graeter not in his nature nor essentiall glory for therein the Son is equall with the Father Ioh. 5. 18. Philo. 6. but in the order of redemption in which the Father holds the degree of party principall as representing the whole deiâ—â— in its glory and Majesty and the Son that of Mediatour of peace and reconcilition The meaning is Seeing that I came from the Father and have beene manifested in the flesh for this worke my returne to the Father in his glory â—s a certaine proofe that all things are accomplished and therfore you ought for to rejoycefully having by 〈◊〉 free accesse to God and large communication of his graces V. 29. I have told you I have declared unto you the great good which my departure out of the world will produce unto you to the end that when you finde the effects of it you may be confirmed in your faith in me V. 30. The Prince that is to say the Devill is going to bend all his forces inciting the malignlty of men against me to bring me to nothing Luk. 22 53. but as hee hath no right in mee that am without fin so hath he no actuall power to doe with me according to his will and my death shall not bee thorâ—â— any endeavour of his but because I voluntarily submit my selfe to my fathers will about the salvation of the world V. 31. Arise it should seeme that Christ spâ—â—â— this going out of the house where he had eaten the Passcover and that hee uttered these following discourses upon the way untill hee came out of the Citie and went over the brooke Cedron Ioâ—â— 18. 1. CHAP. XV. VER 1. THe true Namely hee who in the order of spirituall things have the reall properties whereof the Vine beares the figure being immediately as it were wholly engrafted and rooted in the love life and favour of the Father who is as it were the ground I am the prop of the subsistency and the well spring of the spirituall life of my beleevers engrafted in mee by faith to beare the fruits of the spirit in good workes And my Father Namely hee is the first Author of all this order of grace having ordained his Son to bee the head of salvation and of life which is correspondent to the planting of the Vinâ— uniting unto him all his elect which is as it were the engrasting of the branches and by his spirit cutting ost and correcting all their vices and continually sanctifying them which hath a relation to the manuring and dicssing of the vine Verse 2. Every branch Namely every exterior member of the Church which by profession seemes to be ingrafted in mee though in spirit and truth hee it not See Rom 11. 17 20. 2 Pet. 1. 8. V. 3. Cleane Namely sanctified in your persons by my spirit Through the word Namely by my word accompanied with the efficacie of my spirit Ioh. 17. 17. Eph. 5. 26. 1 Pet. 1. 22. Others according as I have expresly told you Ioh. 13. 10. V. 4. Abide persevere in being united with mee by a lively faith that by this meanes I may likewise â—â—â—tinue in communicating my life and my spirit unto you V. 5. Without me being severed and cut off from my communion Doe nothing in spirituall workes truly good and holy and pleasing to God V. 8. Herein the good workes of believers reâ—ound to the glory of God as being effects of his Grace representing the holinesse of the heavenly Father in his Children See Matth. 5. 16. Ephes. 1. 12. Phil. 1. 11. Shall yee be you shall shew your selves to be truely such doing acts worthy of such a Title V. 9. As the Father as the Father loving mee most perfectly in the qualitie of Mediatour I doe eater changeably answer that love of his by my compleate righteousnesse which causeth that love to bee 〈◊〉 and immutable so doe you preserve the love which I beare unto you by a true obedience V. 11. That my have a perpetuall and full feeling of my grace in consolation of my spirit without interruption or diminution Verse 14. â—ee are this friendship shall bee knowne to be true by the effects of a conformitie of â—â—ll and correspondencie of love in sincere obedience Ioh. 14. 23. V. 15. I call you not besides that great tryall of my love by the benefits which I have conserred upon you in giving my selfe unto you There is also this second triall namely that I have communicated my secrets unto you wherein consists the application of the said benefits and the fruition of them V. 16. that yee should goe that in all the course of your life and chieflie in your ministerie you â—â—â—y persevere in bearing of good fruits the use whereof may be durable to your selves as fruits that are fitt to keep and a sure provision to nourish your faith and hope to eternall life See Ioh. 4 36. 1 Tim. 6. 19. That whatsoever the profit of these your good works shall redound to your selves seeing that by that meanes you shall alwayes have free accesse to God by prayers to obtaine alwaies increase of grace and of blessing In my Name to shew that howsoever good works do take away the hinderance of prayer which is sinne Iohn 9. 3 1. yet they are not the ground of prayer which ground is only the â—orit and intercession of Christ. Ver. 19. If yee were if you were on that side which is contrarie to my Kingdome of which side the Devill is head and hath no other end but the world and its owne concupiscence nor no other sence but that of the flesh nor no other motion but earthly and corrupt Hu owne Namely united to him by likenesse and conformity which is the naturall cause of love amongst men V. 21. They know not they have not nor will not receave any lively impression of God concerning the mysterie of redemption by his Son V. 22. They had not had they might seem innocent sinning thorow meere ignorance Ioh. 9. 41. Or their sin would bee nothing in respect of their voluntary rebellion V. 26. But when notwithstanding their hatred against my person and doctrine yet at last the former shall be acknowledged and the other established in the world by the most efficacious operation of the Holy Ghost and by your ministerie From the Father I my selfe having in the qualitie of Mediatour receaved it in all manner of fulnesse from the Father who is the well-spring of all grace to distribute it to all my members Iohn 3. 34. Acts 2. 33. Of truth See upon Iohn 14. 17. Testifie by his secret and internall inspirations and perswasions and by his externall works and miracles U. 27. From the beginning wherefore you ought to be fully informed of my doctrine and coversation 1 Ioh. 1. 1. CHAP. XVI VERSE 1. OFFended See upon Matthew 11. 6. V. 4. Yee may to dispose your selves to a voluntary patience and to be prepared as against foreseene and foretold accidents and to bee perswaded that they
love Are deceitfull The Italian Faigned Or forced The Hebrew word signifieth properly a thing extorted through carnest intreaties and is not granted with a good will V. 8 As a bird Which is alwayes restlesse and hath no secure being but is alwayes in danger That wandereth That goeth unnecessary voyages to no end From his place From his house and friends V. 10. Neither goe into Trust thy good and ancient friends rather than thy kindred who many times will faile in time of adversitie Prov. 19. 7. V. 11. That I may answer That is to say I shall not be subject to my adversaries reproach for having an ill governed and dissolute son See Psalme 127. 5. the words of a good and wise father V. 14. He that blesseth All faigned honours and courtesies are abhorred as bad as so many imprecations by men that are wise and lovers of truth V. 15. Are alike Are equally displeasing troublesome and hurtfull V. 16. Hideth her Hee that seekes to hinder her malice from bursting forth and shewing itselfe abroad by actiona Hideth the wind The Italian Makes it knowne that hee would shut up the winde Makes it knowne Makes himselfe publikely ridiculous in undertaking a thing which is utterly impossible That hee would Example of a thing which is utterly impossible as Prov. 30. 4. Eccles. 8. 8. V. 17. So a man The manners and externall carringe of a man is refined and made civill by conversing with other men V. 18. That waiteth Namely a constant servant that is continually at ending upon a Princes businesse Or he that is faithfull and vigilant to keepe safe the person and goods of his master cannot chuâ—e but bee recompensed with some honourable place or office V. 19. The heart The Conscience which is a mans true looking glasse sheweth faithfully to a man what he is V. 20. The eyes His lust and concupiscence which is let in at the eyes 1 John 2. 16. V. 21. To his praise A man is knowne what he is by the quality of them that commend him for if they be wicked men he is surely their companion if they be good men wee must likewise conceive that hee is like unto them by this common axiome that every one praiseth him that is like to himselfe Others expound it according to his praise that is to say according to his praise worthy acts Or according to the praise which 〈◊〉 given him Seeing there can bee no other tryall of the heart which is hidden to mans judgment V. 24. Riches Money and greatnesse may faile and therefore for the maintenance of this life one never ought to neglect good husbandry the chiefe part of which consists in the increase of Cattel which are bred up with grasse that groweth of it selfe without any labour or charge See Eccl. 5. 9 10. V. 25. The tender grasse He meaneth hay which is gathered and laid up opposite to that grasse which is eaten up in pasturage while it is upon the ground CHAP. XXVIII VERS 2. MAny are the The Italian The land often changeth The change of governours bringeth with it many great alterations and commotions of State grievances and ruâ—nes of particular businesses and many other inconveniencies either by reason of their small experience and of their greedy desires or for want of confidence and love or by reason of their absolute will to innovate every thing according their pleasures But by a man The Italian But by men God blesseth the people by the long and happy raigne of their Princes when there are amongst the people a good number of men wise in the true knowledge of the feare of God Others translate it thus by reason of wise and understanding men the land continueth a long time in the same state V. 3. A poore man There is no crueller tyranny nor more intolerable then that of meane people as well by reason of their base and sordid mind which hath no tincture of generous humanity in it as likewise because their forepassed misery maketh them covetous and insatiable V. 5. Understand not Their understanding is quite perverted and incumbred so that they cannot be guided by true reason and uprightnesse of Conscience All things Which belong to the guiding of their life and to direct them to everlasting salvation V. 6. In his wayes The Italian That walketh two wayes Namely that is double in his proceedings and actions outwardly following vertue and inwardly using fraud and malice ver 18. Jam. 1. 8. V. 8. Shall gather it Not in ending any such thing of himselfe but it is so done through Gods secret providence V. 10. To goe astroy He that through his arts and deceits as by indirect wayes seekes to draw good men that are simple and weake into some inconveniences or traps which they have laid for them V. 11. Searcheth him out Judgeth truely of him his understanding being no way dazled nor preocupated by the love and lustre of riches V. 12. Rise Are raised to power and dignity Psalme 12. 8. A vian That is to say every man retireth from a bad Princes Court Or good men doe hide themselves for feare of his tyranny v. 28. V. 13. He that covereth That keepes them upon his Conscience and doth not confelse them to God and to men also if need require it V. 14. That feareth Through the great respect which hee beareth to Gods terrible Majestie fearing to offend him and being no way confident of himselfe V. 15 A wicked Ruler That cannot get enough for to satisfie his unlimited greedinesse V. 17. To the bloud That is to say to the body and life Shall flie Being driven by the torment of his owne Conscience hee shall never take rest and no man can make him confident V. 21. For a piece That is to say one ought to keepe himselfe from being any way corrupted with presents for they that are any way enclined thereunto will for a small matter bee induced to goe astray V. 22. An evill eye Is unmercifull envious and covetous See Prov. 23. 6. V. 25. That putteth his trust Pride and presumption being directly contrary thereunto Shall be made fatt Shall be filled with good and solid things and not puffed up with winde as the proud man is V. 26. In his owne heart In himselfe in his owne understanding courage and valour Wisely In a wise and humble circumâ—pection and modestie Shall be delivered From all dangers and sinister accidents CHAP. XXIX VERS 4. HEE that receiveth Namely a Prince that grieveth his subjects with taxes and imposts V. 5. Spreadeth Is a secret occasion of his ruine flattering him up in his vices if he be subject to any Or by filling him with damnable pride and selfe conceit or preparing some way to draw him into his trap by this baite V. 6. There is a snare Sinne insnareth the Conscience with Gods judgments and keepes it as it were prisoner in perpetuall terrour and sorrow or is the cause of its perdition Prov. 11. 5. V. 9. Considereth To
world over by which the consciences being moved shall come to him Hag. 2. 6 7. Heb. 12. 26. The children The true elect children of grace shall joyne themselves in spirit to the communion of the Church from all the ends of the world where they have beene scattered V. 12. Compasseth me In all their actions they are disloyall unto me Judah In the tribe of Judah which hath not forsaken Gods pure service there doth yet remaine the lawfull government of Davids posterity Is faithfull He persevereth in my covenant holding himselfe to the faith and Religion of his holy ancient forefathers or to that which is taught them by Gods holy servants the Prophets and Priests CHAP. XII Vers. 1. FEedeth He builds upon vaine means and feeds himselfe with frivolous and ruinous hopes the Easterne wind being very tempestuous in those countreys continuing in his sinnes and thinking to escape Godâ— judgements by strange and unlawfull covenants Oyle the Italian sweet smelling oyles Whereof there was great plenty in Judea 2 Kings 20. 13. V. 2. The Lord That which I have spoken in praise of Judah is not to free him from all defects for he hath also his grievous faults but because Gods true service is yet remaining there God wil yet reprove and redargue him with words but as for the ten tribes he will judge them with deeds seeing they are almost become incapable of all correction V. 3. In the wombe These histories seeme to be alledged here to reprove Israel for their ingratitude after so many great benefits of God towards their forefathers which he reduces to two heads figured here in these two histories One is Jacobs election before Esau his brother the Other his deliverance from all those evills wherewith God had tried and exercised him By his strength Which was given him by Gods grace A figure of the spirituall strength of the faith and spirit With God With the Son of God who appeared to Jacob in humane shape who also by reason of his office of Mediator is afterwards called Angel V. 4. He wept This weeping may be referred to that which is said Gen. 35. 8. And it seemes it was a weeping upon some solemne time of supplication With us namely With Jacob our father confirming Gods promises to him and all his Posterity Gen. 35. 11. V. 5. The Lord is He hath take this name of Eternall with his people Exod. 3. 14 15. for a pledge of the truth of his promises and therefore he will without faile performe them if we doe turne to him V. 7. He is namely Ephraim is degenerate and hath taken upon him the customes and manners of a Canaanite being wholly addicted to dishonest gaine to deceits and avarice see Ezek. 16. 3. Is a Merchant the Italian A Canaanite A Nation whose ordinary exercise was merchandizing with all the vices which were annexed unto it and therefore that Name is taken for a Merchant and very often also for a deceiver V. 8. My labours I have not stained my trading with any great misdeed onely I have used certaine subtilties and crafts therein as were not subject to the Law words of a prophane and cauâ—erized conscience V. 9. I that am Although thou beest so corrupt yet will I observe mine ancient covenant which I made even in the land of Egypt towards my true Israel in spirit An Evangelicall promise Will yet make thee I will deliver my Church from the spirituall Egypt and will make her passe through the wildernesse of the world in particular Churches aspiring towards the heavenly Canaan even as my people dwelt in Tents in the Wildernesse the remembrance whereof is celebrated in the feast of the Tabernacles Lev. 23. 43. See Zech. 14. 16. V. 10. Spoken the Italian I will speake I will largely manifest my selfe by my Word â—ee Joel 2. 28. Similitudes grave sentences and doctâ—ines illustrated with similitudes according to the Holy Ghosts stile V. 11. Vanity They are altogether drowned in Idolatry They sacrifice To Idols or peradventure also to the true God but beyond his command wherefore it is all Idolatry As heaps that is to say They are innumerable and at the end of every field see Hos. 8. 11. and 10. 1. V. 12. Fled The meaning seemes to be Remember the first voyage which was Jacobs in extreme misery and servitude and the second which was your comming out of Egypt in a glorious deliverance by the hands of Moses that you may be afraid left I cause you to make a third into wretched captivity V. 13. Preserved Even like unto a flocke of sheep Psal. 77. 20. Isa. 63. 11. V. 14. His blood He will not pardon him his sinne nor cleanse him from it but will keepe it still in remembrance to punish him for it at his appointed time See Ezek. 24. 7 8. CHAP. XIII Verse 〈◊〉 WHen time was that the tribe of Ephraim having the rule of the ten Tribes was terrible through its power but now that it hath strayed and is runne into Idolatry its strength and glory is come to nothing like unto a dead carkase V. 2. They say the Kings of the Tribe of Ephraim do command the people to follow the idolatry which they have established 1 Kings 12. 28. Kisse the whosoever will do Gods service let him come and worship the Calves which Jeroboam hath set up Kissing being an act and token of worship and religious honour See 1 Kings 19. 18. Psal. 2. 12. V. 3. They shall be they shall not be stedfast but shall quickly be dispersed and brought to nothing V. 5. Know thee that is to say I took care of thee and provided all things necessary for thee V. 6. According to their through too much fatnesse and plenty they are become fierce and untamed Deut. 8. 12. 32 15. V. 7. A Leopard which useth to lie in wait to set upon a man See Jer. 5. 6. V. 8. As a Beare See 2. Sam. 17. 8. Prov. 17. 12. that is to say I am become their implacable enemy The cause that is to say I wound them mortally And thâ—re namely upon the high way whereby are meant the instants and times appointed for Gods judgements See the like use of this word Psal. 53 5. Eccles. 3. 17. V. 9. Thou hast Many have wrought together to overthrow thee but I alone can save thee and not thy Kings in whom thou hast trusted V. 10. Of whom thou Some referre this to the first asking of a King 1 Sam. 8. 5. Others to the â—umultuaâ—y election of Jeroboam 1 Kings 12 16. 20. V. 11. I gave thee I have suffered thee to thy hurt and dammage to have a King according to thine owne will though I did not approve of it Hos. 8. 4. and I have aggravated my judgments the more upon thee by reason of the frequent violent deaths of thy Kings which doe bring the Kingdome into extreame ruine V. 12. Is bound up nothing shall escape me I will make them beare the punishment for
to whom the Prophets had denounced their extreame desolation Isay 23. Ezek 26 and 27. and 28. Repented not with a generall internall and spirituall repentance which the working of miracles cannot bring forth but is an effect of Gods Spirit co-operating with his word but only with an exteriour and disciplinary kinde of repentance which is nothing but being displeased and a forsaking of those great grievous sins which do fight against nature and civill and morall justice and do violate common society for which sins the Lord destroyed those nations Now this was sufficient to condemne the Iewes insensible and inflexible rebellion V. 22. But I say we must suppose those nations aâ—e indeed perished for their grâ—evous sins but at the last judgement the malignâ—ty of these rebels shall appear to be more cruâ—l shall be severely punished V. 23. Exalted by that incomparable blessing of having bin the place of aboad and ordinary conversation of the worlds Saviour V. 25. I thanke thee to the glory of thy divine Majestie I acknowledge thy Soveraigne power accompanied with justice wisdome and mercy in so much that thou hast not wrought upon the mindes and hearts of wise worldly men to give them a lively light of the mysteries of eternall salvation but upon soules of a weake understanding in worldly matters upon simple weake ignorant and contemptible people 1 Cor. 1. 27. V 26. Even so I doe not only acknowledge this truth but do also consent unto it and approve of it V. 27. Are delivered he meanes the universall Kingdome which he hath receaved from God his Father in the qualitie of a Mediator and especially over his Church to accomplish the salvation of it according to the Fathers everlasting decree No man knoweth namely the mystery of the sonnes person and consequently of the Holy Trinity As likewise his In carnation and all the properties of his office of Mediator is onely knowne by God by a proper naturall and perfect knowledge And all that men and Angells know thereof they know it but only of his meere good will and that which is revealed is done by the Sonne to whom it onely belongeth to reveale it as knowne to him by knowledge of nature and he onely having that property of being the Word of God Iohn 1. 1. and revealer of his secrets Psa. 2. 7. Iohn 1. 8. 1. V. 28. That labour in your soules and consciences by a lively feeling of your sins by the terrour of Gods judgments and the hardnesse of his scourges and punishments And also by a painefull and fruitlesse enquirie how you might satisfie Gods justice and obtaine his favour by your own proper works Isa. 55. 2 V. 29. Take Yeeld and submit your selves to me by obedience of saith laying aside all pride and rebellion 1 Cor 7. 22. and 9. 21. 1 Pet. 2. 16 Learne imitate my example in these vertues which are fitting and necessary for every Christian. V. 30. Is easie the Italian is pleasing or easie Namely to those that are regenerate whose sanctified will enclined by Gods Spirit doth no more oppose Christs Law which in the corrupt man is the only cause of the lawes severity towards him but rather consents unto it and sets his whole delight therin Rom. 7. 22. and 8. 7. and this yoake of Christs is opposite to the rigorous yoake of the law unsufferable withâ—u Christ Acts 15. 10. to the intolerable yoke of Pharisaicall orders Matth 23 4. and to the cruell and tyrannicall yoake of the Princes of the world Isa. 9. 3. and 10. 27. CHAP. XII VER 1. TO plucke according to the permission of the Law Deut 23. 25. V. 2. Is not the law did forbid them to dresse anâ— food upon the Sabbath day Exod. 16. 23. which the Pharisees did superstitiously extend to these petty actions of plucking and rubbing of eares of corne V. 3. Have ye not the meaning is the rigorous observation of ceremonies must yeeld to necessity when there is no contempt nor profane rebellion as David did without being reproved for it V. 5. Or have ye not Seeing God hâ—th not tied the officers of his Temple to the observation of the Sabbath they doing that day their most painfull and laborious services my servants and officers following me and serving me may also be free from the observation of it seeing that I am true God with my father and that my service sanctifieth these actions as the service of the Temple sanctified those V. 6. Is one namely I my selfe everliving God Lord of the Temple and the Messias who really and in truth am all that was figured by the Temple and the service belonging to it V. 7. If ye had another reason which hath a relation to the Pharisees cruell hypocrisie who thorow an ostentation of externall discipline went against charity not pittying the Apostles distresse who did eat ears of corne for meer necessity V. 8. For the he yeelds a reason for the Apostles innocency for if there were any sin in their act he was to judge of it being the Soveraigne Lord of all exteriour service and of the due observance of it And therefore since he did not finde fault with it they were not to cavill about it V. 10. To heale The Pharisaicall tradition did forbid the use of artificiall and naturall phisick upon the Sabbath day unlesse it were in cases of extreame necessity and now they doe superstitiously and malignantly apply the same to miraculous cures and healings See Luke 13. 14. Iohn 9. 16. V. 15. Them all that had need of being healed V. 16. And charged See upon Mat. 8. 4. V. 19. Not strive he shall not seek after worldly glory whereupon arise great strifes in the world hee shall proceed in all humility in himselfe and mildnesse towards others V. 20. Till he send till he be entred into possession of his everlasting kingdome to overcome and subdue all his enemies Vnto victory or everlastingly according to the phrase of the holy language V. 22. Blinde by the meanes of the devill which possessed him as Mat. 9 32. 17. 15. Luke 13. 11. V. 23. The Son the Ital. addeth the Christ the Son namely the promised Messias of Davids progeny V. 25. Beclzebub See upon Mat. 10. 25. V. 26. If Sathan the ground of this reason is because the Lord did drive devils out of mens souls by his saving doctrine as well as out of their bodies by his Almighty word wherefore one could not imagine that there was any collusion with the evill Spirit as Impostors often times do at whose instance the Devill comes out of a body to gaine any soules by seduction superstition false doctrine c. V 27. If I You shew your malice in judging evill of me because that having exorcists of your own nation which make profession of driving Devils out of men Acts 19. 15 and do not condemn them though you have no more reason to condemn mine actions thentheirs Now it is uncertain whether
V. 36. If the Sonne this title of Sonne doth by nature belong to me alone you as all other men are become bondmen by reason of sinne and in mee alone can bee adopted and enjoy the benefit of children V. 37. Seed according to the flesh but not according to the spirit and faith Rom. 4. 16. and 9. 6 7. Gal. 3. 7. V. 38. Which yee have seene Namely which the devill doth and induceth you to doe V. 39. Children Namely true and lawfull imitatours of Abrahams faith Father of all beleevers wherein consists the true meaning of this name of Children of Abraham Romans 4. 16. and 9. 6 7. Gal. 3. 7. V. 41. One Father a namely spirituall Father for they perceaved that Christ did not speak of a carnall father V. 42. If God if ye were regenerate by Gods Spirit you would know me and love me as the substantiall sonne of the same father 1 Iohn 5. 1. and cause of your adoption Gal. 4. 5. V. 43. Why doe you cannot pretend ignorance for your malice onely which the Devill hath excited and ingendred in you thorow your voluntary inclination to follow his suggestions is that which lets you not learn my doctrine V. 44. The Devill it is he that hath ingrafted in you as it were the beginning of all your actions and hath made you like unto himselfe in malice and other vices A murtherer in that thorow his envie and deceipt he seduced man and precipitated him into death and afterwards incited Cain and all his other instruments to cruell and bloudy acts From the beginning not from his creation but from the beginning of the world after the fall of devils In the truth namely in the purity and integrity in which all the Angels were created And the Father namely the first author and introductor of the false-hood 〈◊〉 deeds and sayings which he also soâ—â—eth and 〈…〉 tereth abroad amongst men V. 47. Of God namely regenerate by his Spirit Seeing it is the property of children to know their fathers voice See Iohn 10. 4. V. 48. A Samaritan that is to say apostated from the Iewish religion and their deadly enemy Iohn 4. 9. and transported with a devilish rage V. 49. I honour that is to say through a just jealousie of Gods glory I cannot suffer you to call your selves his children having the Devils stampe upon you and not Gods V. 50. There is on namely the Father glorifying me Iohn 17. 1. 5. shall revenge the contempt and ignominy which you have done me V. 51. Keepe that is to say keepâ— it in his heart by faith and observes it in his workes Death namely everlasting death V. 54. That honoureth that hath given me a glorious office Heb. 5 5. and hath borne honourable witnesse by words and deeds and at last shall crown my obedience with celestiall glory V. 55. Not knowne him by a lively and spirituall light which hath imprinted in you a true and resident image of the heavenly glory to regeneration V. 56. My day namely my comming and manifestation in the flesh He saw it by faith which is a demonstration of things which are not to be seen by the eye Heb. 11. 1. V. 58. I am namely a true and eternall God and Saviour of the world V. 59. Hid himselfe it is very likely that he miraculously became invisible CHAP. IX VER 2. WHo did to avoide the absurdity which at the first sight appeares in this demand seeing none can commit sinne before they be borne we may say that this is spoken iâ— regard of Gods foresight as if they had said what sin had God foreseen in this man unlesse the Disciples were tainted with that phantasticall opinion which reigned amongst the Iewes namely that the soules after death did passe out of one body into another and that in the subsequent body they suffered punishment for the offences committed in the first V. 3. Neither hath this either that God indeed in the afflicting of this man had not had any respect to any particular sin of his father or his mother nor to any foreseene offence of his or that the meaning plainly be Leave this curious and unprofitable inquiry and onely reape the fruit of Gods secret providence who in this blinde man will make you see his wonders to his glory and your edification and confirmation V. 4. While it is while the appointed time lasts for me to lay open my power in working of miracles Iohn 11 9. The night he seemes to meane the time of his approaching passion at which that power should be restrained to give way unto his voluntary sufferings See Luke 22. 53. V. 5. As long as I I doe not measure my actions by the time as men do by the length of the day but the time takes his measure from me For whilest I am in the world I am the Sun which shineth in it in grace and miracles when I am gone out of the world you shall have no light but shall be given over to the darknesse of your own reprobate sense V 6 Made clay as God in his miracles hath often times used actions and matters as he hath pleased beyond all naturall causes and properties whereof there can be no reason given unlesse we say in this place that Christ would try this mans faith encreasing his blindnesse to heale it to teach us that in the spirituall illumination we must renounce the light of sence and reason to receive the heavenly light from God See Acts 9. 17 18. 1 Cor. 3. 18. V. 7. In the poole whereof see Nehem. 3. 15. See upon Iohn 5. 2. V. 16. A sinner a wicked and bad man V. 22. Be put out that is to say excommunicate and interdicted by the Church See Iohn 12. 42. and 16. 2. V. 24. Give God that is to say humble thy selfe before him by a sincere confession of thy dissimulation and collusion See Iohn 7. 19. V. 27. Did not heare that is to say did not give care unto it and beleeve it V. 29. From whence who hath sent him or from whom he hath his charge and authority Iohn 8. 14. V. 31. God brareth not that is to say wicked men are alwayes hatefull to God and their prayers and requests are rejected and refused though sometimes he granteth them some temporall thing to their greater condemnation but in all Christs life and in all his actions there appears Gods perpetuall assistance and favour V. 33. Nâ—thing namely none of these great miracles V. 34. Borne in namely of a most perverse nature Cast him out namely out of the Synagogue v. 22 V. 39. For judgement to governe justly the kingdome which my Father hath given me to the salvation of pooâ—e and humble sinners whom I enlighten with the light of truth and of Gods grace so they do renounce themselves And to the condemnation of the proud who being full of their own understanding reject my Gospell whereby they are deprived of all heavenly light and given over to
ancre by which in the uncertainty of the Sea of this world ourfloating soules are staied in Christ who is gone up into heaven and 〈…〉 ified Which is the foundation of the hope that we his members have that we shall come likewise there where he is and be like unto him by the indissoluble union which we have with him our head Rom. 6. 5. 1 Cor. 15. 13 30. Which entereth as an Ancre firmely fixed in a sound bottome Within the vailâ— namely of Heaven figured by the most holy place of the ancient Tabeâ—nacle and of the Temple before which the great Vaile or Curtaine was drawne Exod. 26. 31. 1 King 6. 21. and within which the high Priest image of Christ entered once a yeere See Heb. 9. 7. 24. V. 20. Forcrunner namely he that hath first ended the race and that is the head of all those who run the same race or saile in the same Sea Heb. 12. 2. See Acts 26. 23. 1 Cor 15. 20. Col. 1. 18. For us to intercede for us Rom. 8. 34. Heb. 7. 25. 9. 24. and also to take reall possâ—ssion of the heavenly Kingdome for himselfe and all his John 14. 2. 3. CHAP. VII Vers. 1. KIng of the Italian was King having set downe chap. 5. that Christ is a true Priest now he sheweth that he is not of the Leviticall Order but of the Order of Melchisedech which was laid aside from chap. 5. 10. and sets down how this consists in Christs conformity with Melchisedech in these severall heads First in the name of Mechisedech which signifieth King of Righteousnesse and King of Salem that is to say King of peace which Christ is really and spiritual Psâ— 8â— 10. Secondly in the eternity of his person Melchisedech being described by Moses under a certaine shadow of eternity without making any mention either of his father or his mother of his birth linage or death So Christ is truely eternall without any mother as touching his Godhead and without any father as concerning his humanity Thirdly in the union of the two Offices of King and Priest which in spirituall truth belongeth to Christ alone Zech 6. 13. Fourthly in so much that Melchisedech is represented to be greater then Abraham the father of Levi and consequently greater then all the Levites because he blessed Abraham with a solemne and Priestly blessing which doth import superiority which was acknowledged by Abraham himselfe paying him tithe which had alwaies been God and his Ministers right Gen. 14. 20. And so likewise Christ is greater then all the Leviticall Priests and the authour even of Abrahams owne blessing and of all the beleevers who are his true off spring in spirit V. 3. But made being propounded as an image and figure of Christ the everlasting Sonne of God and likewise described by the narration of Scripture as if he lived for ever v. 8. V. 4. The Patriarch See upon Acts 2. 29. V. 5. They that are whosoever payeth tythe acknowledgeth himselfe inferiour therein to him to whom he payeth it though in other respects he may be equall to him As the Israelites and the Levites whereupon the Apostle inferreth that Abraham for all his dignities and preheminences paying the tythes to Melchisedech as to Gods Priest did acknowledge him to be his Superiour and that there is as much proportion of difference between Melchisedech tything of Abraham and the Levites tythâ—ng the childen of Israel as there is between Abraham paying titâ—â—e to Melchisedech and his posterity paying to the Levites V. 6. But â—e namely Melchisedech a Priest but not of the see of Levi which doth also serve for the figure of the ministery in Christ who was of another Tribe and yet was a Priest v 13 14. That had with whom God had made the covenant of grace as with the father of all the blessed seed V. 7. Is blessed this must not be understood of every ordinary blessing but of a solemn blessing which is given with an authority received from God by persons consecrated by him to be ministers of his blessing V. 8. And here namely in the present use of the Leviticall Priesthood But there namely in Melchisedechs Priesthood described in the History of Abraham Of whom namely of whom the Scripture speaketh in such a manner as if he lived for ever to represent as by a shadow Christs true eternity verse 3. V. 9. In Abraham that is to say in Abrahams person not onely he but also his posterity the Levites though they were afterwards made Priests were subject to the Priesthood which is according to the Order of Melchisedech more High and more Excellent V. 10. He was namely this Tribe of Levi as also all Abrahams posterity were comprehended within him who represented it all Now though Christ like wise according to the flesh was in Abrahams loynes yet he is not comprehended within this number for he is likewise a Priest as he is the Sonne of God in whom also his humane nature subsists v. 28. Heb. 9. 14. V. 11. Perfection because that Psal. 110. 4. God foretelleth of a another Priesthood according to the Order of Melchisedech which containeth the properties which were before set downe it appeares contrary to the Jewes opinion that the end of this sacred Office could not be fulfilled by the Leviticall Priesthood which end is to appease God and reconcile men to him blesse them c. For otherwise there was no needâ—of bringing in another Priest-hood different from the first Heb. 8. 7. wherby he wil infer that the Leviticall Priesthood had no power of it self but was only a figure Sacrament of Christs Priesthood and a direction to him in whom consists the whole efficacy and who by his Priesthood hath nullified the other figurative Priesthood Heb. 10. 9. For under it he seems to give a reason why he speakes onely of the Priesthood and not of all the rest of the Ceremoniall Law which is because the Priesthood was the foundation of it all whereupon the one being granted the other must like wise be granted and the one being altered or disâ—nulled the other must likewise be taken away also V. 12. For thâ— the great consequence of the change of all the Divine service which followeth the change of the Priesthood may give us cause to beleeve that the holy Ghost had some very good reason to bring in another Order of Priesthood to shew that the Priesthood and all the ceremoniall worship of the Trâ—be of Levi was in the end to give way to Christs Priesthood in whom is accomplished all the reality and the truth V. 13. For he we must supply Now the Priest-hood is truely changed seeing Christ is no way of the Tribe of Levi. V. 15. And it is yet the difference of these two Priesthoods appeares not onely by the difference of the ministring persons but also and that much more by the diverse nature of the Priesthoods the one being altogether external and ceremoniall and the other
Obad. 17. V. 9. Like as Governing their dispersion by my providence in such sort that none of mine Elect shall perish in eternall perdition nor the remainder of my Believers be extinguished nor overthrowne V. 11. Will I raise up After I have thus punished my Church I will restore the Kingdome of David by the Messias changing it into a spirituall and everlasting Kingdome V. 12. That they That the true Israel according to the spirit joyned with Christ their Head may participate of the universall Kingdome which he hath gotten over his enemies such as the Idumeans were to the Israelites Others doe bring it in thus That they may professe the remnant of Edom and all Nations that are called by my Name that is to say Mine Elect and those who shall be converted to me by the Gospel Isa. 19. 25. and 44. 5. V. 13. The Plow-man Figurative promises of Gods spirituall graces and blessings to his Church See Lev. 26. 5. Shall drop Into precious liquors of honey milke oyle and must The Prophesie of OBADIAH ARGUMENT OBadiah denounceth to the Idumeans capitall and implaeable enemies of Gods people their finall and inevitable destruction by reason of the evils which they had done to the Church of God to which he contrariwise promiseth eternall Salvation and perfect restauration in Christ and likewise the totall destruction of all her enemies CHAP. I. Verse 1. A Rumour namely God having stirred up the Chaldeans and other Nations to the destruction of the Idumeans which as it appeareth by the other Prophets happened after the ruine and captivity of the Jewes And Obadiah prophesied before either of them V. 3. In the clefts he hath a relation to the strong and mountainous scituation of Idumea V. 7. Have brought thee the Italian Have accompanied thee have joyned their forces to thine to goe and withstand the enemies invasions but just at the instant that thou hadst need of them they have forsaken thee And prevailed he seemes to meane the Egyptians who by powerfull perswasions and by reason of interest of state had brought the Idumeans to declare themselves enemies to the Chaldeans They that eat thy bread c the Italian They have laid thy bread for a snare for thee a terme taken from hunters who with baits draw the boasts into their traps The meaning is the victuall which thou hast had out of Egypt hath been as it were a bait to thee to insnare thee in the league against the Chaldeans which hath beene the cause of thy ruine which with all thy famous wisdome thou couldest not perceave V. 9. Teman the name of a City and Countrey in Idumea V. 10. Thy brother namely the Israelites and Jewes which were descended from Jacob brother of Esau the father of the Idumeans V. 11. That thou stoodest not only like an idle spectator yeelding no assistance nor pittying the Jewes calamities but feeding also thine eyes therewith as with a pleasing object His forces the men of war taken with Zedekiah in his flight Jer. 39. 4 5. Or plainely the whole multitude carried away captive into Babylon Upon Ierusalem to part both the spoile and persons V. 12. That he becamâ— or in the day of his strange chance See Job 31. 3. Spoken proudly by scoffing them V. 16. For as ye as You my people have drunke of the cup of my judgements so your enemies shall drinke up the very dregs and shall be utterly destroyed thereby See Jer. 25. 29. 49. 12. V. 17 Their possessions which they were dispossessed of by their enemies A figure of the right to the eternall inheritance which the Devill and Sinne had gotten away from the Church to which it was restored by Christ. Others their possessions namely the possessions of those Nations which were their enemies V. 18. Shall be a fire the Church by the power of Chri 〈…〉 and of his Spirit shall consume all her enemies represented under the person of the Idumeans as easily as fire consumeth flaxe Shall kindle as fire doth kindle when it takes hold of some combustible matter V. 19. Possesse the Jewes shall be put into full possession of their Countrey with great addition and enlargement of their ancient bounds as of Idumea on the South side and the Philistines Land on the side of the plaine See of these countries of Judea Jer. 17. 26. and 32. 44. and 33. 13. the meaning is the same as v. 17. V. 20. Of this Host See upon v. 11. Zarep hath it is thought to be a City or Countrey of Caldea V. 21. And Saviours this may according to the Letter and in part be understood of the Maccabecs who subdued the Idumeans 1 Mac. 5. 3. but spiritually and fully it is referred to the Apostles and other of Christs Ministers who were to preach the Gospell for the salvation of the Elect and condemnation of the wicked See 1 Tim. 4. 16. The Kingdome Christ true God shall by his Father be established everlasting King of his Church and of all the World The Booke of the Prophet IONAH ARGUMENT THough the Subject of this Booke be Historicall yet it hath been put in the number of the other Prophets As well by reason of Jonahs person who was a Prophet in Israel as by reason of the principall action of this History which is a prediction of things that shall happen and a preaching of repentance By whicâ— God setting forth a beame of His Grace upon the City of Nimveh Head of that great Empire of the Assyrians sent His Prophet thither Who at the first withstood this Calling and was therefore persecuted and punished by the Lord. And being afterwards miraculously delivered he went to Niâ—iveh and there fulfilled what was commanded him denouncing to them their approaching ruins But this threatening having produced the effect of a publicke humiliation and repentance God did suspend the execution thereof for that time And Jonah discovering as much infirmity of humane Jense in being troubled at the effect of Gods mercy as he had shewed in being unwilling to be the instrument and proclaimer of his justice is by Him reprehended and instructed CHAP. I. Verse 3. To flee See the cause upon Jon. 4. 1. Unto Tarshish the most common opinion is that he meanes the City of Tharsus in Cilicia Others translate it to flee by Sea From the presence namely from the Land of Israel whore God made his abode in grace and vertue and where he appeared to his Prophets Or it is a phrase taken from slaves who by stealth run away from their Masters service to shew that he did run away because he would not fulfill Gods Commandement Joppa A Sea Port of Palestine so called Acts 9. 36. V 7. Let us cast knowing that this tempest was neither naturall nor ordinary They conjecture by Gods secret inspiration that there is some body in the Ship that is guilty of some grievous sinne Wherefore they desire to discover the truth by lots according to the Heathens custome but God overseeth
them Prov. 16. 33. V. 9. I feare my Religion is to serve and worship him only V. 10. Why hast thou alas what a great fault hast thou committed V. 11. Said unto them by Gods inward revelation more then discourse of reason V. 14 Innocent blood For our parts for he never offended us and if he hath offended thee wee are not to take notice non judge of it in that as wee now doe follow that which thou declarest unto us by thy Workes and by thy Word which hee himselfe hath pronounced Hast done Wee doe acknowledge in all this expresse signes of thy power justice and supreame providence to which because we will not displease thee wee submit our senses to performe this execution CHAP. II. Verse 2. ANd said This prayer which containes the Prophets concei 〈…〉 and motions whilest he was in the Fish was set downe in writing by him after his deliverance with the addition of thanks-giving V. 4. Yet I will Words of faith grounded upon an expresse revelation V. 5. Unto the soule Bringing me into danger of present death See Psal. 69. 1. V. 6. Barres A terme taken from prisons The meaning is I am in the sea as it were in a strong prison shut up and 〈…〉 rred from the earth on â—ll sides For ever Unlesse thou dost miraculously relieve me V. 7. Temple namely In heaven Gods dwelling in glory the representation whereof was in the Temple of Jerusalem V. 8. They that namely Idolaters and Infidels are sometimes moved when they are in want with some feeling of devotion towards God But because the lively root of Faith of the Spirit is wanting in them that motion is not constant in them But I will fulfill my duties of piety with perseverance and loyalty CHAP. III. Vers. 3. EXceeding great Heb. A great City of God for the Hebrewes doe extoll the greatnesse of things by adding the name of God to their ordinary names Three dayes In circuit V. 4. A dayes journey Not going on continually but by pawses and at times going on from place to place as his charge required V. 5. God his word preached by Jorah V. 6. For word The Fast which the people had voluntarily undertaken to keep was authorised and enjoyned by the Kings command who would also be partaker thereof V. 7. Taste any thing For a certaine limited time which likely was a whole day V. 8. And beast According to the custome of those dayes the beasts they used to ride upon and to employ for carriage were wont to be covered and trapped but in time of mourning they tooke those ornaments off and covered them with haire-cloth and ragged clothing That is in Whereof he is guilty as if his hands were soyled therewith V. 9. Will turne Towards us in grace mercy V. 10. Repented that is to say He revoked his sentence which was but conditionall in 〈…〉 mind and decree 〈…〉 gave Jonah notice thereof See Gen. 6. 〈◊〉 CHAP. IV. Vers. 1. IT displeased Not so much for feare of being thought a false Prophet as for the zeale of Gods glory which he thought was wronged by his change and for affection he bore to Gods people who had then no greater enemy to feare then the Empire of Assyria as by effect it appeared not long after V. 4. Dâ—st thou well O thou hast great cause to be angry an ironicall reproofe V. 6. Prepared Did miraculously cause this plant to spring and grow up to a great height Per adventure this happened when the booth began to dry up and shadow Jonah no more A Goard A plant which is very common in those hot countries and groweth up to a great height and spreadeth out in great breadth called commonly Palma Christi His griefe namely From the heat which increased the greif of his mind or to give him by the meanâ— of this plant some wholsome document and remedy for his passion V. 7. It smote namely Did gnaw the root of it V. 8. A vehement Hebr. A deafe wind that is to say A still hot wind which re-doubled the heat of the sunne others a wind that made one deafe it was so tempestuous V. 9. I doe well Words of a passionate spirit blinded with anger rather then by any expresse rebellion V. 10. Chast had pity that is to say Thou wouldst have spared and dearely preserved V. 11. That cannot Little children that are not yet come to age of understanding The Booke of the Prophet MICAH ARGUMENT MIcah having prophesied at the same time as Isaiah did is also very like him in the subject and in the termes and stile of Prophecies Wherein he discovers and sharply reprooves the Idolatry and other sinnes of Iudah and Israel and denounceth unto them therefore Gods extreme judgements and their approaching dispersion by the Assyrians and Caldeans Then turning himselfe to the residue of true Believers he promiseth them on the one side temporall deliverance from the captivity of Babylon and on the other side the everlasting salvation of the whole Church gathered out of all Nations through Christ whose birth in the flesh and place thereof he describes very particularly joyning thereunto excellent Prophecies concerning his Kingdome the calling of the Gentiles and eternall glory and happinesse of the Church and the destruction of all her enemies CHAP. I. Verse 1. THe Morasthite namely Of some City called Moresheth whereof the Scripture maketh no mention nor cannot be the same as v. 14. Samaria and And the chiefe Cities of the two Kingdomes namely of the ten Tribâ—s and of Judah and their Princes and Heads V. 2. Yee people A figurative manner of calling all creatures as it were to a solemne appearance at the judgement wherein God will judge his people See Deut. 32. 1. Psalm 50. 1 4. Isa 1. 2. Amos 3. 9. Be witnesse that is to say He will convince you of your sinnes O yee of Judah and Israel From hu ho'y Comming forth as one should say out of Heaven or out of the Temple of Jerusalem where he is present in his signes of grace and power V. 3. And tread Hee shall shew himselfe exalted above all worldly greatnesse or hee shall tread under foot all powers as shall offer to resist him Amos 4. 13. V. 5. What is Where is the spring of all these Idolatries and other sins of these two Kingdomes Is it not in these two chiefe cities and in the Kings and Princes and in their courts which are kept within those cities V. 7. The hires thereof that is to say All her riches and goods which shee thought to have gotten by her unlawfull treaties and leagues with prophane Nations and as it were for a reward given her for consenting to Idolatry See Hos. 2. 5 12. and 9. 1. Shall returne A proverbiall kind of speech as much as to say Those goods shall goe away as they came that which hath beene gotten in the brothell shall be lost in the brothell Or the Assyrians who shall make a prey
and heard his doctrine see 1. Cor. 15. 5. 2 Pet. 1. 16. 1 John 11. V. 15. Shall confesse with his mouth beleeving it verily in his heart Romans 10. 9. That Iesus under this head of Christian faith which was contrary to the heresics of those dayes are comprehended all the rest which are inseparable in their own nature for if he be the Son of God all his Doctrine is everlasting truth V. 16. And we namely we Apostles have not onely been enlightned in the foresaid knowledge but likewise have by faith received a lively feeling of Gods grace towards us which is firme and perpetuall through the gift of love created in us and therefore we exhort all beleevers to faith and love vers 6 7. V. 17. Made perfect it is to come to its height of perfection seeing we receive not onely the effects but also a lively impression and likenesse of it That we may that is to say which is a most certaine and sensible proofe unto us of Gods grace and of the liuely application of it whereby our consciences are emboldned against the terrors of the judgement to come Matth. 25. 35. As he is namely in holinesse and righteousnesse love c. Luke 6. 36. 2 Cor. 3. 18. Eph. 4. 24. Col. 3. 10. Heb. 12. 10. 2 Pet. 1. 4. V. 18. No feare namely no terrible feare of an unavoydable evill which causeth trouble of the mind and weakning of the strength Perfect love namely true lively and sincere love which hath all its essentiall parts towards God and men 1 Joh 3. 18 19. Casteth out that is to say it is towards God not for feare of his terrible Majesty and judgement but through a sweet humble and reverend apprehension of his grace and goodnesse by which he hath made and declared himselfe most loving to the soule whereby is ingendered hope and confidence As likewise love towards ones neighbour doth confirme the heart in the certainty of Gods love it being the worke of the Holy Ghost and the holy Ghost the Seale of Grace see 2 Tim. 1. 7. Hath torment and love contrariwise is nothing but joy comfort and mildnesse V 19. Because he because he by his love hath not onely bound and induced us to love him for love bringeth forth love but hath also given us the power and facultie to doe it enlighten our minds in the lively knowledge of him and moving our hearts to love him V. 20. He is a lyer because these two commandements are inseparable Matth. 22. 38 39. and the brother is the Sonne of God bearing the Fathers Image 1 Pet. 5. 1. and the true love of God consists in obeying him John 14. 21. 1 John 5. 3. Whâ—râ— he hath he hath a relation to that love springeth from the sight and knowledge The meaning is if man by the sences which doe apprehend the communion and similitude of nature and any thing that is good and comely in another man is not moved to love him it is impossible that he should be moved to love God who is invisible and incomprehensible seeing he hath no naturall love and so long as he is such he is not capable of supernaturall love which the Holy Ghost inserts in the other as in his owne subject and vessell and by it sanctifies and sublimes it see 1 Tim. 5. 8. CHAP. V. Vers. 1. BEleeveth with a true and firme assent and with a lively application to himselfe That Jesus under this is comprehended the whole substance of Christian Religion Every one that whosoever truely loves the father loves the children likewise for love of the father whose they are and who is by them and in them represented V. 2. That we love namely that the love of our neighbour is true and holy in us and that it is regulated as it ought to be When we namely when our conscience witnesseth unto us that we love God above all things and then our neighbours under him in him and for the love of him V. 3. Are not because that the Holy Ghost gives beleevers the power and will to execute them and to overcome all oppositions of the flesh Rom 8. 2 4. Phil. 2. 12 13. V. 4. The World namely all the temptations assaults and deceipts of the divell working in the world by his instruments The victory namely the onely meanes by which we have already obtained the beginning and chiefe part of the victory against the divell and his kingdome and by which also we are assured to overcome the residue Our faith by which we apprehend and apply unto our selves the victory of Christ our head Iohn 16. 33. 1 Cor. 15. 57. Rev. 12. 11. and by which also he works in us and beats down the divell under our feet Rom. 16. 20. 1 Pet. 5. 9. V. 6. That came who being true glorious God in Heaven hath taken upon him humane nature on earth to bring these two benefits to men namely satisfaction for sinne by his death to disannull the guilt and curse of it which is meant by the name of blood And next of purification from the inward corruption by the spirit of sanctification which is meant by water Not by water that is to say it was convenient that before he sanctified man in himselfe he should justifie him before God for God doth not give his Spirit of grace but onely to those whom he hath received into grace by meanes of the satisfaction and reconciliation made by Christ. That beareth outwardly by the word and inwardly in the heart of every beleever Because the the Holy Ghost alone doth this because that he onely is able and sufficient to doe it being he is the Spirit of truth and witnesse by sight and who is of a most intimate communion in Gods secrets Iohn 14 17. 1â— 26. 16. 13. 1 Cor. 〈◊〉 10 11. V. 7. That beare witnesse of the same truth by glorious effects proper to each of the three persons of the holy Trinity See Iohn 5. 32. 8. 18. Are one namely in essence and most perfect union of operation especially in regard of this witnessing V. 8. And there are three there are likewise three things which confirme this truth in the heart of be leevers in this world spoken of vers 6. namely the presence and effects of the Holy Ghost in them in life strength and light c. Secondly the lively feeling of the continuall forgivenesse of their sins see Heb. 11. 24. Thirdly the worke of their sanctification which continueth and goeth forward in them which benefits being all divine not brought forth by any humane art or industry doe testifie that all proceeds from Christs benefit and vertue Unlesse the Apostle would applie these three witnessings to the three persons of the Trinity The water that is to say the grace to the Father the blood that is to say the redemption to the Sonne the Spirit that is to say the light and spirituall vertue to the Holy Ghost In one namely to prove the
same truth of v. 6. V. 9. If we if in humane affaires we doe believe the uniforme and well agreeing testimony of divers witnesses much more ought we to beleeve Gods witnesse in which the three persons doe concurre For this is I speake thus because the whole Trinity hath testified and doth testifie this truth with is spoken of v. 6. V. 10. In himselfe that is to say sounding and imprinted in his heart by the Holy Ghost which dwelleth in him and certifies and puts him out of doubt concerning this truth A lyer because he doth implicitely reprove him of falshood judging him not fit to be believed though he be convinced in his owne conscience that these proofes and arguments cannot proceed from any but God V. 11. This life namely the causes foundation and originall of it V. 12. Hath the Sonne that is to say doth apprehend and possesse him firmely by faith V. 13. That ye have you have a right to it a beginning and first fruit an earnest and assurance of the accomplishment of it That ye may believe that ye may persevere increase and grow strong in faith V. 14. And this is namely if we doe truely believe V. 15. If we know that is to say Gods hearing ones prayer is not in vaine but alwaies accompanied with its effect V. 16. Which is not that is to say which shall not by certaine proofes appeare to be a sinne against the Holy Ghost by which man fals into everlasting death without pardon or remission And he shall give that is to say God shall pardon him and so free him from everlasting death V. 18. That wicked one that is to say he is in a manner defended against all his assaults so that he cannot give him any deadly wounds V. 19. Whole world namely the multitude of those that are out of Christs body and Kingdome Lieth as it were in a deepe puddle Or in a dead sleepe Or under the power and command of the wicked one V. 20. That is true the Italian that is the true namely the true eternall God John 17. 3. We are that is to say all true beleevers are engrafted into Christ by faith and are borne up and live in the union of his body Eternall life that is to say the onely author and fountaine of it and also the onely meanes to obtaine it ⧠THE SECOND EPISTLE OF St. IOHN the Apostle ARGUMENT SAint John writes this Epistle to a Christian woman of great account and very vertuous in which after he hath saluted her and commended her and her childrens piety he exhorteth her to persevere in love and in the sincere truth of the Gospell bewaring of Seducers and hereticks and avoyding all manner of communication with them Vers. 1. THe Elder a common name to all degrees of Pastours in the Church The Elect namely a true and beleeving Christian Or singular for vertue and piety V. 2. For the that is to say the foundation of which love of mine is the common faith lively planted and rooted in us by Gods Spirit V. 3. In truth that is to say producing in it two proper and inseparable effects of faith and love see 1 Tim. 1. 14. 2 Tim. 1. 13. V. 4. Walking namely who doe constantly follow the pure doctrine of faith and doe lead a life befitting the profession of truth in all uprightnesse and sincerity V. 5. And now I the aime and end of this mine Epistle is that you continually joyne true and spirituall love unto faith V. 6. In it namely in truth v. 4. V. 8. That we looke not that our former workes and whatsoever we have done and suffered for the Gospel be not debarred of its reward which is onely promised to them which persevere unto the end V. 9. Transgresseth the Italian revolteth the Greeke word is transgresseth but this general terme ought in this place to be restrained to apostasie from the Christian faith Hath not hath no part in his grace and spirit is not guided by him God is not his God V. 10. Receive him not abhorre and refuse to have any conversation with him for feare of being infected by him And to shew your zeale for the faith of Christ and to reprove the wicked one hold him for an excommunicate and interdicted person V. 11. Is partaker because he doth not condemne and reprove him openly he doth in part and by a collaterall way consent unto him and therein doth confirme the sinner Eph. 5. 11. V. 13. Amen this word closeth and sealeth up not onely the salutation but also all the exhortations of this Epistle ⧠THE THIRD EPISTLE of St. JOHN the Apostle ARGUMENT THe Apostle writes to a certaine man called Gaius whom he salutes and commends his faith and charity exhorts him to persevere and recommends certaine beleevers unto him And contrariwise blames the ambition perversenesse slaunders and inhumanity of Diotrephes and commends Demetrius VER 2. PRospereth that is to say is in a prosperous spiritual state in faith piety and other gifts of the spirit V. 3. That is in thee namely of thine affection zeale faith and loyalty in the profession of heavenly truth V. 4. My children namely my spiritual children begotten by my Gospel converted to the Christian faith by my ministery 1 Cor. 4. 15. 1 Tim. 1. 2. Philem. 10. V. 6. Whom if he meanes some beleevers of other Chuches who going to St. John had been charitably entertained by Gaius and now upon their returne he doth againe recommend them unto him Bring forward under the name of this duty is contained all other kind of reliefe and assistance in their journey After a godly sort the Italian according to God that is to say according to Gods command or according as it ought to be done amongst beleevers and children of God V. 7. For his Names sake to professe his Gospel freely and for his service Taking nothing forsaking all their goods and meanes V. 8. To the truth for the upholding and advancing of the Gospel yeelding all favour and assistance to such as are converted V. 9. Unto the Church namely to that Church whereof Gaius was a member or one of the Pastors And it is likely that Saint John had written to recommend the same brethren or some other such as these were and that his recommendation tooke no effect because of Diotrophes his malice who was one of the Pastors of it V. 10. Casteth them out he excommunicates and banisheth them out of the company of beleevers and out of their assemblies V. 12. That our that the commendations which we give are not in the vaine way of flattering but in truth of approbation V. 14. By name the Italian one by one that is to say not all in generall but every one by name THE GENERALL EPISTLE OF St. JUDE the Apostle ARGUMENT THis Epistle is a summary of the second of Saint Peter as there are many holy bookes which seeme to be taken out of divers other Writers The end of it