537
iii. 14,
vi. 107
m. 20, 21, .
ix. 388
iv. 1, 2, .
vm. 582
iv. 3,
v. 392
iv. 3,11, .
vm. 335
iv. 4, .
i. 511
iv. 6, 11, .
ii. 67
iv. 6, 9, 11,
n. 243
iv. 6, 11, .
vm. 229
iv. 10,
iv. 49
iv. 11,
i. 406
IV. 11,
vm. 546
iv. 11, 12, .
m. 286
iv. 12,
m. 510
iv. 12,
m. 525
iv. 12,
vi. 288
iv. 12,
vii. 220
iv. 12,
VIT. 303
iv. 12,
x. 168
iv. 12, 13, .
m. 245
iv. 12, 13, .
vi. 329
iv. 12, 13, .
x. 131
iv. 14,
iv. 72
iv. 14,
v. 378
iv. 14,16,
iv. 59
iv. 14, 16, .-
iv. 71
iv. 15,
m. 256
iv. 15,
m. 311
iv. 15, . .-
IV. Ill
iv. 15, .<!
x. 47
iv. 15,
x. 283
iv. 16,
i. 63
iv. 16,
iv. 62
iv. 16,
v. 407
iv. 16,
vii. 273
iv. 16,
ix. 238
v. 1, - .-
iv. 135
v. 1-3,
iv. 127
v. 2, .:.
IV. Ill
v. 2, .4
vm. 37
v.
V.
v.
v.
V.
5,
5,6,
5,6,
6,
7,
v.. 7,
7,
8,
8,9, ,.
8, 9, -> .
8-10, .
8-10, .
9,
9-11, .
v.ll,
v. 12, U
v. 12,
v. 12,
v.12,
v. 12, : -.
v. 12, 13, .
v. 12-14, .
v.,14, ,
vi. 1,
1,
1,2, -,
1-4, ....
vi. 1,2,4, .
vi. 4,
4,
4,
4, 5, .
4.5, .
4.6, .:.
vi. 4, 5, 9, .
vi. 4-10,
vi. 410,
4-11, .
4-16, .
5,
7,
7,8, ...
7, 8,
7,8, ...
7-9, .
8,
9,
9,
9, 10, .
vi. 10,
vi. 11,
vi. 11, 13, 17,
vi. 12,
vi.
vi.
vi.
vi.
vi.
vi.
vi.
vi.
VI.
vi.
vi.
vi,
vi.
vi.
vi.
vi.
vi.
vi.
vi.
vi.
v. 23
iv. 73
iv. 90
iv. 412
m. 306
m. 394
iv. 143
n. 433
n. 446
iv. 48
vi. 121
iv. 63
iv. 74
iv. 161
iv. 60
i. 452
i. 223
m. 463
iv. 171
vn. 299
ix. 285
vi. 320
ix. 392
vn. 134
n. 12
vi. 32
vi. 357
vn. 452
vii. 547
i. 407
i. 413
m. 318
iv. 165
vi. 320
vi. 80
i. 59
vi. 319
ix. 285
ix. 195
i. 386
n. 271
m. 442
i. 60
vi. 335
vii. 296
vi. 351
m. 454
m. 247
m. 322
ix. 178
i. 415
n. 275
18, vii. 251
vm. 554
INDEX OF TEXTS.
323
Heb. vi. 13,
vi. 13, 14, .
vi. 13-30,
vi. 15,
vi. 15-18,
i. 225
i. 44
vm. 235
i. 52
vm. 367
Heb. viii. 6, 10,
viii. 7,
viii. 9, 10, .
viii. 11,
viii. 13,
ix. 287
vii. 36
vn. 300
iv. 293
i 359
vi. 16, 17, .
viii. 69
ix. 2-11, .
vn 36
vi. 17,
ii. 174
ix. 5,
v 400
vi. 17,
iv. 222
ix. 5, 23,
iv 253
vi. 17,
iv. 551
ix. 6, 8,
iv 59
vi. 17,
vn. 184
ix. 8,
v. 397
vi. 17, 18, .
iv. 212
ix. .8-11, .
ix. 48
vi. 18,
m. 330
ix. 9,
vn. 92
vi. 19,
vi. 20,
ii. 243
iv. 51
ix. 10-15, .
ix. 11,
vn. 539
i. 350
vi. 20,
iv. 99
ix. 11,
i. 367
vii. 3,
iv. 421
ix. 11,
i. 371
vii. 3,
iv. 446
ix. 11,
vm. 32
vii. 4,
vn. 71
ix. 11,
vm. 449
vii. 5,
iv. 161
ix. 12,
i. 361
vii. 6,
iv. 469
ix. 12,
m. 213
vii. 6, 7,
i. 17
ix. 12,
iv. 68
vii. 9,
vn. 36
ix. 12,
iv. 77
vii. 16,
ii. 82
ix. 12-14, .
iv. 72
vii. 16,
v. 69
ix. 12, 24, .
iv. 58
vii. 16,
v. 384
ix. 14,
i. 233
vii. 19,
iv. 69
ix. 14,
n. 12
vii. 21,
iv. 212
ix. 14,
n. 346
vii. 21,
v. 139
ix. 14,
n. 395
vii. 21,
v. 385
ix. 14,
m. 365
vii. 21-25,
iv. 60
ix. 14, v. 38
, 39, 115
vii. 21, 24, 25,
iv. 66
ix. 14,
vi. 265
vii. 22,
iv. 28
ix. 14,
vi. 270
vii. 22,
v. 37
ix. 14,
vi. 310
vii. 22-24,
iv. 70
ix. 14,
vi. 317
vii. 24,
v. 511
ix. 14,
vii. 79
vii. 24, 26, .
iv. 131
ix. 14, 26, .
x. 53
vii. 24, 26, 28,
iv. 74
ix. 15,
i. 123
vii. 25,
i. 153
ix. 15,
1.311
vii. 25,
iv. 56
ix. 15,
iv. 539
vii. 25,
iv. 61
ix. 15,
v. 8
vii. 25,
ix. 360
ix. 15-17, .
i. 454
vii. 26,
i. 473
ix. 15-17, .
iv. 53
vii. 26,
i. 474
ix. 15-20, .
vn. 533
vii. 26,
n. 134
ix. 16, 17, .
iv. 215
vii. 26,
m. 280
ix. 19,
iv. 64
vii. 26,
iv. 148
ix. 21-23, .
vi. 356
vii. 26,
vn. 14
ix. 22,
iv. 17
viii. 1,
i. 452
ix. 23,
i. 58
viii. 1,
iv. 57
ix. 23, 24, .
iv. 57
viii. 1,4,
iv. 58
ix. 24, . ,
v. 399
viii. 1-12, .
iv. 65
ix. 26,
iv. 58
viii. 3,
v. 44
ix. 26,
iv. 539
viii. 5,
n. 61
ix. 26, 27, .
vi. 408
viii. 5,
vii. 85
ix. 27,
in. 868
324
INDEX OF TEXTS.
Heb. ix. 27,
iv. 32
Heb. x. 22,
ix. 27, 28,
i. 455
x. 22,
.
ix. 27, 28,
vn. 153
x. 22,
.
ix. 28,
n. 332
x. 22,
.
ix. 28,
/ iv. 30
x. 22,
.
ix. 28,
iv. 37
x. 22,
.
x.
n. 187
x. 22,
.
X. 1,
i. 16
x. 22-39,
.
X. 1,
m. 437
x. 24,
.
X. 1,
iv. 234
x. 25,
.
X. 1,
iv. 252
x.25,
.
X. 1,
: . , iv. 324
x. 25,
.
X. 1,
iv. 559
x. 26,
.
x. 1-4,
x. 72
x. 27,
.
x. 3,
iv. 65
x. 26, 27,
29,
x. 3-10,
v. 137
x. 27, 28,
.
x. 4,
iv. 161
x. 27, 28,
.
x. 4-7,
v. 481
x. 28,
.
x. 4-10,
v. 68
x. 28,
.
x. 5,
in. 211
x. 29,
.
x. 5,
iv. 49
x. 29,
.
x. 5,
iv. 361
x. 29,
.
x. 5,
iv. 490
x. 29,
.
x. 5,7,
iv. 359
x. 30, 31,
.
x. 5,7,
iv. 408
x. 30, 31,
.
x. 5,10,
iv. 20
x. 31,
.
x. 7,
vii. 248
x. 31,
.
x. 10,
i. 142
x: 32,
.
x. 10,
v. 31
x. 32-34,
.
x. 11,
iv. 49
x. 32-35,
.
x. 10-12,
iv. 50
x. 33, 34,
.
x. 12,
i. 477
x. 34,
.
x. 12, 13,
iv. 54
x. 34,
.
x. 12, 13,
iv. 147
x. 34,
.
x. 12-14,
i. 501
x. 35,
.
x. 13,
iv. 568
x. 36-39,
.
x. 14,
ii. 244
x. 37,
.
x.14,
iv. 34
x. 38,
,
x.14,
iv. 48
x. 39,
.
x.14,
. ~ iv. 60
x. 39,
,
x.14,
v. 510
x. 39,
.
x.14,
vi. 39
xi., xii.,
.
x.14,
ix. 286
xi. 1,
.
x. 14-16,
. vi. 350
*xi. 1,
.
x. 14-16,
vi. 390
xi. 1,
.
x. 14, 16,
vi. 402
xi. 1,
.
x. 16,
vi. 236
xi. 1,
.
x. 19-22,
v. 388
xi. 1,
.
x. 21, 22,
n. 243
xi. 1,
.
x. 21-25,
xi. 42
xi. 1,19,
27,
x. 22,
i. 13
xi. 3,
t
x. 22,
i. 233
xi. 4,
.
x. 22,
i. 260
xi. 5,6,
.
x. 22,
n. 346
xi. 6,
.
INDEX OF TEXTS.
325
Heb.
xi. 6,
xi. 7,
xi. 7,
xi. 7,
xi. 9,10, .
xi. 10,
xi. 10,
xi. 10,
xi. 10,
xi. 13,
vm. 289
vii. 558
vm. 300
ix. 42
vii. 348
i. 58
i. 319
vii. 367
vn. 425
i. 226
Heb. xii. 15-17, .
xii. 16,
xii. 16, 17, .
xii. 17,
xii. 17,
xii. 17,
xii. 20,
xii. 21,
xii. 22,
xii. 22,
vi. 323
iv. 248
xi. 191
i. 50
vi. 435
vi. 453
v. 366
iv. 244
i. 97
i. 160
xi. 13,
n. 261
xii. 22,
i. 193
xi. 13,
vii. 412
xii. 22, 23, .
vi. 416
xi. 13,
vm. 265
xii. 22, 23, 24,.
iv. 395
xi. 13,
xi. 13, 24, .
vm. 269
i. 133
xii. 22-24,
xii. 23,
vii. 467
i. 311
xi. 13, 33, .
vm. 475
xii. 23,
i. 538
xi. 16,
i. 56
xii. 23,
iv. 51
xi. 16,
n. 258
xii. 23,
iv. 99
xi. 16,
vii. 431
xii. 23,
iv. 470
xi. 16,
xii. 22
xii. 23,
vii. 409
xi. 17,
m. 487
xii. 24,
iv. 64
xi. 17,
vn. 183
xii. 24,
iv. 76
xi. 17-19, .
i. 464
xii. 24,
vm. 364
xi. 19,
ix. 81
xii. 24,
x. 264
xi. 24-28, .
iv. 156
xii. 25,
iv. 107
xi. 26,
vi. 481
xii. 25,
iv. 224
xi. 35-37, .
vn. 114
xii. 25,
iv. 242
xi. 39,
i. 246
xii. 25,
iv. 307
xi. 40,
iv. 332
xii. 25,
vi. 316
xi. 40,
vn. 441
xii. 25-27, .
vii. 37
xii.
m. 431
xii. 25-29, .
v. 439
xii. 1,
ii. 457
xii. 26,
i. 519
xii. 1,16,17,.
vm. 520
xii. 26,
iv. 434
xii. 2,
i. 325
xii. 27,
m. 48
xii. 2,
i. 476
xii. 28,
i. 80
xii. 2,
iv. 67
xii. 28,
vi. 216
xii. 2,3,
n. 434
xii. 29,
m. 310
xii. 3,
n. 29
xii. 29,
m. 344
xii. 3,
iv. 148
xii. 29,
m. 349
xii. 4,
vii. 258
xiii.
iv. 413
xii. 6,
m. 245
xiii. 2,
i. 187
xii. 9,
m. 314
xiii. 3,
n. 216
xii. 9,
iv. 355
xiii. 5,
m. 377
xii. 9,
vi. 411
xiii. 5,
iv. 209
xii. 9,
vi. 456
xiii. 5,
vm. 450
xii. 9,
vn. 426
xiii. 5, 8,
ix. 304
xii. 10,
vm. 78
xiii. 8,
m. 313
xii. 11,
n. 456
xiii. 8,
iv. 122
xii. 11,
vn. 560
xiii. 8,
iv. 127
xii. 12,
n. 436
xiii. 8,
iv. 548
xii. 13, . *
m. 517
xiii. 8,
vm. 41
xii. 14,
vii. 240
xiii. 9,
i. 4
xii. 15,
ix. 177
xiii. 10-16, . ;.
vi. 36
xii. 15,
x. 43
xiii. 11, \
iv. 57
326
Heb.
xiii. 12,
xiii. 16,
xiii. 18,
xiii. 18,
xiii. 18,
xiii. 20,
xiii. 20,
xiii. 20, 21,
xiii. 21,
xiii. 21,
xiii. 22,
James
i.
i. ii. iv. v.
i. 2,
i. 2,3,
i. 4,5,
i. 5,
i. 5,
i. 5,17,
i. 5,17,
i. 6,
i. 6,
i. 6-8,
i. 12,
i. 13, 14,
i. 13, 17,
i. 13, 17,
i. 14,
i. 15,
i. 16-18,
i. 16-27,
i. 17,
i. 17,
i. 17,
i. 17, 18,
i. 17, 18,
i. 17-27,
i. 18,
i 18,
i.18,
i. 18,
i. 18,
i. 18,
i. 18,
i. 18, 21,
i. 21,
i. 21,
i.21,
i.21,
i. 22,
i. 25,
i. 25,
ii. 1,
ii. 5,
INDEX OF TEXTS.
iv. 58
James ii. 5,
vii. 319
ii. 10, 11,
i. 280
ii. 19;
vi. 277
ii. 19,
vn. 149
ii. 19,
i. 20
n. 21-23,
i. 461
ii. 24,
iv. 373
iii. 6,
1.422
iii. 8,
ix. 404
iii. 10,
vi. 394
iii. 16,
ix. 290
iii. 31,
vi. 493
iv. 1,
vi. 486
iv. 1,
vm. 449
iv. 1,
iv. 302
iv. 1-6,
iv. 238
iv. 3,
vii. 218
iv. 3,
vn. 60
iv. 3,
x. 29
iv. 3,
m. 369
iv. 4,
vm. 265
iv. 4,
vm. 420
iv. 5,
vn. 269
iv. 5, &c.
vn. 28
iv. 5,6,
i. 179
iv. 6,
x. 7
iv. 7,
x. 284
iv. 7,
x. 6
iv. 8,
ix. 289
iv. 8,9,
i. 60
iv. 13,
i. 396
iv. 13,
i. 410
iv. 13,
vn. 534
iv. 13-15,
i. 381
iv. 13, 15,
vi. 411
iv. 17,
1.402
v. 4,
i. 92
v. 5,
1.168
v. 7,
1.367
v. 7,
i. 371
v. 7,
iv. 458
v. 7,8,
iv. 534
v. 7,8,
vi. 398
v. 9,
vi. 197
v. 11,
iv. 155
v. 11,
iv. 248
v. 13,
vi. 397
v. 14,
vn. 247
v. 14,
vn. 291
v. 15, 16,
i. 54
v. 16,
vii. 295
v. 19, 20,
iv. 513
1 Peter i. 1,
iv. 249
i. 1-3,
IV. 306
x. 64
vm. 277
YIII. 349
x. 247
vii. 178
n. 331
ii. 45
vii. 164
i. 27
m. 279
i. 396
ii. 92
m. 484
vii. 262
ix. 250
n. 100
m. 349
in. 377
iv. 202
vi. 130
x. 110
vi. 162
vm. 536
vi. 153
iv. 423
v. 322
vm. 531
vm. 558
x. 75
m. 521
vi. 384
ix. 293
vi. 453
vm. 532
iv. 169
iv. 215
iv. 159
n. 449
ii. 458
vi. 342
n. 451
vi. 518
vii. 557
i. 62
ix. 214
in. 344
i. 17
i. 18
m. 367
in. 401
vi. 518
n. 261
i. 508
1 Pet. i. 2,
i. 2,
i. 2,
i. 2,
i. 3,
i. 3,
i. 3,
i. 3,
i. 3,
i. 3,
i. 3,
i. 3,
i. 3,
i. 3,
i. 3-5,
i. 3,5,
i. 4,
i. 4,
i. 4,
i. 4,
i. 4,
i. 4,5,
i. 4,5,
i. 4,22,
i. 5,
i. 5,
i. 5,
i. 5,
i. 5,
i. 5,
i. 5,
i. 5,
i. 5,
i. 5,
i. 5,6,
i. 5-7,
i. 6,
i. 6,
i. 6,
i. 6,
i. 6,7,
i. 6,7,
i. 6,7,
i. 6,7,
i. 7,
i. 7,
i. 7,
i. 7,8,
i. 7, 25,
i. 8,
i. 8,
i. 8,
i. 8,
i. 8,
23,
INDEX OF TEXTS.
827
i. 82 1 Pet. i. 8,
vi. 49
iv. 64
i- -8,
vn. 446
vi. 20
i. .8, 9, .
i. 260
vi. 67
i. 9,
i. 267
i. 26
i- 9,
vn. 421
i. 130
i. 9,
vm. 39
i. 209
i. 10,
iv. 247
11. 149
i. 10,
iv. 271
n. 187
i- 10,
iv. 302
n. 320
i. 10,
iv. 317
iv. 373
i. 10,
v. 536
vi. 37
i. 10, 11, .
i. 139
vi. 84
i. 10, 12, .
iv. 253
vi. 455
i. 10-12, .
iv. 270
vi. 151
i. 10-12, .
iv. 283
ix. 328
i. 11,
in. 365
i. 265
i. 11,
iv. 236
n. 250
i. 11,
iv. 408
iv. 51
i. 11,
vi. 14
iv. 99
i. 11, 12, .
vi. 99
vn. 121
i. 12,
i. 139
vii. 452
i. 12,
iv. 229
vn. 468
i. 12,
iv. 265
vi. 76
i. 12,
vm. 65
i. 342
i. 13,
n. 329
i. 346
i. 13,
n. 231
i. 449
i. 13,
in. 330
m. 422
i. 13,
vn. 238
in. 448
i. 13,
vm. 310
vi. 316
i. 13,
vm. 525
vm. 462
i. 14,
n. 117
ix. 180
i. 14,
i. 266
ix. 210
i. 14,
vii. 242
ix. 359
i. 14, 15, .
ix. 331
ix. 244
i. 15, 18, .
vi. 113
vi. 452
i. 15, 18, 19,
ix. 349
n. 457
i.17,
i. 315
m. 247
i. 17,
m. 310
m. 263
i. 17,
vn. 565
vn. 504
i. 17,
vm. 72
i. 63
i. 18,
11. 30
n. 432
i. 18,
n. 354
m. 304
i. 18, 19, .
vi. 182
ix. 290
i 19,
m. 220
iv. 308
i. 19, 21, .
iv. 554
vn. 179
i. 20, {
i. 31
vni. 464
i. 20,
i. 70
vm. 346
i. 20, .>
i. 78
iv. 242
i. 20,
i. 87
238, 240
i. 20, , f.J
n. 163
i. 249
i. 20,
iv. 467
i. 316
i. 20,
iv. 470
iv. 246
i. 20, i
ix. 94
iv. 330
i. 20, 21, .
1.271
328
INDEX OF TEXTS.
1 Pet. i. 21,
I. 463
1 Pet. ii. 19, 20, .
vn. 216
i. 21,
IV. 12
ii. 24,
i. 275
i. 21,
iv. 13
ii. 24, V;
v. 183
i. 21,
vm. 143
ii. 25, . . .
iv. 131
i. 21,
vm. 166
ii. 25,
ix. 356
i. 22,
in. 479
iii. 1,
vi. 98
i. 22, 24, 25,
vn. 415
iii. 1,
vii. 293
i. 22-25, .
vi. 29
iii. 4,
iv. 493
i. 23,
vi. 56
iii. 7, . .
n. 230
i. 23,
vn. 304
iii. 8,
ix. 9
i. 23,
x. 87
iii. 9,
i. 48
i. 23, 24, .
ix. 298
iii. 11,
n. 108
i. 23, 25, .
vi. 88
iii. 15,
m. 318
i. 24,
iv. 246
iii. 15,
VT. 297
i. 24,
vn. 122
iii. 16, >-*:.
vii. 148
i. 24,
xn. 7
iii. 17, :. .
n. 450
i. 25,
iv. 250
iii. 18,
i. 387
i. 25, - .
vn. 16
iii. 18,
iv. 86
ii. 1-3, .
vii. 478
iii. 18,
v. 135
ii. 2,
vi. 397
iii. 18, 22, .
IV.
ii. 2,
vm. 340
iii. 19,
iv. 409
ii. 2, 3, .
vi. 466
iii. 19,
vii. 386
ii. 2, 3, .
x. 182
m. 19-21, .
ix. 81
ii. 2, 3,
xi. 12
iii. 20, 21, .
vi. 79
ii. 4,
vm. 343
iii. 20, 21, ,
ix. 42
ii. 4, 6, .
vm. 304
iii. 20, 21, . .
ix. 65
ii. 4, 7,
vi. 481
iii. 21,
vi. 456
ii. 5,
i. 14
iii. 22,
i. 195
ii. 5,
ii. 205
iii. 22, . .
i. 484
ii. 5,
m. 129
iii. 22, . .
i. 497
ii. 5,6, .
vi. 355
iii. 22, . .
iv. 396
ii. 6,
iv. 307
iv. 1,
m. 478
ii. 6,
v. 39
iv. 1,
VL 98
ii. 7,
iv. 299
iv. 1,
vi. 230
ii. 8,9, .
vi. 410
iv. 2,
n. 27
ii. 8, 9,
vii. 241
iv. 2, . .
n. 29
ii. 9,
i. 261
iv. 2,
ii. 94
ii. 9,
iv. 246
iv. 2,
n. 100
ii. 9,
iv. 371
iv. 2, 3, ,:...
n. 353
ii. 9,
vi. 116
iv. 5,
iv. 564
ii. 9,
vi. 222
iv. 5,
vii. 176
ii. 9,
vm. 58
iv. 8,
m. 471
ii. 9,
vm. 103
iv. 10, 11, ...
iv. 384
ii. 9, 10, .
vi. 406
iv. 11,
iv. 253
ii. 9, 10, .
vm. 35
iv. 11,
iv. 383
ii. 10,
ii. 149
iv. 11,
vii. 172
ii. 10,
iv. 270
iv. 12,
m. 309
ii. 10,
vi. 76
iv. 14, . . ;
n. 467
ii. 10,
vi. 386
iv. 14, 7. .
iv. 245
ii. 11, . 6 .
ii. 91
iv. 14, . . :
iv. 327
ii. 12, . .
iv. 383
iv. 14, ..
vi. 38
ii. 13,
m. 187
iv. 14, ;;. .;
vii. 275
ii. 14, 15, .
x. 417
iv. 14, ./,.
vn. 344
ii. 18-20, .
vi. 297
iv. 19,
vii. 28
1 Pet. iv. 19,
iv. 19,
v. 2,
v. 2,
v. 6,
v. 7, 10,
v. 8,
v. 8,
v. 8, 10,
v. 9,
v. 9,
v. 9,
v. 9, 10,
v. 10,
v. 10,
v. 10,
v. 10,
v. 10,
v. 12,
2 Peter i. 1 ?
i. 1,
i. 1,
i. 1,
i. 1,
i. 1,
i. 1,
i, 1,
1,
2,
2,
2,
3,
3,
3,
3,
3,
3,
3,
3,
3,
3,
3,
3,4,
3,4,
3-5,
4
.
i.
i.
i.
i.
i.
i.
i.
i.
i.
i.
i.
i.
i.
i.
i.
i.
i.
i.
i. 4,
i. 4,
i. 4,
i. 4,
i. 4,
i. 4,
i. 4,
i. 4,
INDEX OF TEXTS.
vii. 429
2 Pet. i. 5,
xii. 20
i. 5-12,
vi. 170
i. 8,
xi. 226
>
i. 9,
in. 306
i. 9
ix. 409
)
i. 10,
ii. 42
m. 351
i. 10,
i. 10,
vii. 506
i. 11,
m. 257
i.13;
vii. 271
i. 14,
x. 83
i. 14,
vii. 265
i. 14,
i. 20
i. 16,
in. 306
i. 16, 17,
vni. 346
ix. 231
* * 1
i. 16, 17,
i. 16, 18,
ix. 368
7 )
i. 17,
ii. 231
i. 17,
i. 29
i. 17,
i. 35
i. 17, 19,
i. 224
i. 19,
i. 389
i. 20,
i. 441
i. 20,
v. 114
i. 20,
vi. 21
i. 21,
vi. 183
i. 21,
vm. 283
ii. 1,
i. 21
ii. 1,
i. 22
ii. 1,
i. 288
ii. 1,
i. 349
ii. 1,
i. 366
ii. 1,2,
i. 368
ii. 3,
i. 381
ii. 3-5,
i. 391
ii. 4,
ii. 205
ii. 5,
ii. 854
ii. 5,
ii. 462
ii. 7,8,
vi. 198
ii. 9,
x. 62
ii. 10,
x. 88
ii. 13-15,
vi. 324
ii. 14,
vi. 406
ii. 14,
ix. 254
ii. 14,
n. 84
ii. 14,
ii. 106
ii. 16,
iv. 241
ii. 18,
iv. 308
ii. 19,
iv. 311
ii. 19,
v. 49
ii. 20,
vi. 153
ii. 20,
vi. 437
ii. 20,
x. 374
ii. 20,
329
vii. 185
vn. 574
vi. 216
in. 241
m. 294
VT. 426
ix. 213
ix. 277
v. 391
i. 3
vi. 325
vii. 297
vii. 413
vii. 105
iv. 221
vi. 418
iv. 499
i. 315
iv. 492
ix. 333
x. 39
iv. 483
i. 306
iv. 295
vni. 264
i. 5
x. 145
i. 37
i. 196
m. 441
vii. 225
vm. 283
xii. 57
iv. 204
x. 553
ii. 39
ii. 135
iv. 564
x. 274
ii. 45
ii. 102
x. 185
i. 48
i. 364
ii. 108
ii. 117
iv. 179
iv. 177
ii. 42
x. 49
i. 391
i. 413
n. 26
m. 423
330
INDEX OP
2 Pet. ii. 20, ,
VI. 81
ii. 20, ; .
vii. 330
ii. 20, ;-: .
x. 267
n. 20, , :
vi. 324
ii. 20-22,
vn. 503
ii. 20-22,
x. 154
ii. 20-22, .
x. 397
ii. 21,
x. 38
ii. 21-23, .
ix, 314
ii. 22,
i. 407
ii. 22,
x. 69
iii. 1,2, , f .
ii. 354
iii. 4,9, ;tg .
x. 234
iii. 5,
vn. 4
iii. 7, . .
v. 448
iii. 7, 13, . .
xn. 87
iii. 9,
i. 335
iii. 9, . .
iv. 191
iii. 9,
iv. 197
iii. 12,
vn. 58
iii. 13,
i. 523
iii. 13,
n. 31
iii. 14,
vii. 161
iii. 15, 16, .,.
iv. 426
iii. 17,
i. 506
iii. 18,
in. 472
iii. 22,
in. 223
1 John i. 1,
iv. 558
i. 1,
vn. 135
i. 1,2,
iv. 419
i. 1, 2,
vm. 179
i. 1-6,
iv. 264
i. 2,
ii. 207
i. 2,
n. 245
i. 2,3, .
iv. 266
i. 3,
i. 224
i. 3,
i. 289
i. 3,
iv. 318
i. 3,
iv. 452
i. 3,
vn. 199
i. 3,4,
vi. 26
i. 3, 6, 7, 9,
vn. 203
i. 4,
i. 305
i. 4,
m. 417
i. 4,
viii. 353
i. 4,
vm. 393
i. 6,
i. 251
i. 7, 9,
.vi. 407
i. 9,
iv. 76
i. 9, ;
vn. 433
i. 12,
ix. 331
i. 18,
vi. 515
ii. 1,
iv. 82
ii. 1,
v. 8
1 John
11.
ii.
ii.
ii.
ii.
ii.
ii.
ii.
ii.
1,
1,2,
1,2,
1,3,
2,
2,
3,8,
4,
4,
ii. 4, 9, 11 .
ii. 4, 13, 15,
ii. 7,
ii. 8,
ii. 12,
ii. 12, 13, .
ii. 13,
ii. 13,
ii. 13,
n. 13, 14, .
ii. 14,
ii. 14, .
ii. 14,
n. 14,
ii. 14,
ii. 15,
ii. 16,
ii. 16,
ii. 20,
ii. 20-27 ; .
iii. 1,
1,
1,
1,
1,
1,2, .
1.2, .
1.3, .
1,9, .
2,
2,
2,
2,
2,
2,
2,
2,
2,3,
3,4,
3-10,
4,
4, ;,.
4,
6,
7,
111.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
iii.
vii. 264
iv. 66
iv. 76
v. 187
iv. 58
v. 427
vi. 257
iv. 184
vn. 333
vi. 255
vm. 198
vi. 227
i. 276
vm. 119
i. 305
v. 315
v. 318
vm. 142
vn. 475
m. 486
iv. 413
v. 7
vn. 500
vm. 373
n. 25
n. 104
m. 482
i. 136
ix. 283
n. 172
ii. 220
n. 316
vm. 158
vm. 353
iv. 499
vi. 220
m. 417
iv. 159
i. 86
n. 263
ii. 315
ii. 443
iv. 266
iv. 565
v. 548
ix. 326
i. 302
vii. 26
vii. 169
iv. 157
in. 480
x. 281
vii. 133
vii. 154
vii. 231
INDEX OF TEXTS.
881
1 John iii. 7,
iii. 8,
^ VII. 556
- . - II. 51
1 John v . 5, 10,
TT ^
vm. 272
iii. 8,
iii. 8,
iii. 8,
iii. 8,
iii. 9,
iii. 9,
iii. 9,
iii. 9,
iii. 12,
iii. 12,
iii. 14,
iii. 15,
iii. 15,
iii. 15,
iii. 16,
iii. 16,
iii. 16,
iii. 17,
. ii. 108
. IT. 423
vi. 441
vii. 254
. in. 449
. : vi. 515
. x. 42
x. 87
, vii. 257
ix. 29
vi. 78
v. 95
vi. 207
vi. 408
. , i. 277
. I. 429
. - 11. 217
i. 273
v. 6,
v. 6,
v. 6-8,
v. 6-8,
v. 7,
v- 7,
v- 7,
v - 7, 8, .
v - 7, 8,
v. 8,
v. 8,
v. 8,
v. 9,
v. 9,
v. 10,
v. 10, 11, .
v. 11,
v. 11, 12, .
v. 11, 13, .
ii. 422
in. 409
vi. 27
Vii. 521
iv. 231
iv. 217
IV. 263
vin. 152
vin. 360
I. 233
i. 241
iv. 350
I. 244
m. 229
vm. 372
m. 259
iv. 419
vm. 159
vi. 408
iii. 17,
vin. 51
v. 12,
ii. 16
iii. 20,
m. 328
v. 12,
iv. 14
iii. 24,
. ii. 392
v. 12,
vin. 338
iv. 3,
x. 239
v. 12,
x. 118
iv. 4,
i. 352
v. 13,
in. 417
iv. 4,
i. 388
v. 13,
vm. 351
iv. 4,
. n. 5
v. 13, 14, .
m. 377
iv. 4,
vii. 272
v. 13, 15, .
m. 398
iv. 7, 8,
- . vm. 59
v. 14, 15, .
m. 360
iv. 9,
ii. 216
v. 16,
m. 367
iv. 9, 10,
Vin. 39
v. 16-18, .
ix. 253
iv. 9, 10,
Tin. 375
v. 18,
vi. 193
iv. 9, 16,
iv. 268
v. 19,
n. 29
iv. 10,
ii. 169
v. .19,
vi. 82
iv. 10,
vn. 246
v. 19,
vn. 271
iv. 10,
ix. 159
v. 19,
x. 5
iv. 10, 16,
vm. 463
v. 20,
i. 300
iv. 12, 13,
ii. 392
v. 20,
i. 374
iv. 15,
vn. 447
v. 20,
iv. 305
iv. 15, 16,
ix. 116
v. 20, .
iv. 431
iv. 16,
. ii. 456
v. 20,
iv. 434
iv. 16,
v. 13
v. 20, .
iv. 561
iv. 16,
. vi. 133
v. 20,
v. 52
iv. 16,
vn. 211
v. 20,
vi. 192
iv. 16,
vn. 275
v. 20, .
vi. 205
iv. 16,
x. 543
v. 20,
vin. 163
iv. 18,
m. 283
v. 20,
VIH. 395
iv. 18,
vi. 282
2 John 1,
ix. 277
iv. 19,
vi. 90
3,
i. 20
v. 1,
i. 66
3,
ix. 223
v. .1,
i. 273
10,11,
xi. 264
v. 1,
vi. 193
3 John 3, 4,
iv. 135
v. 4,
Vii. 273
3,
xi. 58
v. 4, 5,
n. 432
Jude WHOLE,
ix. 196
v. 5,7,
vi. .420
2,
iv. 294
332
Jude
Rev.
INDEX OF TEXTS.
4,
X. 520
Eev.
6,
ii. 37
6,
ii. 44
6,
vii. 26
9,
i. 156
9,
i. 487
10,
iv. 181
10,
x. 96
11-13,
ix. 174
12,
m. 442
12,
m. 465
12,
vi. 337
14, 15,
vi. 97
14, 15,
VI. 330
14, 15,
x. 539
18-21,
xi. 37
19,
VI. 69
20,
vi. 24
20, 21,
vii. 482
21,
vii. 164
22, 23,
VI. 415
24,
I. 422
24,
I. 426
24,
vii. 159
24,
ix. 103
i. 1,
i. 487
i. 1,
m. 210
i. 1,
iv. 263
i. 1, 16, 18,
iv. 109
i. 3,4, .
iv. 121
i. 3, 4,
vin. 46
i. 4,
n. 320
i. 4,
vm. 28
i. 4, 5,
vm. 367
i. 4,5, .
vm. 378
i. 4-8,
vni. 38
i. 5,
ii. 165
i. 5,
iv. 430
i. 5, 6,
iv. 374
i. 6,
m. 367
i. 8,
VHI. 41
i. 8, 17, .
iv. 436
i. 9,
n. 434
i. 15, 16, .
i. 467
i. 18,
m. 382
i. 18,
iv. 53
i. 18,
iv. 79
ii.
m. 422
ii. 2,
i. 10
ii. 2,
iv. 142
ii. 2,
ix. 272
ii. 6,
m. 321
ii. 8,
i. 36
ii. 9,
vi. 495
ii. 10,
n. 448
ii. 10,
ii. 10,
ii. 13,
ii. 15,
ii. 19,
ii. 19,
ii. 20,
ii. 21,
ii. 21,
ii. 21,
ii. 21,
ii. 24,
ii. 24,
ii. 24,
ii. 24, 25,
ii. 28,
iii. 2,
iii. 2,
iii. 7,
iii. 7,
iii. 9,
iii. 10,
iii. 14,
iii. 14,
iii. 17,
iii. 17,
iii. 17,
iii. 17,
iii. 17,
iii. 18,
iii. 18,
iii. 20,
iii. 20,
iii. 21,
iii. 21,
iii. 21,
iii. 21,
iii. 21,
iii. 21,
iv. 3,
iv. 6,
iv. 8,
iv. 9,
iv. 11,
iv. 11,
v. 2,
2,
4,
6,
6,
9,
9,
9,
9, 10,
9-12,
ii. 458
vii. 152
m. 226
iv. 156
m. 476
m. 471
rv. 248
iv. 191
iv. 193
iv. 197
vii. 556
m. 262
m. 264
m. 265
iv. 258
i. 320
m. 259
ix. 390
iv. 247
iv. 302
m. 50
v. 323
i. 177
iv. 555
vi. 69
vi. 449
vi. 495
vii. 384
x. 394
vii. 379
x. 178
m. 509
vm. 388
i. 480
ii. 258
n. 262
iv. 54
iv. 370
ix. 124
iv. 397
iv. 257
iv. 374
iv. 385
i. 218
m. 221
iv. 564
v. 77
I. 404
i. 467
iv. 141
i. 156
i. 172
m. 14
m. 222
iv. 374
INDEX OF TEXTS.
388
Rev.
v. 9-12,
v. 9-12,
v. 9-13,
v. 10,
v. 11,
v. 11,
v. 11,
v. 12,
V. 12,
v. 12,
v. 13,
vi. 9,
vi. 11,
i. 155
i. 29
. : i. 197
1.523
1.162
I. 168
iv. 525
i. 478
in. 219
iv. 398
iv. 293
. iv. 79
vn. 369
Rev. xiii. 4, 7,
xiii. 7, 8,
xiii. 8,
xiii. 8,
xiii. 8,
xiii. 8,
xiii. 8,
xiii. 10,
xiii. 11,
xiii. 12,
xiii. 17,
xiv. 3,
xiv. 4,
i. 200
in. 172
n. 32
ii. 164
iv. 553
ix. 40
ix. 227
vn. 450
m. 213
in. 1 1
vn. 573
ii. 258
x 71
vi. 11,
vi. 11,
vi. 16, 17,
vii. 9-11,
vn. 374
vii. 382
x. 512
I. 198
xiv. 6,
xiv. 6,
xiv. 10,11,
xiv. 12,
-A.. / 1
iv. 212
iv. 242
x. 548
ii. 216
vii. 9-11,
vii. 9-11,
vii. 11,
I. 169
i. 172
i. 193
xiv. 12,
xiv. 13,
xiv. 13,
vni. 287
Vi. 200
vii. 339
vii. 11, 12,
viii. 65
xiv. 13,
xii. 9
vii. 12,
iv. 385
xv. 3,
i. 36
viii. 3,
iv. 62
xv. 3,
iv. 77
viii. 7,
in. 55
xv. 4,
vn. 566
ix.
n. 66
xv. 4,
. viii. 94
ix. 11,
vi. 371
xv. 8,
iv. 539
x. 10,
iv. 346
xvi. 8, 9,
iv. 251
xi. 1,
ii. 75
xvi. 13, 14,
n. 65
xi. 1,
iv. 253
xvi. 15,
VTI. 379
xi. 2,
n. 74
xvi. 17,
ii. 35
xi. 6,
i. 199
xvi. 17,
iv. 375
xi. 10,
iv. 251
xvii. 5,
iv. 273
xi. 12,
iv. 77
xvii. 8,
ix. 40
xi. 15,
n. 31
xvii. 13,
n. 28
xi. 15,
iv. 236
xvii. 13-17,
rv. 217
xi. 17,
m. 221
xviii. 7,
n. 258
xi. 17,
iv. 375
xix. 5,
i. 274
xii.
. I. 491, 492
xix. 6,
iv. 375
xii. 1,
iv. 245
xix. 6,
xii. 65
xii. 1,
iv. 328
xix. 7, 8,
vn. 380
xii. 7,
i. 488
xix. 9,
ix. 103
xii. 8,
v. 322
xix. 10,
I. 36
xii. 9,
n. 46
xix. 10,
i. 167
xii. 9,
in. 262
xix. 10,
n. 58
xii. 9,
v. 315
xix. 10,
vn. 224
xii. 10,
v. 326
xix. 10,
vni. 330
xii. 11,
11. 43
xix. 11-13,
iv. 560
xii. 11,
vii. 133
xix. 11-16,
iv. 550
xii. 11,
vii. 222
xix. 15,
m. 281
xii. 11,
Vii. 449
xix. 15,
iv. 203
xii. 12,
n. 65
xix. 19, 20,
. i. 494
xiii., xiv.,
xii. 109
xix. 20,
n. 47
xiii. 1-3,
i. 493
XX.
i. 511
xiii. 2,
11. 47
xx. 1-7,
i. 522
xiii. 3,
n. 28
xx. 3,
i. 494
334
Eev.
xx. 3,
xx. 4, 5,
xx. 6,
xx. 6,
xx. 10,
xx. 12,
xxi. 6,
xxi. 7,
xxi. 7,
xxi. 11,
xxi. 12,
xxi. 22, 33,
xxi. 23,
xxi. 23,
xxi. 23,
xxi. 27,
xxii. 1,
INDEX OF TEXTS.
II.
45
Eev. xxii.
2,
YII.
449
xxii.
6, 16,
I.
523
xxii.
9,
V.
271
xxii.
9,
II.
47
xxii.
9,
IV.
565
xxii.
11,
IV.
109
xxii.
11,
I.
261
xxii.
11,
IV.
243
xxii.
11,
I.
319
xxii.
14,
I.
190
xxii.
15,
I.
319
xxii.
15,
I.
312
xxii.
16,
IV.
565
xxii.
16,
ix.
333
xxii.
16,
XII.
74
xxii.
16, 20,
VI.
53
xxii.
17,
vii. 166
iv. 521
i. 167
iv. 140
iv. 437
iv. 172
vi. 45
vn. 175
vii. 561
i. 64
m. 26
iv. 176
m. 222
ix. 266
ix. 333
iv. 109
vm. 509
END OF VOL. XII.
EDINBURGH :
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