Exposition of Jude 2, Biblical exegesis · Verse 24
Ver. 24, 25.
Now unto him that is able to keep you from falling, and to preſent you faultleſſe before the preſence of his glory with exceeding joy, To the onelyonly wiſe God our Saviour, be glory and majeſty, dominion and power, now and ever. Amen.
WE have finiſhed (by Gods aſſiſtance) the two firſt parts of this divine Epiſtle, viz.
1. The Title. Conteined in the two firſt verſes.
2. The Body and ſubſtance of the Epiſtle, conteined from the 2d. verſe to the 24.
The third Part, the Concluſion, layd downe in ver. 24.25. remaines to be handled. Though I ſhall rather briefly touch, then handle theſe two verſes. Both becauſe my ſcope when I began this Epiſtle was to inſiſt upon the body and ſubſtance thereof, and becauſe I have already at large ſpoken of the main part of the 24th verſe, viz. Chriſt preſerving us from falling, and alſo in regard that the ſubſtance of the 25th verſe is handled by thoſe who comment upon the Lords Prayer, and both largely and learnedly by Doctor Gouge in his Expoſition of that prayer.
Theſe two verſes ſhut up this whole Epiſtle with a ſacred and ſolemn Doxology, and celebration of Gods name by praiſe and thankſgiving. And three parts are herein principally conſiderable.
1. The perſon to whom praiſe is given, the Lord Chriſt, ſet forth three wayes.
1. By his power.
1. To keep theſe Chriſtians from falling.
2. To preſent them faultleſſe before, &c.
2. By his Wiſedome. The only wiſe God.
3. By his Goodneſſe. Our Saviour.
2. What the praiſe is that is given him, viz. The praiſe of Glory. Majeſty. Dominion. Power, All amplified by their duration, now and ever.
3. The manner how this praiſe is given him, intended in this word Amen.
1. For the firſt. The party prayſed, is ſo deſcribed by our Apoſtle, as that the ſaith of theſe Chriſtians may be the more confirmed in the praying for and expecting thoſe things to which Jude in this Epiſtle had exhorted them.
And firſt he is ſet forth by his power, 1. To preſerve them from falling. Of this power of Chriſt to preſerve from falling into ſinne and miſery, I have at large ſpoken part 1. pag. 58, 59. &c. on theſe words, preſerved in Chriſt Jeſus. I here avoid repetition.
2. He is ſet forth by his power to preſent them faultleſſe before the preſence of his glory with exceeding joy. In which words are contained a deſcription of the glorio useſtate of the Church in heaven. This eſtate is,
1. Generally propounded.
2. Particularly exemplifyed.
1. In the generall propoſition the ſaints are ſaid to be preſented before the preſence of his glory.
2. The particular exemplification thereof is
1. Privative, by removing of all deformity, noted in the word faultleſſe.
2. Poſitive, by partaking of fulneſſe of joy, noted in this expreſſion, with exceeding joy.
1.Statcere, ſiſtere. The word (preſent) Gr. foreign, Imports, 1. To place or ſet, as Matth. 4.5. Matth. 18.2. To diſpoſe of a thing to a ſtation. And 2. To place it in a way of firmneſſe and ſtability, to eſtabliſh it, Rom. 3.31. Matth. 12.26. The ſame thing is intended both here and Eph. 5.27. foreign.where the Apoſtle ſpeaks of Chriſts preſenting to himſelfe a glorious Church: in which place the word [preſent] is taken from the cuſtome of ſolemnizing a marriage. Firſt the Spouſe was wooed, and then ſet before or preſented to her husband, that he might take her for his wife to be with him. Thus Eve was preſented by God to Adam, that he might take her for his wife, Gen. 2.22. and Eſther was preſented to Ahaſuerus; to which cuſtome Paul elegantly alludes 2 Cor. 11.2. I have eſpouſed you to one husband, that I may foreign, Preſent you as a chaſte virgin to Chriſt. And this preſentation is ſaid to be before the preſence of his glory. Gr. foreign. By this glory is meant the beaming forth, diſcovery, manifeſtation of the excellency of Chriſt before the ſaints. That of which Chriſt ſpeaks, Joh. 17.24. Father, I will that they alſo whom thou haſt given me, may be with me where I am, that they may behold my glory, &c. By which glory I underſtand, not only that glory of ſoul and body, which he hath in common with the ſaints, ſubjectively abiding and inherent in him; but alſo that which is beſtowed upon the humane nature by the perſonall union, and its exaltation to the right hand of God, above all ſaints and Angels. Before the preſence of this his glory ſhall the ſaints be placed. foreign, before it, coram, Rev. 3.21.in conſpectu, in the full view of it, in a clear and open viſion (not as having a glymps of this glory) right againſt it; The ſunſhine of Chriſts glory ſhall be full upon them, and they look full upon it, yea ſo as to be made partakers of it (in their meaſure;) this Sun looking upon them will make them ſhine alſo. Mat. 13.42.The wife of Chriſt ſhall ſhine with his beames, and be advanced to his dignity, ſo far as ſhe is capable of it; ſhe ſhall eat and drinke with him at his table in his Kingdome. Luk. 22.30. and Eph. 5.27. Its ſaid ſhe ſhall be preſented a glorious Church.
Thus we ſee this glorious eſtate is generally propounded. But 2. Its particularly exemplyfied, and that.
1. Negatively, and ſo its ſaid, he will preſent the ſaints without ſpot, foreign, irreprehenſible, unblameable, ſuch as in whom the greateſt Carper, or ſtricteſt and moſt curious beholder ſhall not be able to behold any thing amiſſe, no defect of what ſhould be, or exceſſe of what ſhould not be. The Church ſhall not have ſpot, wrinkle, or any ſuch thing, no ſtaine, or ſcar, no freckle or deformity. Nothing of ſtaine or contagion received from others, no wrinkle, no defect of ſpirituall moyſture, nothing which may make her ſeeme uncomely in Chriſts eye: not onelyonly great and heinous ſins (which are great botches and boyles) but every leaſt ſpeck and wrinkle ſhall be taken away. Now ſin is ſubdued, but then it ſhall be rooted out. Here ſaints are freed from the power of it, but then from the preſence of it alſo. He who will wipe away all teares from the eyes of his Church, will undoubtedly take away all matter of mourning from her ſoule. Heaven would not be heaven to a ſaint, could any ſpot continue in heaven. But when ſin is gone, ſorrow muſt needs flye away: if the fountaine be dryed up, the ſtreames muſt needs follow. Sin brought in teares, and teares ſhall goe away with ſin. Becauſe ſaints ſhall be preſented faultleſſe, therefore with exceeding joy: For,
2. This glory is exemplyfied poſitively, With exceeding joy. Gr. foreign. The word imports an exceeding joy, Gaudium geſtuoſum.with an outward leaping, dancing, or ſome ſuch cheerfull motion of body, an exultation which is expreſt in the geſture. 1 Pet. 18.Ʋnſpeakable is the joy in the hoping for this glory; How great will the joy be of having it! A Bunch of grapes greatly delights, what then will all the Crop of Canaan! Its call'd not only fulneſſe of joy, Gaudium eſt quoddam filentinm appetitum &c, quidam thronus jam conſidentis affectus, quoddam ſine ſaſtidio epulum cord is, quaedam mors deſiderii, quidam avaritia limes, &c. quoddam ſatis. Nieremb. de arte vol. l. 1. Prolep. 5.but joy it ſelfe, Mat. 25 41. And needs muſt it be ſo; for what is joy but the quieting and reſting of the ſoule in its object, the filling it to the brim with what it deſired! Joy is the ſtilling of all our longings, a ceſſation of all our cravings. Joy to deſire, is what reſt is in reſpect of motion. When motion ends, then comes reſt. When deſire is fill'd, then comes joy. Now what crevis, cranny, nook or corner of the ſoule is there which ſhall not be ſatisfied in heaven, by the immediate and perfect fruition of that chief good, God himſelfe, who is the heaven of heaven, and who ſhall fill the ſoule as thoſe waterpots of Galilee were fill'd up to the very brims? There ſhall be no empty ſpaces left in the ſoule untaken up. He who hath fulneſs enough to fil himſelf (a vaſt ocean) muſt needs have enough to fill the ſoule (comparatively) a ſmall veſſell. He who is ſelfe-ſufficient, alſufficient, muſt needs be ſoule-ſufficient.
Thus the perſon is deſcribed in reſpect of his power.
2. He is ſet forth by his wiſedome, in theſe words, The onelyonly wiſe God.
1. He is call'd God. Of which largely before part 1. pag. 356, 357. &c.
2. He is call'd wiſe. He oft in ſcripture, hath the name wiſdome it ſelfe Prov. 8.22, 23, 24. &c. Chriſt is call'd the wiſdome of God. This his wiſdome (as here attributed to God) is twofold. 1. His wiſdome of ſcience, or theoreticall wiſdome, whereby he is omniſcient, and with one immutable, eternall act of underſtanding perfectly ſees, and perceives, obſerves, and knows all things. 2. His wiſdome of working, Job. 12.13.whereby he does all things, both in reſpect of Creation and providence with infinite wiſdome: Oculus mundi.according to the former, he is ſaid to be a God of knowledge, 1 Sam. 2.3. There is no Creature that is not manifeſt in his ſight. All things are naked and opened unto his eyes. Heb. 4.13. Known unto God are all his works. Acts 15.18. He ſeeth under the whole heaven. 2. According to the latter, he is ſaid to make all his workes in wiſdome. Pſal. 104.24. By wiſdome he made the heavens. Pſal. 136.5 Iſa. 40.28. Pſal. 92.6.By wiſdome hath he founded the earth, and ſtabliſht the world, Prov. 3.19. Jer. 10.12. &c.
3. He is ſaid to be onelyonly wiſe. Not to exclude the wiſdome of the Father, and holy Ghoſt, but the wiſdome of all the Creatures. As God the Father is call'd the onelyonly true God, not to exclude the Son and holy Ghoſt; And though the Creatures have wiſdome, yet is not theirs comparable to Chriſts, nor deſerves the name of wiſdome. 1. For his wiſdome of ſcience, which is 1 univerſal, perfect compleat. He knowes himſelfe and all things, Joh. 21.17. 1 Joh. 3.20. Acts 15.18. Knowne to God are his works, Pſal. 147.5.his underſtanding is infinite. Whereas the greateſt part of what man knowes is the leaſt part of what he doth not know. 2. Hee knowes things to come. Iſa. 41.23. Men and divells cannot foretell future Contingents, but either by Gods diſcovery, Praeſcientia Dei tot habet …eſtes quot facit Prophetas. Tert. Potentiae divin… extenditur ultra futura.or conjecturally. His preſcience, hath ſo many witneſſes as he hath made Prophets.
3. He knows all things poſſible, though they never ſhall actually be: his knowledge is as large as his power, and his power is ſuch as that he can doe more then he ever will do. An artificer may frame that houſe in his head which he never will ſet up with his hand. God calleth thoſe things that are not as if they were, Rom. 4.17.
4. He knows all things clearly, particularly, diſtinctly. All things are anatomiz'd, ript up before him. Heb. 4.13. His knowledge is not (as ours) generall or confuſed. We are ſaid to know a man, though we know not an hundred things in a man.
5. He knowes the leaſt things. Every circumſtance of every action. His knowledge extends it ſelfe to every hair of the head, Matth. 10.30. Every ſparrow that lights on the ground.
6. He knowes things with one ſimple view; not as man, by ſenſe, opinion, relation, reaſoning and diſcourſing, and drawing concluſions from propoſition, and gathering knowledge of that which is leſſe knowne by that which is more knowne. He is not for knowledge beholding (as we are) to the images and repreſentations of things, which firſt are printed on our ſancy, and thence offered to our underſtanding. Hee goes not out of himſelfe to the objects for knowledge. He knew them before they were.
7.…. Chron. 28.9 Jer. 11, 24, 17.10. 1 King. 8.39. Pſal. 139.2. Pſal. 94.11. Ezek. 14.3. 1 Cor. 4.5. Matth. 9.4. Obliviſcitur foreign. He knows the ſecreteſt things, even the very thoughts of the heart, he knows them when they are, hee knows them before they are; as what we do think, ſo what we will think, he puts thoughts into us, he publiſheth, puniſheth, reproveth thoughts.
8. He knowes permanently, nothing ſlips out. He forgets nothing, his knowledg can neither bee diminiſh't nor increas'd.
And 2. for the wiſedome of his working. 1. He onelyonly is originally wiſe; the wiſdome of the wiſeſt is from him. Bezaleels wiſdome was beſtowed by him, hee tiacheth men wiſedome: all wiſedome either ſpeculative or practical is from Chriſt, every candle received light from his. The very husbandmans diſcretion is from God; Iſa. 28.26. 2. He onelyonly is exactly, perfectly, throughly wiſe, all his works for number, meaſure, and weight are done to the height of wiſedome, not one of the creatures could have been made in greater wiſdome. The fayreſt copy that was ever written by the ſons of men had ſome blots and ſcratches in it. The wiſeſt men ſometime ſlip and ſleep like the wiſe virgins. 3. Hee onelyonly is irreſiſtibly wiſe, there is no wiſedome againſt him, Prov. 21.30. None can goe beyond him. He deſtroyes the wiſedome of the wiſe, 1 Cor. 1.19.and bringeth to nothing the underſtanding of the prudent.
3. The perſon prayſed is ſet forth from his goodneſſe and compaſſion in ſaving. Concerning the meaning of the word Saviour, as alſo from what Chriſt ſaves, and how excellent a ſalvation his is, ſee before Part. 1. p. 195.196, 197.
2. The ſecond main part of this Doxology, is The praiſe it ſelfe which is here given to Chriſt, viz. the praiſe of Glory. Majeſty. Dominion. Power. All ſet forth by the duration, for ever & ever.
1. Glory. By it I underſtand that infinite and incomprehenſible excellency by which Chriſt excelleth all, and for which he is to be honoured above all. The glory of a thing is that excellency thereof, Exod. 33.20.which cauſeth it to be in high eſteeme, and procureth fame and renown unto it. The glory of his eſſence is the God-head it ſelf. When Moſes deſired God to ſhow him his glory, God anſwered, Thou canſt not ſee my face, for there ſhall no man ſee me and live, ſo that Gods glory is his face, and his face is himſelf. This Glory is the fountain of all glory, and excellency in the creature. All the creatures ſhine in any excellency with beams borrowed from Gods glory, as the ſtars ſhine with the light they receive from the Sun. And its brightneſſe obſcureth all other glory. The glorious angels have wings to cover their faces; otherwiſe the brightnes of Gods glory would dazle them. The glory of God is without meaſure, infinite, above comprehenſion, A light to which none can approach, 1 Tim. 6.16. When God darted a faint ray of this glory upon Moſes's face, they were afraid to come nigh him. How much more may any creature be afraid to come to God by reaſon of the incomprehenſible ſhining of his glorious face? When the Sun ſhines the Stars are not ſeen. When Gods glory ſhines no other is ſeen.
2.Magnifi…er…ia eſt… erum magnarum & excelſatum cum animi ampla quadam & ſplendida propoſitione agitatio atque adminiſtratio. Cic, de Juvent. Majeſty. Gr. foreign, Majeſty or magnificence. By this we are to underſtand that admirable highneſſe and greatneſſe, amplitude, ſplendor, dignity of Chriſt (as God) which appears principally in his works, thereby making himſelfe wonderfull, Pſal. 111.3. The works of the Lord are great, and called wonderfull. The royall Majeſty of Solomon, Ahaſuerus, Nebuchadnezzar, in their apparell, buildings, feaſtings, attendance, &c. were but ſordid and contemptible in compariſon of Gods Majeſty ſhewn forth in the truth, wiſedome, juſtice, goodneſſe, power of his works. In reſpect of theſe the Pſalmiſt ſaith, he is cloathed with honour and Majeſty.
3. Dominion, foreign, properly ſignifying ſtrength, Luk. 1.51. ſometime power and by conſequent dominion. I here underſtand by foreign, the ſtrength and ability of Chriſt, whereby hee can doe whatſoever hee will. This ſtrength and might extendeth it ſelfe unto every thing that by power may bee done. Is any thing too hard for the Lord? Gen. 18.14. Pſal. 115.3. 1 Job. 4.4. Pſa. 147.5. Eph. 3.20, 21.With God nothing is impoſſible. Luk. 1.37. With God all things are poſſible. Mar. 10.27. He is God Almighty, foreign. All things are within the compaſſe of his power, but ſuch as import impotency and imperfection, as matters of iniquity, contradiction, paſſion, infirmity &c. All the power of the Creature is derived from, and ſubordinate to this.
4. Power. Gr. foreign. Ab foreign non eſt jus proprie, ſed efficacia, talis quae quod vult aequum aut iniquum facile effectum dat. Grot. in Joh. 19.10. foreign. Libertas eſt poteſtas agendi ut velis, quâ datur extra alios eſſe, aliis obſtrictum non eſſe, ſed liberum, ſui juris ſupereminere, praecellere. foreign q…aſi foreign.The word ſignifieth authority and power. It properly importeth a Liberty to doe as one liſt. By it in this place Jude (I conceive) intends that ſupreme ſoveraignty and authority which Chriſt hath over all things, in governing and commanding them. He is an abſolute Lord. Of this I have largely diſcourſed, part 1. pag. 344, 345. &c. on thoſe words, The onelyonly Lord.
2. All theſe are amplified from their duration. Now, and ever. Gr. foreign. Now that is in this life, and in all the ages of the world. The originall word foreign doth properly ſignifie that which is for ever, and becauſe an age is the uſuall and longeſt diſtinction of time, this ſame word is put for age. And when there is no end of that which is ſpoken of, the plurall number ages, or all ages, is uſed to ſet out the everlaſtingneſſe of it. And this Eternity properly taken, is proper to God. For though other things are ſaid ſometimes to be for ever, and may have ſempiternity or everlaſtingneſſe (which looks forward to that which is to come;) yet they have not Eternity, which looketh backward and forward, and cannot (as here the properties of God) be ſaid to be without beginning and ending. Beſides, the very continuance of every creature is alterable and dependent. All the glory, majeſty, power, Acts 17.28. Rom. 11.36.Dominion of the Creature is as the flower of the field, fading, indeed every thing in this world, like flowers, the ſweeter they are, the ſhorter lived they are, and the ſooner withering; the more beautifull (as they ſay of glaſſe) the more brittle.
3. Laſtly, In this divine doxology, Amen ſignaculum orationis Dominicae. Hier. in Mat. 6.is conſiderable after what manner, or with what affection this praiſe is given; this is ſet down in the word Amen. Which imports a Confirmation of all that was ſaid before, as is clear from 1 Kings 1.36. The Greek Tranſlators turn it foreign, be it done. And the root from whence the word cometh ſignifieth as much; but it was held fit by the primitive Church, Non eſt interpretatum, non ut eſſet negatum, ſed ne vileſceres nudatum. Aug. Trac. in Joh. 41. Judai non ſolum ad omnes preces, ſed ad omnes Conciones & Expoſitiones Allegoricas, dicere debent Amen, ut per hoc ſignificent, quod credant id omne quod Rabbini l…quuntur. Buxtorf, de Synagog. Judaic. c. 1. p. 64.for the greater dignity of the word, (ſaith Auguſtin) not to tranſlate it. Some have noted, that it cannot be tranſlated without loſing much of its weight; for when 'tis added to a ſpeech, it is 1. A note of aſſent, and therefore it was not uſed onelyonly by the Jewes at prayer, but at the Sermons and Expoſitions delivered by the Rabbins, to teſtifie that the people aſſented, and agreed to all that they taught. Hence Amen may not unfitly be call'd (as it were) a kinde of audible ſubſcription. Thus the Apoſtle *1 Cor. 14.16.directs the Chriſtians to ſpeake in a known tongue, that the unlearn'd underſtanding what he heareth, may give his aſſent to it by ſaying, Amen. 2. It importeth earneſt deſire. Hence *Jer. 28.6.Jeremiah ſaid Amen to the (though falſe) propheſie of Hananiah concerning the returne of the Captives to their Land, to ſhew how earneſtly he deſired that it might be ſo. 3. Stedfaſt faith, or a truſting that the thing to which we ſay Amen ſhall ſo be as was ſpoken, either when petition'd by us, or promis'd by God. And hence it is that Chriſt having made a promiſe of his ſecond Coming, the Church ſaith, Amen. Rev. 22.20.
Having thus briefly explained this concluding Doxology, I might draw from its ſeverall parts very many large and fruitfull Obſervations. But becauſe I have noted many of them in the forenamed places where I have met with the ſame ſubjects contained in theſe verſes, as alſo becauſe I onelyonly intended a touch upon this Doxology, I ſhall conclude with theſe generall notes.
1.Obſ. 1. Prayſing of God is a worke very ſutable to Saints.
2. After all exhortations for the obtaining any good, Obſ. 2.God muſt bee acknowledged the Authour of that good.
3. Its our duty to praiſe God for future bleſſings, Obſ. 3.for what we have in hope, as well as for what wee have in hand.
4. Spirituall bleſſings principally deſerve our praiſes.Obſ. 4.
5. In our adreſſes to God, Obſ. 5.wee ſhould have ſuch apprehenſions, and uſe ſuch expreſſions concerning him as may moſt ſtrengthen our faith.
6. Our ſpeeches concerning Chriſt, muſt be with higheſt honour and reverence.Obſ. 6.
7. Prayſe ſhould conclude that work which Prayer began.Obſ. 7.
8. The concluding thanksgivings which are affixed to writings, are onelyonly to be given to God. Rom. 16.27. Obſ. 8. Clauſ…la doxologicae Deo propriae. Eſtius. in 2 Pet.2 Tim. 4.18. Heb. 13.21. &c. I have ever with the deepeſt abhorrency of my ſoul lookt upon the endings of many Popiſh books, eſpecially of thoſe made by Jeſuits, who ſhare their concluding praiſes, between God and Saints. Thus Tannerus concludes his firſt Tome of School-divinity, Pineda his Comment on Eccleſiaſtes, with returns of prayſe to God and the Virgin. Quos mihi ad hoc opus patronos & tutelares advocavi. pag. 1659. Virgini Dei genetrici Mariae & divini numinis conciliatrici. Baron: ad fin. Tom. 1. Annal. Tua ope et interterseſſione da, ut quod hic exterius ſcripſi, interius ſpiritus ſanctus ſuggera… Cornel. à Lapide in Heb. 13. ad fin.Sanctius ends his on the Kings and Chronicles, with aſcribing the glory to God, the Virgin Mary, Ignatius, and Francis Xaverius; all which (ſaith he blaſphemonſly) I have called upon as my Patrons and Defenders in the performing this work. Thus Baronius ends the Firſt Tome of his Annals with aſcribing the praiſe thereof to God the Father, Son and holy Ghoſt, and (to uſe his own words) to the moſt holy Virgin Mary, the mother of God and our reconciler. But Cornelius à Lapide exceeds all, in blaſphemy and idolatry, who divides all the praiſes between Saint Paul and the Virgin Mary, at the end of his Comment on Pauls Epiſtles. Hee tells Paul, that by his ſtrength and interceſſion, he had performed that work, and hee deſires him to grant that the holy Ghoſt may make his writings beneficiall to others, yet hee tells the Virgin Mary, that he owes himſelfe, Cui me, meaque omuia debeo, utpote quae me in hoc opere direxit, invit, inſtruxit, …ſſ…it que , ut tarda, & impolita mens & manus mea fiereut calamus ſcribae velociter ſcribentis. Id, Ibid.and all his works to her, and that ſhee hath made his dul mind and hand, as the pen of a ready writer, pag. 1035, 1036.
For my ſelfe, All of good that I have, can doe, or have in this or any other ſervice ever done, I humbly deſire may be returned only to the honour and praiſe of my moſt dear and bleſſed Lord and Saviour Jeſus Chriſt, whoſe grace was the principle of all that is rightly done in this performance, whoſe ſpirit was my guide in doing it, whoſe word was my rule, whoſe glory was my end, whoſe merit can alone procure acceptance for me and all my ſervices, and the everlaſting enjoyment of whoſe preſence is my ſouls deſire and longing. Amen.
FINIS.
ERRATA.
PAge 5 line 8 del deſpiſing, pag 5 l 35 read evill of, pag 7 l 22 r it, p 8 r higheſt, p 24 l 9 r ſinner, pag 44 marg r Iſag. p 53 l 12 r make, p 73 l 13 r in that, p 80 l 20 r ful of, p 102 marg r detractatores, p 112 l 22 r moderator, p 200 l 22 r proſecutions, p 205 marg r finis, p 253 l 21 r ever, p 257 l 3 r curam, p 288 marg r adipibus p 300 l 17 r Cocumenius, p 335 l 152 defects, p 381 marg del foreign, p 512 l 13 r peaceable, p 544 l 25 26 dele ſo much, p 560 marg r lucifugae, p 583 marg r Hieron, p 612 marg r aliquo, p 637 l 32 r as they look, p 672 l 27 r ſeen. p 678 marg r ſilentiam appetitus, p 644 l 28 r By propounding.
End of the text · William Jenkyn, Exposition of Jude 2 (1654)