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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	abraham_n	faith_n	wrought_v	5,634	5	9.6527	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36033	Pious annotations, upon the Holy Bible expounding the difficult places thereof learnedly, and plainly: vvith other things of great importance. By the reverend, learned and godly divine, Mr. Iohn Diodati, minister of the gospell; and now living in Geneva. It is ordered this 11. of Ianuury, 1642, by the committee of the House of Commons in Parliament, concerning printing, that this exposition of the book of the Old and new Testament, be printed by Nicholas Fussel, stationer. Iohn White.; Annotationes in Biblia. English	Diodati, Giovanni, 1576-1649.; Hollar, Wenceslaus, 1607-1677, engraver.	1643 (1643)	Wing D1510; Wing D1509A; ESTC R5893	1,521,231	922

the second to the Gentiles who through ●aith passed as it were in to a new spirituall estate O hers hold that they are both as one but that the ●postle vari●th in this kinde to shew that the Iewes advantages were as much as nothing Uncircumcision namely the Gen●iles V. 31. Make voyd doe wee take all authoritie power and worth from it ●●●●blish that is to say we shew by the Gospell how firme a ●●●●voca ●e it is seeing that God would have Christ subje●● to the Law as well to suffer what it imposed for to release man from it as also to doe what it commanded to gaine a right for him unto that 〈◊〉 which it promiseth See upon Matthew 5. 18. Gal. 4. 4 5. CHAP. IIII. VERSE 1. WHat shall ●●e say seeing every man is under condemnation and cannot be justified but onely by faith without workes Rom. 3. 28 wee ought to say that Abraham himselfe the head of all such as enter ●●to the covenant of grace hath not been justified any other way●● though hee did farre ●urpasse his posterity in goodnesse And that he hath not obtained life and glory by his owne works and therefore his children cannot have any priviledge above him but that his example is the rule of all their estate towards God As per●eining to considered in himselfe in his own naturall state out of the grace of pardon and of justification V. 2. For if that is to say he hath obteined nothing by his owne proper merrits for if so be it were so he would have somewhat whereof to glorie before God but he had nothing for the justification which Abraham obtained by saith v. 3. taketh away any glory of his owne from man Rom. 3. 27. V. 3. Abraham beleeved See the exposition upon Gen. 15. 6. V. 4 N●w to him this passage being well understood sh●w●th sufficiently that Abraham could have no con●●●ence nor matter of glory in his owne proper works for he being justified by faith which ●ath no other object no● foundation but the grace and p●o●i●es of God workes could take no place therein Now he Apostle sets downe grace and faith here und●r one kinde and the law and works under another and supposeth that the one cannot be mangled with the other in the ca●●es of mans justification Rom. 11. 6. That worketh that goeth after this w●y of workes and buildeth thereupon to obtaine the reward of life promised by the law Not reckoned in case hee have performed the condition therein set downe namely perfect obedience But of deb● not by vertue ●f any absolute merit and naturall equival●ncy which cannot be betweene God and man betweene whom there is no proporti●n neither in the persons nor in the actions nor in goods but by vertue of that voluntary act of God doe these things and thou shalt live V. 5 That worketh not who being unable to performe that condition of works doth not build thereon but taketh the other way to bee saved which is that of faith in Gods m●rcy towards a sinner by which Christs righteousnesse is given him to bee cloathed therewith and by vertue thereof to bee ab●olve● from sinne and condemnation His saith not considered in it self as it is a work that hath a●ie singuler merit o● w●rth but in its own relatiō to christ and in the action of re●●auing him and livelily applying him to him selfe as ●ating nourisheth that is ●o say the meate that is eaten See Isa. 53. 11. Rom. 5. 18 19. 1 Cor. 1. 30. V. 6. Without workes which is gathered out of Davids saying by a necessary consequence for where there is remission there is sin without any satisfaction of his owne V. 8. Impute a manner of speech taken from accompts and debts as much as to say hee shall not hold him faulty nor guilty to make him beare the punishment in his owne person V. 9. Commeth this blessednesse there is besides this to be considered in Abrahams example that hee having received this noted testimonial of his iustification whilest hee was yet uncircumcised it apeareth thereby that circumcision is not necessary thereunto as the greatest part of the Iewes even of those that were converted to the faith believed V. 10 How was it was it by means of circumcision as the Iewes hold Verse 11. And hee the Italian hath it Afterwards hee namely after hee was declared iustified by faith See Genesis 15. 6. and 17. 10. The signe sacraments having these two uses of signifiing by the analogy and correspondency there is betweene the bodily and the spirituall thing and to seal the promise of internall grace correspondent to the signification and that by vertue of Gods order media●ing the condition of faith therein required Aseale for circumcision ordained after Abrahams iustification by faith was but a confirmation of that covenant of grace by which God promised to cleanse man from his sinne forgiving him it in Christ and likewise to sanctifie and renew him by his spirit which are the two benefits represented by circumcision That hee might God would thus bestow upon Abraham both the things and the times to shew that as well the Gentiles as the Iewes are reputed to bee ABRAHAMS true children comprehended within the covenant made with him and his posterity so that they follow his faith whither they be circumcised during the time circumcision was in no force according to Gods appointment or whither they be not after that God in stead of it had appointed another Sacrament which is baptisme V. 12. Which are that is to say which are corporally circumcised Verse 13. For the that is to say this is proved because man is made the childe of Abraham and partaker of the promises which were made to him in the same quality as is noted of ABRAHAM in that solemne promise Genesis 15. 6. Now that was not any dignity or merit by which God was ●●duced to yeeld him a reward but faith receiving from God a gift freely offered See Hebrewes 11. 8. That ●ee should to bee reestablished as GODS childe into the right and degree which Adam had before his fall to bee Lord over all the creatures Which was figured to Abraham by the possession of the land of Canaan promised unto him and to his posterity and is in part effected by the just fruition which God gives his children of his creatures as to Christs fellowes and members and shall bee perfectly accomplished in the Kingdome of heaven See 1. Cor. 3. 21 22. 1. Timothy 4. 3. Hebrewes 1 2. and 2. 5. Was not is not set downe in scripture to have beene made in regard of any righteousnesse or proper vertue of Abraham but by faith imbracing Gods grace and the promised Messias in stead of all righteousnes that can appeare before God to obtain life Verse 14. For if if it were not so and that by workes man might obtaine that inheritance all faith covenants grace and promises would bee void which is wicked and most absurd even to thinke Now if

a Sons inheritance V. 6. Without faith because it is the onely means appointed by God to receive his grace in Christ who onely hath made peace with God For he he proves that no man is pleasing to God without faith because that to be in his favour is no work of man but Gods benefit Now the benefit is unprofitable unlesse it be received and this cannot be received but onely by faith John 1. 12. That commeth to namely this he that desires to be in Gods favour and covenant is partaker of his blessing That he is this is the first part of faith which consists in the understanding and knowledge and being alone is but an historicall faith and of bare notice which is also common with the Devils James 2. 19. And that he is namely that he will really fulfill the promises which he hath made of everlasting goods to them that enter into this covenant with him And this is the other part of faith consisting in the apprehension and singular application of the promise of grace to the beleever which is here called reward and recompence V. 7. By faith in this example and the following are declared the effects of certain particular promises and words of God as essaies and trialls of faith to the generall ones of his grace in Christ upon which also these particular ones were fastned as the branches upon the stock Moved with that is to say His beleefe that he gave to the ●idings of the deluge caused him to yeeld through a pious and obedient fear unto the onely means of saving himself which was propounded unto him by the A●k which was a figure of Christ the onely means of eternall salvation and object of the justifying ●aith 1 Pet. 3. 21 He condemned not onely by his preaching 2 Pet. 2. 5. but also by building the A●k he warned the men of that age to be converted in time which they refusing to do were made inexcusable and their rebellion was aggravated And became that is to say That benefit ought not to be taken in a carnall sense as if he had received nothing else from God but his bodily deliverance for he together with that received the gift of eternall salvation as Sonne of God by right of inheritance promised to the righteousnesse of faith Gen. 6. 8 9. Rom. 4. 13. Or by faith he received the gift of Christs righteousnesse which God bestoweth upon his children and by vertue of it all his other goods V. 9. By faith being encouraged and born up by faith in the promise of life and heavenly glory for a pledge whereof the land of Canaan was given him he suffered all the troubles of such a long pilgrimage With Isaac as those Patriarches did likewise after Abrahams death V. 10. A city namely Heaven a firme and everlasting habitation for all beleevers opposite to those moveable and ambulatory habitations of the Patriaches see Heb. 13. 14. Rev. 21. 2 10. V. 11. Through faith that is to say By means of Sarahs faith God wrought that miracle upon her according to Gods ordinary proceeding in his works of grace which is to present the promise of a benefit to a man before he gives him the full effect of it and if he by faith receives the promise into his heart like seed then at the appointed time he enjoyes the benefit otherwise he is deservedly deprived of it see Matth. 13. 5● Marke 6 5. and 9. 23. V. 13. In faith to shew that the faith of those Fathers had not onely earthly goods for its object he declares that they died and never were put in possession of the promised Land whereupon we must conclude either that their faith was vaine or that Gods promise did extend it selfe to the everlasting goods into the possession of which they entered by death Seen them with the eye of the Spirit which is faith v. 27. Embraced them the Italian Saluted them that is to say having had a short and transitory fruition of the Land of Canaan as of a person which one saluteth from afar off or as one goeth by V. 14. For they that is to say those fathers protesting that they were pilgrimes even when they were in the Land of Canaan did declare that was not their true Countrey and if they meant the ancient Countrey of Chaldea from whence they were come they did in vaine labour to seeke after it seeing they might quickly and easily returne unto it And therefore we must conclude that their ayme was at the heavenly Countrey to which they could not come but onely by death V. 16. Wherefore God if their faith had ended with this life by their death they had perished all together and it had been an unworthy thing for God to have been called their God after their death as he is Exod. 3. 6. But because after their death they lived in heavenly glory it is a thing no way unbeseeming Gods Majesty See Matth. 22. 32. V. 17. By faith not onely by it overcomming all naturall affections contrary to this obedience but even assuring himselfe against all sence and reason that Isaac though offered in a holocauste could not perish irrevocably seeing that according to Gods promise the holy Seed was to be preserved in him and the Messias at the last was to come of him That had received that is to say had embraced them by a lively faith resting wholy upon them The promises of being head and stemme of the blessed seed by Isaac and his posterity V. 19. From whence the meaning is that Isaacs deliverance was a figure of the resurrection in respect of Abraham who in his owne conceipt did already account him as dead and had overcome all the griefe and naturall motions for him as if he had been already dead V. 20. By faith that is to say lively apprehending Gods generall promises he did by his blessing dispose of the promised goods as if he had already had them in possession and by beleeving the particular declaration which God had made to preferre the younger to the elder Gen. 25. 2● he gave Jacob that blessing Gen. 27. 28. 28. 4. which importeth the continuance of the blessed race and of Gods covenant V. 21. By faith in this blessing of Josephs children Jacob exercised his faith because that thereby he made them partakers of the spirituall goods promised to the holy Seed into which he incorporated them as his owne children Gen. 48. 16 20. and of the temporall goods which were the figure thereof such as the Land of Canaan was though the first goods were not yet sensible and the other not as yet present Now the Apostle makes mention of the blessing of these children of Joseph rather then of the rest of Jacobs children because that they were borne in Egypt of an Egyptian mother and were rich and powerfull and yet Jacob laying aside all those false goods he turns his mind in their behalf to the goods belonging to the holy Seed whereunto he doth

hypocrites conscience cannot rest upon this boast Thou hast that is to say thou boastest much of thy knowledge and assent to Gods Truth but shew me that there can be any justifying and saving Faith separate from good Workes as I will prove unto thee by all the maximes of Scripture that he who truly doth good Workes hath a lively Faith which is the root and spring of it even as whosoever hath Christs Spirit is of Christ Rom 8. 9 10. V. 19. That there is one that is to say thou art no idolater nor heathen to believe a pluralitie of Gods And tremble they have not the true Faith which imprints in the heart the feeling and certaintie of Gods grace in joy peace and comfort Rom. 5. 1. but with all their knowledge of Truth they are in a perpetuall terrour and fear of God as of a judge and an enemie 1 John 4. 17 18. V. 20. Without workes namely that Faith which doth not produce this effect which is proper perpetuall and inseparable to a true and lively Faith Is dead Having no power to produce the effect of righteousnesse and life it is but a shadow of Faith and as it were a root dead in the ground V. 21. Was not Seeing that the same Spirit hath spoken by Saint Paul and by Saint James and that Saint Paul attributes Abrahams justification and the justification of all believers to Faith without Workes Rom. 3 20 28. and 4. 2 5 6. Gal 2. 16. and 3. 11. We must of necessitie distinguish the meaning of this word Justifie used by Saint Paul for absolving a man as he is in his naturall state bound to the Law of God and subject to damnation for his sin which God doth by a rigid act of just●ce which requireth full satisfaction which seeing he could not get of man Rom 8. 2. he hath received it at Christs hand who was the Suretie imputed to man by Gods grace and apprehended by a lively Faith Whereas Saint James takes this word for the approving of man in a benigne and fatherly judgement as he is considered in the qualitie of Son of God and living in the covenant of grace as having the two essential parts of that covenant joyned together Faith to receive the grace and benefit of Christ and Workes to yield him the service and acknowledgement due therefore and this justication is opposite not to the condemnation of a sinner in general but to the particular condemnation of an hypocrite who rending asunder these two inseparable parts sheweth that he hath neither the one nor the other V. 22. How Faith namely that he had the two essential parts which make up a true believer which are the benefit of the Son and the worke of the holy Ghost which are as inseparable as these two persons of the holy Trinitie Rom 8 9. Made perfect obtained its end and brought forth its true fruit or effect which is voluntary obedience V. 23. Was fulfilled as Gen. 15. 6. Faith in Abraham caused him to embrace the promise of the Son a signe of Gods grace in Christ so Gen 22. 9. it did finish up its full act of yielding it to him a figure of all the good Workes by which a believer yields to God by obedience all that which he had received of him by Faith V. 25. Justified approved of by God as a true member of his people not onely because she believed Gods promises which he had made to his people to be true but also because she put that growing Faith in practise by an act of charitie and loyaltie towards the spies Now it seemes that Saint James doth joyne this example of Rahab with that of Abraham to shew that there is no degree of Faith neither high as Abraham's was nor low and weak as Rahab's was which ought not and may not produce its fruits of good Workes V. 26. So Fai●h namely that knowledge separate from the Spirit of Regeneration which onely can animate and vivifie it to take hold on Christ and his benefit and withall to produce the effects thereof in good Workes CHAP. III. Vers. 1. BE not Let there not be many amongst you that attribute unto themselves the authoritie of teaching reproving and censuring of others as thinking themselves more wise more holy and more sufficient That we shall In case we be found blemished with such defects as we condemne in other men or as are contrary to our doctrine and admonition whereby it appeares that we do not sin by ignorance and that there is hypocrisie in our proceedings which are two points that do aggravate sin and condemnation V. 2. If anyman Suppose that some man might say he were free from other outward sinnes as those censurers did yet no man can avoid nor deny the sinnes of the tongue V. 5. A little as a bridle or bit is in comparison of the body of the horse or the rudder in respect of a ship Boasteth The tongue emboldeneth man to undertake great things in evill through cunning and deceits or by it man wil bragge that he can performe and bring to passe great designes V. 6. The tongue namely a false and perverse tongue A fire that is to say a powerfull meanes to kindle divisions warres troubles c. and to induce men to evill actions and seduce them c. A world as who should say a general masse of all sinnes there being no sin to which the tongue doth not serve for an instrument The whole bodie that is to say man in all his parts Setteth on fire is the cause of infinite evils and confusions in the whole course of mans life Is set on fire that is to say is stirred up to evill by the devils suggestions V. 7. For every He proves that it is the evill Spirit which stirres up the tongue to excesses because that no humane art or power could ever finde a remedie against the poyson and offence of it nor a curbe for the unbridled violence of it no way to tame the fiercenesse and w●ldnesse of it see●ng man thereby exceeds beasts in crueltie and harmefulnesse V. 9. Therewith The wickednesse of the tongue is a most various monster composed of hypocrisie in blessing God the Father and Creator of all men and of ma●iciousnesse in cursing and wronging of men that bear his Image which by this offence is injured V. 12. The fig-tree the meaning is in this contrarietie of actions in the Tongue it is most certain that evill words are signes and effects of an evill heart and seeing it is impossible for the heart to be both good and evill or that contrary effects should proceed from one and the selfe same heart we must believe that blessing of God which comes from the mouth proceeds not from the heart and that is but a meer vanitie and hypocrisie see Matt● 12. 34 35. V. ●3 Who is He returnes to the discourse of the first verse the meaning is if indeed there be any one amongst you that is

inclosed under the cover and interposeth himselfe as Mediator between the Law which accuseth us and God our judge as the cover was between the said Tables and the Majesty of God which resided upon the Cherubins V. 18. Cherubins Human figures winged representing those Angels which stand before God in his Celestiall glory as the Sanctuary signified heaven and the Arke Gods throne in it See upon Gen. 3. 24. V. 19. Of the mercy seat Italian Of the cover Sothered together with the cover as if they were all of one piece V. 22. Between the two Which with their wings stretched forth made as it were a kind of a seat upon which God appeared and spake 1 Sam. 4. 4. Psalme 80. 2. and 99. 1. Whereupon the Arke is also called the foot-stoole of Gods feet 1 Cron. 28. 2. Psal. 99. 5. and 132. 7. V. 23. A table These three ornaments namely the Table the Candle-stick and the Altar of Incence shewed how that in the Church there were alwayes these three benefits namely a distribution of spirituall goods by the nourishing of a new life in the soule of the faithfull Joh. 6. 27. A perpetuall light of the word and doctrine and a continuall service of good works and prayers offered unto God in Christs name and sanctified through his intercession Or otherwise the gift of life by Gods spirit the light through his word and the expiation through Christs intercession V. 24. With pure gold With little plates of Gold A Crowne An out-jetting which did rise from the edges of the Table in manner of a Cornice V. 25. A border This was the girt that went about the foure feet below V. 27. Over against So farre distant from the top of the table as the border was from the lowermost part of the feet V. 29. To cover withall The Italian hath it For the pouring out that is to say for the offering of liquid things as wine oyle and the like See Genesis 35. 14. V. 30. Shew-bread So called because it was to stand continually before the Ark of the Lord which was as it were his face V. 31. Of the same The Italian hath it Of one peece Seeing the Candlestick was to be of beaten worke it could not really be of one piece as if it had beene cast but the meaning is that all the parts and pieces of it were sothered together that they could not be disordered nor dis-joynted V. 32. Six branches to beare the six Lamps and in the middle of those six was the chiefe stemme which also had one Lamp upon it verse 37. a type of the diversity of the gifts of the holy Ghost in the Church as Zac. 4. 2. Rev. 1. 4. V. 33. Like unto Poynted at the bottome and bread belly●d at the top V. 34. Foure boules the first was upon the foot upon the first forking and the second upon the last V. 35. Vnder two The meaning of this seemeth to be that the Candlestick in those places should bee made in this manner that under a boule there should be a flower and upon the flower the knop which being just under the forking or parting of two branches made as it were the basis thereof V. 37. Shal light This was the Priests office and these Lamps were to be sighted between two evens Exod. 30. 8. 2 Chron. 13. 11. and were to stand so lighted all the night Exod. 27. 21. Lev. 24. 3. then be put out in the morning 1 Sam. 3. 3. Give light the Nosels and Cotten Wykes being turned towards the North and the Candlestick was to stand in the fouth part of the tabernacle Exodus 26. 35. Numbers 8. 2. V. 38 Sn●ffe●dishes Little vessells to gather out any foulnesse that was in the Lampe V. 39 A Talent Which as we may gather by Exodus chap 38 verse 25. was three thousand Shekels and one hundred and five and twenty pounds of 1● ounces a peece V. 40 After their As God did also afterwards give one in writing for the building of the temple 1. Chr. 28. 19. Now the Apostle Heb 8 5. referreth this model also to the meaning of what it signifieth it perfectly agreeing with the first patterne o● heavenly things either the mysteries of these correspondencies being revealed to Moses or the Apostle speaking onely by allusion CHAP. XXVI VERS 1. THe Tabernacle The overthrow of the wooden Fabrick hereunder described Blew That is to say with wooll of these colours With cunning works That is to say it must not be woven but wrought with a needle in manner of pictures like your Arras works V. 4 The coupling That is to say of the first five Curtains sowed one to the other because that for the more commodious taking downe and carrying this covering was of 2 great pieces consisting of five Curtains a peece and these two pieces were joyned together in the middle of the Tabernacle with certain hooks or catches fastned to the strings which were upon the last Curtaines V. 7 A covering The Italian hath it A Tent This was a second covering of the Tabernacle to preserve the first which was very costly Haire that is to say of some stuffe woven with Goats haire as your Chamlets are V 9 Shall double Let the one half of this eleventh Curtaine which shall be more than was in the first covering be folded up before and the other half to be spared for the hinder part v 12. V. 13 A Cubit For this second covering was thirty cubits in length whereas the first was but eight and twenty that the first might the more perfectly be covered on every side a type of the severall degrees of the Church as the Politick Ecclesiasticall and mysticall which are like divers circles in this heaven whereof the mysticall and spirituall is the most precious and layd open to Gods view alone Psal. 45 14 the others serve but only for a ●hrouding and preservative V 17 Tenons in the bottome to thrust them into the holes of the Pedestalls V 24. Coupled The Hebrew Twinnes made in the corners to front two wayes The head upon the front of the corner where it seemeth there was a ring to receive the two barres which ran along the two sides of the said corner and they locked into it in some manner which is not expressed A ring although these corner plankes doe face two wayes yet they shall have but one ring for every rank of rings of the other planks through which the barres must be put because that ring was just in the corner and did inclose and joyne together the barres with some Key or pin and with the bars the whole body of the building V 25 Shall be In the bottome on the west side V 26 Bars which put into the two rings which were in each plank joyned them together Now it is a question whether these rings and bars were on the out-side or the inside of the Tabernacle but it is not likely they were on the out-side V 28 In the middest

all other Nations perform thou thy duty therein with all manner of freedom and confidence V. 10. The Lord the Sonne of God shall come into the World to fight with the divell and all his Kingdome and to gaine and communicate to his Church the fruits of his victory see Matth. 12. 29. V. 12. ●●bo hath prouerbiall examples of things altogether impossible to man as Prov. 30. 4. to shew that as these effects are quite beyond mans power so likewise in the worke of grace and mystery of the Gospell man of himselfe can contribute nothing V 15. Are as a drop as a thing of no account or vertue even as a drop in a Bucket makes it neither the fuller nor the emptier nor a small dust in a ballance addes no weight unto it V. 16. Lebanon namely if men would undertake to appease God with a Sacrifice befitting his greatnesse and Majesty Figurative termes to shew the infinite inequality that is between God and man in regard of any means to satisfie his justice which is the subject of the Gospell V. 18. To whom as all mens knowledge is uncapable of my secrets and counsels and all their power unable to contribute any thing to my worke of grace so is their invention insufficient to represent my essence He seemes thus covertly to shew the power of the Gospell in redarguing and annihilating idolatry V. 19. The workman Idols have nothing in them but their stuffe wrought according to mens fancies by their art for that Godhead which idolaters doe attribute unto them is but a meere fiction and vaine imagination Chaines he seems to mean the riches grates chappels and railes which are made about idols V. 20. He that as much as to say all have not meanes to make their idols of precious stuffe The common sort of people are content to make them of wood All this is spoken in contempt and scorne of idolatry V. 21. Have ye not that is to say O thou my people which at all times hast been instructed concerning the nature and true service of God and concerning the vanity and abomination of Idols how canst thou so easily runne astray From the namely that God alone is the Creator of all things and that worship is due to him onely V. 2● That sitteth as supreame Lord and Governour of the world V. 24. Yea they shall not the Italian As if they were not though Princes seeme to be great Trees grown to a perfect height and deeply rooted yet God destroyeth them as if they had never been V. 26. These things namely the heavens and all that is seen therein Bringeth out like a Captaine that bringeth forth his Souldiers which he hath set down in his muster rolles V. 27. Why saiest thou that is to say O Church doe not enter into any mistrust of God as if thy state were unknowne to him or hidden from him or as if he did not take care of it or would not right thee for the injuries which thine enemies doe thee V. 28. Fainteth not not onely in respect of his strength which never decreaseth but also in respect of his will which never alters towards his children V. 31. Mount up that is to say Gods Spirit by a power which never faileth carrieth them as it were flying up to Heaven to the marke of the supernall vocation Others understand it that their wings grow like unto Eagles wings they grow young and renew in spirituall vigor Psa. 103. 5. CHAP. XLI Vers. 1. OIlands that is to say you farre Countries which are beyond the Sea as Europe was to Judea Gen. 10. 5. God is here brought in calling upon all the idolatrous Nations for to debate wi●h them as it were in open judgement and to convince them by proving that worship belongeth onely to his sonne Renew let them strengthen themselves with proofes and reasons to maintaine their idolatry if they can V. 2. Who who amongst all the Gods hath caused the new day of Gods grace to shine in the world through a perfect satisfaction to his justice and true holinesse created in all beleevers by his Spirit Was it not my Sonne alone Dan. 9. 24. Called hath it alwaies by him Psal. 85. 13. 89. 14. His meaning is that he alwaies doth communicate and impa●t righteousnesse when he presents himselfe to beleevers by his Gospell Gave the Nations that is to say who hath gotten to himselfe an universall and everlasting Kingdome overthrowing all contrary power and opposition V. 3. He pursued a description of Christs victories Safely the Italian In peace no resistance being able to stay him or cause him to turn backe By the way not returning upon his own foot-steps like unto those that flie or are driven backe but following his victorie to the end Or by new waies by which he had not gone before V. 4. Calling the the Italian he that called namely I the everlasting Sonne of God who have created all temporall things and have appointed their being and their lasting and set downe all chances that shall befall them from time to time The first the true and onely eternall without beginning or ending that was before all things and shall subsist after all things have an end Psal. 102 26 27. and am the author and first cause and shall be the last end of all things Rom. 11. 36. V. 5. The Isles a representation of the idolaters confusion striving through obstinacy to maintaine their ancient error against the light of the Gospell Drew neere as it were to justifie their idolatries before the Lord. V. 6. Every one namely of these idolaters V. 9 From the ends he speakes of the Christian Church gathered out of all Nations and Kindomes of the world V. 10. With the right hand namely with mine omnipotency which I have employed in righting thee of thine enemies V. 11. That were or that withstand thee and fight against thee V. 14. Thou worme namely thou my Church abject weake and wretched of thy selfe see Psalm 22. 6 V. 15. I will make thee in thy behalfe I wil weaken and overthrow the greatnesse and power of the world 2 Cor. 10. 4 5. V. 17. The poore namely my poore Church thirsting after Gods grace which is no where to be found but in Christ and in his Gospell V. 18. I will open I will powre out my Spirit and my grace upon mine elect who of their owne nature have none V. 19. I will plant that is to say I will make the world populous which before was like a barren wildernesse and plant mine elect in it Shittah tree see Exo. l. 25. 5. The Box tree that groweth of it selfe in wild places To signifie that the Church wil lalwaies have worldly wild plants mixed and growing in it Yet others doe take the Hebrew word to signifie an excellent plant V. 20. Done this namely hath caused this admirable restauration of his Church V. 21. Produce he returns again to the summons made to the idolaters v. 1. V. 22.

Believe mee upon the word which I speake to you and upon the assurance which I give you of it upon the knowledge which you have of mee V. 12. That beleeveth Christ speakes not of the common sort of beleevers in all ages but of his Apostles and other his Ministers who in the beginning of his Church should convert the world cast downe idols overthrow all contrary power obtaine the Holy Ghost by their prayers Workes of more high esteeme and of a more excellent nature then those miracles as Christ wrought in the world Because I for by my going up into heaven I shall obtaine that abundance of the spirit by which I shall shew forth my power in my kingdome which at this time is not fiting for my state of humiliation V. 13. Whatsoever though it be never so high and so difficult so it be convenient and agreeable to your vocation and to the advancement of my kingdome of which things hee had spoken in the precedent verse so you desire them in faith In my name by vertue of my intercession and for the love of me That the Father that obtaining such things as you have desired you may yeeld him honour praise and service for it by my means V. 16. Another because that the Holy Ghost is distinct from the Son in his personall subsistence and in the manner of working in beleevers by way of seale and inward application of Christs benefits Comforter the Greeke word signifies sometimes an Intercessor and an Advocate and in this sence it is attributed to Christ 1 Iohn 2. 1. Sometimes a person who by his discourses comforteth an afflicted one or a Mediator of Grace and good will Isaiah 50. 4. and both the one and the other effect is attributed to the Holy Ghost who doth sweetly bring in the promises of God into beleevers hearts and frameth in them unspeakeable breathings ●o●th of holy prayers Rom. 8. 25. 26. V. 17. Of truth Namely the true Author of all divine inspiration opposite to the lying spirits of false Prophets and Doctors Or the Spirit of God which accompanieth the truth of his word to seale it and perswade it Whom the world worldly men and unbeleevers having neither the life nor light of God cannot receave this continuation nor increase of it by this spirit of comfort no more than a dead man can bee nourished Matth. 13. 12. Or plainely he meanes Neither having in them nor being willing to receave the light of knowledge they can not have any part in the comfort of the spirit which is not obtained nor made use of but only by the understanding Ye know him by all reason you should know him by the effects of his residence and power in you though you have not yet received that abundance whereof I speake Ver. 18. Come to you Not by my Resurrection only but especiallie by the presence of my spirit which shall be an assured pledge unto you of my last returne to your full redemption V. 19. Ye see me The Italian Yee shall see me Namely by corporall sight after my Resurrection with the eye of faith in my spirituall presence with you and with an everlasting sight in glory Iob 19. 27. Because Namely as your head having overcome death by my Resurrection and obtained the fulnesse of the spirit by my going up into Heaven I will vivi●ie you with a spirituall life which at the appointed time I will make full in the eternall life in my owne Kingdome Iohn 6. 57. V. 20. A 〈…〉 t d●y when you shall have reccaved the Holy Ghost you shall be cleerly instructed concerning the truth of my divine person in regard of which the Father is in mee by unitie of offence and perpetuall beginning of life and of operation and 〈◊〉 in him by subsistenc●e in the divine essence which I have from him by eternall generation without division or distraction of the being or of the operation And also concerning the most perfect communion which I have with him as Mediator by vertue of which hee is in mee by the sustentation of my person and by the full influence into it of every grace life and vertue and I in him by an entire conjunction and dependencie And likewise concerning that communiō which you have with me in all my benefits righteousnesse life and and spirit I being in you as beginning foundation and roote of all your spirituall being and you in m● by an engraftment of faith and a mysticall incorporation in spirit Iohn 17. 22. Vnlesse hee meane that they shall have perfect knowledge of all these high mysteries in Heaven 〈◊〉 his last comming Ver. 21. Hee that hath the foresaid Communion with mee begins by light of knowledge but must be accomplished by love and the love verifie it selfe by voluntary obedience on your part and on my part shall be alwayes recompenced with new effects of Gods love and with greater light Shall bee loved still more by new increase of graces for oherwise God loveth first Romans 5. 8 10. 1 Iohn 4. 10 19. V. 22. How ●●it a question very likely not so much out of humility as out of some secret presumption wherewith the Apostles were almost alwayes touched presuming to have some proper worth above others of which they desire here of the Lord some assent U. 23. If a man Christ according to his custome leaves the question without any answer and thereby sheweth sufficiently that it did not deserve any and so goeth on with his discourse Wee will come this loyall love of the beleever shall cause the habitation that is to say the lively and perpetuall operation of the Holy Ghost in his heart to bee more and more increased and confirmed by my Father and mee to make the grace and love of my Father and the righteousnesse satisfaction and all other benefits of mee his Redeemer to be alwayes more present with him that is to say secure and enjoyable by faith and by feeling his own consciousnesse Eph. 3. 17. Or plainly it shall cruse the communion which he hath with the Father and the Son to be firm and everlasting 1 Ioh. 1. 7. Revel 3. 20. V. 24. Loveth me not out of this love there can bee neither true nor acceptable obedience in man Is not mine I am not the first nor the only author of it The Father doth propound it by me I having every thing common with him and doe nor say 〈…〉 thing without his will and command V. 26. But the it is true that I teach you by my outward word which as yet you doe not very 〈◊〉 apprehend but the spirit shall give you a lively ●●d and internall understanding of it V. 27. Peace namely grace and blessing N●● as the world vainely in words without truth or vertue V. 28. If yee loved me Namely with a true spirituall love ayming at my glory and your owne good and salvation which two things cannot be obtained but only by my departure out of the world Is

because that the Law of Moses gives a man no strength nor helpe towards the accomplishing of it and yet doth inexorably require perfect obedience the Law of Christ contrariwise worketh in man the power of doing that which it commands and besides commandeth with mildnesse tempered according to mens weaknesses and ignorances In regard of the end because Moses his Law is to gain a right to life or to be condemned by it the Law of Christ to frame and direct man to the exercise and actions of life which is already given him by grace V. 20. I am I participate of his death as well in the expiation of my sinnes as in the gift of his Spirit which mortifieth in me the strength of sin and ingenders a new life in me of which Christ is the Root and Spring and that by vertue of the communion which I have with him as member of his bodie the band and tie whereof in this life is faith Ephes. 3. 17. V. 21. I do not that is to say I teach this that the Doctrine of Gods grace in Christ which is the onely cause of salvation may remain safe and untouched Rom. 4. 14 16. Righteousnesse namely the meanes whereby man is justified before God By the Law either wholly according the Pharisees opinion or in part according the error of those false Doctours now these two meanes of Faith and of Workes cannot either by Gods order or by the nature it selfe of the things be mixed together in causes of justification Rom. 4. 4. and 5. 6. 11. Wherefore if the least cause of righteousnesse and life be attributed to Workes it must wholly be attributed unto them and so Christ profiteth nothing Gal. 5. 2 3 4. And so likewise whosoever hath a recourse to Christ must absolutely renounce all considence in his own proper Workes Phil. 3. 8 9. CHAP. III. VER 1. SEt forth lively represented unto you with his death and passion and with the vertue and use thereof V. 2. Receiv●d you you have not received the spirit of regeneration from God nor the miraculous gifts thereof by meanes of the Jewish doctrine of Workes nor by your endeavouring to do them nor your adhering to them but by meanes of the Gospell embraced by faith then seeing that God hath ratified this Doctrine onely by this divine seal you ought not any way to doubt of it and you do very ill to varie therein V. 3. Begun the course and state of your vocation in Christianitie In the Spirit namely by faith regeneration and other effects of the Holie Ghost in which consists the substance and truth of the Gospell Iohn 4. 23. 2 Cor. 3. 6. 8. Made perfect you let the false Apostles perswade you that you may receive some addition of perfection by the observation of legall ceremonies as by a thing necessarie to mans righteousnesse and holinesse By the flesh by externall and corporall things such as those ceremonies were especially after their figurative and sacramentall use was nullified by Christ to establish new Sacraments See Phil. 3. 4. Heb. 7. 16. and 9. 10. V. 4. In vain namely for a Doctrine which now you renounce for the Jewes sakes who were the first authours of the Christians persecutions or without any fruit for the reward is promised to them which persevere If it be and not rather to your greater condemnation being that the abandoning of the truth after such great progresses therein and such strong proofes cannot chuse but be imputed for a far greater fault as there being greater violence and ruine therein as in a building alreadie raised to a great height more malignitie ingratitude towards God and more scandall towards men V. 5. Miracles the Italian powerfull workes that is to say high and noted miracles which in those beginnings were frequent in the Churches See 1 Cor. 12. 10. V. 7. Know yee the Italian yet you know that is to say this Doctrine is clear and resolved upon amongst Christians that the true children of Abraham comprehended in the covenant which God made with him and his posteritie are not the carnal Jewes which are borne of him or joyned to him by circumcision and by the professing of their ceremonies but all such as according to Abrahams example do renounce all confidence in their own proper Workes and put it wholly in Gods promises and grace in Christ as Abraham was made a father example and paragon of faith to all those to whom the covenant made with him was to appertain Of faith namely of the number and on that good side of those which follow that onely meanes of salvation See Rom. 4. 16. V. 8. The Scripture namely God speaking by it Rom. 9. 17. Gal. 3. 22. did formerly reveal his intent to Abraham to call the Gentiles at his appointed time through faith in his Son Preached before the Gospell namely he did propound unto him this Euangelicall promise In thee namely in so much as they shall be thy children and joyned to thee by communion and imitation of faith V. 10. For as many seeing there never were but these two meanes of obtaining Gods blessing but Workes and Faith and that through sin man hath made himselfe utterly uncapable of the first and therefore remaines accursed there is no way for him but either to remain in perdition without redemption or to have recourse unto the other meanes which is Faith Of the Workes namely of the number of their opinion and of their side who found the confidence of the righteousnesse and life upon their own Workes Rom. 4. 4 and 10. 3. For it is he doth presuppose it as a clear thing that no man after sin can persevere that is to say can accomplish the course of obedience in all its heads V. 11. But that no man let no man deceive himselfe in believing that the aforesaid sentence is onely pronounced against wicked men who are altogether given to evill the most righteous and holie do not live before God and consequently are not justified but onely by Faith seeing that righteousnesse is the onelie and perpetuall cause of life See Rom. 1. 17. as it appeares by this passage of Hab. 2. 4. V. 12. And the Law the Italian but the Law let everie one also beware of thinking to mix both the meanes together namely of Workes and of Faith in causes of life and justification for in this regard and for this effect Workes have no communitie with Faith neither in their own nature seeing they present to God mans own righteousnesse and Faith receives Christs righteousnesse for a gift nor by Gods order which makes these two meanes incompatible one with the other Rom. 4. 4 5. and 10. 5 6. and 116. But the man that is to say the substance and sum of the Law consists in mans own proper Workes contrarie to this reception by Faith in meer gift V. 13. Christ now he comes again to shew how a blessing comes upon the spirituall children of Abraham by Faith v. 9.