distinction of a carnall believer from a Pagan or because it is the first article of our faith The Divels acknowledge four articles of our faith Matth. 8.29 1 They acknowledge God 2. Christ 3. the day of judgement 4. that they shall be tormented then Tremble They quiver and shake as when mens teeth chatter in their head in extreame cold The Greek word signifies properly the roaring of the Sea From thence saith Eustathius it is translated to the hideous clashing of Armour in the battell The word seemeth to imply an extream feare which causeth not onely trembling but also a roaring and shriking out Marke 6.49 Acts 16.29 Vers. 21. Was not Abraham our Father justified by works See V. 25. That is their faith was by their works justified and declared to be a true and living not a false and dead faith yea themselves were thereby justified and declared to be true believers indeed truly righteous before God and not so in shew and profession onely It is not meant of the justification of his person before God but of the faith of his person before men The true meaning is Abraham was justified by works that is he testified by his works that he was by faith justified in the sight of God The Papists adde unto the Text 1. a false glosse by works of the Law 2. A false distinction saying that they justifie as causes Vers. 22. Seest thou how faith wrought with his works Faith professed as vers 24. did cooperate either to or with his works that is either faith with other graces did cooperate to the bringing forth of his workes or else it cooperated with his workes not to justifie him before God but to manifest and approve his righteousnesse And by works was faith made perfect Not that works doe perfect faith but faith whilst it brings forth good workes doth manifest how perfect it is as 2 Cor. 12.9 See Beza Vers. 26. For as the body without the Spirit is dead so faith without works is dead also Either the Apostle Iames speaketh of the habit of faith or of the profession of it If of the habit then the comparison standeth thus As the body of man without the spirit that is without breath which is the prime signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breath in which sense it is called the spirit of the mouth and spirit of the nostrils I say as the body without breath is dead so that faith that is without workes which are as it were the breathing of a lively faith is judged to be dead If by faith we understand faith professed or the profession of faith as elsewhere in this Chapter and Act. 14.22 Rom. 1.8 then we may understand the similitude thus as the the body of man without the spirit that is the soule is dead so is the profession of faith without a godly life CHAP. III. Vers. 1. MY brethren be not many Masters Or teachers multi Doctores Beza Let not private persons take upon them to become instructers of others So Mr. Perkins rather censurers Dr. Hall in his Paraphrase takes it in both senses My brethren doe not ambitiously affect the title of the Authors and leaders of factions drawing Disciples after you neither be ye rigid and uncharitable censurers of others See à Lapide Knowing that we shall receive the greater condemnation That is by censuring and judging of others we shall receive the greater judgement Vers. 2. For in many things we offend all The Apostle puts himselfe into the number and speaketh it of those that were sanctified at least in his esteeme and in the judgement of charity We offend all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labimur impingimus we stumble all A Metaphor from Travellers walking on stony or slippery ground The Apostle speaks not of the singular individuall acts but of the divers sorts of sinne Quandoque bonus dormitat Homerus And setleth on fire the whole course or wheele of nature He compares the course of mans life with a wheele Calvin That is the whole man a mans own tongue fires himselfe and all others like the Sunne when it is out of order and course sets all on fire And is set on fire of Hell That is the hell of thy nature say some by the Divell saith Estius so called by a Metonymie Vers. 8. But the tongue can no man tame This is wilder then the wildest beast Vers. 15. Divelish Or full of Devils The Greek word ends in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotat plenitudinem Because fleshly wisdome aimes at Satans end viz. to keep a man in an unregenerate estate The wisdome which is proper to Divels or as Piscator will have it which is inspired by Divels or evill spirits Vers. 16. Confusion The Vulgar renders it inconstancy and so it sometimes signifies Calvin and Erasmus pertubation some tumult tumulinatio Beza others otherwise Vers. 17. Without hypocrisie Great censurers are commonly great hypocrites CHAP. IV. Vers. 1. FRom whence come wars Not by the Sword or Armies but their tongue and heart warres by reason of the difference of affections Chap. 3.14 4.5.11 The Greeke word properly signifies quarrels in which much blood is shed and fightings or brawlings is is rendred strifes 2 Tim. 2.23 Among you being brethren and scattered brethren Iames 1.1 Come they no◠ben◠even of your lusts That is the root the Divell may increase them The Greek word may be translated pleasures or delights We must understand lusts in generall all kind of lusts That warre in your Members 1. Bello externo when the whole carnall part fights against the whole Spirituall part Rom. 7.23 Gal. 5.17.2 Bello civili interno when one lust warres against another as in carnall men Vers. 3. Because ye aske amisse Neither suitably to Gods mind nor agreeably to his end Vers. 4. Ye adulerers and adulteresses because of the running out of the heart to any creature inordinately Know ye not This word hath an Emphasis and pricks sharply as if he should say what are you so ignorant or doe you not consider The friendship of the world is enmity with God both actively and passively for it both makes us hate God and it makes God hate us Vers. 6. But he gives more grace That is the Scriptures offer grace and ability to doe more then nature can so some rather as Calvin to overcome our lusts and bring them into order God resisteth the proud Sets himselfe in battell array against him as the Greeke word emphatically signifies Vers. 7. Submit your selves wholy to God The Greeke word translated submit is very emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the force of the word is place under subcolleco See Rom. 13.1 Ephes. 5.22 Vers. 8. Draw nigh to God We have been enemies to God farre off from him now we must approach to him and seek to
in his sight The Greek is All flesh shall not be justified in thy sight by the deeds of the Law The meaning is none shall The word all joyned with the negative is often according to the Hebrew phrase put for none No flesh Flesh by double figure is put for man flesh for the body it being the matter of it and that again as a part for the whole man Vers. 21. The righteousnesse of God Either because he is the founder and contriver of it or because he bestowes it and gives it unto men or because it is the righteousnesse onely that will stand and hold out before God or by way of opposition to the righteousnesse of the Law which may well be called the righteousnesse of men Vers. 23. All have sinned and come short of the glory of God All That is all Nations Jewes and Gentiles that the Gentiles sinned against the Law written in their hearts the Apostles proved in the first Chapter that the Jewes sinned against the Law written in the Book he proves in the second Chapter so in this Chapter v. 9. Secondly all that is all persons young and old 5. Chap. 12.14 verses have sinned the Greeke word signifies to misse the mark and come short Greek faln back left behind the word signifies them which are left behind in the race and are not able to rune to the mark the glory that is the glorious Image which God stamped on man at the Creation which consisted in knowledge righteousnesse and true holinesse and dominion over the creatures or the glory of heaven which should have been the end of their obedience Vers. 24. In this and the next verse is described the great benefit of justification in all the causes of it Being justified That is declared to be just or absolved before God The whole Act of our Justification is described in Law Termes the sinner is the guilty person the plaintiffe or accuser the Devill the witnesse conscience the advocate Christ the Judge God This Justification is described 1. From the efficient cause by his Grace by grace here is not meant a meere outward proposing of the word of God as Pelagians say nor any inward work of holinesse in us as the Papists but the goodnesse and love of God without us 2. Impulsive either 1. Internall implyed in the word freely it is oppossed to merit or dignitie here 2. Externall the redemption of Jesus Christ. 3. The instrumentall cause through faith in his bloud 4. The finall cause to declare his righteousnesse for the remission of sinnes past freely First without cause or merit so Iohn 15.25 Secondly without price 10. Matth. 8. vide Gerh. in loc by his grace that is the free favour of God Vers. 25. Whom God hath set forth to be a propitiation through faith in his bloud 1. God hath made Christ the mercy â—eat 2. Under the Law it was but the type figure of him they that would obtaine any mercy from God must seeke it in and through him onely Secondly now by the ministry of the Gospell the Lord hath set forth this mercy seat openly to the vâ—ew of all men all men may have accesse unto it in the Law it stood in the holy of holies within the vaile and the High Priest onely had accesse unto it and but once a yeare 3. No man may come to the mercy seat nor hope to hude mercy with God through Christ but onely by faith in his bloud as Levit. 16.17 Mr. Hildersam on Psal. 51.7 vide Bezam A Propitiation So we read it but rather a Propitiatory the same Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint used for the Jewes Propitiatory See 25. Exod. 22. Vers. 31. We establish the Law The Law is established by the Gospell 1. By apprehending Christs righteousnesse for the perfect obedience unto it and fulfilling of it by our surety He hath fufilled the precept and satisfied the curse 2. By our own inchoate obedience unto it which by meanes of the Gospell being a quickning Spirit we are enabled unto CHAP. IV. THe Papists oppose the imputation of Christs righteousnesse to us and cavill at the very word imputation calling of it justiriam putativam and a new no righteousnesse yet Paul useth the word ten times in this Chapter and in the same sense that we take it verses 3.4.5.6 8.11.22 23 24. Vers. 5. That justifieth the ungodly Not in their sins but from their sins through Christ God doth justifie the ungodly as Christ doth save sinners in sensu diviso that is not while they are ungodly noâ— while they are sinners but when they have forsaken their wicked wayes and turned to the Lord by true and sound repentance This place must not be understood simply of such one that doth nothing at all but respectively of such a one as doth not rest upon his workes nor rely upon his righteousnesse but renouncing his own workes doth cast himselfe upon the free grace of God 2. Ungodly is not used in the common sense for one that hath no goodnesse in him at all but in a limited sense viz. for one that wantteh such perfection of goodnesse as on which he may build the hopes of his justification the proposition is drawn from the instance of Abraham a man not altogether void of workes and righteousnesse His faith is counted for righteousnesse Faith is accounted for righteousnesse without our merite for the merites of Christ which are not inherent in us but are communicated unto us by his Spirit whereby we are made members of his body and partakers of his righteousnesse Vers. 11. A seale of the righteousnesse of faith Circumcision is a signe in regard of the thing signified a seal in regard of the Covenant made betwixt God and man of righteousnesse not our own but that of Christ both active and passive faith as the instrument makes the righteousnesse of Christ ours by imputation Vers. 15. The Law worketh wrath That is manifests it and so when it brings it unto light it semes to have effected it Verse 18. Against hope Of sense and reason beleeved in hope of Gods word that is he conceived firme confidence in heart of the truth and power of God which is manifest by the Antithesis Vers. 19. And being not weake in faith be considered nor his own body now dead when be was about an hundred yeeres old Vers. 20. He staggered not The Greek word in other places is translated doubting nothing doubting but the same word is also translated discerning 1 Cor. 11.29 Vers. 21. Being fully perswaded There may be a full assurance of faith respectu objecti viz. the goodnesse truth and power of God but not respectu subjecti as it is in us in regard of our corruption It is a metaphore taken from ships that come into harbour with full saile Vers. 25. Was raised againe for our justification Christ paid our debt when he
services of weake and tender Disciples and therefore my Disciples fast not while I am amongst them in the flesh But the dayes shall come When I shall send them my Holy Spirit to strengthen and prepare them forhard service and then they shall fast Christ therefore compares his Disciples to old bottles and torn garments not because they were worne with long use but because they were weake Vers. 18. All the Three Evangelists begin this History of Jairus with the particle Behold which yet here is not a Demonstrative adverbe but rather an adverbe of admiration For it is manifest that the men of this ranke were the greatest adversaries to Christ. Iohn 7.48 and 9.22 The name of Jairus is suppressed by Matthew but set downe by Marke and Luke Worship him That is bow the knee which was common among the inhabitants of the East He did not give divine honour to Christ but worship him as a Prophet of God Ver. 20. Diseased with an issue of bloud It is but one word in the Greek The Evangelists do expresly declare that this Issue of bloud had endured for the space of twelve yeares and that the woman had consumed all her substance upon Physitians whereby the glory of the Miracle was so much the greater Vers. 21. She had no devotion to the hemme of his garment but because she was kept off by the Presse so that she could not come neere to desire his aide as others did she said within her selfe if I shall but onely touch the hemme of his Garment Cartwright If I may touch A weake action the hemme of his garment the remotest part with a trembling hand a feeble apprehension the vertue proceeded not from his garment but immediately from himselfe therefore he saith vertue is proceeded from mee Luke 8.8 Vers. 23. Minstrells Who played with their sad tunes Cantabat maestis tibia funeribus Ovidius Vers. 24. She was dead therefore they scoffed at him as though he endeavoured to raise one dead as if she were onely a sleepe but Hee really demonstrated that she slept to him because He raised here onely by his call as wee can those that sleepe Piscat Vers. 25. Tooke her by the hand As we are wont to doe when we raise one from sleepe Christ hereby demonstrated that it is as easâ—y for God to raise the dead as to awaken those that sleepe which might much confirme their faith Vers. 33. I marvell not if the people marvelled for here were foure wonders in one the Blind saw the Deafe heard the Dumbe spake the Demoniacke is delivered rarity and difficulty are wont to cause wonder but meete in this If we respect either the multitude or power of working miracles there was never the like done Vers. 34. The Pharisees were mad to defame with wicked speech so notable a work of God for the Antithesis is to be noted betweene the praise of the people and the blasphemy of these men what could malice say worse Vers. 36. He was moved with compassion The word signifieth the yearning of the bowels such as is in the most tender pitie and compassion as Zacharie explaines it Luke 1.78 Vers. 37. By this metaphore he declareth that many of the common sort were ready to receive the Gospell see Iohn 4.35 Those which professe themselves to be Gods people and are in some kind of ripenesse to be instructed and become obedient to him are the harvest This was spoken at the feast of Tabernacles which was in the midst of harvest the Parable also of the Sower was in sowing-time Labourers The Ministers of Christ see the 10. of Luke the begining few almost onely Christ and Iohn A harvest-labourer or reaper should be first skilfull secondly industrious thirdly sent Vers. 38. Send forth Word for word cast them out for men are very slow in so holy a worke CHAP. X. Verse 1. THE number of Twelve did note the future restoring of the Church for as the people rose from Twelve Patriarkes so now Christ recalls the scattered relickes to the memory of their originall that they may conceive a certaine hope of their restitution Power against uncleane spirits It is well translated so by Beza and us according to the meaning of the phrase word for word it is in the originall power of uncleane spirits and so the Vulgar reads it Vers. 2. Peter and Andrew named first because they were first called Mat. 4.18 Theophylact. Peter is placed first here but Luk. 6. and Marke 3. the same order is not observed and by Paul himself Gal. 2.5 Iames is put before Peter We acknowledge the primacy but not the preheminence of Peter above the other Apostles Peter signifies a rock which hath firmnesse he was so called for constancy Andrew manlike Iames striving Iohn the grace of God Philip a light or lampe Bartholomew full of water Thomas engraffed in Christ Matthew pluckt out of the world Iames a striver Lebaeus hearty Simon zeale That they are sent two and two as in Luke 10.1 The seventy Disciples are sent by paires this makes for the commendation of brotherly Charity among the Ministers of the Word for the mutuall keeping of works and doctrine also for consolation and mutuall help in adversity and for the greater confirmation of the truth of the word preached Deut. 17.6 Because Christ sent his Apostles by paires the Jesuits walk two together in the streets but if more of them go forth together there is a mystery in it according to that speech Iesuitae semper sunt bini si verò sint trini tertius est generis faeminini Ver. 3. Matthew in describing his person keeps humility and candour humility in that that when other Evangelists prefer him in rehersing his paire before Thomas he for modesties sake postposeth himself to him candor that he makes mention of his ancient sinfull condition and confesseth that he was a Publican Vers. 5. Sent forth or commanded forth for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the Apostles are derived signifieth properly Cum mandatis emittere to send forth with commands Go not c. Object Mark 16.15 Answer Distinguish times and the Scriptures will be consonant enough that in Mark is meant of preaching after Christs time this in Matthew while he was living on the earth both are true because the times are divers Vers. 6. He assigneth the first place to the Jews because they were the first-borne First Miraculous cures are there meant 2. For those daies only 3. There is a difference between action and labour 4. Forbids a mercenary affection Vers. 8. It may be understood of the Lords work generally that as freely they have received the grace so freely they should do the work 1 Pet. 5.2 Vers. 9. Provide neither gold nor silver nor brass in your purses The Commandement was temporall and given to the Disciples but only for the time of their first embassage into Iury as
Mosaicall paedagogy these were counted as Jewes and conversed with as freely as those which were so borne 2. Proselytes of the Gate these were inferiour to the former they were not circumcised nor conformed themselves to the Mosaicall Rites and Ordinances Such a Proselite was Naaman the Syrian and Cornelius Mr Mede on Act. 10.4 Vide Drus. de tribus Sectis Judaeorum lib. 2. The child of hell As Iudas Iohn 17.1 is called the Son of perdition by a most elegant Hebraisme one ordained to destruction Vers. 16. Is a debtor The Arabicke turnes it hath sinned purus putus Chaldaismus hence sinnes are called debtes and sinners debters Drusius whence that kind of speaking arose forgive us our debts Beza Vers. 18. He is guilty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is is a debter Sometimes it signifies after the Scripture phrase to sin but here it seemes rather to note after the usuall and proper signification to be bound to pay Rom. 13.7 8. Vers. 19. The Altar sanctifieth the gift That is consecrates it unto God and appropriates it to his use Vers. 23. Ye pay tith of minte and annise and cummin The Pharisees did tithe the least things they payed tithes of all the things they possest Luk. 18.12 Iudgement That is equity or upright dealing Calv. In respect of our selves Iun. Mercy That is charity towards our brethren Faith That is piety toward God Iunius Tit. 2.12 Rather truth and constancy in promises Christ here saith Calvin doth try their holiness by their love toward their brethren therefore he toucheth not the first Table at all Vers. 24. Wine in hotter Countries is wont to have many gnats so that it is necessary for them which will drinke first to straine the wine that they may take away the Gnats hence the speech is taken Maldonate Vers. 26. Build the tombes of the Prophets Hypocrites honour the holy Ministers of God after their death whom they could not abide in their life Virtutem incolumen odimus Sublatam ex oculis quaerimus invidi Vers. 32. Fill ye up then the measure of your Fathers An ironicall speech Beza Proceed ye also to imitate your Ancestors that at length your wickednesse may come to some degree Vers. 34. That is God hath spoken of you before in the Spirit of prophesie what shall come to passe Vers. 35. Here is mention made specially of Abell and Zachary because we read that Abels bloud cryed to the Lord. Gen. 4.10 And Zacharie when he was ready to dye said Let the Lord see and judge 2 Chron. 24.22 The bloud of Abell shed by Cain is called blouds but of all righteous persons here is called but one bloud because it is the bloud of one common body the Church and one common cause for Christs sake Mr. Rainolds Because their cruelty argued approbation of the like sin in their bloudy Progenitors The pronoune you doth generally comprehend the whole nation from the begining Christ imputeth Abels death unto the Jews because there was a certaine kindred of ungodliness between them and Cain Some understand Zachary the Father of John Baptist of whom Luk. 1.5 S◠Origen Basil Theophylact Baronius and Tolet Hoc quia de scripturis non habet autoritatem eadem facilitate contemnitur qua probatur saith Jerome Others say that Zachary the last save one amongst the twelve lesser Prophets is here understood by Christ. So Chrysostome Tertullian Ordinary Glosse Gualther Sanctius but this opinion besides the neareness of name hath no shelter and therefore Ierome gives it the same censure that the former 3. Some as Glassius Grotius Calvin Beza understand Zachary the son of Jehoiada of whom there is mention made 2 Chron. 24.21 that he was stoned in the Court of the Lords house So Jerome whom Luther and many of the moderne follow and most rightly for neither the scope of Christs words nor the kind of Zacharies death nor the place of killing nor the name of his Father any whit oppugneth that opinion Grotius goes this way See him in loc Vers. 37. O Hierusalem Hierusalem thou that killest the Prophets and stonest them which are sent unto thee As if Christ should have said thou which shouldst have been a faithfull keeper of the word of God the Mistris of heavenly wisdome the light of the world the fountaine of true doctrine the seat of the worship of God an example of faith and obedience art become a murtherer of the Prophets so that now thou hast gotten a certaine habit in sucking their bloud Christs purpose was for to meet with the offence which was at hand lest the faithfull when they should see him slaine at Ierusalem without a cause should be troubled at the strangenesse of such a sight How oft would I It is rather a word of disdaine than of compassion Calvin See Deut. 32.11 Esa. 65.2 He describeth not here the secret counsell of God but that which is learned by the word Christ speaketh not of the will of his good pleasure for that cannot be resisted but of his signified will in the Ministery of the Prophets and of himself as he was a Prophet and Minister of the Circumcision unto the Jews for so he might will their conversion and yet they will it not Perkins And you would not This may be referred to the whole Nation as well as to the Scribes yet rather to them by whom that gathering together was most hindered for Christ inveigheth against them in the whole course of his speech and though he spake to Ierusalem in the singular number he alters it now Vers. 38. Behold your house is left unto you desolate He fortelleth the destruction of the Temple and the overthrow of the whole Common-wealth they held the Temple as a Fort impregnable as if they sate in Gods lap but by calling it their house he sheweth plainely that it is the house of God no more Vers. 39. Ye shall not see me henceforth As if he had said from henceforth viz. after you have crucified me ye shall not see me till the end of the world when I shall come againe which comming some of you viz. that are Elect shall gratulate unto me and say blessed is he and perhaps as some interpret it all you who now reject me as a vile person will then but too late either by force or in imitation of the godly acknowledge me the blessed that commeth in the name of the Lord. Mat. 26.64 He doth not declare saith Calvin what they should become but what he himself would do so that this should be the meaning I have behaved my self humbly and lovingly amongst you and have discharged the office of a Teacher now the course of my calling being finished I will depart and you shall not enjoy me hereafter but the Redeemer and Minister of Salvation whom you now despise ye shall find and try to be a Judge Zach. 12.10 CHAP. XXIV Verse 1. THe buildings of the Temple How much that
profitable living and when they are dead so the Saints they live and dye to the Lord. The Goate on the other side is refractary wanders up and downe and is not for the Shepheards voyce 2. Is a noisome stinking uncleane creature Vers. 34. Blessed viz. In Christ who was made a curse for us Gal. 3.13 inherit or possesse by lot therefore because adopted he doth not merit Kingdom prepared for you from the beginning of the world What then could they deserve these are the causes of salvation that which he addes Vers. 35. I was a hungred c. Are the signes of true faith Christ chooseth workes of the second Table because they are most manifest to the world and pronounceth sentence according to them because they are more visible than faith The causall conjunction for implies the meritoriousnesse of workes saith Bellarmine Answer It is note of consequence and order not of the cause as we say Summer is come for flowers do spring and it is a good tree for it bringeth forth good fruit See Luke 7.47 1 Iohn 3.14 Bellarmine urgeth that go you cursed for you have done so and so there is a great deale of difference between the evill and good we do our evills are truely ours and fully evill but our good things are not ours and but imperfectly good Vers. 41. Depart from mee There 's rejection Yee cursed There is malediction Into fire There is the vengeance of that element And everlasting fire There is the continuance of it therefore they dreame that say the Devill shall be delivered at last No naturall but metaphoricall fire that is sharpe punishment for the worme which Esay joynes with it is metaphoricall Esay 66.24 and the Prophet declareth it to be a metaphoricall speech 30. and 33. verses when he compares the Spirit of God to a paire of bellowes wherewith the fire is kindled and addeth also brimstone CHAP. XXVI Verse 2. YE know that after two dayes is the feast of the passeover and the Son of man is betrayed to be crucified Gods will was that his Sonne should be offered on the day of the pasover that the old figure might give place to the onely sacrifice of eternall redemption and that all Israel might be witnesse to it Act. 2.23 and 4.22 Vers. 11. The poore you have alwaies with you The world abounds with such therefore you may alwayes do good to them but I am to dye shortly and you can never after performe any such office to mee Vers. 12. She did it for my buriall By this Christ would declare that the precious ointment was accepted not for the savour of it but only in respect of buriall and shew that his grave should yeeld forth a pleasant savour Vers. 13. Wheresoever this Gospell shall be preached in the whole world there shall also this that this woman hath done be told for a memoriall of her She shall enjoy the honour of it in all the Churches for ever so long as the Gospell shall continue in the world which will be as long as the world it self continues By this Sentence the calling of the Gentiles is testified Vers. 14. Iudas Iscariot Iudas signifyeth a Confessor Iscariot either of the village where he was born or of the Tribe of Issachar Iachar signifies wages or hire noting unto us Iudas nature by his name Vers. 15. Thirty peeces of silver Zach. 11.12.3 pound 15 shillings as some suppose the price of a servant Vers. 21. And as they did eate he said verily I say unto you that one of you shall betray me That he might make the trayterousness of Iudas the more to be detested he setteth forth the vilenesse of the same by this circumstance that when he sate together with him at the Table he devised treason Vers. 24. It had been good for that man if he had not been borne That is not been A temporall miserable being at the worst is better than a not being but an eternall miserable being is worse than a not being in a Theologicall notion what ever it be in Metaphysickes or Philosophy Vers. 26. As they did eate Word for word they eating which we must interpret out of the words of St Paul 1 Cor. 11. that saith after supper so Luke the Sacrament succeeded the Passover This is my body A Sacramentall phrase the sign for the thing signified as Circumcision is called the Covenant Gen. 17. And the Lambe the Passeover Exod. 12. Baptism the Laver of Regeneration Tit. 3.5 Vers. 27. And he tooke the cup and gave thanks and gave it to them saying drinke ye all of it Christ in this seemes to have reference to the custome of the Jews for it is an expresse Law among them that of foure Cups all that are present at the Passeover should drink whether they be men or women of perfect age or children especially of the fourth and last Cup. Vers. 28. My bloud of the New Testament That is a Sacrament or Signe in remembrance of his bloud powred out Vers. 29. I will not drink henceforth of the fruit of the vine untill that day when I drink it new with you in my Fathers kingdom Christ seems to have taken occasion of this from the custome of the Jews in which it was forbidden the Cup being drank up to taste any more wine that night Christ therefore saith that in this he will do nothing against their traditions but so that not only he will drinke no more wine that night but all that time that he is to continue in the world Expositors interpret that of drinking wine new in his Fathers kingdom two waies Chrysostome and some others understand by the kingdom of the Father Christs Resurrection and by the new wine that corporall eating and drinking of Christ with his Apostles after his Resurrection Luk 24.43 Acts 10.40 41. 2. More probably by the kingdom of the Father is meant the kingdom of glory after this life and by the wine he would drink with them that celestiall liquor of sweet joy and eternall comfort which the Saints partake therein with Christ. Vers. 30. When they had sung a hymme c. A hymme is a verse sung for the praise of God Their opinion doth not seeme to be vaine who think that the Apostles at that time sung a great hymme which consists of sixe Psalmes 113 114 115 116 117 and 118. The Hebrews certainly sing this song in the night of the Passeover after the Lamb is eaten Paulus Burgensis thinks that the Apostles rehearsed this hymme according to the custome of the Jews after the Passeover and that this place is to be understood of that which is very probable for since in other things it is manifest that Christ with his Apostles observed the rite of the Jews in eating the Passeover it is not unlikely that he might follow them in this also Grotius saith learned men think that the hymmes were sung by Christ which were wont to be sung at
he by whom God is favourable to us which Immanuell signifies or this is our Saviour the sence is one Vers. 32. He shall be called great 1. In respect of his Person because He was both God and man 2. In respect of his Office 3. In respect of his kingdome Chemnit The throne of David his father Christ may be said to have the throne of David two wayes 1. Properly for he was borne King of the Jews by right discent from his Father David as his genealogy plainely sheweth Luke 3. Matth. 2.2 2. Typically for Davids kingdome was a figure of Christs kingdome and David himselfe a type of Christ. Ier. 23.5 6. Hos. 3.5 Vers. 33. And of his kingdome there shall be no end Obj. 1 Cor. 15.24 It is said Christ shall deliver up the kingdome to the Father Ans. Luke speaketh of Christs kingdome in respect of it selfe the Apostle in respect of the administration of it In the former respect it shall never be abolished Christ shall alwayes have a people to rule but He shall not rule as now he doth by Magistrates Ministers the word and Sacraments Vers. 34. How shall this bee There is threefold how viz. of curiosity incredulity and infirmity she doubted not of the effect but inquired after the quality of the effect it selfe Vers. 35. The manner of her conception is expressed in those two Phrases of comming on her and overshadowing her to shew that this was an effectuall worke and yet so difficult to conceive that we cannot reach unto it The power of the most High That is the Holy Ghost Over shadow A metaphore from birds cherishing their young ones that so the Angell may shew that this child shall arise by that power by which the world it selfe began See Iunius on Gen. 1.2 Vers. 41. The babe leaped in her wombe The Greeke word signifieth to leap as lambes and calves being well fed The word is used by the LXX for Iacob and Esaus stirring in the wombe Gen. 25.22 Vers. 42. Blessed art thou among women We do acknowledge that the Virgin Mary was blessed among women as here and a blessed woman as 28. and 48. verses yet more blessed as Austin saith in receiving the faith then in conceiving the flesh of Christ. We count her holy meeke humble we praise God for her that he made her the instrument of Christs coming into the world and desire to imitate those vertues and excellencies that were in her But the Papists commit grosse Idolatry they give her the titles of Mediatrix Salvatrix Shee-Saviour Queene of Heaven Queene of mercy They paralel ubera vulnera making the milke of Mary to be as precious as the bloud of Christ they call her unicam miserorum spem O Foelix puerpera Nostra pians scelerae Iure matris impera Redemptori Calvin saith if she should now live and see that honour which is due onely to God given to her she had rather they should draw her about by the haire spit in her face and offer her the foulest abuse that may be Vers. 43. And whence is this to mee that the mother of my Lord should come to mee They are not the words of one being ignorant or doubting but affirming her selfe unworthy Ruth 2.10 Vers. 44. The babe leaped in my womb for joy In gaudio magno the Syriack that is for great joy This motion was not naturall but spirituall and therefore Iohn was sanctified in his Mothers wombe and did really rejoyce at the presence of Christ in the Virgin The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies outward gesticulation or exultation as Psal. 65.13 and so it is to be understood here The Babe in my womb leaped with extraordinary gesticulation or exultation Vers. 46. My soule doth magnifie the Lord c. Compare this ode with that which Hannah sung after Samuel was borne 1 Sam. 2. For as Peter martyr hath observed they are so like that the blessed Virgin seemes to have taken much out of that song Vers. 47. And my sprit hath rejoyced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word signifieth exulting such a joy as we use to expresse by outward signes in the body as dancing The Syriacke hath a word whence an exclamation made for joy is deduced Euge Euge. Some by soule would have the understanding to be meant and by Spirit the will à Lapide by soule would have the inferiour part of the soule to be meant which respects naturall things by the Spirit the Superiour which respects divine and Spirituall things In God my Saviour Who both delivers and keeps me and is the author of perpetuall salvation for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends these three benefits of grace The Syriack renders it In Deo vivificatore meo Vers. 51. He hath shewed strength with his arme A great power of God is declared by his finger greater by his hand greatest by his arme See Exod. 15.16 and Psal. 76.16 and 89.14 and 97.1 Esay 40.10 and 62.8 Iob. 40.4 Vers. 53. He hath filled the hungry with good things By the hungry are meant those who feel themselves void of grace yea as it were pined and starved for want of it Vers. 59. On the eighth day they came to circumcise the child We collect saith Calvin from the words of Luke that although they circumcised their Infants at home yet they were not wont to do it without the company of many men and that deservedly for since it was a common Sacrament it ought not to be administred privately Vers. 66. The hand of the Lord was with him The grace of God was many wayes conspicuous which openly shewed that he should not be an ordinary man Vers. 68. Blessed be the Lord God He is worthy of praise or Let the Lord be celebrated and extolled redeemed or as the words are hath wrought redemption the Syriack is fecit ei redemptionem That is by Christ incarnate inchoativè Vers. 69. An horne of salvation That is a mighty Saviour for us 2 Sam. 22.3 Psal. 132.2 Thou hast laid help on one that is mighty which Esay expounds mighty to save Esay 63.1 The glory and strength of horned beasts consists in their hornes Vers. 70. As he spake by the mouth of his holy Prophets which have been since the world began As if they had all but one mouth and message All the holy Prophets prophesied of Christ of his strength victory and Kingdome Vers. 74. That we being delivered out of the hands of our enemies might serve him without fear Delivered out of some dark deep hole it signifies to bring forth something to light enemies The Devills wicked men sinne death and hell The manner of our service must be first without feare either without cause of fear as Rom. 8. 1. Or without servile feare not constraind but willing and cheerfull 2. Universall in holinesse toward God in righteousnesse towards men 3. Before him as in
as wages in recompence of their service but thence the word extends to signifie any other wages or salary whatsoever By death we must understand a double death both of body and soule But he doth not say the wages of our righteousnesse is eternall life but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gracious gift of God through Jesus Christ. We attain not eternall life by our own merits but by the free gift of God for which cause also he addeth by Jesus Christ our Lord. Behold saith Cajetan in loc the merit behold the righteousnesse whose wages is eternall life but to us in respect of Jesus Christ it is a free gift What could Calvin or any Protestant have said more CHAP. VII Vers. 2. FOr a woman which hath an husband is bound by the law to her husband so long as he liveth c. The Law is the husband say Calvin Estius and the most ancient Interpreters others sinne in the dominion But it is not much materiall whether we understand it of the Law irritating sinne or of sinne as irritated by the law Vers. 7. I had not known sinne but by the Law That is effectually for by nature he knew many sinnes or to my good and comfort For I had not known lust meaning the motions of originall concupiscence had been sin Vers. 8 But sinne taking occasion by the Commandement wrought in me all manner of concupiscence Sin takes occasion from a threefold power in the law First The convincing or discovering power of the Law as it is a Glasse as to sweare or the like though there be no pleasure in it because the Law forbids it 2 It blinds a man 3 It minceth it thou shalt not forsake thy father or mother except it be Corban 4 Takes occasion to hate the light Secondly from its restraining power as it is a bridle 1 Lust then spreads the more inwardly 2 It is inraged by it acts with the more violence Let us break their bonds 3 It improves it as the sight of an enemy stirs up a mans courage Thirdly it takes occasion by the condemning power of the Law we can be but damned Let us eat and drinke c. 2 It takes occasion thence to drive men into despaire 3 Drives a man to self-murder as Judas 4. Drives a man to blasphemy as Spira and the damned in Hell For without the Law sinne was dead No more to me then a dead thing it never troubled me Vers. 9. For I was alive In performances Phil. 1.6 presumption hope expectation Acts 26.9 Without the Law not in the literall but spirituall sense once in the state of my unregeneracy But when the Commandement came in the spiritualnesse of it and I saw in some measure its holinesse Sinne revived That is the guilt of it was discovered to his conscience And I dyed I began to see I was in the State of death Vers. 13. That sinne by the Commandement might beceme exceeding sinfull That is when the Commandement was cleared to me then I saw that I was extream sinfull or felt the violent motions of my sinne Vers. 15. For that which I doe I allow not c. The Apostle speaking of the frailties and infirmities that were in himself and the rest of the faithfull giveth us in this and the next Chapter four notes whereby a sinne of infirmity may be known from a raigning sinne The first is in this Verse What I hate saith he that I doe He was convinced in his judgement that it was a sinne and therefore hated it The second is Vers. 19. The evill which I would not that I do His will the purpose and resolution of his heart was against it The third is Vers. 24. O wretched man that I am who shall deliver me from the body of this death He was much troubled and grieved when he was overtaken with it The fourth and last is Chap. 8. vers 1. They that are in Christ Iesus walke not after the flesh It is not their custome and ordinary practice to do so Vers. 16. I consent unto the Law Gr. I speak together the same thing that the Law doth Vers. 18. To will is present with me but how to perform that which is good I finde not He signifieth that he could begin good things but not perfect them and go through stitch Vers. 19. For the good that I would doe I doe not He speaketh of the inward endeavours of his heart But the evill which I would not that I doe meaning in respect of the corruption of his nature Vers. 20. Now if I doe that I would not it is no more I that doe it but sinne that dwelleth in me If against my generall purpose I sinne against God and be sorry for it and displeased with my selfe because I cannot obey God in that perfection I desire it is no more I that do it but sinne that dwelleth in me Vers. 22. For I delight in the Law of God after the inward man Yet Vers. 23. Paul resisteth the Law of God Answ. This is an opposition in the same person but not in the same part according to the Spirit he delights in the Law according to the flesh he rebelleth against it Vers. 23. Bringing me in captivity to the law of sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth one taken with the point of a Speare or Sword or with a bloody weapon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuspis mucro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 captivus so is the word Luke 21.24 Because as a Law sinne doth exercise power over all the faculties of the soule and members of the body CHAP. VIII Vers. 1. THere is no condemnation to them that are in Christ Peter Martyr here well observeth the wisdom of the Apostle who before speaking of the humane infirmities and of the force of sinne in our members gave instance in himselfe that no man though never so holy should be thought to be freed altogether from sinne in this life But now comming to set forth the priviledge of those which are in Christ he maketh it not his own particular case but inferreth a generall conclusion that there is no condemnation not onely to him but not to any that are in Christ Jesus Cajetan saith falsely when he saith there is nihil damnabile It is not said saith Mr. Perkins they do nothing worthy of condemnation but thus there is no condemnation to them being in Christ though they deserve it never so much There is a freedome both from the guilt and punishment of sinne to them which are in Christ i.e. which believe are one with Christ all his members and so are effectually called Who walk not after the flesh but after the Spirit Walking is not now and then to make a step forward but to keep his ordinary course in the way of godlinesse Flesh that is the corruption of nature Spirit that is the grace of regeneration live according to the motion and guidance
profaned and abused the Sacrament how and in what manner it is not so cleare but so that the Apostle tels them in this Verse they came together not for the better but for the worse and vers 20. This is not to eate the Lords Supper We commonly say that is not done which is not rightly done saith Calvin Illegitime edere non est edere Pareus And therefore the Apostle saith twice Vers. 22. I praise you not a Miosis I dispraise I blame you Then having blamed them for doing amisse he instrusts them and useth very strong perswasions to make them reform and do aright He rehearseth unto them Christs institution and explaines it he lets them know how hainous a thing in its own nature and how dangerous in respect of the consequence it is to communicate unworthily Consider three thing in generall 1. The rehearsall of Christs institution of the Sacrament Vers. 23 24 25. Then the Apostles explication of it Vers. 26. And 3. his application Vers. 27 28 29 30. Vers. 18. For first of all when you come together in the Church c. Some take Church here per coetu fidelium Yet Theophylact and all Greek Writers generally expound it the ministeriall place of meeting See v. 22. Divisiâ—ns Or Schismes Schisme is a difference about rites or externall discipline heresie is a difference about doctrine and faith Schismes many times degenerate into Heresies Vers. 19. For there must be also heresies among you There is not any need of them for any good in themselves they are the diseases of the Church but there are sufficient causes alwaies in blind and corrupt judgements He saith not it is possible but necessary that heresies be as fire to try and purge the Gold It behoves that there be heresies in the Church as it is necessary there should be poyson and venomous creatures in the world because out of them God will worke medicines See Matth. 18.7 That they which are approved sincere in the faith may be made manifest among you That is known to be sincere by their constancy Vers. 20. The Lords Supper so called partly from the Authour and partly from the free circumstance of the evening time 1 Cor. 10.21 11.23 See Grotius Eate The Papists goe about to establish their administration of the Lords Supper under one kind from the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that word is used generally for the whole action of the Sacrament viz. the distribution of the bread and Wine and the Syriack propounds it more distinctly rendring it Comedentes vos bibentes Waltherus in officina Biblica Vers. 22. Despise ye the Church of God That is the place where Gods people come together for his service Vers. 23. For I have received of the Lord that which also I delivered unto you And as he received what he delivered so he delivered what he received he kept nothing back Acts 20.27 That the Lord Iesus Onely he is sufficient to institute the Sacrament who can conferre the grace of it If we either respect Christ as Lord or Jesus if either our duty to him or safety by him then let us also respect this Sacrament The same night Christ did institute the Sacrament at night because immediately after the Passeover Matth. 26.19 20 26. and by the Law the Passeover was to be eaten at night Exod. 21.6 8. In which he was betrayed Greek signifies delivered or given up into the hands of his adversaries who condemned and crucified him The word is often used of Iudas who did it treacherously and so betrayed him Matth. 27.3 Marke 14.21 Luke 22.22 Iohn 18.2 but sometimes it is used of God himselfe Rom. 8.32 sometimes indefinitely Rom. 4. ult so here it may be taken Took bread off the Table setting it apart for a holy use Exod. 12.5 6 21. This signifies that Christ by the eternall purpose and decree of God was separated and set a part to be made a sacrifice and offering for us Here and in the 26 27 28 verses the Apostles cals it Bread after consecration therefore the substance of Bread doth remain after the words of consecration Vers. 24. And when he had given thanks He gave thanks to God for his mercy towards mankind and the inestimable benefit of redemption by his death the Sacrament whereof he was instituting This teacheth us to come with thanksgiving to the Lords Table hence the Sacrament is termed the Eucharist Calvin This is my body a figure signe and representation of my body the signe put for the thing signified because of the analogy between them See Gen. 7.10 Exod. 2.11 1 Cor. 10.4 Tit. 3.5 The Fathers generally expound it the Sacrament of his body Cornelius a Lapide on Esay saith if Christ had not been incarnate the Priests pronouncing of these words hoc est corpus meum would have incarnated him and on this place he saith Sanè in hora mortis in die illa terribili cum sistemur tribunali Christi de fide vita examinandi si me roget Christus cur credidisti corpus meum in Eucharistia fidenter dicam Domine credidi quod in dixisti quod me docuisti tu verba tua per tropum non explicuisti nec ego per tropum explicare ausus sum This doe in remembrance of me By vertue of these words not onely power and authority is given Ministers but a necessity is imposed upon them to celebrate the Sacrament The words are not permissive but mandatory Vers. 25. After the same manner also he took the Cup After the same manner and to the same end he tooke the cup into his hands that he had formerly taken the Bread When he had supped Or after having supped This Cup is the New Testament in my blood Here are two metonymies 1 A metonymie of the subject Cup for the Wine contained in the cup and the Wine in the Cup is not the New Testament but a Sacrament of the New Testament made and confirmed by the blood of Christ. Is That is sealeth and confirmeth Vers. 26. Eat this Bread Still bread even after consecration bread though not ordinary and common but this bread yet bread And drink this cup Drink this as well as eat that Ye do shew forth the Lords death Hence the Sacrament was termed by the Ancients a Sacrifice viz. representative and commemorative but not properly Till he come This shews the perpetuity of the Sacrament the Passover remained till Christs first comming his death this must remain till his second comming unto judgement Vers. 27. Vnworthily Ignorantly unreverently or prophanely He that comes unto the Sacrament and receives it in an unfit manner without that due regard which belongs unto such an holy action Vers. 28. Let Not spoken by way of permission but injunction not here as 1 Cor. 7.6 36. A necessity is laid upon us necessitas praecepti for it is a plain and peremptory
and carnall things as the dominion of one is bounded so the subjection of the other With feare and trembling Feare signifies a reverend respect of one it is that which was required of wives 5. Chap. 33. v. trembling is more proper to servants it is a dread of punishment Vers. 9. Yee Masters doe the same things unto them A strange speech but the meaning is that they also in their carriage toward their servants in doing the duties of masters must doe it as unto the Lord as 5. v. that is both the servants and Masters care in their mutuall duties one to another must chiefely be this to please and approve themselves unto God Mr. Hilderson Vers. 11. Against the wiles of the Devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the stratagemes of the Devill for it signifies properly an ambushment or stratageme of warre whereby the Enemy sets upon a man ex insidijs at unawares denoting the specious and faire pretences of false teachers Vers. 12. Darknesse Some expound it of unregenerate men some of sinne Spirituall wickednesse Or spiritualls of wickednesse as it is in the originall most monstrous vile malitious wicked spirits In high places The originall word signifies heavenly in heavenly things or places the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is translated heavenly things 1. Ch. 3. or places the Devills have their abode in the ayre Vers. 13. Evill day That is The time of temptation because then Satan tempts us to evill and because it is a time of trouble or affliction And having done all to stand Or having overcome all brake the strength of your enemies Vers. 14. Having your loynes girt about with truth In the Loynes is strength Job 40.16 In them also is the power of generation Gen. 35.11 This metaphore applied to the minde denotes strength steadinesse and constancy Truth is compared to a girdle or a Souldiers belt whereby they knit together and close unto their middle the upper and lower pieces of their Armour these belts as they were strong so they were set with studs being faire This girdle hath these uses 1. It doth adorne for this was the use of the studded belt which Souldiers did were to hide the gaping joynts of their armour which would have beene unseemely for sincerity adorneth the soule 1 Iohn 4.7 2. A girdle doth keep the severall pieces of armour fast and close together so the girdle of truth containes and holds together all other graces 3. It strengthens a man by trussing up the loynes moderately Esay 23.10 and 22.21 Prov. 31.17 whence that frequent exhortation gird up thy loynes Ier. 1.17 Iob. 38.3.20 and 40.7 2 Kings 4.29 and 2 Kings 9.1 So this grace addeth great strength to the Inner man Iob. 27.5.4 In the Eastern Countries they us'd to gird up themselves close to the body when they had any journey combate or labour in hand least their long garments should be an impediment to them 1 Kings 18.46 So to have their loynes girt is to be fitted and prepared for any service travell or conflict as Luke 12.35 1 Pet. 1.13 Act. 12.8 So Christians girded with truth are in readinesse for any spirituall duty and to encounter with any adversary power Brest-plate The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies the part of the body wherein are contained the vitall parts the heart lungs liver which being wounded there 's no hope of life His meaning is that when once wee are assured of our peace and reconciliation with God which is wrought by the Gospell then are wee prepared to follow Christ through the most hard and stony the most sharp and thorny way of any trouble whatsoever This preparation is that furniture which the Gospell of peace prescribes unto us and which it works in us viz. a heart settled and resolved to goe boldly thorow all troubles Vers 16. Above all The originall phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is diversly translated in all as if he had said in all things whatsoever you doe use the shield of faith to all as if he had said to all other graces adde this above all as we translate it All these in effect imply one and the same thing onely this latter is some what more emphaticall and as proper as any of the rest it is somewhat like to that Hebrew phrase Prov. 14.23 The shield of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shield à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some a door or gate it signifieth a long broad large shield wherewith the whole body was covered Bochartus saith it is a barbarous word 1 Because no Graecian used it before Polybius who lived long among the Carthaginians 2. The Graecians reckon it among the Armes of the Barbarous The Apostle alludes to the custome of old for when they dipped the heads of their in poison and shot them at their enemies they fired their flesh but souldiers then had shields made of raw Neats Leather as Polybius and Vegetius testifie and when the fiery darts lighted upon them they were presently quenched so these fiery tentations of Satan when they hit the shield of Faith are presently quenched Vers. 17. The Sword of the Spirit Because it is directed immediately by the Spirit and because this Sword pierceth to the heart Vers. 18. Praying alwaies not by fits and starts be alwaies in a praying frame and actually pray on occasion With all prayer and supplication According as our own and the Churches various necessities shall require In the Spirit fervently and not formally and with lip-labour onely watching thereunto against distractions and wandring thoughts with all perseverance holding out and not giving over when we speed not at first Watching The Greek word is a metaphor taken from hunting-dogges that never leave following the sent till they have gotten the game Vers. 20. In Bonds Or word for word in a chain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Rome where Paul was a prisoner such prisoners as had liberty to goe abroad had a long chaine the one end whereof was fastned to their right hand and the other end was tied to a Souldiers left hand so as a prisoner could goe no whether without a Souldier who was to be a keeper to him Thus it is likely that St. Paul was chained for he mentions here but one chain in the singular number Vers. 23. Peace be to the brethren and love with faith from God the father and the Lord Jesus Christ The Apostle prayes that they may have faith with both peace and love from the Father and Christ that is from God as an efficient cause thereof and from Christ as a meritorious cause ANNOTATIONS UPON THE Epistle of PAUL the Apostle to the PHILIPPIANS CHAP. I. PHilippi a principall Town in Macedonia took its name from Philip King of Macedon the founder of it saith Estius See Acts 16.12 Vers. 1. The Servants of Jesus Christ The name servant here is a Title of honour
Vers. 13. Because I did it ignorantly in unbeliefe The words are rather thus to be read notwithstanding or although J did it ignorantly not for I did it ignorantly or because I did it ignorantly by way of excuse He was not converted because he did it ignorantly then all those which sin ignorantly should be converted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred although Luke 23.40 the same Greeke word that is here used The words are brought in by way of aggravation did it ignorantly in unbeleefe an ignorance of pâ—ave disposition Some say his ignorance left a capacitie in the subject not in the sinne else he had sinned committing it so maliciously against the holy Ghost Mr. Bridge on 106. Psa. 8 Vers. 14. And the grace of our Lord That is Christ. Was exceeding abundant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was over full redundant more then enough Superabundavit plus quam abundavit Gerh. Supermultiplicata est supercrevit exuberavit superabundavit à Lapide Vers. 15. And worthy of all acceptation The Apostle in this word saith P. Fag in Deut. 5.27 hath respect to the Jewish Cabala that which is authentique certaine and undoubted is called Cabala we must not doubt of this truth That Christ Iesus came into the world to save sinners of whom J am chiefe Some say Paul calls himselfe the chiefest of sinners because his sinnes were more generall then others his persecution against the whole Church See Vorstius 2. Peccatorum salvatoâ—um primus Aquinas Not absolutely a greater sinner then the Pharisees who sinned against the holy Ghost but the greatest sinner of all that should be saved for he sayes in the same verse Christ came to save sinners of which saved sinners I am the chiefe 3. Others interpret it thus Paul was so in his own apprehension he esteemed himselfe the greatest sinner so Estius à Lapide By these words we are admonished saith Calvin what a great and hainous crime infidelitie is especially where obstinacy and cruelty is joyned with it Vers. 17. To the onely wise God God is said to be onely wise because he is of himselfe perfectly and immutably wise See 16. Rom. ult Be honour and glory Vers. 19. Holding faith and a good conscience which same having put away concerning faith have made shipwrack He compareth our conscience to a ship our Religion and faith to our treasures laid in it as a hole in the Ship looseth the treasures by sinking the Ship so crack the conscience and the treasures of Religion suffer shipwrack Having not expelled but repelled or put from them a good conscience That is not caring to keepe a good conscience Concerning faith have made Shipwrack That is became Heretikes he meanes not the gift of faith whereby we doe beleeve but the doctrine of faith which we doe beleeve 2 Tim. 2.18 Vers. 20. Whom I have delivered unto Satan By excommunication whereby for their Heresie and blasphemy I have cast them out of the Church Estius Tertull. in Apol. c. 39. calls this excommunication divinam censuram a divine censure Cyprian Epist. 62. gladium Spiritualem a spirituall sword Ierome Epist. 13. virgam ferream an Iron rod. Chrysostome thinkes that those which were excommunicated by Paul were also corporally vexed by Satan 1 Cor. 5.5 but that doth not plainly appeare saith Estius Calviâ— compares this place with Cor. 5.5 and expoùnds it of excommunication for since Christs kingdome is in the Church out of it Satan raignes Therefore he that is cast out of the Church must necessarily live so long under Satans Tyranny till being reconciled to the Church he returnes to Christ. Chrysostome Theophylact Oecumenius à Lapide Vorstius with Doctor Hall interpret it also of excommunication CHAP. II. Vers. 1. FIrst of all Not afore all other ordinances Supplications Under which word he comprehendeth confession of faith and craving pardon for them Prayers That is Petitions for blessings of all kindes that we stand in need of Intercessions By which he meaneth deprecations of those evills and judgements which we see cause to feare Vers. 2. For Kings and all that are in authority Greeke in dignity or eminency That charge was given by Paul even then when Caesar was a persecutor of Christian Religion Heron. Tertullian in his Apologie c. 39. speaking of those things which were done by Christians in their assemblies saith Oramus etiam pro imperatoribus pro Ministris eorum potestatibus prostatu saeculi pro rerum quiete Vers. 4. Who will have all men to be saved 1. All kinds of men some of all sorts Jewes Gentiles rich poore some of all ages sexes conditions nations callings 2. Such as come to the knowledge of the truth 3. q. d. No man is saved but hee whom God will have saved as when a publique Schoole-master teacheth children in such a City we are wont to say that he teacheth all the boyes of that City not simply all for many are not taught but all that are taught Vers. 5. And one mediatour between God and men In the Greek it is one mediatour of God and men which may referre either to the two parties betwixt which he deales pleading for God to men and for men to God or to the two natures mediatour of God having the divine nature and of men having the humane nature upon him The Papists say Christ is our onely Mediatour of redemption but the Saints are Mediators of intercession But the Apostle speaketh so plainly of Prayer and intercession as that distinction will not serve the office of intercession pertaineth unto Christ as part of his Mediation Heb. 7.15 Vers. 8. I will therefore that man pray everywhere When God had not now limited Prayer to any place had ruined the set place for Prayer at Ierusalem See 4. Iohn 21. Lifting up holy hands which are not defiled with bloud and sinnes Esay 1.15 Without wrath and doubting Wrath against men and doubting in respect of God faith and charity are required in Prayer Vers. 11. Let the woman learn in silence with all subjection The Apostle here speakes of the order and comlinesse of publicke Ecclesiasticall Assemblies wherein women were not allowed to take upon them any power or function of teaching for three reasons here propounded 1. From their condition which is to be obedient unto man and therefore in mans presence they must not usurpe the authority of teachers 2. Their function which is to serve men for Adam was first created and Eve for Adam 3. From the weaknesse of their sexe which lies more open to Satans seducement Vide Grotium Vers. 13. For Adam was first formed then Eve Therefore Adam must be superiour by that reason may some say Birds and Beasts should be preferred before both The Apostle speaketh of the same kind and not of divers kinds Doctor Taylor Vers. 14. And Adam was not deceived but the woman being deceived was in the transgression To be deceived