is the first and note e great commandement 39. And the second is like unto it Thou shalt love thy neighbour as thy self Paraphrase 39. Thou shalt think thy neighbour as worthy to enjoy what belongs to him as thou thinkest thy self and allow thy neighbour whatsoever thou expectest from him either by way of justice or charity nay whatsoever thou desirest to receive from God himself 40. On these two commandements note f hang all the law and the prophets Paraphrase 40. the Prophets as Interpreters of the law and its precepts 41. While the Pharisees were gathered together Jesus asked them Paraphrase 41. The Pharisees being by this occasion drawn together about him v. 34. before they went away again from him 42. Saying What think ye of Christ Whose son is he They say unto him The son of David Paraphrase 42. What is your opinion of the Messias Whose son or of whose progeny doe you find in the Scriptures that he shall be 43. He saith unto them how then doth David in spirit call him Lord saying Paraphrase 43. Writing by inspiration prophetically 44. The Lord said unto my Lord Sit thou on my right hand till I make thine enemies thy footstool Paraphrase 44. next unto me till I subdue all thine enemies under thee 45. If David then call him Lord how is he his son 46. And no man was able to answer him a word neither durst any man from that day forth ask him any more questions Paraphrase 46. This question pozed them all and quite put them out of their course to which formerly they had received some discouragement v. 22. 33. of asking him questions to take advantage from him v. 15. 35. Annotations on Chap. XXII V. 2. Marriage That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie both in this place and Joh. 2. a marriage-feast we have before observed see Note on c. 9. e. that here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the garment that was customary at such feasts that is a better sort of array then those that were used upon ordinary dayes will be obvious to any man that is conversant in ancient customes So in the Wardrobes of great men there were robes to put on for that use mentioned by Juvenal when he speaks of the trechedâ—pna that runs about to feasts or entertainments These were vestes discubitoriae fine and florid such as Trimalcios in Petronius in whom they are also called vestimenta Triclinaria and in Xiphilin in the life of Adrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the festival garment and this it seems so necessary as repentance and reformation of life the new garment or array of the soul which is here Parabolically express'd by it that without it even they that were invited to come were not yet permitted to taste of the feast or remain among the guests V. 16. Herodians The Herodians were not a distinct sect from the Pharisees and Sadducees see Note on c. 16. a. but some of them Sadducees as appears by comparing Mat. 16. 16. with Mar. 8. 15. They are by a learned man said to be Grecians which King Herod brought with him out of the desert and which became a certain Sect after that time for which he cites Aruch But this was by a great mistake in him of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grecians when 't is no more but jonim doves or pigeons which Herod brought with him out of the desert and from which sprang a certain sort of Pigeons not Sect of men different from others The Herodians by many of the Ancients are thought to be those that conceiving the Prophecy of Jacob concerning the Scepter departing from Judah to be accomplish'd in Herod the great who was not a Jew and yet swayed the scepter there beleived him to be the Shiloh promised by Jacob at that time So Epiphanius that they were Jewes idle and hypocrites that thought Herod to be the Christ promised in the Prophets So Tertullian Herodiani qui Christum Herodem esse dixerunt So Chrysostome on Mar. 12. so Theophylact and S. Hierome Dial cont Luciferianos though in his Comment on this place he utterly reject it Nor indeed is it any thing probable that now at this time 30 years after Herods death there should remain any of this beleif that Herod was the Messias It is therefore in the next place observable that the Syriack for Herodians reads Herods followers and that may give us an hint of another interpretation which seems to be the most probable Of the Jewes some part acknowledg'd and adhered to the Caesarean or Roman authority some part look'd upon it as an usurpation and of this generally were the Pharisees This difference or controversie was thus occasion'd About 150 years before the birth of Christ the government of Judaea came into the hands of the Zelots or Maccabees Among them Judas Maccabaeus being in fear of Antiochus entred into a league with the Romans which continued about 90 years Then Hyrcanus and Aristobulus the sons of Alexander falling into contention for the Kingdome the younger brother Aristobulus getting possession of it Hyrcanus applied himself to the Romans for redress And by Antipaters mediation besought Pompey being then neer to come with an army to his relief Pompey did so and thereupon besieged Jerusalem Hyrcanus's party within soon delivered it up And Aristobulus's party retired into that part where the Temple stood and Pompey storm'd the Temple and took it and so the city came into the Romans power and Hyrcanus was restored to the high-priesthood and Kingdome of Judea but so as to hold as he obteined it being under the Romans protection which they did those of them that were of Hyrcanus's party by consent and not by force by a choice which the factions among themselves put them upon and by way of dedition and so Josephus plainly saith of the Jews that they had made a dedition of themselves Mean while they of Aristobulus's party look'd upon the Romans as Usurpers and forcible possessours And thus it continued till our Saviours time And at this time some of each party Pharisees on one side and Herodians that is followers of Herod on the other came unto Christ meaning to insnare him whatsoever he said and to take advantage either to inflame the Pharisees which were the most eminent men among the Jews if he should say that tribute was to be paid or to bring him into danger of Herod and the Roman party if he should say 't was not to be paid And though Christs answer be punctually in favour of the Roman Emperour especially to those that took the tribute to be his right yet because in prudence Christ thought fit to give such an answer as might best avoid the opposite danger this very prudence of his is after by false malitious persons improved into an accusation against him Lu. 23. 2. as if he forbad to give tribute
being in Galilee and his Apostles most of them being born there that he was of the sect and doctrine of the Galileans that no acknowledgement or tribute was to be paid to the Emperour 14 And when they were come they say unto him Master we know that thou art right and carest for no man for thou regardest not the person of men but teachest the way of God in truth Is it lawful to give note a tribute to Caesar or not Paraphrase 14. that thou wilt freely speak thy mind what danger soever come of it and not suffer the fear of Caesar to restrain thee from telling us the will of God 15. Shall we give or shall we not give But he knowing their hypocrisie said unto them Why tempt ye me Bring me a penny that I may see it Paraphrase 15. the treacherousnesse of their designe under those fair words 16. And they brought it And he said unto them Whose is this image and superscription And they said unto him Caesars Paraphrase 16. See Note on Mat. 22. c. 17. And Jesus answering said unto them Render to Caesar the things that are Caesars and to God the things that are Gods And they marvelled at him 18. Then come unto him the Sadducees which say there is no resurrection and asked him saying Paraphrase 18. Mat. 22 23. no future state after this life 19. Master Moses wrote unto us If a mans brother die and leave his wife behind him and leave no children that his brother should take his wife and raise up seed unto his brother 20. Now there were seven brethren and the first took a wife and dying left no seed 21. And the second took her and dyed and left no seed and the third likewise 22. And the seven had her and left no seed last of all the woman dyed also 23. In the resurrection therefore when they shall rise whose wife shall she be of them for the seven had her to wife 24. And Jesus answering said unto them Doe ye not therefore erre because ye know not the Scriptures neither the power of God Paraphrase 24. The doctrine of the scriptures concerning the resurrection and the power of God in bringing it to passe 25. For when they shall rise from the dead they neither marry nor are given in marriage but are as the Angels of God which are in heaven 26. And as touching the dead that they rise have ye not read in the book of Moses how in the bush God spake unto him saying I am the God of Abraham and the God of Isaac and the God of Jacob Paraphrase 26. See Note on Mat. 22. d. 27. He is not the God of the dead but the God of the living Ye therefore doe greatly erre Paraphrase 27. Those therefore were then alive when God said this of them which was long after their death 28. And one of the Scribes came and having heard them reasoning together and perceiving that he had answered them well asked him Which is the first commandement of all 29. And Jesus answered him The first of all the commandements is Heat O Israel the Lord our God is one Lord. 30. And thou shalt love the Lord thy God with all thine heart and with all thy soul and with all thy mind and with all thy strength this is the first commandement Paraphrase 30. Understanding v. 33. 31. And the second is like namely this Thou shalt love thy neighbour as thy self there is none other commandement greater then these 32. And the Scribe said unto him Well Master thou hast said the truth for there is one God and there is none other but he 33. And to love him with all the heart and with all the understanding and with all the soul and with all the strength and to love his neighbour as himself is more then all whole burnt-offerings and sacrifices Paraphrase 33. And the real substantial performance of all duties both towards God and Man is to be preferred before all those ritual performances that Religion is generally placed in 34. And when Jesus saw that he had answered discreetly he said unto him Thou art not farre from the kingdome of God And no man after that durst ask him any question Paraphrase 34. This account of thine argues that thou art not farre from being a Christian the doctrine of the Gospel containing little more in it beyond this 35. And Jesus answered and said while he taught in the Temple How say the Scribes that Christ is the son of David Paraphrase 35. How comes it to be generally resolved by the Doctors of the Law out of the Scripture 36. For David himself said by the holy Ghost The Lord said to my Lord Sit thou on my right hand till I make thine enemies thy footstool 37. David therefore himself calleth him Lord whence is he then his son And the common people heard him gladly 38. And he said unto them in his doctrine beware of the Scribes which love to go in long cloathing and love salutations in the market places 39. And the chief seates in the Synagogues and the uppermost roomes at feasts 40. Which devoure widows houses and for a pretense make long prayers these shall receive greater damnation Paraphrase 40. Ma. 23. 14. 41. And Jesus sat over against the treasury and beheld how the people cast money into the treasury and many that were rich cast in much Paraphrase 41 in the Temple over against the chest into which the free-will offerings were cast for pious and charitable uses Lu. 21. 1. 42. And there came a certain poor widow and she threw in two mites which make a farthing 43. And he called unto him his disciples and saith unto them Verily I say unto you that this poor widow hath cast more in then all they which have cast into the treasury 44. For they all did cast in of their abundance but she of her note b want did cast in all that she had even all her living Paraphrase 44. having scarce enough for her self yet out of that very little hath been liberal and Annotations on Chap. XII V. 14. Tribute Judas of Galilee called indifferently Gaulonita and Galilaeus was saith Josephus head of a fourth sect among the Jews see Antiq. l. 18. c. 2. and having Saddok a Pharisee joyned to him he sollicited the people to defection telling them that God was to be their only Master and Prince and no mortall to be acknowledged such that the requiring a taxe from them if it were payd by them was a manifest profession of servitude and that 't was their duty to vindicate their liberty by which means he raised a great sedition among the Jews and was the cause under pretence of defending the publick liberty of innumerable mischiefes to the nation Of this sect 't is possible they suspected Christ might be a favourer and the rather for his being counted a Galilean and that therefore they now come and aske him this question And though he answer most
how they were to order their voyage was by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea-prophet Thus when Exod. 7. 1. God said to Moses I have made thee a God to Pharaoh and Aaron thy brother shall be thy Prophet The meaning is that what God had or should command Moses Moses should as God to a Prophet the Oracle to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver to Aaron concerning Pharaoh and Aaron should goe as a Prophet sent from God and deliver it to Pharaoh he shall be thy spoaksman he shall be to thee in stead of a mouth Ex. 4. 16. Fourthly it signifieth to expound or interpret Scripture as 1. Cor. 14. 1. Desire spirituall gifts but specially that ye may prophecy and v. 3. he that prophecyeth speaketh to edification c. So v. 4 5 6 22 24 28. 31 32. Fifthly 't is sometimes set to signifie wild raving mad behaviour or speaking such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or enthusiasts among the Heathen men possess'd with diabolical furies were wont to use so when the evill spirit came upon Saul he prophecyed in the midst of the house 1 Sam. 18. 10. and in the same rage or sury cast the javelin at David v. 11. The reason of this is clear v. 12. because Prophets did ordinarily both speak and act in a manner farre distant and remote from the ordinary practice of other men used strange language strange motions and agitations of the body and accordingly were by many that looked on them thought to be mad So the Prophet sent by Elisha to anoint Jehu is called this mad fellow 2 Kings 9. 11. Sixtly it signifies singing and praising God forming of divine hymnes and singing them to God So 1 Sam. 10. 5. Thou shalt meet a company a colledge or covent of Prophets coming down from the high place with a Psaltery and a tabret and a pipe and a harp before them and they shall prophecy where the Chaldee paraphrase reads shall sing and the spirit shall come on thee and thou shalt prophecy where the Chaldee hath and thou shalt praise with them So 1 Chron. 25. 1. David seperates the sons of Asaph Heman and Jeduthun who should prophecy with Harpes and Psalteries and cymbals And so 't is possible it may be Numb 11. 25. where 't is said of the seventy that they prophecyed and did not cease for as 1. Sam. 10. 6. Sauls prophecying was to be an effect of the Spirit of God coming upon him and was a signe of his being set a part by God for the Kingly office and furnished with abilities for it which is call'd turning him into another man so Num. 11. 15. God takes of the spirit that was upon Moses that is the Spirit of government wherewith he was indued and gave it unto the Seventy and when the Spirit rested upon them they prophecyed whereas the other circumstances agree the giving them the Spirit and fitting them for their office by that means so the evidence of it their prophecying may agree also though wherein their prophecying consisted is no where defined in Scripture This onely is unquestioned that it was some extraordinary act a testimony that the Spirit of God in some extraordinary manner rested upon them and as such was discernible to all in like manner as was Sauls stripping off his clothes and lying down naked 1 Sam. 19. 24. and so fit to authorize them in the eyes of others as by a miracle and to declare to all that they were assumed to this office And to this notion of prophecying must this place be interpreted Zacharias was filled with the holy Ghost and prophecyed was stirred up in an extraordinary manner by the Spirit of God to compose this divine hymne following the Benedictus saying Blessed c. And so 1 Cor. 11. 5. Every woman praying or prophecying Where speaking of the Church wherein the woman is not permitted to speake c. 14. 34. 't is apparent that prophecying cannot be taken for interpreting of Scripture and so it remains that it signifie this of singing hymns in the Church which is fitly joyned with praying What is here said of his being filled with the holy Ghost as before of Elizabeth also v. 51. is no more then being indued with the Spirit of God see note k. incited by somewhat higher then his owne spirit the Spirit of God enabling him to make this hymne So when the Spirit descended with the gift of tongues they were filled with the holy Ghost Acts 2. 4. V. 69. Horne of salvation The word Horne hath divers notions in the Scripture first it signifies power or strength because the hornes being the weapons of beasts their strength or ability of hurting others is said properly to consist in them So Lam. 2. 3 17. he hath cut off all the horne of Israel and set up the horne of thine adversaries so Je◠48. 25. the horne of Moab is cut off and his arme is broken the horne being the beasts best instrument of defence as the arme is the mans so Mich. 4. 13. I will make thy horne Iron and thou shalt beat in pieces many people that is I will give thee great power so Ezech. 29. 21. I will cause the horne of the house of Israel to bud forth they shall have some considerable strength again so the hornes of the wicked and the righteous Psal 75. 10. are their power Secondly it signifies honour glory triumph as when the horne is said to be lifted up or exalted Psal 75. 4. 89. 24. 112. 9. Thirdly from the union of both these it signifies Regal power the honour and power of a King so Zach. 1. 18. Dan. 7. 7 8. and Rev. 13. 1. the four and the seven and the ten hornes are confess'dly so many Kings And this seems to be the importance of the word in this place where the house of David being the regal family and the word Saviour denoting him that is the ruler or leader or Prince of the people thou gavest them Saviours Neh. 9. 27. i. e Rulers Judges and Saviours shall come up Obad. 21. the kingdome shall be the Lords the horne of salvation in the house of David will denote the kingdome of Christ that spirituall one which is not of this world or rather Christ in concreto under the notion of a King Thus Psal 18. 2 among the titles given to God upon his delivering David from the hands of his enemies as here for the redeeming us from the hands of all that hate us v. 71. this is one the horne of my salvation that is my King and Saviour and this is agreeable also to that other part of the period 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath raised up to or for us that of raising up belonging to persons advanced by God to any office of King or Prophet see note on Acts 13. g. particularly of Christ to his Kingdome Acts 2. 30. God had sworne that he would from the fruit of Davids loynes according to the flesh
The stone which the builders rejected the same is become the head of the corner 18. Whosoever shall fall upon that stone shall be broken but on whomsoever it shall fall it will grinde him to powder 19. And the chief priests and the scribes the same houre sought to lay hands on him and they feared the people for they perceived that he had spoken this parable against them 20. And they watched him and sent forth spies which should feign themselves just men that they might take hold of his words that so they might deliver him unto the power and authority of the Governour Paraphrase 20. And the Pharisees sent some of their disciples and some of those that adhered to Herod Mat. 22. 16. to entrap and ensnare him to which end they put on the disguise of upright conscientious men that earnestly desired to be instructed in a scruple of every daies practise about paying tribute meaning by his answer to take advantage and if he said any thing against Caesar's right at they supposed he would then to accuse and implead him before the Procurator of the Romans 21. And they asked him saying Master we know that thou sayest and teachest rightly neither acceptest thou the person of any but teachest the way of God truly 22. Is it lawfull for us to give tribute unto Caesar or no 23. But he perceived their craftinesse and said unto them Why tempt ye me Paraphrase 23. Why doe ye desire and endeavour to insnare me 24. She me a peny whose image and superscription hath it They answered and said Caesars Paraphrase 24. See Mat 22. 20. and note c. 25. And he said unto them Render therefore unto Caesar the things which be Caesars and unto God the things which be Gods 26. And they could not take hold of his words before the people and they marvailed at his answer and held their peace Paraphrase 26. without any reply departed from him 27. Then came to him certain of the Sadducees which note a deny that there is any resurrection and they asked him Paraphrase 27. affirm that there is no future state of men after this life 28. Saying Master Moses wrote unto us If any mans brother die having a wife and he die without children that his brother should take his wife and raise up seed unto his brother Paraphrase 28. any man that hath brethren Mat. 22. 24. 29. There were therefore seven brethren and the first took a wife and died without children 30. And the second took her to wife and he died childlesse 31. And the third took her and in like manner the seven also And they left no children and died 32. Last of all the woman died also 33. Therefore in the resurrection whose wife of them is she for seven had her to wife And Jesus answering said unto them The children of this world marry and are given in marriage 35. But they which shall be accounted worthy to obtain that world and the resurrection from the dead neither marry nor are given in marriage Paraphrase 35. that future state 36. Neither can they die any more for they are equall unto the Angels and are the children of God being the children of the resurrection Paraphrase 36. being made partakers of that future eternall estate 37. Now that the dead are raised even Moses shewed at the bush when he calleth the Lord the God of Abraham and the God of Isaac and the God of Jacob. Paraphrase 37. But as for the main point disputed between you Jewes that there is another life after this your own Moses will instruct you in those words which he delivered at the bush Exod. 3. 6. see note on Mat 22. d. 38. For he is not a God of the dead but of the living for all live unto him Paraphrase 38. For those that are departed out of this world have another life the soules of the just are already in the hands of God and their bodies sure to be raised up and united to them by the power of God 39. Then certain of the Scribes answering said Master thou hast well said 40. And after that they durst not ask him any questions at all 41. And he saith unto them How say they that Christ is David's son Paraphrase 41. And after some few things Mat. 22. 35. the Pharisees being come about him he proposed a question to them Mat. 22. 41. what they thought of the Messias whose son he was and upon their answering that he was David's he again asked how that could be 42. And David himself saith in the book of Psalms The Lord said to my Lord Sit thou on my right hand Paraphrase 42. When 43. Till I make thine enemies thy footstool 44. David therefore calleth him Lord how is he then his son 45. Then in the audience of all the people he said unto his disciples 46. Beware of the Scribes which desire to walke in long robes and love greetings in the markets and the highest seats in the synagogues and the chief rooms at feasts Paraphrase 46. Mat. 23. 1 7. 47. Which devour widowes houses and for a shew make long prayers the same shall receive greater damnation Paraphrase 47. They are persons of great covetousnesse cruelty oppressors of the poor and helplesse without any mercy and that they may hold up their reputation which is necessary to enable them to doe so securely they pretend great devotion and pray a great while Annotations on Chap. XX. V. 27. Deny The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contradict and agreeably to the latitude of the Hebrew the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used for to contend CHAP. XXI 1. AND he looked up and saw the rich men casting their gifts into the treasury Paraphrase 1. their freewill donations into a repository for the use of the Temple Mar. 12. 41. 2. And he saw also a certain poor widow casting in thither two mites 3. And he said Of a truth I say unto you that this poor widow hath cast in more then they all 4. For all these have of their abundance cast in unto the note a offerings of God but she of her penury hath cast in all the living that she had Paraphrase 4. into the treasury of the Temple 5. And as some spake of the Temple how it was adorned with goodly stones and gifts he said Paraphrase 5. presents brought to the Temple and hanged up there for the beautifying of it he said 6. As for these things which ye behold the daies will come in which there shall not be left one stone upon another that shall not be thrown down Paraphrase 6. As for all these things that make now such a magnificient shew Mat. 24. 2. within few yeares they shall be utterly destroyed and demolished see note on Mat. 24. a. 7. And they asked him saying Master but when shall these things be and what signe will there be when
wonders in heaven above and signes in the earth beneath blood and fire and vapour of smoke 20. The sun shall be turned into darknesse and the moon into blood before that great and notable day of the Lord come 21. And it shall come to passe that whosoever shall call upon the name of the Lord shall be saved Paraphrase 19 20 21. And after that there shall be many fearfull stupendious sights and prodigies and many great slaughters in Judea as foretunners and presignifications of the great famous destruction see Mat. 3. 11 12. which shall befall this people foretold by Christ Mat. 24. see Heb. 10. a. for their crucifying of Christ and from which the only way to rescue any is to repent and acknowledge Christ which to gain men to was the design of the coming of the holy Ghost Joh. 10. 8. 22. Ye men of Israel hear these words Jesus of Nazareth a man approved of God among you by miracles wonders and signes which God did by him in the midst of you as ye your selves also know Paraphrase 22. This Jesus of Nazareth being demonstrated to be sent from God by the mighty works which by him God hath done among you all which you know to be true and of which ye your selves are witnesses 23. Him being delivered by the determinate counsell and foreknowledge of God ye have taken and by wicked hands have crucified and slain Paraphrase 23. Him being permitted by God to fall into your hands God withdrawing that protection which was necessary to have preserved him from them and this by his decree that he should lay down his life for his sheep in order to that great designe of mans salvation toward which he did by his foreknowledge discern this the fittest expedient ye apprehended and crucified most wickedly 24. Whom God raised up having loosed the note c pains of death because it was not possible that he should be holden of it Paraphrase 24. But God hath raised him again delivering him from the power of death not suffering him to continue dead the goodnesse of God being ingaged in this not to suffer an innocent person so unjustly and unthankfully handled by the Jewes to lie under death and besides many other things the prophecies of him necessarily requiring that he should not 25. For David speaketh concerning him I foresaw the Lord alwaies before my face for he is on my right hand that I should not be moved Paraphrase 25. For of him saith David Ps 16. 8. I waited and looked with all affiance and confidence on God for he is my defender so as to keep me from miscarrying 26. Therefore did my heart rejoice and my tongue was glad moreover also my flesh shall rest in hope Paraphrase 26. For this my glory that is my tongue because that is the member the instrument of glorifying God shall rejoice and my flesh shall rest confident 27. Because thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption Paraphrase 27. For though I die yet shalt thou not leave me so long dead as that my body should be putrefied that is thou shalt raise me from death before the third day be past 28. Thou hast made known to me the waies of life thou shalt make me full of joy with thy countenance Paraphrase 28. Thou hast cheered me abundantly refreshed me with thy favour 29. Men and brethren let me freely speak unto you of the Patriarch David that he is both dead and buried and his sepulchre is with us untill this day Paraphrase 29. Let me therefore speak to you freely and without any reservednesse see note on Joh. 7. 13. concerning that David that thus spake that he died like other men and had a solemn interment and we still have his monument to shew from whence he never rose 30. Being therefore a prophet and knowing that God had sworn with an oath to him that of the fruit of his loynes according to the flesh he would raise up Christ to sit on his throne Paraphrase 30. And therefore not speaking of himself but by way of prediction of the Messias knowing that he should infallibly spring from his loynes that was to be prince and ruler of his Church 31. He seeing this before spake of the resurrection of Christ that his soul was not left in hell neither his flesh did see corruption Paraphrase 31. This speech of his was prophetick referring to this resurrection of Christ whereupon 't is said that his foul should not continue in state of separation from the body In which state though it were for a while yet it continued not so long till the body was corrupted that is not the space of 72 houres or three daies 32. This Jesus hath God raised up whereof we all are witnesses Paraphrase 32. And accordingly hath God raised up Christ within that space of time within three daies and all we Apostles are eye-witnesses of it 33. Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which we now see and hear Paraphrase 33. Being therefore assumed to his regall state and office in heaven and God having performed to him as all his other so peculiarly this promise made to him of giving him power to send the holy Ghost he hath accordingly now sent him and this prodigie which ye now see and hear is an effect of that viz. the speaking with tongues which the hour before they understood not 34. For David is not ascended into the heavens but he saith himself The Lord said unto my Lord Sit thou on my right hand 35. Untill I make thy foes thy footstool Paraphrase 34 35. For this cannot be interpreted of David himself though he spake it in his own person for he never went to heaven bodily and so cannot be said to be exalted to God's right hand while his enemies are made his footstool But he speaks of him of whom this was to be verified as of his Lord The Lord saith he said to my Lord Psal 110. 1. 36. Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ Paraphrase 36. This great important truth therefore I now proclaim unto you that that Christ whom ye Jewes have crucified God the Father hath raised up and by assuming him to his right hand setled him there as a head of his Church instated him in the true kingly office of the Messias 37. Now when they heard this they were pricked in their heart and sâ—â—â— unto Peter and to the rest of the Apostles Men and brethren what shall we doe Paraphrase 37. Upon these words of Peter they had great compunction and as men that were willing to doe any thing to rescue themselves from the guilt of so horrible a sinne as crucifying the Messias they cried out most passionately to
31. 50. Parce nobis Moses Doctor noster nè unus aspexit God forbid that any of us should have look'd See Buxtorf Chald. Dict. rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 23 Satan The title of Satan here signifies according to the use of the Hebrew phrase 2 Sam. 19. 22. where David rejecting the counsel of Abishai saith Why art thou to me this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Satanam for an adversary that is Why dost thou give me this evil pernicious counsel and so suppliest the true enemies or even the Devils place to me V. 25. Deny himself Denying himself is renouncing all interest relations engagements of his own when they come in ballance or competition with Christ Thus saith Porphyrie of the Gymnosophists among the Indians that there were two sorts of them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divines by families and the Samanaei which were chosen and of these whensoever any had once taken the stole upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. p. 58 59. he never thought of any return to wife to children or at all to himself again V. 26. Lose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a mulct inflicted on one is not thought very fitly to be joyn'd with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul as the Accusative case govern'd by it but rather to stand as a Passive and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so not only to belong to the finall fatall losse or damnation of the soul but also to any losse or damage that belongs to it here as deprivation of grace nay guilt of sin c. so Munsters Hebrew reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive damage in his soul Yet may it be read with an Accusative case following the Verb as in that place of Agathias in the speech of Phartazes to the Colchians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What if we gain all Persia and lose our lives or our soules a place almost parallel to this V. 27. Glory The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the appearance of God or speciall presence which is call'd his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory consists generally in the appearance of his guard the Angels that wait on him as when Jacob sees the vision of Angels he concludes Surely the Lord is in this place And accordingly here Christ coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the glory of his father is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his Angels See Note on c. 3. k. V. 28. Coming in his kingdome the nearnesse of this to the story of Christs Transfiguration makes it probable to many that this coming of Christ is that Transfiguration of his but that cannot be because the 27 th ver of the son of mans coming in his glory with his Angels to reward c. to which this verse clearly connects cannot be applied to that And there is another place Joh. 21. 23. which may help to the understanding of this which speaks of a reall coming and one principall person agreeable to what is here said of some standing here that should tarry or not die till that coming of his And that surely was fulfilled in Johns seeing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or famous destruction of the Jewes which was to fall in that generation Mat. 24. that is in the life-time of some there present and is called the kingdome of God and the coming of Christ and by consequence here most probably the son of mans coming in his kingdome see the Notes on Mat. 3. 2. c. and ch 24. 3. b. that is his coming in the exercise of his Kingly office to work vengeance on his enemies and discriminate the faithful beleivers from them And because the way for God to be present in one place more then another as to the presence of a Glorious appearance or vision is by the presence or satellitium of Angels and because the appearing of them is call'd Schechina or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory and again because these Angels are his officers and employed in his service to punish as when the Angel smites with pestilence or discomfits the enemies armies destroys the murmurers and the first-born of Aegypt and is accordingly call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. 10. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destroyer Heb. 11. 28. and the like therefore this coming of his is said to be in the glory of his father with his holy angels v. 27. as Jude 14. The Lord cometh with his holy myriads that is with his hosts of Angels to execute c. which it seems was an ancient forme of speech there cited from the book of Enock by Gods coming with his Angels to signifie his taking vengeance on sinners CHAP. XVII 1. AND after six daies Jesus taketh Peter and James and John his brother and bringeth them up into an high mountain apart Paraphrase 1. Those three of his Disciples which had many singular favours afforded them above the rest of the twelve Peter and the two sons of Zebedee and leaving all the rest behind bringeth them up into an high mountain 2. And was transfigured before them and his face did shine as the sun and his rayment was white as the light Paraphrase 2. changed into another form or manner of appearance expressed in the following words his countenance shined c. 3. And behold there appeared unto them Moses and Elias talking with him 4. Then answered Peter and said unto Jesus Lord It is good for us to be here If thou wilt let us make here three tabernacles one for thee and one for Moses and one for Elias Paraphrase 4. Then Peter said to Jesus Lord let us abide here and not consort any more with those beneath us and to that end build three boothes one for thee and us 5. While he yet spake behold a bright cloud overshadowed them and behold a voice out of the cloud which said This is my beloved son in whom I am well pleased hear ye him Paraphrase 5. Whatsoever he shall teach is that which you are to receive as my good pleasure before any either of the law or prophets Moses or Elias then appearing according to that prediction of Moses himself Deut. 18. 15. Him shall ye heare 6. And when the disciples heard it they fell on their face and were sore afraid Paraphrase 6. And when Peter and James and John heard that voice from heaven they were amazed and astonied for fear and fell down prostrate 7. And Jesus came and touched them and said Arise and be not afraid 8. And when they had lift up their eyes they saw no man save Jesus only 9. And as they came down from the mountain Jesus charged them saying Tell the vision to no man untill the son of man be risen from the dead Paraphrase 9. Tell not that which you have now seen and heard to any man no not to the rest of your fellow-disciples see note on c. 8. b. 10. And his
there shall be a performance of those things which were told her from the Lord. Paraphrase 45. Thy beliefe v. 38 of that message which the Angel delivered unto thee from God v. 28. and 36. shall never be repented of by thee for it shall certainly be performed in every particular exactly 46. And Mary said My soul doth magnifie the Lord 47. And my spirit hath rejoiced in God my â—aviour Paraphrase 46 47. Upon this Mary also brake out into a divine hymne of thanksgiving to God saying All the faculties of my soule my affections and my rationall faculty have all reason to blesse and praise the name of God 48. For he hath regarded the low estate of his hand-maiden for behold from henceforth all generations shall call me blessed Paraphrase 48. For he hath done an honour the greatest that was ever done to any to me the unworthiest of all his servants In which respect all posterities shall look upon me as the happiest person the most highly dignified by God of any 49. For he that is mighty hath done to me great things and holy is his name Paraphrase 49. For the omnipotent God of heaven hath honoured me above imagination his name be blessed for it 50. And his mercy is on them that fear him from generation to generation Paraphrase 50. And his mercy and gracious acceptance and abundant kindnesse is to those that serve and obey him humbly from time to time to all eternity 51. He hath shewed strength with his arm he hath scattered the proud in the imagination of their hearts Paraphrase 51. Whereas the proud and great designers of the world are so farre from being favoured that they are opposed and confounded by him 52. He hath put down the mighty from their seates and exalted them of low degree Paraphrase 52. Nothing is more ordinary with him then to debase the lofty Atheist and to advance the humble person though of never so low degree 53. He hath filled the hungry with good things and the rich he hath sent empty away Paraphrase 53. The poor that calls to him is replenisht by him and the rich man that trusts in his wealth is often brought to beggery 54. He hath holpen his servant Israel in remembrance of his mercy 55. As he spake to our fathers to Abraham and to his seed for ever Paraphrase 54 55. He hath now perform'd his promise to Abraham and to his seed hath exhibited to them the Jewes and all the believing world that great promised mercy and so made a provision for them which shall never fail sent the Messias the Saviour of the world so long expected a mercy that shall never be taken away from us 56. And Mary abode with her about three moneths and returned to her own house 57. Now Elizabeths full time came that she should be delivered and she brought forth a son 58. And her neighbours and her cousins heard how the Lord had shewn great mercy upon her and they rejoiced with her Paraphrase 58. God had shewn a miracle of mercy to her in giving her a child thus in her old age and when she had been barren so long 59. And it came to passe that on the eight day they came to circumcise the child and they called him Zacharias after the name of his father Paraphrase 59. on the eighth day whereon it was the custome to circumcise children and to give them names the kindred and neighbours met to that purpose and they intended to call him by his fathers name Zachary 60. And his mother answered and said Not so but he shall be called John Paraphrase 60. and Elizabeth being also inspired by God v. 41. and having by that means received knowledge of the name appointed by God and not from her husband who was now dumb and so had been ever since the Angel spake to him v. 22. see Titus Bâ—strensis p. 771. B. 61. And they said unto her There is none of thy kindred that is called by this name 62. And they made signes to his father how he would have him called 63. And he asked for a writing table and wrote saying His name is John and they marvailed all 64. And his mouth was opened immediatly and his tongue loosed and he spake and praised God Paraphrase 64. and his tongue restored to him as before 65. And fear came on all that dwelt round about them and all these sayings were noised abroad throughout all the hill-countrey of Judaea Paraphrase 65. And great astonishment and reverence 66. And all they that heard them laid them up in their hearts saying What manner of child shall this be and the hand of the Lord was with him Paraphrase 66. Certainly this child will prove some notable person And God in a speciall manner was present to him to assist and prosper him 67. And his father Zacharias was filled with the holy Ghost and note n prophecyed saying Paraphrase 67. And Zachary by especiall motion of the Spirit of God coming on him sung this hymne 68. Blessed be the Lord God of Israel for he hath visited and redeemed his people Paraphrase 68. hath performed his promise often mentioned see Gen. 21. 1. and 50. 24. Exod. 3. 16. and 4. 31. of visiting and bringing Israel out of Aegypt in this spirituall as formerly he did by way of temporall deliverance and by the Christ the Messias now to be born hath 69. And hath raised up an note o horne of salvation for us in the house of his servant David Paraphrase 69. a King a Ruler and eminent deliverer for his people and although the kingdome be not a secular one yet is he to be borne of Davids family 70. As he spake by the mouth of his holy prophets which have been since note p the world began 71. That we should be saved from our enemies and from the hands of all that hate us 72. To performe the mercy promised to our fathers and to remember his holy covenant Paraphrase 72. the promises made to our fathers wherein not only they but especially their seed was concerned Gen. 22. 16. 73. The oath which he sware to our father Abraham 74. That he would note q grant unto us that we being delivered out of the hands of our enemies might serve him note r without fear 75. In holinesse and righteousnesse before him all the days of our life Paraphrase 74 75. give us power ability grace that we being secured and rescued from danger of enemies might obey and attend him in a sincere performance of all duties toward God and man and cheerfully and constantly persevere therein 76. And thou child shalt be called the Prophet of the highest for thou shalt go before the face of the Lord to prepare his wayes Paraphrase 76. And this John shall be a prophet of God foretelling judgments on the nations if they repent not speedily or rather of an higher ranke pointing out Christ see Mat. 11. note d. and as his forerunner by the preaching of
Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe any thing with cunning and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knavery forgery deceit and so likewise Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing wicked or cunning things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a forger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wicked I suppose without a comma contriver or cunning subtile person V. 15. Rulers of the Synagogue The Synagogues in the regions of Judaea not alwaies signifying their Consistories or Judicatures but also their places for religious duties hearing the Law and Prophets read was answerable to the coetus Ecclesiastici the religious assemblies saith Bertram de Rep. Jud. p. 154. of the Levites and Prophets instituted at first by Joshua and Samuel by prescript of law The Archisynagogi therefore are parallel to and supply the place of those Levites and Prophets those that officiated there of which consequently there were more then one in the same Synagogue and so c. 11. 8. and 17. Crispus and Sosthenes are Archisynagogi of the synagogue at Corinth And the ancient Gr. Lat. MS. ch 14. 2. in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making express difference between the rulers or chief of the synagogue that officiated there and the Rulers of the Consistory or judicature V. 18. Suffered he their manners That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried as a nurse is the right reading there is little doubt this being the very word twice used by the Septuagint Deut. 1. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Romane and Basil editions have it for that which is in the Hebrew hath born thee as a parent or nurse doth a child not only bearing in armes but feeding and sustaining As sure God did those Israelites when he sent them Quailes and Manna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread ready drest and sent down from heaven for them and farther undertaking all the trouble of his education and therefore the Syriack interpreter uses here a word which signifies feeding or nourishing And so Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bearing as a nurse that is feeding and so Phavorinus also Thus in Macarius speaking of a mother and her little child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she takes up stroakes and nurses with great affection And 2. Mac. 7. 27. when the mother entreats the son to pity her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that bare and did for him as a nurse doth answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take up or carry This did God miraculously even to those murmurers But suffering his vengeances to fall upon them and sweeping them all away that came out of Aegypt but Caleb and Joshua he cannot so fitly be said to have born their manners or to have born with them V. 27. Fulfilled That there is in this verse a trajection or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there can be no question the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter part belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they adjudged or sentenced him and they fulfilled or accomplished them And such trajections are ordinary among writers and go for elegancies where they are used The onely difficulty will be to what sense the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be rendred For either that may couple the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the construction will lye thus For they that dwelt at Jerusalem not knowing and consequently condemning him fulfilled the sayings or voices or words of the Prophets or it may possibly not be a Copulative but as oft it doth Emphatically affect the words to which it is joyned viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the rendring will be not knowing him they fulfilled the words of the Prophets even those words that are every Sabbath read in their ears and therefore should in reason be taken notice of by them in or by thus condemning him But the former of these is the most probable V. 32. Raised up The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raising up signifies to raise up from the dead and so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too but not so onely nor so primarily nor necessarily so but when either the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the dead or some other phrase of that nature or circumstance of the Context requires that sense For besides that notion there is another very ordinary and proper to it as when God is said to raise up a prophet that is to send him and give him commission to perform the office of a Prophet this is an usuall notion of the word So Act. 3. 22. 7. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall raise you up a prophet and so Act. 2. 30. speaking of Gods promise to David from the fruit of his loynes according to the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he would raise up Christ bring the Messias into the world And the mention of the Resurrection in the next verse will not be able to assigne any other sense to that place because that may come in from the force of the sitting on his throne which is added to it it being clear that as that was promised of the Messias so it was not performed till his Resurrection So when of Theudas Act. 5. 36. of Judas of Galilee v. 37. it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rose up a false prophet arising of himself or raising himself not raised by God according as among the Hebrews the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for prophesying doth in hithpael the reciprocal conjugation generally signifie a false prophecie such as one receives from himself and not from God so Heb. 7. 11. What need is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there should arise or be raised another priest and again v. 15. And thus some may conceive that it should signifie in this place But 1 the Context here and 2. the importance of the second Psalme incline it the other way For here the resurrection of Christ v. 30. is the point insisted on and though his Crucifixion be first mention'd in order to that v. 27. yet there is no mention of his coming into the world or either his eternal or temporal generation And so in the following words v. 34. they again belong to Gods raising him from the dead And for the parallel betwixt begetting and resurrection it might be made clear in many particulars As for the second Psalme that clearly belongs to the setting up David King after the death of Saul and conquest over his enemies and that is aptly express'd by Gods begetting him and his being Gods son For
347. 2. Remember 191. 2. Remission of sins 456. 1. Remit 326. 2. Remnant 487. 1. Remnant were affrighted 907. 1. Remove the wicked person 523. 1. 524. 1. Remphan 356. 2. Renew 739. 1. Renew to repentance 739. 1. Rent his clothes 134. 1. Rent off their clothes 403. 2. Repent 14. 2. Repentance 241. 1. 739. 2. vain Repetitions 35. 1. obtained a good Report 759. 2. Reproach you 298. 1. Reprobate 444. 2. 541. 2. them of Reputation 599. 1. of no Reputation 640. 2. Resist not evil 30. 2. in Respect 655. 1. have Respect 777. 1. Rest 677. 1. 731. 2. Restore 612. 2. Restore all things 88. 1. Resurrection 107. 1. first Resurrection 939. 2. Resurrection of the dead 108. 1. 442. 1. Resurrection of the just 108. 1. Jesus and the Resurrection 405. 2. Return 120. 1. Revelation 559. 1. 862. Revelation of Christ 677. 1. Revealed 681. 1. ready to be Revealed 501. 1. with Reverence 641. 1. Reward 852. 1. I have Reward 538. 1. the Lord Reward 714. 1. a certain Rich man 245. 2. will be Rich 704. 1. Right hand of power 134. 1. Righteous Judge 713. 2. Righteous scarcely be saved 804. 2. Righteousnesse 442. 1. 476. 2. Righteousnesse by the law 442. 1. Righteousnesse by works 442. 2. of Righteousnesse 316. 1. counted for Righteousnesse 605. 2. Riot 803. 2. Rioting 501. 2. 629. 1. Rising of the Sunne 182. 1. Rivers 338. 2. thought it no Robbery 640. 1. Rock 83. 2. Rocks 893. 2. Rock that followed them 544. 2. Rod 521. 2. 523. 2. 612. 1. iron Rod 878. 2. beaten with Rods 589. 2. a Roman 422. 2. to the Romans 438. Romans will come 304. 1. Round about and within 886. 1. Round about the throne 883. 1. 884. 2. Royal priest-hood 866. 2. Rudiments 654. 1. Rule in 662. 2. measure of the Rule 587. 2. same Rule 644. 2. them which have the Rule 768. 1. Rulers 49. 2. 151. 2. Rulers of the Synagogue 151. 2. 388. 1. Run 539. 1. so Run 539. 1. Running over 211. 2. Rust 37. 1. S. Lord of the Sabbath 67. 1. second Sabbath after the first 208. 1. Sackcloth 16. 2. Sacrifice 628. 1. Sacrifice of praise 769. 2. offered upon the Sacrifice 641. 2. remains no more Sacrifice 753. 1. 841. 2. Sad countenance 36. 2. Sadducees 83. 1. it hath been Said 30. 1. Saints 619. 2. ten thousand of his Saints 545. 2. 852. 2. Salt 162. 2. Salted with fire 162. 2. Salvation 56. 2. 500. 2. 580. 1. 728. 2. 895. 2. common Salvation 501. 1. horn of Salvation 190. 2. Samaritan 296. 2. from Samuel 342. 1. Sanctify 301. 2. 748. 2. Sanctified 532. 2. Sardis 881. 1. Satan 85. 1. deliver to Satan 523. 1. Satans seat 876. 1. Satisfie the flesh 656. 2. Save with fear 519. 2. Save the sick 786. 1. Saved 56. 2. 236. 1. 489. 1. 673. 1. 804. 2. 895. 1. few Saved 895. 1. they that be Saved 794. 1. Saved in child-bearing 690. 1. Saved from their enemies 760. 1. Saved yet so as by fire 518. 2. Saving of the soul 754. 1. Saviour 348. 1. Saul 387. 2. a sweet Savour 628. 1. Scarcely 804. 2. School of Tyrannus 166. 2. 412. 1. Scoffers 817. 1. 820. 1. Scourge 263. 1. Scourging 422. 1. Scribes 74. 2. 151. 1. 291. 1. 513. 2. their Scribes 206. 2. Scrip 55. 1. Scriptures 152. 1. search the Scriptures 514. 1. Sea 218. 1. 257. 2. 894. 1. through the Sea 544. 1. way of the Sea 21. 2. Sea side 894. 1. Seal up and write not 904. 1. as many as have not the Seal 901. 1. Sealed 626. 1. Sealed in their foreheads 894. 2. for a Season 682. 1. at a certain Season 281. 2. Seasons 333. 1. times and Seasons 672. 1. Second appearing 729. 2. Secret chambers 123. 2. See God 26. 1. Seek death 901. 1. it Seemed good 296. 1. Seen 34. 1. Seen God 832. 2. Self-willed 782. 2. in your Selves 777. 1. Send 301. 2. so Send I you 326. 1. Send her away 81. 1. Sensual 853. 2. Sent unto him 213. 1. as my Father Sent me 878. 2. Separate 210. 1. 298. 1. 680. 1. 699. 1. Separated 597. 2. build the Sepulchres 229. 2. whited Sepulchres 114. 1. old Serpent 910. 1. Serpents 780. 1. like Serpents 902. 2. take up Serpents 182. 2. Servant of the Church 508. 1. Servant of Jesus 847. 1. Servant of sin 601. 2. Servants 92. 2. 538. 2. to be Served 805. 2. Served God with fastings 196. 2. Service 748. 1. Serving the Lord 497. 1. Set 794. 2. Set up false witnesse 134. 1. Seven spirits 866. 1. 884. 1. Seven thunders 904. 1. Shadow 654. 2. Shadow of change 773. 2. Shadow of death 192. 2. Shaken in mind 680. 1. suffer Shame 349. 1. seen his Shape 832. 2. use Sharpnesse 594. 1. Sheep 287. 1. 301. 1. Sheep-market 280. 1. Shew the Lords death 132. 1. Shew thy self to the priests 44. 1. Shew of wisedome 656. 2. whose Shoes I am not 17. 2. Shod 632. 1. Shortly come to passe 855. Shrines 413. 1. Shunne 709. 1. Sharp sickle 920. 1. Signe 435. 1. Signe of the sonne of man 124. 2. Signes 350. 2. 915. 1. Silence in heaven 187. 1. 896. 1. first Simon 271. 1. Single eye 37. 2. Sin 752. 1. committeth Sin 831. 1. law of Sin 472. 2. 476. 1. man of Sin 680. 2. Sin to death 841. 1. of Sin 316. 1. Sin for us 578. 2. Sin not 625. 2. these that ye Sin not 824. 2. if we say that we have no Sin 823. 1. Sin that doth so easily beset us 763. 1. Sins 830. 2. committed Sins 786. 2. some mens Sins are open before 701. 2. Sinner 213. 1. 601. 2. Since 817. 2. Sincere milk 792. 1. elect Sister 843. 1. Sit 34. 2. Sit down with Abraham 45. 1. Slain 891. 2. Sleight 624. 1. whom ye Slew 115. 2. 859. let them Slip 728. 1. Slumber 494. 1. Smell of sweet savour 628. 1. Smoke 902. 2. Smoke of her burning 804. 1. Smoking flax 68. 1. Smote him 134. 2. Smyrna 874. 2. be Sober 719. 1. spiritually Sodom 856. Soft raiment 31. 2. Sojourn 354. 2. Sold under sin 470. 2. seemed to be Somewhat 599. 2. Songs 630. 1. if Sonnes then heires 477. 1. a Sop 309. 1. Sorrow 192. 1. 554. 1. Sorrows 891. 2. the king was Sorry 76. 1. Souldier that kept him 436. 1. a good Souldier 688. 2. Soul 674. 1. Souls under the altar 856. Souls of those slain 891. 2. Souls of men 935. 2. their Sound 490. 2. Sound in the faith 874. 1. Sounding brasse 554. 1. I will not Spare 593. 1. Speak 765. 2. Speak against 69. 2. Speak evill of dignities 842. 651. 1. Speak the word 359. 2. Spear-men 425. 2. Spikenard 176. 1. Spirit 28. 2. 222. 1. 360. 〈◊〉 2. 674. 1. 800. 2. in the Spirit 591. 1. 862. by Spirit 679. 2. bound in the Spirit 417. 1. burned in Spirit 409. 1. pressed in Spirit 409. 1. my Spirit 782. 1. Spirit of God 804. 1. Spirit