so long promised them by God as Ruth 3. 1. seeking her rest is getting her a quiet prosperous condition and belongs there to getting her an husband which was childlesse that it may be well with thee as there it followeth and it is more fully explained v. 10 11. When ye go over Iordan and dwell in the land which the Lord your God giveth you to inherit and when he giveth you rest from all your enemies round about so that you dwell in safety Then there shall be a place which the Lord your God shall chuse to cause his name to dwell there thither shall ye bring your burnt offerings c. Where 1. the reason is manifest why it is called Gods rest here because God giveth it them it is an eminent act of his power and mercy that they ever come to it 2 ly it is clear that the rest consists in the expulsion of their enemies their quiet and safety an immediate consequent of which is their peaceable publick assembling to the service of God at Ierusalem Now as 't is the judgment of the learned Iews David Kimchi c. that the state under the Messias is fore-typified by that rest of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age to come which shall be all Sabbath saith Solomon Iarchi on Ps 92. so here it appears by this authors application of it And accordingly we may discern what is the meaning of Gods rest which c. 4. 1. is said to be promised the Christians even that which is most literally express'd by that description of that rest in Deuteronomy viz. a quiet and safety from the persecutors prosperous peaceable daies for the publick worship and service of God which should now shortly befall the Christians by the destruction of their persecutors the unbelieving Jewes who as the Canaanites when they had fill'd up the measure of their iniquities should shortly be rooted out The only thing farther to be observed and wherein the parallel was to hold most remarkably and which is the special thing that is pressed in this place is the fate of the disobedient murmuring Israelites which were so impatient of the hardships that befell them in their passage toward this rest that they frequently and fouly fell off from God and returned to the sins and idolatries and villanies of heathen AEgypt from whence they were rescued by God all these were excluded from this rest of Gods giving their carcasses fell in the wildernesse and of that whole generation only Caleb and Ioshua which were not of the number of these provokers attained to that rest were allowed entrance into Canaan And just so the Gnostick Christians those that in time of persecution forsook Christ and returned to the heathenish horrid villanies from which Christianity was designed to rescue them were never to enter into this rest of Gods were certainly to be destroyed with the Jewes with whom they struck in and complied and desiring to save their lives should lose them using their own wayes to attain their rest or quiet should miscarry and never have part in Gods rest whereas all that have believed c. 4. 3. that is that have or shall adhere and cleave fast to Christ in the present persecutions andnever murmure nor provoke do certainly enter into this rest as many as survive these persecutions happy Halcyonian daies of a peaceable prosperous profession of Christianity were very shortly to attend them And this is a sufficient means of explaining and understanding that whole 4 th Chapter of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rest and the Sabbatisme as that is distinctly severed from the seventh daies Sabbath ver 4. which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remaineth and is now shortly to be had to the people of God the faithfull sincere constant Christians the true Israelites v. 9. and so v. 10 11. where also the parallel is observed betwixt this rest of Gods giving and that Sabbatick rest which God is said to have rested on the seventh day For as that was a cessation from all the works of the six daies creation v. 10. so is this rest that is now to befall the Christians a remarkable discernible cessation from all the toyles and labours that their persecutions under the Jewish unbelievers had brought upon them and is accordingly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest or release to the persecuted 2 Thess 1. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daies of refreshment or breathing from these toyles See Act. 3. Note a. According as it fell out in Vespasian's time immediately after the destruction of the Jewes See Note on Rev. 1. d. And thus when death is mention'd as the release of the Confessors from their sufferings Rev. 14. 13. it is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their resting from their toyles or labours See Rev. 14. c. And it is father observable to this purpose that the institution of the Sabbath among the Jews though it be in Exodus 20. transcribed as a copie of Gods seventh daies rest yet Deut. 5. where that commandment is again repeated 't is set parallel to and commemorative of the deliverance out of Aegypt Remember thou wast a servant in the land of Aegypt and that the Lord thy God brought thee out thence with a mighty hand and stretched-out arm therefore the Lord thy God commanded thee to keep the sabbath day v. 15. By which it appears how fitly and with what analogie to Scripture-style this deliverance from persecutions and daies of peaceable serving of God are here styled a rest that had long been promised and now approached the Christians For as the Jewish Sabbath in some things resembled the rest after the Creation in being a cessation from works of weight and difficulty with which formerly the person was exercised and so also in respect of the time of observing it the seventh day but in other things is the represencation and commemoration of the deliverance out of Aegypt in respect of the tasks and stripes from which they were freed and of the plentifull condition to which they were brought so may the word rest prophesied of by the Psalmist both as it iconcerned the Jewes in Davids time as still future both after the Creation and after the entring into Canaan so many years and as it yet farther respected the times of Christ be fitly interpreted rest from persecutions and have one eminent completion in this the Christians peaceable enjoying of Christian assemblies which was now through the conduct of God approaching them CHAP. IV. 1. LET us therefore fear lest a promise being left us of entring into his rest any of you should seem to come short of it Paraphrase 1. Upon those words of God c. 3. 15. an ominous admonition if it be not heeded we have great reason to fear lest that promise of coming to Gods rest as for those others to Canaan being made to us a promise of deliverance from our persecutors and peaceable daies of professing
the Gospel attending it see c. 3. c. we may yet see note on Mat. 3. f. by our disobedience misse of attaining to it 2. For unto us was the Gospel preached as well as unto them but the word preached did not profit them note a not being mixed with faith in them that heard it Paraphrase 2. For as they had the Law of God the Decalogue delivered unto them so we have the Gospel the new Law of God preached by Christ on that other mountain Mat. 5. 6 7. But as then so here this word of God being only heard and not digested by faith will not be profitable or stand them in any stead that have heard it it being the practice of the Gospel-precepts patience and constancy c. which will advantage any Or we must to our hearing Gods word adde both obedience and Communion with all Orthodox Christians or else the word will benefit us nothing 3. For we which have believed do enter into rest as he said As I have sworn in my wrath if they shall enter into my rest although the works were finished from the foundation of the world Paraphrase 3. For as there is such a thing as a rest yet future for us to hope for so it is most certain that this is only for constant persevering believers to enter into and such must we be if we mean to enter into Gods rest By Gods rest I mean not that which is so oft called by that name the Sabbath of the seventh day after the creating of the world in six daies there are more rests of God beside and after that That mentioned in the Psalmist Psal 95. 8. is called Gods rest though it were many years after the creation of the world And so there is now a yet future rest for us happy peaceable Halcyonian daies here in the Church of Christ now persecuted which shall shortly come after the destruction of Christs enemies quiet seasons of worshipping of God answerable to that Canaan that the Israelites all but the murmureâ—s possess'd after the expulsion of Gods enemies the Canaanites c. which they that hold out and are not discouraged by the present pressures shall attain to if they live so long and however an eternal rest in heaven And it neerly concerns us now to attempt to enter into that and to be very carefull to doe so 4. For he spake in a certain place of the seventh day on this wise And God did rest the seventh day from all his works Paraphrase 4. For one place of Scripture speaks of that first sabbath immediately after the creation thus And God c. 5. And in this place again If they shall enter into my rest Paraphrase 5. And another in the Psalmist long after mentions this other rest as still future which as it cannot referre to that after the creation so neither can it to that of the Israelites in Canaan being written after them both but in the first sense to Davids time being a promise to them of that age that if they would then come in and hearken to the voice of God after all their former rebellions their land should be truly what it was promised to be a rest to them no Midianite Philistine or Canaanite should disturbe them their ark should be no more captive but rest with them for ever in Jerusalem and in a second mystical sense to these times of the Gospel to which the Jewes acknowledge that Psalm to belong and wherein God by Christ was present among them the highest completion of what was obumbrated by the Ark or Temple but should be taken away from them if they did not timely believe on him 6. Seeing therefore it remaineth that some must enter therein and they to whom it was first preached enter not in because of unbelief Paraphrase 6. Seeing then there is such a thing as a rest for some to enter into and the Israelites that came out of Aegypt through their disobedience failed of entering into it 7. Again he limiteth a certain day saying in David To day after so long a time as it is said To day if ye will hear his voice harden not your hearts Paraphrase 7. And again seeing the Psalmist so long after the Israelites entring into Canaan speaks of a set time of entring into his rest and that at that time still future and yet farther typical of somewhat under the Gospel 8. For if Jesus had given them rest then would he not afterward have spoken of another day Paraphrase 8. For if Joshus which is in the Syriack dialect call'd Jesus see Act. 7. 45. had compleated that prophecie by leading them into it whom Moses had not led the Psalmist would not then have spoken of another future 9. There remaineth therefore a rest to the people of God Paraphrase 9. It from all these premisses clearly follows that there is now for Christians a rest still behind which all that adhere fast to Christ shall now have their parts in and of which that place in the Psalm is a typical prediction see note c. on c. 3. 10. For he that is entred into his rest he also hath cesed from his own works as God did from his Paraphrase 10. And this rest is a rest from toyl and labour a quiet repose of the Church as of the Ark at Jerusalem in a free exercise of the true religion such as will be had after the destruction of the persecutors parallel to that sabbath wherein God rested from his labours and hallowed it a day unto his service 11. Let us labour therefore to enter into that rest lest any man fall off after the same example of unbelief Paraphrase 11. Let us then set carefully about this design of getting our parts in this rest and that must be if we fall not from these promises and hopes through disobedience as the Israelites sell from their rest in the promised Canaan 12. For note b the word of God is quick and powerfull and sharper then any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Paraphrase 12. And let us not think to deceive or escape that vengeance that expects all that fall off from Christ how closely and cunningly soever they doe it For what Christ hath foretold that he that will save his life shall lose it and that they only that hold out and endure to the end shall escape is sure to prove so true that there is no hope by the most artificious dextrous managery to avoid the force of it the word of God being like God himself vital and operative piercing into the depths and secrets of men distinguishing between those which are the hardest to be discriminated the true and the hypocritical Christian and when the actions doe not discover searching into the thoughts and most cunning contrivances
shall arise see note d. assuming to be sent by God to deliver you and false prophets there shall be to perswade you to betake your selves to these false Christs and these betwixt them shall pretend working of miracles and giving you signes to draw you after them and coming in a nick of time so advantageous for that turn when your danger appears to you so great and formidable and so promise of deliverance so welcome they will be likely to draw many after them even the most sincere persevering Christians if it were possible for any deceit to work upon them 25. Behold I have told you before Paraphrase 25. Therefore let this premonition of mine forearme and secure you against this danger 26. Wherefore if they shall say unto you Behold he is in the desert goe not forth Behold he is in the note l secret chambers beleive it not Paraphrase 26. When therefore the news shall come that there is in the wildernesse an eminent person which will fight your battels deliver you from the Roman yoak such was Simon who had gathered an army of fourty thousand and was in the desart country of Judaea be sure you goe not forth after him give no eaâ— to such rumours Or if they shall tell you that there is in such a frontier town or place of defence or in such a strong hold within the city of Jerusalem for there John with his Zelots fortified himself this deliverer or Messias or leader for you depend not on any such reliefe nor forslow your flight v. 17. upon confidence that he shall doe any thing for you 27. For as the lightning cometh out of the east and shineth even unto the west so shall also the coming of the son of man be Paraphrase 27. All such deceits may prove ruinous to you for this judgment and vengeance upon the Jews shall come so as that it cannot be avoided but it shall at the same time fall upon several parts of the land or in a moment like lightning fly from one corner to another this day a great slaughter of Jews in this place to morrow in another a great way off 28. For wheresoever the carcasse is there will the note m eagles be gathered together Paraphrase 28. And there is no preventing of it by getting into any place of appearing safety for wheresoever the Jews are there will the Roman armies whose ensign is the eagle and who will have a sagacity to finde out Jews as the eagle Job 39. 30. hath to smell out carcasses finde them out and slaughter them 29. Immediately after the tribulation of those dayes the Sun shall be darkned and the Moon shall not give her light and the Stars shall fall from heaven and note n the powers of heaven shall be shaken Paraphrase 29. This distresse shall make short work with this nation For immediately upon this which I have now foretold you the Temple the city of Jerusalem and the rest of the cities of Iudea and that whole people shall be shrewdly shaken all the whole government Civil and Ecclesiastical shall be destroyed 30. And then shall appear the note o sign of the son of man in heaven and then shall all the tribes of the earth mourn and they shall see the son of man coming in the clouds of heaven with power and great glory Paraphrase 30. And this shall appear to be a signall punishment upon the Jews and they shall with sorrow though too late take notice of it as a notable act of revenge of the crucified Christ upon those that were thus guilty of his death see Praemon to the Revelation 31. And he shall send his Angels with a great sound of a trumpet and they shall gather together his elect from the four winds from one end of heaven to the other Paraphrase 31. And he shall as with an herald and a loud sounding trumpet gather together all the persevering beleivers that remnant whom he purposed to preserve from this destruction wheresoever they are in any part of Judea see Rev. 7. 12. and rescue them from this common calamity see v. 40 41. and Rev. â— 3 4 c. 32. Now learn a parable of the fig-tree when her branch is yet tender and putteth forth leaves ye know that summer is nigh Paraphrase 32. Now as by the sight of a figtree the softnesse of the branch and budding out of leaves ye know and discern that the winter is now past and the summer is nigh approaching 33. So likewise ye when ye see all these things know that it is neer even at the doors Paraphrase 33. So in like manner resolve ye that these are most certain and infallible signes by which when you see them you may conclude that this coming of the son of man for the destruction of the Jews and your rescue and deliverance is neer at hand 34. Verily I say unto you This generation shall not passe till all these things be fulfilled Paraphrase 34. Of both which I now assure you that in the age of some that are now alive shall all that hath been said in this chapter be certainly fulfilled see Note on c. 23. 1. and Luke 18. 7. c. 35. Heaven and earth shall passe away but my words shall not passe away Paraphrase 35. What I say is immutably firm and sure the whole world shall be destroyed sooner then one word that I have now delivered shall prove otherwise 36. But of that day and hour knoweth no man no not the angels of heaven but my father only Paraphrase 36. But of the point of time when this judgment shall come see Note on Heb. 10. a. and 2 Pet. 3. 10. none but God the father knows that see Note on Mar. 13. b. and that must oblige you to vigilancy and may sustain you in your tryals when you begin to faint by reason of persecutions from the Jews v. 12. which this is to set a period to by remembring that how farre off soever your deliverance seems to be it may and will come in a moment unexpectedly 37. But as the dayes of Noe were so shall also the coming of the son of man be Paraphrase 37. But this judgment on the Jews shall be like that on the old world in respect of the unexpectednesse of it See Lu. 17. 20. 38. For as in the dayes that were before the flood they were eating and drinking marrying and giving in marriage untill the day that Noe entred into the arke 39. And knew not untill the flood came and took them all away so shall also the coming of the son of man be Paraphrase 38 39. For as in the age before the deluge the judgement had been preached sixscore yeares together and at last Noah by building of an arke did visibly forewarn them of the flood approaching yet the people went on secure and unmoved in their course knew not so much as of his imbarking till the very minute that the flood surprized them and destroyed
proposes the combate and proclaims the conqueror and conquered Such are the Apostles under Christ at once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heralds and crowners saith Isidore pronouncing proclaiming citing admonishing binding loosing pronouncing some conquerors and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejecting others are unworthy Ib. A Cast away What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies hath been said in Note on Rom. 1. h. to miscarry and lose the reward that he is contending for Thus in good Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one and are opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being crowned or rewarded And so that will be the importance of this close of the Apostle that he denies himself many things which he might enjoy as combatants are wont to doe puts himself to many hardships also that whilst he is an Apostle to others directing them to that course that will bring them to their crown to wit that of self-denial and the cross by which Christ our captain attained it before us he may not himself miscarry or be found unworthy to receive it CHAP. X. 1. MOreover brethren I would not that ye should be ignorant how that all our fathers were note a under the cloud and all passed through the sea Paraphrase 1. Now my brethren for those of you that count your selves so acceptable to God such eminent and as you think spiritual persons that have attained to an high pitch of excellence and perfection and so call your selves Gnosticks see ch 3. 1. I desire that you should remember that the antient Israelites had many high dignations from God many miraculous works afforded toward them and yet were not all very acceptable in Gods eyes and so it may well be with you also As for example not onely Caleb and Joshua that came to Canaan but even all the rest of the Jewes all which perished in the wildernesse beside them two had the favour of the cloud to overshadow them as you Gnosticks say you have whatsoever you doe and so also passed through the Red sea and were miraculously preserved by God and yet after perished in the wildernesse 2. And were all baptized unto Moses in the cloud and in the sea Paraphrase 2. And that cloud and that passage through the Red sea which were used as means to confirm the ministery of Moses to assure them that he was sent to them by God and so were a kind of baptizing them into the belief of the doctrine of Moses and were a type of our baptisme were allowed to them all 3. And did all eat the same spiritual meat Paraphrase 3. So the Manna also that came down from heaven and in that was a type of Christ and which was indued by God with a speciall excellency such various relishes to agree with every ones tast noting the various gifts of the Spirit among us Christians was rained down among them all and gathered by all and so all as it were partakers of spirituality fed from heaven miraculously 4. And did all drink the same spiritual drink for they drank of note b that spiritual rock that followed them and that rock was Christ Paraphrase 4. And they all those that perish'd as well as others drank the water which came out of Horeb which flowed miraculously copiously as the Jewes now affirm followed them for their use a great while that rock signified Christ so that in effect all the wicked which perished as well as others had mystically tasted of Christ and so were partakers of this spiritualnesse as well as others 5. But with many of them God was not well pleased for they were overthrown in the wildernesse Paraphrase 5. And though they had so many degrees of miracles afforded them by God so many degrees of spiritualnesse yet were they not finally in the favour of God but were destroyed and their carcasses scattered in the wildernesse all of them except onely two after all this 6. Now these things were our examples to the intent we should not lust after evil things as they also lusted Paraphrase 6. And these passages of story are very observable and exemplary to us that you that count your selves spiritual and pretend to such high perfections and privileges should keep your selves pure from base sensual lustings lest you perish after their examples 7. Neither be ye idolaters as were some of them as it is written The people sate down to eat and drink and rose up note c to play Paraphrase 7. And that you should not fall into the snares of idolaters some of you going still to the idol-sacrifices as ye were wont to doe before your conversion to the faith see ch 8. 7. others as the Gnosticks being present at those feasts out of a confidence that they knowing the idol to be nothing are not polluted by going thither ch 8. 10. and imitating the idol-worshippers in their filthy unnatural bestial sinnes for so the Gnosticks did and so follow the example of those Israelites of whom 't is said that from their idolatrous feasts they fell into filthy bestial sinnes the rites of those heathen festivities 8. Neither let us commit fornication as some of them committed and fell in one day three and twenty thousand Paraphrase 8. Neither let us Christians fall into those sins of fornication and other villany as the Israelites did at Shittim Num. 25. 1. after their idol-feasts v. 2 3. and were destroyed 23000 of them A judgment that might deserve to be considered by the Gnosticks of this age in the Church of Corinth 9. Neither let us tempt Christ as some of them also tempted and were destroyed of serpents Paraphrase 9. Nor let us loath and be weary of the Gospel as the Israelites did Manna Num. 21. 5. and for it were destroyed by serpents v. 6. and yet so doe many of you by the Gnosticks infusions among you which are quite weary of that heavenly Christian temper of purity and chastity and sufferings which Christ commended to his disciples Mat. 5. you must have security from persecutions and withall the flesh-pots of Aegypt the carnal heathen sins which were allowed in their worships And for these two causes it is that you goe to their idol-feasts to avoid persecution and to gratifie your lusts 10. Neither murmure ye as some of them also murmured and were destroyed of the note d destroyer Paraphrase 10. Nor be you guilty of that sinne of murmuring at Gods dispensations under the Gospel the nature of those precepts which there he hath given us as if the heaven promised were a good heaven but the way thither the duties to be performed rough and unpassable unlesse you may have our carnal joyes afforded you For this were just after the manner of the Israelites who brought up an evil report upon the land of Canaan Num. 13. 32. and from thence fell a murmuring c. 14. 2. and were swept away by the destroying Angel
brethren lest there be in any of you an evill heart of unbelief in departing from the living God Paraphrase 12. And therefore let the terrors of that Scripture move you and from the example of those murmurers and complainers that were perpetually mutinying against God when any hardship approached them ready to turn back into Aegypt upon every slight fear and discouragement and for so doing were excluded from the promised land and rest do you take heed lest the present discouragement and pressures meeting with covetous or fearfull hearts make you fall off from the Christian profession or practice 13. But exhort one another daily while it is called to day lest any of you be hardened through the deceitfulnesse of sinne Paraphrase 13. But daily cheer up one another with incitations and exhortations to persevere that none of the baites that are now abroad in the world those of the Gnostick heresie which undertake to secure your fears and gratifie your lusts be able to gain in upon you 14. For we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end Paraphrase 14. For all our Christian profession hitherto will stand us in no stead unlesse we persevere constant unto the end in the courage and patience which himself hath exemplified to us see note on c. 11. a. 15. While it is said To day if ye will hear his voice harden not your hearts as in the provocation 16. For some when they had heard did provoke howbeit not all that came out of AEgypt by Moses Paraphrase 16. Whence it appears that some that were first obedient that heard and received the Law from heaven did after rebell and fall off and murmure against God but Caleb and Joshua did not so and consequently not all that by the conduct of Moses came out of AEgypt which may be matter of admonition to you that you imitate those few that adhered to and not the many that fell off from God 17. But with whom was he grieved fourty years was it not with them that had sinned whose carcasses fell in the wildernesse Paraphrase 17. And so when it is said that he was provoked and wearied with them fourty years 't is apparent it was with those disobedient murmurers that would have gone back to Aegypt and never a man of them came to Canaan but dyed every one of them in the wildernesse and that may be warning for us 18. And to whom swear he that they should not enter into his rest but to them that believed not Paraphrase 18. Lastly when 't is said that he swear they should not come into Canaan 't is apparent who they are that do not come the contumacious murmurers v. 10. which gives us this matter of observation that those that would not trust God with their preservation shall be sure to be destroyed by that means by which they expect to be preserved by going back renouncing Gods conduct and so will it be with you falling off from Christ will bring certain ruine on you 19. So we see that they could not enter in because of unbelief Paraphrase 19. And so the short is that unbelief and falling from God upon our carnal fears or impatiences or murmurings at the present persecutions and hardships that befall Christians will deprive us of all reward of our faith as it did the Israelites that followed Moses for a time but afterwards fell off V. 3. Builded the house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to build a house is here an Hebrew form of speech in which language as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house signifies not only the material house but those that inhabit it the houshold or family so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare or build is answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies to build so it is vulgarly used for begetting so farre that Ben 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the ordinary word for a son comes from thence and so to build a house is to beget or raise a family and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is but a periphrasis of a Pater familias the father or master of a family V. Rejoycing That glorying and rejoycing are one in the New Testament is sufficiently known and that there is no difference unless of degrees the glorying being the higher of the two And so again that hope signifies the hope in God reliance on him in expectation of the performance of his promise in the most improbable season even when all things in respect of this world are most improsperous and adverse And therefore that hope being the foundation of all a Christians rejoycing especially of that which is in time of affliction and accordingly the phrase used Rom. 12. 12. rejoyce in hope this will clearly be the meaning of this phrase The rejoycing in all that befalls us here founded in a sure hope of receiving abundantly from God both here and in another world And this is here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free confession of Christ in time of persecution Thus Rom. 5. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we glory or rejoyce in hope of the glory of God which is there attended with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not only so but we glory in afflictions v. 3. which the Apostle really doth 2 Cor. 11. 23. boasting distinctly of his toyles and stripes and imprisonments and 2 Cor. 12. 9. most gladly will I glory in my weaknesses that is the afflictions that have befallen me Contrary to which is sorrowing as they that have no hope 1. Thess 4. and forsaking or falling off through persecution V. 11. My rest What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods rest in this place is evident both as it respects Moses's time and Davids One rest there was expected in Moses's time the coming into Canaan another in Davids the bringing the Arke to which the publick service of God was consequent to Ierusalem So saith R. Solomon on Ps 95. the land of Israel and also Ierusalem which is called a Rest as 't is said This is my Rest for ever here will I dwell According to which there must be in that Psalm a double rest literally understood First that peaceable prosperous possession of the promised land of Canaan which after all their expectation and indurance they should at last enjoy all that obeyed God whereas Gods oath is gone out against the disobedient murmurers that revolted from God and in their hearts returned to AEgypt again that they should never enter into that rest Secondly the enjoyment of the privileges of Gods presence in the Arke and afterwards in the Temple Gods publick and solemn worship That the phrase doth certainly belong to both of these may appear by the original of it which we have Deut. 12. 9. Ye are not as yet come into the rest and to the inheritance which the Lord your God giveth you where the rest is the quiet possession of that inheritance
Paraphrase 16. And if this lenity be not speedily mended I will visit and destroy you suddenly by judgments parallel to the sword that fell on those Israelites that were corrupted by Balaams counsell Num. 25. 5. 17. He that hath an eare let him heare what the Spirit saith unto the Churches To him that overcometh will I give to eat of the note k hidden Manna and I will give him a note l white stone and in the stone a new name written which no man knoweth saving he that receiveth it Paraphrase 17. And for all those that keep themselves pure and spotlesse from these temptations this compliance and uncleannesse let them know that the joies and comforts that come in to them by the practice of the contrary Christian vertues of courage and purity are though invisible yet far greater then those which these carnal Gospellers enjoy 1 Cor. 2. 9. and besides this portion of inward blisse adherent to the practice of duty at the present prepared for them by God and showr'd down like Manna upon their souls they shall over and above as victors have a ticket given them by the judges to receive the reward that belongs to them the value or quality whereof and their names is written in that ticket have a token or ticket given them with the name of Christ written on it signifying the Christian reward of grace and glory but that such as is not to be conceived what or how valuable it is but by the enjoying of it 18. And unto the Angel of the Church in note m Thyatira write These things saith the Son of God who hath his eyes like unto a flame of fire and his feet are like fine brasse Paraphrase 18. Christ that appeared to thee so gloriously c. 1. 15. in token of the judicature which he means to exercise the rewards and punishments which he hath in his dispensing 19. I know thy works and charity and service and faith and thy patience and thy works and the last to be more then the first Paraphrase 19. I take notice of your Christian actions and courage in confessing of Christ see note b. and your charity or liberality to the poor brethren and your constancy against all terrors and all these Christian actions daily improving and growing greater and more abundant in you 20. Notwithstanding I have a few things against thee because thou sufferest that woman note n Jezebel which calleth her self a prophetesse to teach and to seduce my servants to commit fornication and to eat things sacrificed unto Idols Paraphrase 20. Yet one quarrel I have against you that you permit that heresie of the Gnosticks that take upon them to understand mysteries beyond all others to delude some members of your Church and infuse their false doctrines into them and among others those foremention'd v. 14. of filthinesse and communicating in Idol-worships 21. And I gave her space to repent of her fornications and she repented not Paraphrase 21. And these filthy hereticks have not made use of the warning by me given them to repent but still goe on in their impieties 22. Behold I will cast her into a bed and them that commit adultery with her into great tribulation except they repent of their deeds Paraphrase 22. And therefore you may expect that the judgments that shall suddenly fall upon them and all that join with them shall be very heavy if not prevented by their speedy reformation 23. And I will kill her children with death and all the Churches shall know that I am he which searcheth the reins and hearts and I will give unto every one of you according to your works Paraphrase 23. And all that are either leaders or followers in this impietie shall be destroyed to be an example to all the Christian Churches in the rest of Asia that these doctrines and practices may be avoided by them upon sight of my severe visitation upon these which may assure you all you Churches of Asia that according as you behave your selves so you may expect to be rewarded by me 24. But unto you I say and to the rest in Thyatira as many as have not this doctrine and which have not known the depths of Satan as they speak I will put upon you none other burthen Paraphrase 24. But to the rest of you those of Thyatira which are not thus guilty which have not given ear to these secret depths of Gnostick villany to you this acknowledgment and commendation is due that you are such that God requires nothing more of you but perseverance that you hold out untouch'd and untainted till this judgment comes upon those wicked that are now among you and till I come to reward your fidelity and constancy 25. But that which ye have already hold fast till I come Paraphrase 25. But to the rest of you those of Thyatira which are not thus guilty which have not given ear to these secret depths of Gnostick villany to you this acknowledgment and commendation is due that you are such that God requires nothing more of you but perseverance that you hold out untouch'd and untainted till this judgment comes upon those wicked that are now among you and till I come to reward your fidelity and constancy 26. And he that overcometh and keepeth my works unto note o the end to him will I give power over the Nations Paraphrase 26. And they that thus persevere in the performance of all Christian duties pure and spotlesse from all these abominable heretical mixtures they that hold out against all persecutions and temptations firm and spotlesse shall when the daies of persecution are over be made use of to propagate the Gospel to the Nations convert the Gentile idolaters to the faith and become Bishops of other Churches And this they shall doe successefully and efficaciously over the Eastern Nations 27. And he shall rule them with a rod of iron and as the vessels of a potter shall they be broken to shivers even as I received of my Father Paraphrase 27. And they that thus persevere in the persormance of all Christian duties pure and spotlesse from all these abominable heretical mixtures they that hold out against all persecutions and temptations firm and spotlesse shall when the daies of persecution are over be made use of to propagate the Gospel to the Nations convert the Gentile idolaters to the faith and become Bishops of other Churches And this they shall doe successefully and efficaciously over the Eastern Nations 28. And I will give him the morning star Paraphrase 28. And they that thus persevere in the persormance of all Christian duties pure and spotlesse from all these abominable heretical mixtures they that hold out against all persecutions and temptations firm and spotlesse shall when the daies of persecution are over be made use of to propagate the Gospel to the Nations convert the Gentile idolaters to the faith and become Bishops of other Churches
no Edict against them as Christians at the least none for the putting of them to death as the plea of S. Paul before Felix and Festus his appeal to Caesar which was at the beginning of Nero make it plain And accordingly we finde that when S. Paul came to Rome Act. 28. he preached there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all boldnesse or publicknesse and was not forbidden And at the writing of his Epistle to the Romans their faith saith he was famous in all the world Rom. 1. and he had oft desired to come to them Rom. 15. 22. and that for many years v. 23. And all this in Claudius's time before his going to Rome which argues also that this woman was not yet fled that is banish'd into the wildernesse And therefore of Nero it is Tertullian's phrase that he first dedicated persecution primum Neronem in hanc sectam ferociisse Nero was the first Emperor that persecuted Christian Religion V. 9. Great Dragon The Hebrews call Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old serpent so again c. 20. 2. And the casting him out at this time is the prospering of the Christian faith consequent to this discomfiture of Simon Magus and the manifestation of the power of Christ So faith Arnobius 1. 2. Non distulerunt res patrias linquere veritati coalescere Christianae viderunt enim currum Simonis c. They delayed not to leave all their worldly possessions and to cleave to Christianity which was now under interdict For they saw Simons chariot and fiery horse dispelled by the breath of Saint Peter's mouth c. And as by this means the Heathens were converted to the faith by seeing the power of Peter so were the Gnosticks discomfited seeing their leader Simon destroyed V. 10. Accused them The accusation that Satan brings against sincere Christians appears by his dealing with Job c. 1. 9 11. to be to this effect that they are Hypocrites and will only serve God as long as he protects and defends them This it hereby appears that Satan looks on as the charge of all others most for his turn to bring against men and therefore that which he most desires to have truely said of them Now the chief doctrine of the sect of the Gnosticks the followers of this Simon who is called the first-born of Satan was this that in time of persecution it is lawful to denie and forswear Christ which was the very thing that the Devil laid to Job's charge and consequently all that were by him seduced into that doctrine Satan might justly accuse before God day and night as really guilty of that accusation But when the doctrine of the Guosticks and the professors of it were now cast out of the Church then this is here truly said that the accuser of the brethren that is of Christians is cast out that is Satan can no longer with any justice accuse the Christian Church or if he doe he is found to be a false accuser V. 16. The earth helped the woman The solemn notation of Judaea by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land hath often been taken notice of and is very pertinent to this place the seditions that were raised there about this time of Nero's reign diverting the malice designed against the Christians and the same continued all the time of Galba Otho Vitellius Vespasian and Titus and in all this space the Romans being wholly taken up about the Jews the heathen Emperors did nothing against the Christians till Domitian comes who is the subject of the Vision in the next Chapter CHAP. XIII 1. AND I stood upon the sand of the sea and saw a beast rise up out of the sea having seven heads and ten horns and upon his horns ten crowns and upon his head note a the name of blasphemy Paraphrase 1. And I was in the island Patmos upon the sea shore when I saw the vision that I am now to set down viz. concerning the execution of that â—designe of Satan of bringing persecution on the Christians at Rome ch 12. 17. And here the first thing I saw was a beast representing the heathen worship as it stood at Rome rising out of the sea as that is all one with the abysse or deep that is introduced among them by Satan see note on ch 11. c. and thriving and prospering by the strength and power of the Roman Emperors that heathen worship represented by this first beast and the Roman Empire by the seven heads either as seven Emperors ch 17. 10. or else as referring to the seven hills of Rome the seat of this Idol-worship usurping to its self that blasphemous title of being a Goddesse and the ten horns ten Kings noting those that complied with Rome in this deifying of their Emperors and in the rest of their idol-Idol-worship viz. the many Kings that were by the Roman Emperor set over other places who therefore are said to have ten crowns 2. And the beast which I saw was like unto a leopard and his feet were as the feet of a bear and his mouth as the mouth of a lion and the dragon gave him his power and his feat and great authority Paraphrase 2. And this Idolatrous heathen worship thus assisted by the power of the Empire began to be very cruel and cannot sufficiently be express'd by one cruel beast but having variety of all kinds of gods in it from which 't is represented by a speckled leopard it exercises all the cruelty both of bear and lion as was manifest by their persecutions of Christians And to the sustaining of this beast the Idolatrous heathen worship the Devil that laboured to destroy Christianity ch 12. 3. contributed all his power and skill did all that he could to hold it up by prodigies and by all other means 3. And I saw note b one of his heads as it were wounded to death and his deadly wound was healed and all the world wondered after the beast Paraphrase 3. And though one prime Temple on one of the seven hills of Rome the most stately of all the rost and so call'd the Capitol from a Latin word signifying Head were burnt down by lightning and esteemed to be smitten by God from heaven and so Idolatry conceived to have received a fatal blow yet that was soon rebuilt by Domitian the Emperor of Rome and that gave a great confirmation to Idolatry among all that lived in the Roman dominions and took notice of it See note k. 4. And they worshipped the Dragon which gave power unto the beast and they worshipped the beast saying Who is like unto the beast who is able to make war with him Paraphrase 4. And they worshipped the Devil who had thus upheld the heathen religion when the Jewish was destroyed resolving from hence that the God of Israel was not able to contend with their Devils nor his religion abole to maintain it self against their Idol-worship 5. And there was given unto him note c a
the heretical Gnostick corruptions of uncleannesse c. see note on ch 2. n. and that held out constant against all terrors of persecutions and so were rescued from the sins of that wicked age the pure primitive Christians 5. And in their mouth was found no guile for they are without fault before the throne of God Paraphrase 5. That never fell off to any false Idolatrous or heretical practice but served God blamelesse 6. And I saw another Angel flie in the midst of heaven having the note b everlasting Gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people Paraphrase 6. And methought I saw another Angel none of those before mentioned flying or hastning about the world carrying good newes with him happy tidings for the time to come to all nations Jewes and Gentiles viz. to the Christians of all 7. Saying with a loud voice Fear God and give glory to him for the hour of his judgment is come and worship him that made heaven and earth and the sea and the fountains of waters Paraphrase 7. And thereupon admonishing all now to stand out firmly and constantly to adhere to the true God and the Christian faith in opposition to the heathen idolatry which should now shortly be destroyed 8. And there followed another Angel saying note c Babylon is fallen is fallen that great city because she made all nations drink of the wine of the wrath of her fornications Paraphrase 8. And as ver 7. it was foretold that Idolatry should suddeny be destroyed so presently another Angel methought brought news that t' was done that that whole impure city of Rome heathen under the 9. And the third Angel followed them saying with a loud voice If any man worship the beast and his image and receive his mark in his forehead and in his hand Paraphrase 9. And methought a third Angel followed on purpose to confirm all weak seducible persecuted Christians and to fortifie them in their patience and constancy under the present or yet remaining persecutions ver 13. and this he did by denouncing the judgments that the inconstant should fall under the direfull ruine which attended all Apostatizing complying Christians that after the manner of the Gnostick compliers for fear of persecutions had or should forsake the Christian purity and joyn in the worships or practices of heathen Rome denouncing positively that whosoever should doe so see note on chap. 13. m. n. 10. The same shall drink of note d the wine of the wrath of God which is poured out without mixture into the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb. Paraphrase 10. He should have his portion with heathen Rome in the bitter punishments or effects of God's wrath such as fell upon Sodome and Gomorrha Christ being the Judge and the Angels the Executioners of it 11. And the smoak of their torment ascendeth up for ever and ever and they have no rest day not night who worship the beast and his image and whosoever receiveth the mark of this name Paraphrase 11. Even utter destruction to all that shall have been guilty of this in any degree see ch 13. note n. and doe not timely repent of it 12. Here is the patience of the Saints here are they that keep the commandements of God and the faith of Jesus Paraphrase 12. And herein shall the sincerity of mens hearts appear and be made manifest by the bloody persecution now approaching ver 13. if they shall venture any persecutions from the heathens rather then thus fall off and deny Christ if whatever the hazard be they shall adhere close to the precepts of Christian constancy and the purity of Christian practice and neither really nor seemingly comply with the persecuters 13. And I heard a voice from heaven saying unto me Write Blessed are the dead which die in the Lord note e from henceforth yea faith the Spirit that they may rest from their labours and their works doe follow them Paraphrase 13. And to that purpose there came a voice from heaven saying That there should now come a great trial indeed viz. in the times of Diocletian that cruel tyrant and the persecutions should lie so heavie on the Christians within a while that they should be happy that were well dead who were come to enjoy their reward of peace and blisse and are not left on earth for such combats and storms as these 14. And I looked behold a white cloud and upon the cloud one sat like unto the Son of man having on his head note f a golden crown and in his hand a sharp sicle 15. And another Angel came out of the Temple crying with a loud voice to him that sat on the cloud Thrust in thy sicle and reap for the time is come for thee to reap for the harvest of the earth is ripe Paraphrase 14 15. And presently upon this vision of those sharp persecutions which generally were means to call down Gods judgments on the persecuters methought I saw a bright shining cloud and one like Christ upon it in a regal attire with a sicle in his hand all this noting the judgments and excision of heathen Rome which in respect of their cruelty against the Christians and their other heathen sins was now as a field of corn ready for harvest And another Angel called to him and bad him proceed immediately to this excision their sins being come to maturity and having fitted them for destruction 16. And he that sate on the cloud thrust in his sicle on the earth and the earth was reaped Paraphrase 16. And he did accordingly and this vengeance befell heathen Rome 17. And another Angel came out of the Temple which is in heaven he also having a sharp sicle Paraphrase 17. And another Angel or officer of Christ's vengeance was sent out by him on the same errand and methought he came from God in heaven as out of the sanctuary the place where incense is offered an effect of the prayers of the Saints again with a sharp sicle in his hand an embleme of excision 18. And another Angel came out from the altar which had note g power over fire and cried with a loud cry to him that had the sharp sicle saying Thrust in thy sharp sicle and gather the clusters of the vine of the earth for her grapes are fully ripe Paraphrase 18. And another Angel came from the altar of burnt-offerings by which the wicked are represented having the execution of God's wrath upon the wicked intrusted to him and he cried aloud to him that had the sharp sicle and bid him set about this work as if it were a time of vintage cutting down the clusters of grapes of the vine of the land that is destroying this idolatrous cruel city and people as having filled up the
* or the superlative love of the knowledge of Christ for the Ks. MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * super a bâ—â—dantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †which is wrought among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or among you for the Ks MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or and or even by Christ for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * One body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or in all the King's MS leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or Having ascended to the height and led captive he gave for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * fulfill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †compacting or knitting together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * of ministration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †acknowledgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * subtilty of men through their craftinesse for the managing of deceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †keeping the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * increase in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †compacted cemented together by every joynt of supply according to its power in proportion of every part works * the rest of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * because of the ignorance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †hardnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * benummed †inordinate desire see note on Rom. 1. i. * 〈◊〉 †lusts of deceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * holinesse of the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †calumniator see note 〈◊〉 Mat. 4. a. * instruction of use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tom. 3. p. 879. l. 4◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * imitators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †inordinate desire see note on Rom. 1. h. * And filthinesse and foolish speaking or jesting which are things unseemly but rather graciousnesse * or light for the King's MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see v. 8 and 11. †Examining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * discover them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †being discovered by the light are mâ—de manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * shine upon thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †how ye walk exactly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * dissolutenesse †chanting or with thanksgiving chanting for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col 3. 16. and singing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or Christ for the King's MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * it having cleansed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †husbands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * â—leave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 4. p. 148. l. 12. p. 146. â— 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †thou shalt have a long time on the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * discipline and nurture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or from the soul with good will doing them service for the King's MS points it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or the Lord both of them and you for the King's MS reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †complete armour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * contivances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the worldly rulers of this age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * spiritual parts or spirits for the Syriack appears to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in heavenly places humane * in the readinesse †Unto all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the wicked me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †at every season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to this very purpose watching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or concerning all holy things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * with authority see note on Joh. 7. a. †◠chain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * what I due 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or compassion for the King's MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * incorruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Captiv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * p. 331. lin 634. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * communication toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to have this care for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * as those that are all my copartners of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †acknowledgment all sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * pure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that concerned me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hall or place of judicature †to all others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or stir up for the Ks MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †by occasion or by †to salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †living is Christ and dying gain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * But if it be living in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †to me worth my labour and ‖ to goe home or returne * for this is much rather to be preferred or better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * this I know I hope that †through me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * behave your selves worthy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Epist 247. * Vid Anton. August Itipâ—â—ar p. 103 * Net Hist l. 1. c. 13. * Nat. Plist l. 5. c. 29. * In Peripl p. 26. * p. 74. * De situ Orâ— l. 11. c. 2. * c. 11. * In L. in Lusitan * Tom 4.