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 actions I adjure thee by God Who by his just judgement hath suffered me to be in these men for their sin do not torment nor expell me out of this Country It was a great torment to the devill to cease from tormenting the man whom â—e had possessed saith Novarinus Vers. 9. And he asked him what is thy name He askes not as if he were ignorant but that from the devils answer the multitude of the devils dwelling in him might be discovered to those that were present that so they might perceive the cause of that strange cruelty described and the greatnesse of the miracle in which by Christs power the man was afterward free from so great a number of devils and might know that Christs power was greater than that of many devills joyned together A Legion was a terme among the Romans for Souldiers as we say a Regiment it was 6666. saith Hesychius Vers. 10. He would not send them away out of the country Because saith Cajetane they have severall regions where they most haunt and they that are in such a region are loath to be put out of it but would faine keep their place Vers. 11. Now there were there nigh unto the mountaines a great heard of Swine feeding Luke saith this heard was in the mountaine Austen saith this heard of Swine was so great that some of it was neere the mountaine in the fields some in the mountaine or they were in the lower part of the mountaine which began to spread into the fields Vers. 15. And cloathed Ingenuous modestie whom formerly the furies of the Devill had deprived of cloathes he fits now cloathed and in his right mind not only indued with a right mind and carrying himself modesty which are the usuall significations of this word but also rightly judging of the Doctrine and miracles of Christ for it is evident out of Zenophon that this also is the use of this word Vers. 30. And Jesus immediately knowing in himself that vertue had gone out of him turned him about in the presse and said who touched my cloathes Christ would have this miracle discovered First In relation to the woman 1. To prevent a temptation which might have fastened upon her afterward if she had not sought to Christ and returned thanks to him for this cure 2. To maintaine his farther grace to her he commends her faith bids her go in peace 3. That he might cure some infirmity in her Secondly In regard of himself 1. To glorifie his divine knowledge that he is able to discover so secret a thing 2. His divine power that by this touch only he was able to cure so deep and difficult a disease 3. For the confirmation of their faith that were about him and likewise to assure Iairus that he would recover his daughter Vers. 33. And fell down before him Those that prayed fervently were wont to fall upon their knees Act. 7.60 This was used not only by the Christians but by heathens It was a signe of humility with both but the Heathens intimate something more when they fall upon their knees They thinke that those who would obtaine mercy should fall upon their knees because the knees were consecrated to mercy Vers. 37. He suffered no man to follow him Either because they were unworthy to be witnesses to the miracle he hindered them from comming in or because he would not have the miracle overwhelmed with the company clamouring about him Calvin Vers. 40. When he had put them all out He tooke so many witnesses as sufficed for proving the thing to admit more might have a shew of ostentation Vers. 42. Were astonished with a great astonishment An ecstasie is taken for a peremptory sequestration from thoughts and dealings with the world for the ravishment of the mind by contemplation of truths revealed to it Acts 10.10 and 22.17 It is taken here and Luke 5.26 for astonishment through admiration CHAP. VI. Verse 3. IS not this the Carpenâ—â—r or that Carpenter The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a generall word rendred Faber and it is questioned by some whether should be meant by it Faber serrarius or Faber lignarius a Smith or a Carpenter Hilary and Ambrose thinke Christ was a Smith The common opinion is that he was a Carpenter Some hold that the Greeke word is so taken when it is put absolutely and without addition besides the Arabick version is for that and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chiefe builder comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 princeps and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faber Hence Christ in his preaching saith à Lapide drew similitudes from the yoake Mat. 11.29 and plow Luk. 9.62 Vers. 7. And he called unto him the Twelve and began to send them forth two by two Our Saviour sent out his twelve Apostles two by two and so the seventy Disciples two and two before him Luk. 10.1 both to make the message of more authority the things being confirmed by the testimony of two witnesses and for the mutuall comfort and aide which they might have of each other both in their journey and business See Mat. 10.1 And gave them power over uncleane spirits Christ furnished his Embassadours with the gift of miracles which was to them in stead of publique testimony or as they speake commonly in stead of letters of credence Vers. 8. See Mat. 10.10 God would in this first embassage give them a manifest document of the divine providence Vers. 13. And annointed with oyle many that were sicke and healed them Whence the Papists would ground their extreme unction which they hold to be such a Sacrament of the Church as is here insinuated by Marke But first the Evangelist saith not that the Apostles annointed those who were in the pangs of death upon this opinion that in that Unction they might have the last and firmest savegard against Sin the Devill and Death but only describes the gift of healing the power of which the Lord said he had granted them for that Embassage in the former Chapter Secondly The Evangelist doth not prescribe that such an annointing with oile ought to be made and kept in all the Church of the New Testament alwaies even to the end of the world but describes the gift of healing which as also other gifts of miracles was temporall and ceased after the Gospell was propagated through the whole world Thirdly We read not that the Apostles annointed them of which they might probably presume that they would presently dye but they annointed those sicke lest they should then dye with that weakeness Fourthly We read here nothing of the command of Christ nor of the fact of the Apostles that the oyle of that unction ought first by expresse words to be consecrated and exorcised Fifthly Neither do we read that it was either commanded by Christ or that the Apostles practised it viz. the annointing of the Organs of the Senses Sixthly There
but the Sacrament doth not so 2. This eating of Christ is perpetuall and that without which no man can have life in him ver 53. But the eating of the Sacrament is not perpetuall nor that without which a man cannot have life in him Vers. 9. There is a lad here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little Lad puerulus Two small fishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two small fishes Small they must needs be as the word in the originall signifies otherwise how could the little boy have tugged them thither The multiplying is thought to have been first in the hands of our Saviour as Augustine notes with St Hierome then to have continued under the hands of the Apostles as Chrysostome and lastly to have its complement in the hands and mouths of the eaters as St. Ambrosa concludes with St. Hilary Vers. 12. Gather up the fragments That is forget not the least benefits Vers. 13. And filled twelve baskets with the fragments of the five barley loaves It is demanded whence the Jews being so poore and in the wildernesse remote from the society of men had baskets so quickly to keep so many fragments reserved Some think that baskets and hay was their houshold stuffe and that they never went without them Delubra locantur Judaeis quorum Cophinus foenumque suppellox But they give no reasons of this their opinion They still carried these with them both because in Aegypt they carried their clay in their baskets and because they used hay or straw to make bricks that by these monuments they might remember their great slavery in Aegypt Tolet saith it is likely that so great a multitude of people had many baskets with them in which they carried things necessary for themselves Vers. 14. The miracle that Jesus did Although Christ to illustrate the miracle commands the baskets to be filled yet also he exhorts his to frugality Calvin Vers. 27 Labour not The greek word is work not take no paines for and it signifieth also the work of the soule study not care not take no thought for Matth. 6.3 It must be understood comparatively rather for the food that lasts to everlasting life The Son of man is come That is the Messiah a title known to the Jewes Dan. 7. ver 3. Him hath God the Father That is the heavenly Father Sealed That is made his Commission authenticall as men doe their deeds by their seale It is a metaphor taken from them who ratifie their authorie whom they send that is approve of them as it were by setting to their seale Vers. 29. This is the work of God That which he esteemeth in stead of all works That ye believe on him whom he hath sent Vers. 35. He that cometh to me shall never hunger and he that believeth on mee shall never thirst Shall a believer that partakes of Christ be so satisfied as never to hunger more we are subject to wants and commanded to hunger and thirst againe Iohn 4.14 First our Lord may speak this in opposition to outward food grace is an everlasting spring he shall never have a totall drouth Secondly it may be meant of corrupt motions to these outward objects he shall never long more after them with that eagernesse or impatience Thirdly it may be spoken in regard of the full content that the soule may take by reflecting on its interest in Christ. Fourthly they shall not thirst with an utter despairing thirst accompanied with a totall privation of Gods grace and love to them Vers. 37. All The greek word is neuter that is the whole body of the Church giveth That is electeth shall come to mee by faith and love I will in no wayes cast out An emphasis in the originall two negatives in no wise by no meanes cast out He that believes in me shall certainly have everlastingly life 47. ver Vers. 40. And I will raise him up at the last day He repeats this foure times in the same words that we may be certaine about this hope Vers. 44. No man can come to me There is a double cannot saith a reverend Divine one of meere weaknesse shewing that he which cannot doe the thing wants power to doe it Another of malignity or willing aversenesse which shewes a violent bent of the will to the contrary that he will not use the power he hath I will not undertake the maintaining of this distinction Except the Father which hath sent me draw him That is incline and turne mans will unto his aime and make it of an unwilling will a willing will the reason hereof is Rom. 8.7 In the calling of men by the word there is a Trabere and a venire The Father draweth and the man commeth that notes the efficacy of Grace and this the sweetnesse of Grace Grace works strongly and therefore God is said to draw and it worketh sweetly too and therefore man is said to come Dr. Reynolds on Psal. 110. ver 1. Vers. 45. In the Prophets It is only in Esay 54.13 but because it is contained in that part of the bible which they called the Prophets it is rightly so said Calvin They shall be all taught of God Non singula generum sed genera singulorum Cajetane that is men of any nation condition sex all that will shall be docible say Chrysostome and Theophylact all which shall be worthy Cyrill All Because none is taught but of God as he that only teacheth the children in a City teacheth all not because all learne but because whosoever learnes learnes of him rather all the sons of the Church Austen Commeth unto me That is beleeveth in me Vers. 47. He that believeth on mee hath everlasting life Sanctification is the beginning of glorification therefore Saint Paul omitteth it Rom. 8.30 Vers. 48. I am that bread of life What ever was in the Manna formally and really was in Christ transcendently there was infinitely more in him to the soule than could be in that to the body It was admirable in many things yet it was but a creature Christ is the Creator Secondly it was wholly an instrument in the hand of Christ he fed them with that Manna often in this chapter Thirdly though it was used to preserve life by the blessing of God yet it self was without life but Christ here tells them he is the manna that living bread It could not preserve from death 49. ver but Christ doth v. 51. Vers. 51. I am the living bread Or quickning bread according to other translations The person of Christ incarnate is meant under the metaphor of bread and our beliefe is signified by eating Christs flesh is living bread both formaliter in se effectivè in nobis makes them that eat it live for ever 57. ver My flesh Or my body this place and that Heb. 10.10 is to be synechdocally understood under one kind comprehending all his sufferings Vers. 52. Give us his flesh to eate Here
command necessitas medii for without it there can be no worthy receiving A man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both man and woman Gal. 3.28 the woman is partaker of the same dignity in this matter with the man and therefore also bound unto the same duty Examine Prove try 2 Cor. 13.5 Some prosecute the metaphor of a Goldsmith searching the purity of his Gold this being a proper word to them in their mystery 1 Pet. 1.7 Others make it verbum forense and juridicum as Magistrates question offenders Himselfe Had not this been added many would have been diligent enough in observing the rest Curiosum hominum genus ad cognoscendam vitam alienam desidiosum ad corrigendam suam Psal. 4.4 Luke 21.34 2 Cor. 13.5 Not but that we may and ought to examine some others as well as our selves the Minister the people committed unto his charge Heb. 13.17 parents their children Ephes. 6.4 and masters their servants 2 Kings 5.25 Iosh. 24.15 But we must not be bishops in others Diocesses 1 Pet. 4.15 And so God looks not so much at the thing done as the manner of doing it Ier. 48.10 Let him He may eate and drink and that to his comfort Eat Not onely stay and look on and see what another doth but let him eate which condemnes the private Masse of the Papists wherein the Priest alone doth eat the people standing by and beholding what he doth but not communicating of any part of the Sacrament at all with him The end of the Sacrament is to be eaten not carried about in pomp to be made a spectacle to be gazed at and an Idoll to be worshipped Of the bread Bread therefore yet it is even after consecration so the Apostle ever terms it 1 Cor. 10.16 17. 11.26 27. And which is worthy to be noted the Apostle doth here so terme it in three Verses together even when he reproves the Corinthians for their unreverent eating of it and shews them the great danger which they incur that do so Vers. 29. He That is whosoever what person soever he be that eateth and drinketh That is receiveth into his body the Sacramentall Seals of Bread and Wine for of that the Apostle speaketh Vnworthily That is in an unfit manner not in some measure answerable to the worth of this ordinance Eateth and drinketh damnation to himselfe That is by eating and drinking unworthily incurreth damnation judgement temporall here as vers 30. and without repentance eternall hereafter To himselfe Sibi ipsi vulg non aliis his unworthy communicating prejudiceth not those which communicate with him Every man shall beare his own burden 1. In regard of guilt and liablenesse unto Gods wrath 2. In regard of the seale and obligation in the conscience he eats and drinkes that which seales up his damnation Not discerning the Lords body That is puts no difference between the bread and wine in the Sacrament and other common bread and wine There are two parts of the Sacrament one externall the elements presented to the senses 2. Another spirituall presented to our graces he hath to doe onely with the elements Vâ—rs 30. For this cause For comming to the Lords Table in the sinne of fornication amongst others many were sick See 1 Cor. 6.18 and 10.8 And many sleep Are dead men are liable not onely to the highest spirituall judgement damnation vers 27. but the highest temporall judgement death for unworthy receiving Vers. 34. The rest will I set in order when J come He speakes of the outward decorum which is in the liberty of the Church CHAP. XII Vers. 3. NO man can say that Iesus is the Lord but by the holy Ghost As if he had said He cannot say and professe it from the full perswasion of his heart till the holy Ghost have taught it him that he is so indeed Vers. 4. See Doctor Hall on this Text. Vers. 6. And there are diversities of operations Mighty workings Vers. 7. To profit The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which importeth such a kind of profit as redounds to communitie Vers 8. For to one is given by the Spirit the word of wisdome to another the word of knowledge God hath given to the Pastour whose chiefe office is to apply the word the word of wisedome as to the Doctour whose office is to interpret the word and to teach doctrine the word of knowledge The word of wisdome That is a more excellent revelation and more speciall and immediate instinct and assistance of the Spirit together with more eminent authority in explaining the mysteries of Christ. The word of knowledge That is by diligence in the Scripture they obtaine such knowledge as that they are able to make Christ known unto others although they be farre inferiour to the former Doctor Taylor on Titus Vers. 10. To another the discerning of Spirits That is Inspirations Vers. 14. And the others following For the body is not one member but many c. One body and many members 1. Use. 2. Necessity 3. Honour 4. Comelinesse 5. Mutuall consent commend these things Vers. 21. Nor againe the head to the feet He doth not understand as the Papists say per caput pedes Papam Ecclesiam but by the Head any man adorned with excellent gifts in the Church by the feet any meane Christian. Vers. 23. The members lesse honourable Vers. 25. That the members should have the same care one for another The words in the Greeke are That the Members may care the same thing one for another and that without dividing care that there might be no schisme in the body The word here used for care is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that Matth. 6.25.28 is forbidden Vers. 28. Thirdly teachers Vers. 31. But covet earnestly The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be zealous after the best thing that is studiously affect them so this word is used Iames 42. See 14. Chap. 1. A more excellent way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way of the highest excellency beyond any expression CHAP. XIII Vers. 1. THough I speak with the tongues of men and of Angels c. Not that Angels have tongues or use of speech but to note what grace and excellency of discourse must needs be thought in them if it might be supposed that they should speak Angelicum quicquid in suo genere excellit Drusius Prov. Class 8. l. 3. Or if we interpret it with Calvin and Estius of diversity of tongues the meaning is though thou understandest not onely all the tongues of men but also of Angels yet there is no reason why thou shouldst thinke that God regards thee any more then a Cymball unlesse thou hadst charity Sounding Brasse and tinckling Cymball That is sounding onely for pleasure but signifying nothing Vers. 2. All knowledge Not understanding it simply and absolutely of all kinds of knowledge but of the
is to erre and mistake in judging Adam did not eat out of errour as Eve for he did not perswade himselfe that he should get more knowledge by it but alone was drawn to follow his wife by her intreaty as not thinking that death could follow the eating of the fruit when he saw that his wife who had eaten already was not dead but as healthy as before Yet Adam sinned more then Eve because he received the Commandement from the Lord he had more wisedome and strength and had a greater measure of knowledge Therefore this place here saith Paulus Fagius on third of Gen. 19. is to be understood of the weaknesse of women not of the greatnesse of the sinne Vers. 15. Notwithstanding she shall be saved in Childe-bearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by bearing of that childe viz. Jesus Christ which words are to be understood saith one as those of Gal. 3.16 by the childe-bearing of one of that sexe woman kinde shall be restored into a capacity of heavenly blisse or in that is thorough or by Child-bearing Non causam cur salvabitur sed statum in quo salvabitur designat Rivetus It is added if they shall continue which it is not to be understood of the children but of the woman that is to say the sexe which being a word collective signifying a multitude is joyned to a verbe of the plurall as turba ruunt CHAP. III. Vers. 1. IF a man desire the office of a Bishop This Greeke word signifies an earnester desire then the other following because the same thing say Estius and Gerhard by the name of Episcopacy is more ardently desired then by the name of work and duty Vers. 2. A Bishop then must be blamelesse viz. In respect of his life and outward conversation The husband of one wife Because in the East particular men had sometimes more wives as now the Jews and Turks have say some But he means it at one time as Ch. 5. v 9. though he have been married more then once The godly ancient fathers accounted him to be Bigamus that had two wives at once and not him that had been twice married Vigilant That diligently attends his flock Vulg. Sobrium Estius and Gerhard say both significations agree Sober 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word properly signifies a man of a sound mind that is prudent and circumspect Some have rendred it prudentem others pudicum others temperantem the Greek word signifies all these saith Estius and Gerhard after him Of good behaviour Or neate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In countenance gate speech and whole habit of the body well and decently composed Given to hospitality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A lover of strangers who willingly entertaines and receives Christians especially Ministers Apt to teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furnished with gifts of teaching Vers. 3. Not given to Wine That is to be a common tipler and one that loves to sit by the Wine morning and evening day by day No striker Cognata vitiae sunt vinolentia violentia Non oporâ—et Episcopum esse percussorem Nor greedy of filthy lucre When one by unlawfull means heaps up riches and is more tenacious of his Goods then fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est turpis lucri sectator It may be referred to the object that one should not gaine by any base thing and to the manner that one should not filthily affect gaine from an honest thing Gerh. in loc This seems redundant for it follows after not covetous à Lapide But patient One that will depart from his own right for peace sake Not a brawler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienus à pugna Not covetous Not a lover of silver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munster in the third Book of his Cosmography hath a terrible example of covetousnesse in Hatton Archbishop of Mentz which calling the poore Mice and suffering them like Mice to perish with hunger by the just judgement of God was invaded by Mice which fled to his Tower which is yet to be seen on the River of Rhene and there devoured him Vers. 6. Not a novice Paul saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not meant of young in yeeres but in faith one newly converted to the Christian faith as it were a tender and young plant in Christianity Such a one is apt to be proud especially if a Minister He fall into the judgement or condemnation of the divell That is into the same condemnation with the devill Vers. 8. Likwise Similâ—er Vulg. In the Greek it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies itidem in like manner Must the Deacons be grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Prae gravitate reverendus to be reverenced for his gravity Chap. 4.12 Titus 2. ult Vers. 13. For they that have used the office of a Deacon well Some would have it rendered they which have discharged the office of a Deacon well and finde fault with the Genevah for rendring it those which have ministred well purchase to themselves a good degree Some would have it rendered prepare unto themselves a fair step since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies a stair or a step as Acts 21.35 Doe justly obtaine the favour and honour to be preferred to the higher offices in the Church Dr Hâ—lls Paraphrase Vers. 15. The Church of the living God the pillar and ground of truth In old time the Gentiles used to write their Laws in Tables and so hang them upon pillars of stone that the people might read them as Proclamations are nailed to posts in Market-townes they had other pillars also like the Pasquils in Rome whereupon whosoever listed hung their Epigrams or Libels which they would have known The Apostle describing the Church likens it to one of these pillars whose use was to shew what hung thereon This Church here is not the Church which the Papists make to be the Judge of controversies neither the Church representative which is a generall Councell nor the Church virtuall which they imagine to be the Pope but the Church essentall the Congregation of all believers the House of God as he calleth it These words the pillar and ground of truth may have reference not to the Church but to Timothy that thou mayst know how to behave thy selfe as a pillar and ground of truth in the Church of God which is the House of the living God for having called the Church a house it may seem somewhat heterogeneous to call it a Pillar 2. The Church which here Paul speaks of was that in which Timothy conversed and that was the particular Church and not the Romane 3. If he speake of the Universall Church this shews us what it should be not alwaies what it is as that You are the Salt of the earth said Christ to his Disciples because it was their
by Christ 564 In the Bowels of Jesus Christ I have you in my heart 292 Our daily Bread what 16 why called ours ib. Christ the Bread of life 148 Bread after consecration 246 C CAjetans errour 258 A twofold call 231 Came together Mat. 1.18 what it signifies 3 It is easier for a Camel c. 51 52 131 The Word compared to a Candle 116 Lead Captivity captive 284 Arguments against the immoderate cares of this world 17 18 Everlasting Chaines 576 Charity believeth all things 249 The greatest of these is Charity ib. Children who 568 Children of wrath what it signifieth 281 Children must obey their parents how why 289 Christ annointed the word comprehends his Kingly Priestly and Propheticall Offices 2 He is the anointed ib. The first-born 4 And I of Christ opened 230 To confesse Christ what 128 We are Christs how 234 Three Cities of Christ 23 The Church called the Kingdom of Heaven why 47 Two things required of those who would enter into this Kingdom ib. True Church compared to a woman why 596 Tell it unto the Church 48 Circumcision and uncircumcision what 268 273 Circumcised debtors to the Law ib. Why Paul circumcised Timothy 197 Inward circumcision in what it consists 304 To heap coales of fire on ones head what 225 The Epistle to the Colossians when written 301 The occasion of the writing with the sum and substance thereof ib. Commandement the sixt interpreted 12 Three degrees besides actuall murther of the breach thereof ib. The punishment due to each degree ib. Commandement 7. interpreted 13 First and great Commandement which why so called 60 90 The second thou shall love thy Neighbour c. how like unto it 60 Why the fifth Commandement Rom. 13.9 omitted 226 Communion what 241 He that believeth not is condemned already 145 Continence a gift of God 50 Corban what 85 Corinth where seated notable for wisdom infamous for lust 230 The Epistle to the Corinthians written before that to the Romans ib. A covetous man termed an Idolater why 287 Take up his Crosse 44 45 The preaching of the Crosse why so called 230 To glory in the Crosse of Christ what 275 A Crown of life what why so called 581 A Cubit what 18 Cup signifies afflictions 53 54. why 75 This Cup is the New testament in my blood 245 D WHy the Tribe of Dan Rev. 7. omitted 589 Darknesse over all the earth at Christs death 138 Not naturall ib. What it denoted ib. Day divided into four quarters 53 Daily bread what 16 why called ours ib. Ill translated supersubstantiall ib. The Dead shall heare his voyce 147 Pains of Death Act. 2.24 signifie not the torments of Hell 187 Not lawfull for us to put any man to Death 166 We cannot satisfie for our own debts 49 Who will render to every man according to his deeds Rom. 2.6 infers not merit of works 208 Deity of Christ proved 561 Self deniall what 44 45 112 Depths of Satan what 582 Destroy this Temple 144 Devill called a Dragon why 596 The Devill bounded by God 581 Why Christ suffered not the Devils to speak 79 Diligence implies both speed and seriousnesse 562 The Disciple known to the High-priest who 165 No prerequisite disposition in us 68 Dogs who 19 296 why Seducers so called ib. Dove its nature 27 Saw the Spirit descending like a Dove 8 Shaking off the dust what meant thereby 27 114 195 Reciprocall duties of Wives and Husbands 288 306 of Children and Parents 289 707 of Servants and Masters ib. The Spirit of God to dwell in us what 217 E THere will the Eagles be gathered together 128 To eat Christs flesh and drink his blood what 148 The Elect may fall into fundamentall errours but not persist in them 65 Emanuel God with us 4 Ephesus 277 Equivocation not grounded on Luke 24.28 the place opened 140 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifies 1 The Evil one who and why the devil so called 14 36 Resist not Evil but c. opened 14 Excommunication termed a delivery unto Satan why 236 To whom it pertaineth 235 Eye Matth. 6.22 c. taken for the understanding 17 A single eye what ib. F FAith what it signifies 226 Faith preserveth a man to salvation 554 One not saved by anothers faith 197 Faith overcomes the world 572 Faith as a grain of Mustard-seed what 128 Faith obtaines more then it wishes 132 It worketh by love 273 The Faith of the Elect but one 284 If I had all faith expounded 248 The excellency of faith 23 Four things requisite to justifying faith 42 All great in the woman of Canaan ib. God faithfull and just in forgiving sins 567 Whose Fan is in his hand 8 Farthing how much 13.28 To pay the utmost Farthing 13 Christ fasted 40 daies and 40 nights why 8 My Father is greater then I 162 Call no man father 61 Father mother wife must be hated how 123 The Father judgeth no man 147 Fellowship with God and Christ brings full joy why 567 Filled with the Holy ghost 96 A threefold fulnesse of the Holy Ghost 189 Fulnesse in Christ 142 The fulnesse of him that filleth all in all 280 To finish ones course with joy what 200 Tried with fire what 554 Maketh fire come down from Heaven 601 First born who 4 100 302 Christ the First born and why so called 4 Christ the First born of the dead 302 The First fruits of those that slept 252 To be in the Flesh what 217 Flesh and Spirit what 274 The Spirit lusteth against the Flesh ib. Flesh and blood what 254 Pray that your flight be not in the Winter or on the Sabbath day why 64 To follow Christ what 150 Christ compared to food why 148 Foolishnesse of preaching 231 For implies not meritoriousnesse of works 110 God onely forgiveth sinnes 169 How Ministers remit or retain them ib. Fornication to be eschewed for six reasons 238 Fornication forbidden amongst things indifferent Acts 15.29 why 196 How Christ was forsaken and what it shews 76 Who so forsaketh not all cannot be my disciple 123 Four beasts with wings full of eyes 585 Four and twenty Elders 584 Fruits of the Spirit 274 A Furlong how much 156 G GAbriel what it signifies 96 Why the Angel says I am Gabriel ib Galatia where 267. Of the Galileans whose blood Pilate mingled with their Sacrifices 120 To gather together in one 278 VVhere two or three are gathered together c. 49 It makes not a generall councell ib. Nor that they cannot erre ib. Severall doubts in Christs Genealogie according to Matthew cleared as 1. The sonne of David the sonne Abraham the words explained why Christ so called and why David promised before Abraham 2 2. All women in Christs Genealogie except the blessed Virgin have a mark of infamy upon them and why ib. 3. Those words Joram begat Ozias explained and why Ahaziah Joaz and Amaziah are pretermitted 2 3 4. The 11 and 12 Verses concerning Jechonias cleared 3 5. VVhy the
Cornel. à Lap. Calvin Polyc. Lyser Calvin Vide Bezam Calvin Est Catachresis Nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè eorum est qui videndi facultatem aliquando habuerunt sed nec malè recipere quis dicitur quod communiter tributum humanae naturae ipse abfuit Grotius Polyc. Lyser Calvin Quasi diceret quandoquidem de Dei gloria agatur hoc nec dissimulare nec negare debeo aut possum quod cum ab utero matris caecitatis malum sim expertus nunc hujus viri beneficio oculi mei visus facultate sint instructi Polyc. Lyser * Perkins See 109. Ps. 7. Prov. 28.9 1 Esay 15. Austen taught etiam malos Sacerdotes exaudiri cum orant pro gregibus suis quamvis non exaudiantur cum orant pro seipsis * Mr. Hildersam None in comparison not simply none Austen See 1 Cor. 1.17 that is say Bucer Musculus and Aquinas agreeing with the glosse your sinne had not been so exceeding sinfull as now it is Vel fur qui fraude alienum diripit vel latro qui vi oves rapit raptas dilaniat atque occidit Polyc. Lyser Fur quia venit ut rapiat alienum Latro quia ut occidet Sic exponitur infra v. 10. Grotius Polyc. Lyser Ille pastor ille bonus sc. per excellentiam hoc est praeclarus optimus praestantissimus imò unicus singularis ille princeps pastorum Cornel. à Lap. Polyc. Lyser In hac parabola ertam auditorum verbi requisita sub imagine ovium repraesentantur quarum sunt tria 1. Vt boni veri pastoris vocem audiant unicus autem verus pastor est Iesus Christus hujus solius vocem in Evangelio traditam audire debemus 2. Evocanti pastori obtemperent praeeuntem sequantur Haec est obedientia fidei quam passim Paulus Christianis commendat 3. Alicnum non audiant non sequantur sed ab eo fugiant Loquitur hic Christus secundum morem Iudaeae in qua regione pastores oves praecedere solebant b Non de tempore exponi debet sed de ordine scopo doctrinae quod illi homines sunt fures latrones qui Christo non praeeunte non ducente non mittente veniunt Polyc. Lyser Venire ante Christum est non mìttente eo venire ad docendum in ecclesia prophetae itaque huc non pertinent cum illi oves à Deo fuerint missi Haec expositio est Augustini Tarnov in loc Beza Diligenter munere suo fungetur vis haec est hujus phraseos Vide Exod. 28. v. 35. Quistorpius Vide Bezam Bring Effectually Proverbium fuit Grex unus unus pastor Vide locum similem Ezec. 37.24 ubi typus est ejus rei descriptio ecclesiae â—ndique colligendae sub capite Christo. Grotius Polyc. Lyser Id est in sacris illis literis quae vobis praescribunt quid credere facere debeatis proìnde non male legis nomine appellantur id est Thorah que significatur quicquid hominem dirigit Sic infra 15.26 1 Cor. 14.21 Sed in ipsa Mosis lege non quidem exstant verba sed sensus idem cum judices Dij vocantur Grotius * Hoc est non potest reijci negari infringi averti aut irrita fieri Polyc. Lys. Polyc. Lyser Polyc. Lyser Polyc. Lyser Vide Grotium Calvin Distulit sonare ut posset resuscitare Aug. An artificiall day Simplex sensus est loquitur Christus parabolicè vult dicere Quemadmodum Coelestis meus pater cuilibet diei in principio creationis duodecim attribuit horat uni longiores alteri breviores quicunque in ejusmodi die ambulat dum Sol adhuc lucet non offendit quia videt quo ambulet ubi versetur Sic idem Coelestis meus Pater cuivis homini suum diem vitae in eo 12. horas sive breves sive longas assignavit dum ille dìes durat non metuat quod quicquam adversi ipsi citra Dei voluntatem accidere possit Sed elapsis illis horis quando nox ingruit tum non amplius mundo fidendum quia pericula simul â—ncidere possunt Polyc. Lyser Vox desperationis est Calv. The same of his death might easily come to Jerusalem Ego sum resurrectio vita non formalis sed causalis quasi diceret ego sum qui resuscito ego qui vitam praebeo Cornel. à Lap. Fundamentum realis consolationis Polan The wicked shall rise yet not to life but because he speakes of godly Lazarus he joyneth these two Solent lachrymae lachrymis excitari presertim apud animos misericordes Grotius Vide Dilher Eclog. Sac. Dictum 9. Impropriè vehemens illa commotio qua animus Christi commotus fuit nominatur perturbatio quo nomine viz. excessus affectuum notatur qui in Christo nullus fuit Verè quidem affectibus humanis commotus fuit animus Christi sed sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut si aqua limpida in puro vitro inclusa agitetur ac moveatur Piscat in loc See Luke 19.41 and 22.44 Calvin Gerh. Harm Nomen Caiphae fignificat vomentem ore vel vomentem statutum à Kaah vel Ko vomuit Peh os sermo specialius statutum Num. 14. v. 41. quae etymologia non malè huic Pontifici congruìt quia fastu at ambitione ebrius crudam ac crudelem sententiam contra Christum evomuit Isay. 8.7 Calvin Non erat simplex liquor ex nardo elicitus sed varia erat confectio ex rebus odoriferis itaque non mirum est odore perfusam fuisse totam domum Calvinus Vide Piscat Calvin Tanquam laetitiae festivitatis insigne quum novum Regem exciperent Serva vel salvum fac obsecro Calvin Singulari quodam jure venisse in nomine Domini Christus dicitur quia per eum non ex parte ut antea per Prophetas sed in solidum Deus se patefecit Calvin Vide Waltheri harmoniam Biblicam in Matth. 21.5 Vectus autem est Christus asinâ prius quia Judaico populo legem imposuit prior deinde pullo sessoris inexperto quia Gentilium populum posterius sibi associavit Id ibid. Est Hyperbole quasi diceret plurimi abeunt à nobis creduntque in Iesum Cornel à Lap. Calvin Chap. 11.33 a vehement affection is exprest by this word Quia vox haec maxima crassissima resonantissima erat instar tonitrui Fortè etiam quia confusè non articulatè vocem excipiebant uti excipitur sonus confusus tonitrui Cornel à Lap. Vide Piscat Calvin So the law Exodus 12. prescribes Calvin Dr. Taylor of the life and deaâ—h of Christ. Upon consideration of this great example Guericus a good man cryed out Thou hast overcome O Lord thou hast overcome my pride this example hath mastered mee Quomodo non humiliabitur homo sub tam humili Deo Bernard Calvin Causaub exercit 16. ad Annal Bar. Cartw.