Dei munia dilâ—genter constanter exequatur Estius Quibus verbis significat multis stimulis opus esse ad nos impellendos ut in recto cursu progrediamur Calvinus Stand much upon it id est 〈◊〉 operi instanter age quod agendum est Estius Saint Austen expounds it in a word opportunè volentibus importunè noleÌ„tibus in season to the willing out of season to the unwilling The Greek Commentators refer this to the Preacher when it is commodious or incommodious for him others to the hearer when he is willing and unwilling See Estius Doctor Taylor on Titus * Hanorisica officij mentio tam ad â—um animandum quam ad commendandam aliis ejus authoritatem valet quorum utrunque spectavit Pauluâ— Calvinus Hoc est ita partes omnes Ministerii tui exequere ut omnes intelligant te rem seriam agere in Evangelij Praedicatione proram puppim salutâ— humanae positam esse Scultetus Metaphora milituÌ„ cursorum quibus corona praemii loco solet proponi Estius Corona ut scribit Carolus Paschalius de coroâ—a signat absolutionem conâ—ummationem perfectionem evinciendo capiti destinatur quae eminentissima absolutissima pars est totius humanae compaginis Corona est ultra cujus excellentiam mortalium vota non extenduntur Hinc summuÌ„ omnium praemiorum sunt Coronae Hinc est quod coronare quandoque est remunerare corona remuneratio Corona denique non qualecunque praemium notat sed praemium victoriae hoc est pugnando vincendo partum Ubi durior pugna ibi gloriosior est victoria inquit Severus Sulpitius in Dial. Scultetus in loc Mr. Fenner Vide Calvinum Bezam Grotium Menoch de Repub. Heb. l. 6. c. 7. Mr. Hildersam Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inteâ—liguntur schedae pelliceae in quibus Paulus quaedam scitu digna ad juvandam memoriam annotaverat unde velut de iis singulariter solicitus dicit Maximè membranas Estius Gerh. in loc a Beza à Lapide Dr. Hall Vide Euseb. Hist. Eccles. l. 2. c. 22. * Proverbialiter dictum pro è summo discrimine usurpatur ubi alicui ex insperato salus obtigit Nam quem leo ore prehenderit quasi extra spem esse liberationis legitur Psal. 22.22 Drus. Prov. Class 2. l. 3. Speeds Chron. l. 6. c. 9. ex Matthew Parker Archbishop of Caut. Hujus Epistolae quam ad Titum suum ex gentiâ—itate discipulum scripsit apostolus idem serè argumentum est cum duabus ad Timotheum praeâ—ertim cum priore Nam sicut Timotheum Asiae minore praesecerat ita Titum Cretae celeberimae amplissimae insulae quae nunc vulgo Candia vocatur Erat itaquo uterque de ijs quae ad regimen Eccliasticum pertinerent etiam per literas instruendus Quod autem multo breviùs ad Titum scribat quà m ad Timotheum ea ratio reddi potest quia Titus ut aetate provectior ita Ecclesiastick rebus gerendis erat exercitatior Timotheus autem junior atque recentior ideóque pluribus informandus Estius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ante tempora saecularia Non ab aeterno sed ante multa saecula Grotius * Quia promittentes constituunt dare quod promittunt hinc apostolus abusus est vocabulo promissionis pro de creto seu praedestinatione ut sit sensus Deum ab aeterno praeordinasse constituisse dare electis vitam aeternam Estius a M. Ball of the Covenant Vide Mede in 14. Apoc. v. 6. * Mr. Goodwin on 6. Iohn 37. Vide Hieron Bezam in loc * Jn singulis civitatibus sive oppidatim haec enim insula quondam dicta est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd centum habuerit oppida Vrbibus inclytae centum Creta ideo dicta à Craiis Hecatompolis olim Mantuanus Obstruere prorsus intendit haereticorum ora qui nuptias damnant Chrysost The Apostle would by the society of marriage and Priesthood stop the mouthes of Hereticks that condemned marriage Locus hic abunde docet nullum esse Episcopi Presbyteri discrimen quia nunc secundo nomine promiscuè apellat quos priùs vocavit Presbyteros Calvinus vide Bâ—zam * Dr. Taylor in loc I conceive it to be as cleare as if it were written with a Sunne beame that Presbyter and Bishop are to the Apostles one and the same thing no inequality or difference of Office power or degree betwixt the one and the other but a meer identity in all It is true Jerome saith Quid facit exceptâ ordinatione Episcopus quod non facit Presbyter but in the same place he proves from Scripture that Episcopus and Presbyter are one and the same and therefore when he appropriates ordination to the Bishop he speakes of the degenerated custome of his time Mr. Hendersons answer to the Kings papers See the Divines answer to the Kings Papers at Newport 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex origine est sibi placens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explicante in magnis moralibus Aristotele Latini veteres quidam hoc loco protervum vertunt Grotius Vide Bezam Jerome on the fourth of Galatians saith Paul knew secular Learning though not perfectly as this place and that in the 17 of the Acts out of Aratus and that 1 Cor. 15.33 out of Menander shew vide illum in loc Vocat proprium eorum Prophetam vel quia omnes Prophetae vates dicuntur vel quia descripsit vitia naturaliv gentis suae quod perinde est ac posteriorum vitia praedicere quia vitia nativa parentum ferè in posteros derivantur nisi dicere velimus Prophetam appellatum quia scripsit librum de oraculis à Cretensibus habitus tanquam Propheta teste Laertio Immò Cicero l. 1. de divin Epimenidem illorum catalogo adseribit qui per furorem sunt vaticinati Menochius de Republica Hebraeorum l. 3. c. 14. He is so called because he was indeed a Prophet and did divine and answer of events to come some of whose answers and Oracles are yet extant and recorded in Authors besides that some of the Heathens confesse that he was the chiefe of those who by fury prophesied of things to come Dr. Taylor Apud Graecos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpatur pro mentiri Cretizas adversus Cretenses de en dicimus qui mendaciter agit subdoleque contra hominem subdolum vasrum Rainold de lib. Apoc. praelect 134. Scultetus in loc vide Erasm. Adagia Dr. Taylor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr. Taylor Quorum est pura mens conscientia rebus adiaphoris minimè polluntur Lex Mosis ponit discrimen ciborum ut alii quidem sint puri liciti alii verò impuri illiciti Sed hoc discrimen sustulit lex Christi qui omnia sine delectu piis concessit 1 Tim. 4.4 Drus. Prov. Class 1. l. 5. Quasi dicat à vino in servitutem redactus quasi mancipium
the Herodians sayes Marke whom yet they hated most deadly Vers. 16. And charged them that they should not make him known Because the time of his glorification was not as yet but of his humiliation 2. Because the multitudes did not yet sufficiently know the true end and use of his Miracles Vers. 18. Behold my servant The Greek word signifieth both a Son and a servant but a servant here Shew judgement to the Gentiles That is one should come that should restore righteousnesse decayed and Hee should be the Governour not onely of the Jewes but should bring the Gentiles also under the government of God Vers. 19. Nor cry Such a cry is here meant which is a signe of a troubled and chafed mind Vers. 20. A Reede is a tender thing it will breake sometimes afore a man bee aware a bruised Reede is more tender it will bee broken with a touch A bruised Reede is a soule broken with the sence of sinne and weake in faith Matth. 11.28 Smoaking flaxe The weeck of a candle which is newly lighted and hath little light or heate but rather smoakes and offends with an ill smell i. e. A soule which hath but a little knowledge and zeale or affection for God and much corruption Till he send forth judgement unto victory The words of the Prophet are somewhat otherwise that he shall bring or lead forth judgement in truth Yet Matthews speech hath force in it that we may know that judgement cannot be placed in the world without great strife or labour for victory is not obtained but by fighting Some expound these words thus untill the sanctified frame of grace begun in their hearts be brought to that perfection that it prevaileth over all opposite corruption Vers. 22. Many are blind and dumbe of naturall diseases but this man was blind in his eyes and deprived of his speech though there was no want in those parts pertaining to the sight or in the proportion of the tongue Vers. 23. Is this the Son of David Interrogatio innuit affirmationem opinabilem as if they should say truely Hee seemes to be the Sonne of David that is Christ a periphrasis from the efficient Vers. 24. Beelzebub It signifies the Lord of flies but if it be read Beelzebul it signifies the dunghill God Vers. 25. Christ 1. confuteth the cavill objected against him by a common proverbe 2. hee proves it by an induction of three particulars one of a kingdome another of a City the third of a house the meaning is there is nothing more absurd than that the Devill should willingly overthrow the power which he hath overcome who indeavoureth by all meanes to have them in his bondage Vers. 26. When Exorcists by the help of Satan cast out Satan that is done by delusion of the Devill ex pacto that he might thereby retaine men in superstition and idolatry and that by his ejection out of the body he might have dominion over the soule for if Satan should violently cast out Satan hee would be divided against himself which Christ denies Vers. 27. By whom do your children cast them out This place is diversely expounded some by children there understand the Apostles who were Jewes borne and had received from Christ this gift and power to cast out Devils others rather think that by children are meant exorcising Jewes before Christs time who did cast out Devils among them pretending to doe this worke in the name of God whereas in truth they were all flat sorcerers and did it by compact made with the Devill Act. 19.13.16.17 Judges You need not to seek far for your condemnation the miracles which I work you apply to Beelzebub and you praise the same in your children therefore you have enough at home to condemne your selves Vers. 28. By the Spirit of God Luke metaphorically calleth it the finger for Spirit For because God worketh and sheweth his power by the Spirit the name of a finger is aptly given it this speech was common among the Jewes Come This word is very forcible and sheweth that Christ appeared willingly to them as a Redeemer but they as much as they could drove him from amongst them and would give no place to him that was come ready and prepared for their salvation Vers. 29. This sentence is but a confirmation of that which went before He affirmeth that a strong and mighty Tyrant cannot be driven out of his kingdom untill he be spoyled of his weapons hee alludes to that place Esay 49.24 Vers. 30. When Christ was much injured with the blasphemies of the Pharisees he confutes the slander and then layes downe this rule He that is not with me is against mee in such blasphemies against Christ wee must take his part actively and must resolve to be with Christ against the world In Marke 9.40 and Luke 9.50 Some cast out Devils in Christs name and the Disciples forbad them here because they did act in Christs name though they did not follow with them they were not to be hindred V. 32. Christ said v. 31. Blasphemy should not be pardoned in the 32. he adds Neither in this world nor in the world to come as we see in the Scripture the like positions are amplified sometimes by a partition of persons sometimes of places sometimes of things as here of time by a partition of things Gen. 31.29 of places as Deut. 5.32 of persons Rom. 1.16 Rainold de lib Apoc. tomo secundo praelect 171. A proverbiall kind of speech for never as neither good nor evill for nothing at all neither to the right hand nor to the left that is on no side with the Scholiastes Ben Syrae qui linguae morbo laborant sanari non possunt neque in hoc seculo neque in futuro Origen thought that all sins should be pardoned a long while after the last judgement which errour Christ refutes in those words nor in the world to come Vers. 33. Either make the tree good and his frite good c. Christ commandeth the Pharisees to be either good or evill as if he should have said there is nothing more contrary to honesty than hypocrisie and they challenge to themselves the title of righteous in vaine which are not upright it is an upbraiding speech Vers. 34. How can ye beeing evill speake good things It is saith Christ no marvell if you vomite out evill words seeing that your heart is full of malice Vers. 36. Where by idle words he meaneth such as bring no profit to men nor honour to God though they do not directly dishonour God or hurt men The words are a true proposition and sound argument drawn à minore ad majus if account must be rendred at the day of judgment of every idle word that men speak then much more of blasphemous words Vers. 40. By three daies and three nights are meant three naturall daies because the Hebrews had no other words for a naturall day
of the Kings of the East That ancient custome cannot be disproved in it self of joyfull solemnizing the birth-day yearely for that day as often as it returns admonisheth every one of us to give thanks to God from whom being brought hither we have passed many yeares now through his mercie then that it may call to our mind how unprofitablely we have spent the time allowed by him and that we would commend our selves for the remainder of our lives to his protection Vers. 19. He commanded the multitude to sit down on the grass That Christ commanded the people to sit down by troopes he did this first by counsell that the miracle might be the more conspicuous to the troopes so disposed Secondly that the men might be the more fitly numbred and when some looked back on others they might be mutually witnesses to themselves of this heavenly grace Thirdly Because he saw the Disciples sollicitous he would approve of their obedience commanding them that which was in shew a miracle for it was wonderfull when there was no provision wherefore Christ would make shew of a banquet Hilary disputes whether the multiplication was made in the hands of Christ breaking or of the Disciples distributing or of the company taking but it is probable that it happened in all three and in breaking he so multiplied the fragments that both the Apostles and the company saw the power of God in his hands and after felt it in their own hands Vers. 20. And they took up of the fragments that remained twelve baskets full Every Apostle as it seems brought his basket after the usuall manner of the Jews as often as they went any journey far from the towns In these baskets they were wont to carry bread with them as it appears 16.7 Mark 8.14 Vers. 23. Compared with ver 15. These things cannot otherwise be reconciled than that the evening in the former place notes the time next the Sun-setting in the latter place the time after the sun-setting which extends it selfe to midnight Exod. 12.6 V. 25. And in the 4th watch of the night The night was in times past divided into foure quarters or greater houres termed 4. watches each watch containing three lesser houres The first they called caput vigiliarum the begining of the watches it began at the even or Sunseting Lam. 2.19 The second was the middle watch Judg. 7.19 not so termed because there were onely three watches as Drusius would perswade but because it lasted till midnight The third watch began at midnight and held till three of the clocke in the morning gallicinium Cock-crowing Luk. 12.38 The last called the morning watch the dawning Exod. 14.24 it began at three of the clock and ended at sixe of the morning that is spoken of here and all of them are mentioned Marke 13.35 The Romanes did so divide their night and distinguished their severall watches by severall notes and sound of Cornets or Trumpets thence the phrase de tertia vigilia in Caesars Commentaries Vers. 27. Be of good cheere The Greeke word signifies three things 1. Be of good courage forti animo estote 2. Comfort be of good comfort consolamini 3. Confidence fiduciam habete be of good confidence beleeve V. 28. Bid me come unto thee on the water Rash zeale in Peter yet God turned it for best 1. Lest any say Christs Body was not like ours Hierome 2. He sank to check his blind zeal 3. Theophylact and Hilarie thinke it a type of Peters forwardnesse when he denied Christ. Vers. 30. Lord save me We should have an eye on Christ in all troubles Psal. 121.1 Peter falls to prayer Vers. 31. Christ is firme though he sinke Vers. 36. Only touch the hemme of his garment Neither weake faith nor superstition but as Luke 8.44 Act. 19.12 Christ hath all creatures to obey him and he heales all diseases CHAP. XV. Verse 2. WHy do thy Disciples transgresse the traditions There is a manifest impiety in certaine humane traditions because they appoint perverse worship and that which directly opposeth the word of God others when they involve the worship of God with prophane fopperies they doe vitiate its purity Others which have more colour and are not infected with any notable vice yet for this very reason are condemned because they are feigned to be necessary to the worship of God So we depart from the meere obedience of God alone and a snare is cast upon mens consciences Of this last kind it is here treated For the washing of hands which the Pharisees urged could not of it selfe be reproved of wicked superstition otherwise Christ would not have suffered water pots to bee brought at a wedding unlesse it had beene a free ceremony They are much deceived who have compared the sprinkling of holy water used by the Papists with the Jewish washings Vers. 5. Whosoever shall say to his Father or Mother It is a gift by whatsoever thou mightest bee profited by me That is to say that which thou askest for thy supply is given to another use and I have nothing for thee Polyc. Lys. It is an ellipticke speech but may easily be supplied so that the sence should be this if any one shall say Corban he doth well and hath well executed the office of piety towards his Parents and is not guilty of sin against the fifth Commandement It is better and more holy to give Corban or to bestow something toward the building of the Temple than to relieve Parents Vers. 16. Made of none effect The Greeke word signifies to deprive of all rule and authority as much as in them lay they did so Vers. 9. In vaine do they worship mee Christ cannot endure when divine worship is feigned by mens wits Christ by his quoting of Esay doth not a little illustrate the place the Prophet by feare understands the worship of God therefore Christ rightly interprets it by worship that is whatsoever out of the word of God by the advice of men is brought into holy dutyes They are said to worship God in vaine either because they do not obtaine the end and fruit of divine worship or else because the worship it selfe of it selfe is vaine and frivolous Christ reprehends three things in the Jewish traditions that they obtruded outward cleannesse on God instead of the puritie of the heart 2. that by their humane traditions they made voyd the worship of God 3. that they preferred humane traditions before the divine precepts and were so taken with their traditions that they neglected the divine precepts yea made them altogether vaine as the Papists do Vers. 17 18. The things themselves did not defile a man no nor hurt then when the Ceremoniall Law stood in force as the doing of things â—imply unlawfull doth and as the conceite of the Pharisees was therefore our Saviours meaning here is to shew the nature of the things themselves without respect to the
Like that of Moses when God rained Mannah from Heaven See the 6. of Iohn Vers. 2. The skie is red That rednesse signifies a rarity of the Cloudes and purity of the ayre Vers. 3. Foule weather Because the Clouds are thicker than those which the Sunne in the day time can consume or dispell Vers. 13. Cesarea Philippi To distinguish that from another Cesarea It was at the foote of Libanus neere Jordan call'd by Philips name Calvin saith he took occasion to move this question to strenghthen his Disciples the more Men Not pharisees they would have said he had had a Devill That I the Son of man am That is ex numero hominum Beza I who am cloathed with flesh Calvin Vers. 14. And they said some say thou art Iohn the Baptist Chrysostome thinkes they all made this answer Calvin those that were better disposed they were Herodians that thought him Iohn the Baptist. Aquin. Hugo Card. Matth. 14.2 All that followed Herods judgement Some Elias they conceived that Elias would come out of Heaven and preach before Christ came Iohn 1.21 this arose from their false interpretation of that place Mal. 4.5 The third sort Ieremiah 1. Because Hee preached sharply and tartly 2. As Ieremie was thought to be a Seducer of the people so he 3. Because holy from his child-hood Theoph. 4. Because Hee was persecuted and railed on as He. Aquinas and others One of the Prophets Like one of the Prophets Vers. 15. But whom say ye that I am This particle ye is put emphatically by which he separates them from the common people ye that have been so long with me which have continually heard my doctrine whom do ye say that I am who am disesteemed by others for my meane outside Vers. 16. And Simon Peter answered Peter was the mouth of all the rest they are few words but full of sense he speakes ad vitandam confusionem Vers. 17. But my father which is in heaven See 1 Cor. 12.3 Vers. 18. Thou aâ—â— Peter and upon this rock or stone It is not called a rock of Peter but he is so called Peterâ—f â—f a rock as we all Christians from Christ. Hilary Cyrill Chrysostome Theophylact Ambrose understand by the rock not Peters person but the faith which he had professed in Christ or Christ himself whom he confessed called a rock of old Deut. 32.18 Psal. 18.3 so Austin often it comes all to one either interpretation saith Whitaker The rock is Christ not Peter Peters faith not person the Apostle elsewhere tells us Christ is the head corner stone and that the Church is built upon the foundation of Prophets and Apostles not on one Peter Whether it be to be referred to Christ whom Peter confessed or to Peters faith or confession of Christ or to Peter himself in respect of his Doctrine and Apostleship as the Ancient Fathers have all these three relations it commeth to one end that Peter had no other authority than the rest of the Apostles upon whom the Church was built no lesse than upon him who also beleeved and confessed as Peter did had the keyes of the kingdom of heaven and power to bind and loose as ample as he Mat. 18.18 Iohn 20.23 Fulke on Rhem. Test. My Church That is not any visible Church on the earth but the Church of the Elect all the Elect the strength of the Church shall stand unvanquished 1 Ioh. 5.4 Gates of hell That is all the power and policy of Satan so Interpreters generally explane it though Grotius dislikes this exposition Vers. 19. And I will give unto thee the keyes of the kingdom of heaven This is a metaphoricall speech for the understanding whereof we must know that Faith is compared to a dore Acts 14.27 because by it we have entrance into Gods Kingdome so accordingly the meanes of begetting preserving and encreasing of faith is the Word Sacraments Prayer and Discipline these are compared unto keyes which Christ hath committed to his Ministers to admit such as are to be admitted and exclude such as are to be excluded This is also meant by that which followeth whatsoever thou shalt bind only another metaphor is there used the meaning of which is opened unto us by that of Salomon Pro. 5.22 Sins are as cords and Christ hath given his Ministers power to bind with these cords such as remaine in impenitency and unbeliefe but to loose from them such as repent and beleeve This power they exercise 1. By preaching the word 2. By administring the Sacraments 3. By Praying 4. By executing Discipline upon gross offenders and releasing them upon their repentance 2 Cor. 5.19 James 5.14 15. When one was made Doctor of Law among the Jews they spake to him in this manner as the Rabbins shew Receive authority to pronounce bound that which shall be bound and to pronounce loose that which shall be loose Christ speaking to his Disciples here whom he would make Doctors saith That which you shall bind on earth c. Keyes is a borrowed speech signifying power and authority by the Ministery of the Word either to give entrance into the kingdome of heaven which is begun on earth and finished in the heavens to such as obediently receive the word or to cast out from thence such as shall obstinately refuse it This is not Peters key but the Popes picklock by binding and loosing are signified the same things noted by the keyes and the same power is given to the rest of the Apostles that was given to Peter Iohn 19.20 Cart. on Rhem. Test. The proper use of keyes is to let in and out the ministery of the Gospell being executed partly by Preaching and Sacraments and partly by Church censures is called the keyes this is all likewise that is meant by binding and loosing Dr White Vers. 20. Then â—harged he his Disciples that they should tell no man that he was Iesus the Christ. Christ therefore forbids them this because it was not simply necessary to Salvation to know in speciall that Jesus of Nazareth was the Messiah for then men might be saved without this speciall knowledge from a generall faith in the Messiah to come Because the Disciples minds the death of Christ being at hand were troubled they were not so fit publishers of so great a matter Cameron praelect in Mat. 16.20 The Apostles had not yet the Holy Ghost come down on them and therefore could not fully declare it Ambrose Prius discendum antequam docendum 2. Because Christ was not yet glorified Vers. 23. Get thee behind me Satan That is out of my sight See Mat. 4.10 Thou wouldst hinder mans redemption and Satan could do no more They that will have his trade shall have his name too Vers. 24. If any man will come after me let him deny himself and take up his cross and follow me Here are three branches 1. Self deniall 2. Gospell suffering 3. Gospell
Jerusalem they were the executioners of Gods wrath therefore called his Armies Vers. 8. Servants Apostles Disciples Ministers Ephes. 4. They which were bidden were not worthy The Jewes unworthiness was the cause of our graffing in Rom. 11. Acts 13.46 Vers. 9. High wayes The Gentiles called by the Apostles faeces populi Cartw. See 1 Cor. 1.22 23. Vers. 10. And gathered all as many as they found The Twelve Apostles were scattered in all Countries and gathered together all as many as they found the Gentiles came willingly first in that they withstood hindrances and dangers secondly they came by troopes as in the Acts. Vers. 11. The King In respect 1. of his Power Ier. 10.7 2 his Majesty 3. his Dominion King in Heaven in respect of his Glory in earth in respect of his Grace in hell in respect of his Justice Man taken collectively for all Origen in loc A wedding garment Righteousnesse imputed and inherent Revel 19.7 8. Vers. 12. First the examination Friend secondly the conviction from his owne mouth qui tacet consentire videtur hence we may inferre that the wicked shall be speechlesse and have nothing to say at the last day thirdly the verdict ver 13. this punishment is hell-fire Vers. 13. There shall be weeping and gnashing of teeth Weeping is the expression of sorrow and sorrow cooles the heart and cold makes the teeth to chatter Vers. 14. Few are chosen This is the application of the Parable few of those that are called and invited by the Ministrie are chosen Vers. 15. Then went the Pharisees and tooke counsell c. There was a great question then amongst the Jewes concerning Tribute for when as the Romans had translated to them the tribute which God in the Law of Moses commanded to be paid to himselfe the Jewes were offended therefore the Pharisees devise this subtilty to catch Christ by so that he should insnare himselfe which way soever he should answer if he should denie to pay it he should be guiltie of sedition but if he should grant it to be due hee shall be accounted as an enemie to his owne nation and a betrayer of the liberty of their Country Vers. 16. True That is a faithfull interpreter of God In truth Without any corruption Vers. 17. To give Tribute The word here used signifieth a valuing and rating of mans substance according to the proportion whereof they paid tribute in these provinces which were subject to tribute Vers. 20. Whose is this image and superscription The Roman Caesars imprinted their image upon their gold and silver too As to make lawes so to coyne money is a signe of the chiefest dominion The very money having its valew from Caesars edict and bearing his name and image did witnesse that he bore the chiefest rule over the Jewes and that they acknowledged in their money Vers. 21. Render unto Caesar the things that are Caesars The money declared the subejection of their nation as if hee should have said if you think it absurd to pay tribute be not subject to the Roman Empire but the monie declareth that Caesar reigneth over you and your owne secret allowance declareth that the libertie which you pretend is lost and taken away It is observable in this place the article is twice repeated in the Greeke text when he speakes of God more than when he speakes of Caesar shewing that our speciall care should be to give God his due Vers. 23. The Sadduces Some derive the word from Sedek justitia justitiaries such as would justifie themselves before Gods tribunall others from Sadoc the first author of the heresie as the Arrians from Arrius they said there were no spirits neither Angels nor humane soules separated from the body Luke 20.27 Acts 23.8 The Sadduces say some rejected the Prophets and all other Scripture save onely the five bookes of Moses therefore our Saviour here confuting their error concerning the resurrection of the dead proves it not out of the Prophets but out of Exod. 3.6 But this of their rejecting all save the five bookes of Moses is denied by other learned men Vers. 32. God is not the God of the dead but of the living Our Saviour Christ denieth not but that the godly departed are dead for so he himselfe calleth them in the verse before and it is of necessity that either they bee dead or translated onely hee denieth them to bee dead in the sense of the Sadduces which esteemed that there was no other life after this but that death made a man equall with a beast As if should say God is not the God of such dead as you surmise shall never rise againe but because they are intended to rise againe God is their God Among all the arguments brought to prove the immortalitie of the Soule none seemes fitter to me to move mens mindes saith Grotius than that which Clement the Bishop of Rome was wont to urge having received it from Peter the Apostle If God be just the soule is immortall a like speech to which Paul hath 1 Cor. 15.19 for if we make any difference of things well or ill done if we acknowledge a divine providence and justice which the Sadduces durst not denie for wee see it is worse with many good men here than with the wicked it followes there will be another judgement and therefore that also which may receive a reward or punishment This also proves the resurrection of the bodies as Grotius further sheweth Vers. 34. Put the Sadduces to silence The word is remarkable it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bridled their mouthes which is a phrase borrowed from fierce and stomachfull horses which are impatient of the rider yet are they held in by a strong bit and so subjected to the will of the rider by force not out of their owne tractablenesse Psal. 32.9 Vers. 35. Then one of them which was a Lawyer asked him a question As many plotted the question so there was but one that did propose it Chrysostome and others of the Fathers observe a policie therein For the Pharisees had reason to doubt of the successe upon their former proofe therfore they handle the matter so that but one should speak and if he prevailed they would all triumph because he was of their Sect but if he were foiled then they would put it off and say it was but his private conceit Bish. Lake Vers. 30. The great Commandement Great for greatest for the Hebrewes have not superlatives Marke calleth it primum omnium the chiefest of the Commandements Hee askes saith Chrysostome about the greatest Commandement which had not fulfilled the least Vers. 37. All thy heart Not that fleshie part of the body but the will the commaning elective facultie and the directive the minde or understanding with all thy heart soule mind that is with thy will with thy affection with thy understanding All the heart is the same with a pure heart 1 Tim.
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
to Pharoah Paul and Barnabas by the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Marke speakes from the idiome of the Hebrewes ch 6. v. 7. as we by interposing the copulation say in english two and two Vers. 2. The harvest truely is great but the labourers are few This is the force of the speech a great harvest requires many workemen the doctrine of the Gospell hitherto expounded by me in all Palaestina hath the reason of a great harvest therefore it requires many Ministers And Christ saith this for the consolation of these his Embassadours that they may hopewell Vers. 3. As Lambes Here we must not scrupulously inquire why Christ names his Disciples here lambes when he had called his Apostles before sheepe for the sense is the same in both places and the Syriacke useth the same word in both places by this name He admonished the Disciples of chastitie simplicity and publicke profit Among wolves So he calls the Priests and Pharisees partly for their rage against Christ and his Apostles and partly for their power with which they were furnished to hurt Vers. 4. Carry neither purse nor scrip nor shoes This he saith not onely to warne them that they ought to be quicke in this journie that they may returne speedily to him but also that he might shew his divine power that he can provide for them and all others following their lawfull vocation though they be destitute of these things Salute no man by the way He would warne them to make speed so 2 Kings 4.29 Those salutations saith Grotius among the people of the East were not done with a light gesture or word but with many bendings of the body kisses embraces Vers. 6. The son of peace be there He cals him so who doth not disdaine the doctrine of peace or the Gospell hears that attentively and receives it into an honest heart one worthy of peace as 2 Sam. 12.5 saith Drusius It shall turne to you againe Christ would teach them that they lost nothing by discharging their duty by reason of the others incredulity Vers. 7. Eating and drinking He implies that necessary food shall not be wanting to them although he send them without purse and scrip Go not from house to house He would not have them rashly change their Inne which is signe of an inconstant and mutable mind or is joyned with a contempt of the first Host as if he by his inhumanity or basenesse had driven away his guest Vers. 8. Eat such things as are set before you That is be content with any meane provision Vers. 11. Even the very dust of your City By which symbole the Jews did witnesse that those men against whom they did shake off their dust were so execrable to them that they would not communicate with them in their dust This shaking off the dust ought also to admonish us that we have nothing common with wicked men so that their dust may not cleave to us Vers. 13. Wo unto thee Chorazin wo unto thee Bethsaida Which is thought to bee the country of five Apostles Peter Andrew Philip Iames and Iohn Iohn 1.44 Vers. 15. And thou Capernam Where Christ besides many excellent Sermons wrought so many Miracles that the Nazarites his Country-men objected it to him Luke 4.23 Vers. 16. He that heareth you viz. Teaching and prescribing what is right Vers. 17. Through thy name Christ wrought Miracles by his own power the Disciples by Christs whose name they also called upon as we may see in the Acts and Books of the Jews as before the Devils yielded to the name of the God of Israel so now to the name of Jesus of Nazareth Vers. 18. I beheld Satan as lightening fall from heaven From the degrees of knowledge power and dominion he had in the hearts of men as Capernaum exalted to heaven as sodainly as lightning is wont to shine from heaven this prediction is to be referred to the incredible swiftnesse of propagating the Gospell to the destroying of false religions and all the workes of the Devill Vers. 19. He alludes to the 91. Psal. 13. alhough there he speakes of the protection of divine providence here of a wonderfull power Vers. 20. Rather rejoyce because your names are written in heaven A metaphoricall speech for to be counted sons and heires by God as if they had been noted downe in a catalogue It is better to have that which is proper to Saints than what is communicated also to others Calvin Vers. 21. Rejoyced He witnessed his joy not only in words but also in his gesture and countenance so the Greek word signifieth Vers. 26. What is written in the law how readest thou Taking it for granted that men must read the Scriptures privately As if he had said In the written law of God and there onely thou shalt find what those good workes are that God will reward in heaven Vers. 27. Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy strength and with all thy mind By the heart is understood all the affections desires and inclinations by the soule the will purpose and resolution by the mind the reason understanding discourse and memory and by the might or strength all the facultyes of the soule and parts of the body with all their functions actions and operations both internall and externall And thy neighbour as thy selfe By the name of neighbour all men of what condition sex or nation soever are understood As thy selfe 1. Truely 2. Ardently 3. Constantly Vers. 28. This do and thou shalt live Object Life is promised to the worker yet Rom. 4.3 It is said Abraham believed God and it was counted unto him for righteousnesse Ans. Both speake of the word but not of the same part of the word the Law promiseth life to the worker and the Gospell life to the believer Vers. 30. Wounded With his sins and the sting for them One glosseth well on it not from Jericho to Jerusalem but the contrary Jericho was a type of hell Jerusalem of heaven a man that forsakes God and turnes to the Devill is like to be wounded Vers. 31. By chance Therefore say some one may use the word chance It is a parable and being uttered in the common received tearms cannot be stretched so farre beyond the scope of it 2. The Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly it fell out or came to passe viz. by the providence of God overruling the matter 3. It fell out casually to the Priest who expected no such event Vers. 34. Pouring in oyle and wine Wine serves to cleanse and ease the paine within oyle to mollifie the flesh and allay the paine without Wine and oyle That is the doctrine of Salvation Ambrose Stella Calv. Chemnit Wine the Law to eate out the corruption and oyle the Gospell to heale it Vers. 35. He took
order in which the Lxx. rehearseth them in Exodus It is observable saith Pareus that he rehearseth the precept about coveting in one word as thou shalt not cover this sheweth it is but one Commandement The Apostle rehearseth here onely five Commandements of the second Table and omitteth that Commandement honour thy Father and thy Mother c. Because the Apostle had in this Chapter treated before of the duty towards higher powers and superiors under which Parents are comprehended And if there be any other Commandement viz. Of the same nature requiring that which we owe one to another viz. to honour Parents and other things which are in the Law but out of the Decalogue Briefely comprehended For the whole Law commands nothing but the love of God and our neighbour Vers. 10. Love is the fulfilling of the Law The love of God fulfills the Law 1. Reductivè because we fulfill all Commandements for the love of God 2. Effectivè hee who loveth the Lord is ready to obey him 3. Formaliter all our actions should be referred to his glory Vers. 11. For now is our salvation neerer then when we beleeved The Apostle Confert incrementa cum initijs fidei compareth the increasing of faith with the beginning here he perswadeth to newnesse of life ab utili from that which is profitable we are now come nearer the mark then when we began to beleeve and therefore it behoves us to be the more earnest as those which run a race the nearer they come to the mark the faster they run least any should out strip them Vers. 12. Cast off the workes of darknesse That word cast off implies two things 1. Haste 2. Hatred as Esay 30.22 and 31.7 sinnes are called workes 1. In reference to the wages 2. The number of darknesse because they begin in inward darknesse goe on to outward and end in utter darknesse Vers. 13. Honestly Or decently 1. Thess. 4.12 That is order all our actions and the whole course of our life mannerly Chambering That which we translate Chambering is properly lying in Bed long lying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est congressus viri cum muliere Grotius Wantonnesse The beginning of concupiscence giving ones selfe to dalliance and such behaviours as feed and provoke lust vox Graeca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 satis latè patens omnia comprehendens quae lascivè sunt sed hic ea quae sunt contra sexuum decoruna Grotius Vers. 14. Make not provision for the flesh to fulfill the lusts thereof 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make projects for it CHAP. XIV Verse 1. TO doubtfull disputations We should forbear in our Christian conference disputes about things doubtfull and fall to exhorting admonishing and edifying one another Let every man be fully perswaded The word which the Apostle useth signifies not to abound in sense as the vulgar translates it but to be assuredly perswaded in heart of that which is done See 22. verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a metaphoricall word and seemeth to be borrowed from a Ship under full saile that hath both wind and tide with it to carry it with a straight and speedy course to the desired point and nothing to hinder it quasi plenis velis feratur Piscat Vers. 9. Might be Lord Greek one word that he might Lord it or rule them as his Vers. 12. So then every one of us shall give account of himselfe to God This account is 1. Universall every one 2. Necessary shall give 3. Strict an account to God 4. singular of himselfe That is of all his thoughts words deeds passed in his whole life and of all things which concerne his person calling or actions Vers. 17. Meat and drink That is hath not such need of such indifferent things as these are but righteousnesse and peace and joy in the Holy Ghost those are the essentiall things to be respected of all such as are the subjects of that kingdome of grace Righteousnesse Of Christ the assurance of our justification before God Peace Of conscience which proceeds from this assurance and joy in the Holy Ghost which proceeds from them both So Mr. Perkins Vers. 22. Hast thou faith have it to thy selfe before God By faith the Apostle meanes a perswasion in things indifferent the meaning is if thou beest in thy selfe perswaded a thing is indifferent use they liberty to thy selfe have faith with thy selfe but boast not of it to the offence of another Vers. 23. Whatsoever is not of faith is sinne Whatsoever a man doth whereof he is not certainly perswaded in judgement and conscience out of Gods word that the thing may be done it is sinne CHAP. XV. Vers. 1. BEeare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only to tolerate and support their infirmities sed in se suscipere ut curent but to take them in hand to cure them It is a metaphore taken from the fashion of building where the Pillars doe carry the weight and burden of the house or the frame of mans body where the bones bear up the flesh Vers. 2. Let every one of us please his neighbour for his good to edification It was necessary for the Apostle to limite his precept in this matter for in another place man-pleasing is condemned meaning the excesse of it when one doth chiefely or ly aime at this to give men content Vers. 4. Whatsoever things were written Whether precepts promises threatenings examples aforetime in the old Testament and then much more in the new Learning That is Heavenly learning Through patience and comfort of the Scriptures might have hope True hope to come to heaven is obtained by patience Vers. 9. As it is written For â—his cause I will confesse to thee among the Gentiles and sing unto thy name The Apostle alleadgeth this Text as a proofe of the conversion and calling of the Gentiles and therefore by nations here are meant those heathen nations which were at that time strangers from God This place fitly serves to prove the conversion of the Gentiles David gave thankes to God before the Gentiles that is he did it presently upon his victories in the place he sang praise to God and that exercise did bring on some proselytes But secondly he doth it and meant that he should doe it continually in the use of those Psalmes and Songs which he did make by the Gentiles Thirdly this looketh higher also then David viz. to Christ who did and doth praise God before and among the Gentiles by the Ministry of his Apostles Vers. 12. A root of Jesse It is so called because then the family was obscure when Christ sprang out of it as the root of the trees lies hid in the earth and Jesse is named rather then David because the Kingdom of David was then ceased only the family of Jesse still remained Vers. 13. The God of hope Both objectivè because he is the onely object of our hope 1 Tim. 6.17 and effectivè he
all-sufficiency there is nothing in him but admirable wisdome Col. 2.2 3. 2 Righteousnesse Justification pardon of sinne imputation of his righteousnesse acceptation of our persons we are lookt upon in him as accepted reconciled 3 Sanctification Mortification and Vivification hatred of sinne and love to the duties of God 4 Redemption which comprehends a freedom from all misery sinne temptation everlasting damnation all comforts and refreshings by Gods Spirit and everlasting salvation Vers. 31. Glorieth this is a lifting up of the heart on apprehension of some good whether reall or apparent â—here are four acts of Spirituall glorying 1 Selfe is abased 2 Christ and free grace magnified 3 All fulnesse is seen in Christ. 4 All this is applied to himselfe vers 30. CHAP. II. Vers. 2. TO know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to teach preach regard or take notice of To know Christ crucified is to seek comfort and salvation in the crosse of Christ by faith The Antinomians causelesly urge this place to shew that Christ and faith onely are to be preached not the law nor repentance The Apostle opposeth not the matter for he himselfe preached other doctrine in this Epistle but the manner preached Christ plainly without humane eloquence vers 1. He resolved with himselfe to shew no other learning but this to set forth to them in the best manner he could the sufficiency of Christ and the benefit and fruit that comes to God by them viz. Not onely the truth of it but the vertue and efficacy of it in himselfe in the crucifying of his flesh with the lusts thereof Vers. 4. With intising words of mans wisdom that is least men should ascribe that to humane eloquence and wisdom which is proper to the simplicity of the Gospell Pauls condemes not all affectionate and eloquent preaching for he was the eloquentest preacher of all the Apostles and therefore it was one of Austins three wishes to heare Paul preach in a Pulpit but he condemnes the flattering kind of affected Rhetoricke whereby men preached themselves tickled mens eares and delighted them with lascivious phrases of oratory But in demonstration of the Spirit and of power That is a secret power and authority of the Spirit going with his Word enlightning with his own other mens understandings and heating by his own other mens affections Vers. 9. Eye hath not seen nor eare heard neither hath it entered into the heart of man the things which God hath prepared for them that love him This must not be understood of the joyes of Heaven as it is interpreted by some but of the Gospell-joy of the Wine and fatnesse already prepared and now revealed to the believer by the Spirit Vers. 11. For what man knoweth the things of a man That is those things which lie in the heart of man but the Spirit of a man which is in him Vers. 12. The things that are freely given us of God that is our election vocation justification sanctification and glorification Vers. 14. The naturall man that is whosoever is indued with the faculties of nature onely Calvin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souly man he that doth most excolere animam The things of the Spirit of God That is which are in the Word by Gods Spirit plainly revealed Discerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vox forensis a law terme Acts 4.9.2.19 and is wont to be applied to the triall of doctrine Acts 17.2 Grotius Vers. 15. He that is spirituall That is one that is regenerate by the Spirit of God M. Perkins He opposeth the Spirituall to the naturall man Calvin Paraeus By the Spirituall though he oppose him to the naturall man he meanes not every one which hath the Spirit and is regenerate but him which hath the Spirit in a greater measure then any other of the regenerate have as appeares by the opposition he makes Chap. 3.1 between them which are spirituall and them which are babes in Christ. Judgeth all things that is is not onely certaine of the truth which himselfe holdeth but can judge and clearly discerne and reject the errour that is held by other men But he is judged of no man q. d. He is so certainly assured of the truth that he holdeth that the contrary judgement of other men whatsoever they be cannot oversway him or cause him to stagger The Papists say that this Spirituall man is the Pope of Rome because he alone is the Supreame Judge of the Church judgeth all and is judged of none But when the Apostle wrote there was no Pope Vers. 16. We have the minde of Christ that is his sentence and judgement by himselfe delivered unto us See 2 Thess. 2.2 Vide Bezam It is uncertain whether he speake of the faithfull in generall or of Ministers onely Pareus saith he speakes of all the faithfull Calvin would have it specially to refâ—r to Paul and other faithfull Ministers CHAP. III. Vers. 1. BAbes Such in whom grace is true but very weak and corruption strong 2 Epistle John 1. Heb. 5.13 in farre greater measure Carnall then Spirituall for they had not been so much as Babes if they had been altogether Carnall Vers. 3. Are ye not carnall and walke as men Or according to men not according to God and the rules of Christians but according to the will and rule of Carnall men Vers. 5. Who then is Paul and who is Apollo but Ministers by whom ye beleeved Paul of high calling Apollos of excellent gifts Vers. 6. I have planted Apollo watered A metaphore from Husbandmen Paul planted that is preached Apollo watered that is Baptized saith Austen rather Paul began and Apollo built upon it Paul Preacht fundamentall doctrine as Apolloâ— taught them how to improve the doctrines to spirituall uses But God gave the increase That is all the successe and fruit of their labour is from him Vers. 7. Neither is he that planteth any thing neither he that watereth but God that giveth the increase q. d. as excellent gifts as these men had they did nothing in this work the wholesuccesse is of God Vers. 9. Labourers together In the Ministry not conversion Vers. 11. For other foundation can no man lay then that is laid which is Iesus Christ He is the onely foundation personall the Scripture is the foundation doctrinall See Ephes. 2.20 Rev. 21.14 vide Pareum in loc Vers. 12 13. Now if any man build on this foundation Gold Silver precious Stones Wood Hay Stuble Every mans worke shall be made manifest for the day shall declare it because it shall be revealed by fire and the fire shall try every mans work of what sort it is The Pope makes this place the principall foundation of his Purgatory although the Apostle here treateth of a probatory and not a purgatory fire Saint Austen maketh answer that this sentence is very obscure and to be reckoned among those things which Peter saith are hard
the judgement and execution thereof is to be referred to the Governours of the Church which exercise that authority as in the name of Christ so in the name of the whole Church whereof they are appointed governours to avoid confusion Fulke on the Rhem. Testam vide Calvinum Pareum Vers. 5. To deliver such a one unto Satan Beza Calvin Pareus à Lapide Estius and Morton interprete it of excommunication The excommunicate person is to have his conscience terrified by being delivered unto Satan that is cast out of the Church out of which Satan ruleth 2. Sorrow must be wrought in him for his sin for the destruction of his flesh and fleshly corruption which is the ground of true repentance Neither is it any thing else then excommunication which the Apostle signifieth by delivering to Satan saving that he expresseth an extraordinary effect that followed in the Apostles time viz. that those which were put out of the Church became visibly subject to Satan inflicting plagues and diseases on their bodies which might reduce them to repentance which the Apostle calleth the destruction of the flesh that the spirit may be saved in the day of the Lord Iesus as 1 Tim. 1.20 For the Apostles had power like that which Saint Peter exercised on Ananias and Sâ—pphira thus to punish those that opposed them as Saint Paul often intimates Thorndikes discourse of the right of the Church in a Christian State Chap. 1. Some say he was delivered to Satan in a miraculous way to possesse or torment him an Apostolicall power onely Vide Grotium But that cannot be for these reasons 1 The Apostle saith you deliver the Apostles did not worke miracles by others hands 2. The punishment is answerable to the sinne which was twofold v. 2. 3. He makes it a generall ground of a duty they must withdraw themselves from such a one Vers. 6. A little leaven leaveneth the whole lumpe The word of God compareth sinne unto leaven both in regard of the whole congregation in that it spreadeth further and further in the body of the Church if opposition be not made Levit. 19.29 and also in regard of the persons selfe in that it doth more and more sowre and pollute the soule till at last it have left no part free if the seasonable rendring of repentance prevent it not But yet it will not sowre the congregation so as that all their worship and service shall be cast off by God as an abomination that is the false glosse of some For when the Gospell is compared to leaven the holy Ghost meanes not that if the Gospell enter into any place then the services of the whole congregation are made pleasing to God for the services of hypocrites which are many never please him but that the Gospell comming into a place and converting some one or two will goe farther and convert more and more till it draw the whole place at least to outward submission The meaning is one sinner tolerated and winked at doth infect another till the whole society be over growne with the like wickednesse and not that one sinner causeth the service of all those with whom it is done to become uncleane or polluted Vers. 7. Purge out therefore the old leaven That is which proceeded from the old man and corrupt nature though the Church of Corinth was very corrupt many wayes yet he bids them not take the lumpe away but remove the old leaven he bids them not forsake the Church but stay and reforme it Vers. 9. Not to company with fornicatours The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both here and 2 Thess. 3. being compounded with two praepositions notes a most familiar acquaintance and conversation See next vers Vers. 11. Not to keepe company That is in a private and familiar manner With such a one no not eate That is make him not a speciall intimate friend Intelligitur vel contubernium vel interior câ—nvictus Calvinus This place being understood of all voluntary commerce with a scandalous person whereby at least I appeare to countenance him in his sinne contrary to that precept 1 Thess. 5 22 Its apparent say some that voluntary commerce at the Sacrament is here forbidden as well as at my own Table The râ—ason say they is evident First because he ought to be kept from the Lords Table as well as from my Table Secondly because he might easily be kept from this as well as that provided that private Christians and Church officers would both do their duties in their places But if I do my honest endeavour for this purpose and cannot keep him away from the Lords Table the Lord accepts my will for my deed and the guilt shall lie upon them who have power but want will to suspend him I shall find to my comfort that to the pure all things are pure Titus 2.15 Nor shall the wickednesse of others one jâ—t hinder the efficacy of the Sacrament to me if I be a worthy receiver Vers. 12. For what have I to do to judge them that are without Do not ye judge them that are within That is are not you by the power you have of judging those that are within to take away him that hath done evill leaving to God to judge those without Mr. Thorndike Therefore something makes one man to be without the Church and another within Where there is differentia divisiva there must be differentia constitutiva CHAP. VI. Vers. 2. DOe ye not know that the Saints shall judge the world They shall not judge by pronouncing a soveraigne sentence of absolution or condemnation which is proper to Christ the Judge but by assisting him as Justices upon the Bench both by witnessing and assenting unto that righteous judgement The Saints shall not judge the world authoritatively they are not in commission with Christ but three waies 1. As members of Christs body he judgeth as the head 2. By their lives as it is said of the Queen of Sheba she shall condemne them 3. By an approbation of Christs judgement exulting in it Rev. 19.1 2. Vers 4. Pertaining to this life The Greek word say some signifies rather pertaining to life and so they would have it rendred also in the former verse but Luke 21.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred cares of this life and Grotius renders the third verse here res hujus vitae Set them to judge who are of lâ—ast esteem in the Church It is not spoken by way of precept commanding them to let the simplest of their brethren judge their causes but by way of concession they were better so to doe then to sue before Infidels Vers. 7. Bâ—cause ye go to law one with another That is so rashly as they did and before Infidell Judges to the scorn of the Gospell Going to Law in this Chapter is not simply forbidden but sundry abuses observed 1. Going to unfit Judges whom the Apostle stileth
The learned observe the word hath his weight from Torpedo which signifies a cramp-fish a fish they say that hath such a benumming quality that the cold of it will strike from the hook to the line from the line to the goad from the goad to the arme from the arme to the body of the fisher and so benum him and take away all use and feeling of his limbs His meaning is that he was none of those idle drones which by their lazinesse doe even chill and benum and dead the charity of well disposed people See Beza and Grotius Vers. 24. Of the Jewes five times received J forty stripes save one Forty save one so the Greeke stripes being understood that word is put in our translation in another Character as Beza likewise hath Plagas 25. Deut. 3. The Lord commanded that the number of strokes should not exceed forty the Jewes that they might not transgresse gave one lesse Vers. 25. Thrice was I beaten with râ—â—s By the Gentiles for it was a custome with the Romanes to beat the guilty with Rods therefore Cajetane collects hence that the Jewes were not wont to whip with Rods but with some other Instrument because the Apostle saith he was onely thrice beaten with Rods. Once was I stoned By the Jewes at Lystra in Lycaonia and that so grievously that he was thought to be dead Vers. 27. In hunger and thirst in fastings often Could not get bread sometimes when he would have eaten and sometimes could eat and would not Vers. 30. I will glory of the things which concerne mine infirmities Our afflictions are called our infirmities the best are apt to bewray weakenesse in them CHAP. XII Vers. 1. IT is not expedient for me doubtlesse to glory That is although for you it behoves me to glory that I may defend the dignity of my Ministery against detracters yet it is not expedient for me viz. Simply and unlesse in the present or like case because it hath a shew of boasting I will come to visions and revelations of the Lord viz. To relate them Revelation includes or supposeth vision but not contrarily Vers. 2. I knew a man That is himselfe his modesty Job 42.5 In Christ having union communion with Christ. 14. yeares ago so long since Paul was converted and after had this Revelation Whether in the bâ—dy I cannot tell or whether out of the body I cannot tell By this hee expresseth the more the greatnesse of the revelation For he meanes that God dealt so with him that he himselfe did not conceive the manner He saith therefore that he knowes not whether in his body and soule he was caught up into heaven on in his soule onely Caught up to the third heaven He calleth it the third heaven in respect of the heavens under it for the place wherein we breath is the first heaven the starry firmament is the second heaven and the Paradise of God the third See 4. vers Vers. 4. Which it is not lawfull for a man to utter Not lawfull for a man to think he can utter which he had no Commission to utter It fell not within the lawes of preaching to publish them Vers. 7. A Thorne in the flesh the Messenger of Satan to buffet me It may be rendred the Angell Satan Some inward corruption which Paul felt in his own heart which Satan stirred up in him Mr. Hildersam Some would have it originall corruption set on by the Devill others interpret it to be a wound in the Spirit the sting of conscience pressing him down to the nethermost hell in his sense that was taken up afore to the highest heavens Others say he was unapt to any good praying or preaching for so God cured and prevented pride by eclipsing gifts and spirit he repeateth it twice in this verse as a thing worthy to be observed least he should be exalted above measure Some interpret this prick in the flesh a bodily disease the head-ache the Iliacke passion others blasphemous thoughts darted in with violence Some say he was much reproached by the false Apostles as a man of mean presence and perhaps had some imperfection in his speech they might charge him that he had lived on the peoples bounty or misled them It is certaine it was some constant impetuous torment what ever it was Vers. 8. Thrice That is often à Lapide So Beza and Estius oft and earnestly Doctor Hall Vers. 9. My grace is sufficient for thee That is thine infirmity shall not be removed content thy selfe that thou art in my favour and hast received my grace by which thou dost withstand this temptation My strength is made perfect in weaknesse He meaneth that the lower men be brought and the more weake and unable to be established they may seeme to be the more divine is that power manifested to be whereby they are established Vers. 10. When I am weake then am I strong Strongest through hope in Christ when I am weakest through sense in my selfe Not onely by an intrinsecall disposition that we are more inclined to seek strength but indeed by a Spirituall capacity Jesus Christ is more prepared to bestow strength when we are sensible of our own weaknesse Vers. 11. I am become a foole in glorying As if he had said it is the guise and character of a foole affectedly to commend himselfe but I have not affected it yee have compelled me You have forced me to this folly as it were who so much esteeme false Apostles my contemners I ought to have been commended of you That is ye ought to have given testimony to my integrity and to have maintained the honour of my Ministery For in nothing was J behind the chiefest Apostles Therefore Peter was not the greatest of all He speaketh it not of gifts alone but of power and authority as the Text shewes See Beza on 11. Chap. v. 8. I am as much an Apostle as they who are more then much Apostles As the Greek will beare it Though J be nothing Though you through envy account me nothing and though I in humility would account my selfe nothing Vers. 14. For I seeke not yours but you That is in my Ministery with you I doe not looke after my own temporall profit but your salvation Yet Ministers should find both us and ours us in our obedience ours in our recompence Vers. 15. Spend and be spent Not onely lay out my substance but lay downe my life for you Doctor Halls Paraph. The former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes to be at cost with them to take some paines but the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the spending of all Super impendor Vers. 20. Swelling That is taking things unkindly sitting and musing that one should so wrong me and even having the heart rise against him for it Tumults That is making a great stirre of the wrong received telling this body running to
tongues more large then our English and may signifie pledges pawnes hostages as well as earnest which is in contract of buying and selling onely exercised and is a giving some small part of a summe to assure that the whole shall be tendred in due season Of the purchased possession It is one word in the Greek but two in English because we cannot otherwise expresse it some refer it to the persons so Calvin Others to the estate they shall attaine unto when they come to heaven So 1 Thess. 5.9 and 2 Thess. 2.14 Vers. 16. Cease not to give thankes 1. In all his solemne addresses 2. By frequent ejaculations 3. In regard of the habituall disposition of the soule 4. Would persevere in it Vers. 17. The God of our Lord Iesus Christ 1. by way of opposition to all false Gods as he is called the God of Abraham Isaac and Iacob 2. In regard of his incarnation God the Father gave him his body 3. As he is mediator 4. By way of exaltation this is more then the God of the whole world God of Nations The Spirit of wisedome Put for the gift of wisedome bestowed on us so called both because the Spirit doth beget it in us and is with it to sustaine and perfect it as also because it selfe is of a spirituall nature moving them in whom it is to work after the directions of it Vers. 18. The hope of his calling Hope is put for things hoped for not for the grace of hope which springeth from faith thus we say he is a man of faire hopes that is goodly lands which in likelihood will befall him His inheritance An inheritance which comes by grace or lot called his 1. Because it is of his preparing and providing 2. Because we shall have it with him 3. Because he is the subject or matter of it the heaven of heavens is communion with God he shall be all in all 1 Cor. 15. Vers. 19. And what is the exceeding greatnesse of his power to us ward who beleeve according to the working of his mighty power Observe the gradation the Apostle speaking of the power of God put forth upon those which doe beleeve expresseth it in a six fold gradation 1. It is his power onely the power of God could doe it 2. The greatnesse of his power 3. The exceeding greatnesse of his power 4. It is the working of his power 5. The working of his mighty power 6. It is the same power by which he raised Christ from the dead and set him above all so v. 20. Vers. 21. Farre above all principality and power and might and dominion and every name that is named Some interpreters understand this of terrene dominion others of the Angels Principaliâ—y Those in principall authority Power All secondary powers sent from them Might That is Angels putting forth might in some miraculous effects of mercy and udgement Dominion Such Angells whose Ministry God used in the government of kingdomes and provinces Name Every creature howsoever named Baine Vers. 2â— To be head over all things Christ is a head in regard of intimatenesse of conjunction by way of influence the spring of sense and motion in respect of government See 4. Chap. 15. v. Vers. 23. The fulnesse of him that filleth all in all There are foure things considerable in this last clause both darke and excellent 1. The Church is Christs fulnesse tâ—e fulnesse of him Actively if we consider Christ not personally but mystically as a Head and having the Church for his body but it is rather called Christs fulnesse because it is filled by him the fulnesse it hath is from him of his procuring bestowing continuing accepting and because all is for him therefore his fulnesse 2. Yet hee filleth it that filleth The Greeke word is of the middle voice but here it is to bee translated actively there is a great deale of difference betweene the fulnesse of the choycest beleevers and the fulnesse of Christ there is in him plenitudo fontis a fulnesse of the Fountaine in them plenitudo vasis a fulnesse of the Vessell in him say the Schoole-men there is a fulnesse of sufficiency bounty preheminence and redundance 3. The extent of this repletion all He fills 1. All creatures with naturall blessings Psal. 104.28 and 65.9 2. All men with common blessings Iohn 1.9 3. All the Saints with speciall peculiar and distinguishing blessings though they have not all the same degree and measure of them 1. With Spirituall gifts for the edification of themselves and others 1 Cor. 12.4.11 2. With Spirituall priviledges all Saints are justified and every one as truly as any one though they be not so greatly sanctified they have all the benefit of adoption the youngest children as well as the eldest the first born all things shall happen for the good of all 3. With Spirituall consolation requisite to their condition Iohn 16.24 2 Cor. 1.5 Lastly he fills not onely all the Saints but all the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things all their capacities 1. All the faculties of their soules the understanding with light Ephes. 1.18 and 5.8 Psal. 36.9 The conscience with quicknesse purenesse tendernesse quietnesse Act. 24.16 1 Titus 15. 1 Cor. 1.12 1 Pet. 3.18 The will with Spirituall intentions purposes 2 Cor. 5.9 the affections of love joy feare are set on him chiefely 2 All the Members of the body 1 Cor. 6.20 Rom. 6.13 2 Cor. 4.10.11 3. All the desires of the inward man Psal. 25.13 and 37.4 Esay 58.11 4. All the indeavours of the outward man 75. Psal. 2.3 Esay 22.12 Psal. 138. ult 4. The qualification of this extent in all 1. Ordinances 2 Occurrences and providences Rom. 8.28 3. Ages and successions 2 Cor. 4.13 4. All relations Rom. 3. 23. 5. Comforts 6. amidst all their discomforts 7. To all saving intents and purposes initiatively and gradually here and consummatively hereafter CHAPT II. Vers. 2. THe course of this world Ad verbum juxta seculum bujus mundi Vorstius The world of the world that is that temper and frame of that age of the world Vers. 3. Fulfilling the desires of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wills lust is made up all of wills Vorstius thinkes it notes the two perverse desires some of which are more internall some more externall And were by nature the Children of wrath even as others To be by nature the children of wrath signifies these things 1. Wrath is our proper due we are borne to it 2. It belongs to us as soone as ever we have a living soule damnati priusquam nati Aug. 3. We are irrecoverably the Children of wrath Adam might have helped it 4. It is universally so as we say a man is by nature mortall because all are so Locus est insignis adversus Pelagianos quicumque peccatum originale negant Calvine That which is naturally in all is originall See Estius The Apostle opposeth the
anno nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic dicitur de re praesenti ut Rom. 8.38.4.4 Heb. 9.9 Grotius Vers 3. Except there come a falling away first The word here used signifies the shrinking of Souldiers from their Generall to the enemy now it is by proportion drawn from hence to signifie an apostasie and backsliding from the profession of Christ to the contrary part that is to Antichrist The article sheweth that he speaks of a famous apostacie There is a twofold defection one civil from the Roman Empire so Ambrose Jerome Tertullian interpret it the other Ecclesiasticall from the true worship of God to Idolatry defectio à side so Chrysostome Oecumen Theophylact and Theodoret expound it Austen de civitate Dei saith this is the more probable and so Paul useth the word Heb. 3. 1 Tim. 4. Some expound apostasie by a Metonymie of the adjunct and understand by it Antichrist himselfe the Apostate And that man of sinne be revealed Antichrist is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of sinne because he amongst men is the most sinfull either from his personall sinne or corrupting others An Hebraisme merum scelus Beza The sonne of perdition A man devoted to destruction See John 17.12 Vers. 4. Who opposeth Or is an adversary or opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Satan he is a divellish adversary The article is not alwaies restrictive restraining the name to an individuum Matth. 1.35 Luke 4.4 And exalteth himselfe above all that is called God That is all those to whom the name of God is communicated Angels in Heaven Psal. 8.5 compared with Heb. 2.7 and Magistrates on earth Exod. 22.12 Or that is worshipped Any thing that is worshipped as God or wherein God is worshipped See Acts 17 23. So in the Church of Rome are the Host the Crosse the Saints and their Images and Reliques The Pope advanceth himselfe above Angels Kings and Princes who are called Gods above the Saints the Host the Crosse and whatsoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Church of Rome and yet requireth them all to be worshipped So that he as God sitteth in the Temple of God To sit either absolutely or transitively to set himselfe The Temple Not of Jerusalem that was destroyed and never to be restored but the company of them which professe the name of Christ who are called the house and Temple of God 1 Pet. 2.5 Heb. 3.6 Ephes. 2.20 21. 1 Cor. 3.16 17. 2 Cor. 6.16 Rev. 3.12 The Apostle speakes here of Antichrist and saith he sitteth in the Temple of God as God those words as God evidently shew that he speakes not of a corporall sitting in a materiall Temple according to the grosse imagination of the Papists for so God doth not sit but of the dominion of Antichrist in the universall Church and the usurpation of supreame power over all Christians Sitting is raigning Psal. 9.5 29.10 110.1 compared with 1 Cor. 15.25 Zach. 6.12 and whereas other Kings and Princes are said to raigne some moneths or yeeres the Pope of Rome is said to sit so long so Rev. 17.11 15. 18 7. As God Challenging to himselfe supreame universall and divine power in the Church and equalling himselfe to our Lord Christ blessed for ever He shall rule and raigne as if he were a God Shewing himselfe that he is God The Greek word rendered shewing as Beza observeth is answerable to the Hebrew Moreth faciens se apparare prae se ferens or as we say taking upon him as if he were God Vers. 7. For the mysterie of iniquity doth already work That is Antichristianisme it is iniquity but mysticall that is palliated with the name of piety so the ordinary Glosse It is a divellish opposition unto Christ cunningly cloaked under the profession of Christ. He who now letteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is expounded two waies which come both to one qui obstat so Chrysostome and after him Oecumenius so Beza and we or qui tenet imperium sive imperat so Austen For the Emperour by holding the Empire at Rome did let or hinder the revelation of Antichrist Down de Antich Vers. 8. Shall consume with the spirit of his mouth That is the preaching of the Gospell in the mouthes of his Ministers Damascene by the spirit of his mouth here understands the Word of God and the Chaldee so interprets Esay 11.2 The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same with the Latine consumere to consume whether it be done by degrees or together And shall destroy with the brightnesse of his comming The Apostle means either the light of the Gospell or the second comming of Christ to judgement or some other notable manifestation of Christs presence in waies of power and justice and shaking the earth Vers. 9. Lying wonders Or as the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signes and wonders of lying that is most lying signes and wonders B Down of Antichrist 1. In their originall they proceed from the Divell the father of lies 2. In their matter lies appearances juglings Rev. 13.13 3. End lying and seduction confirming lies Rev. 13.14 Dr. Taylor See Beza Vers. 10. And with all deceivablenesse of unrighteousnesse An Hebraisme they call falshood unrighteousnesse they deceive by their relickes and miracles Rev. 13.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the out path leading to wickednesse Because they received not the love of truth that is wilfully despised grace offered those doctrines of truth concerning God and our duty to him and our salvation Vers. 11. And for this cause God shall send them strong delusions efficacy of delusion That they should believe a lie That lie viz Antichrist Vers. 12. That they all might be damned who believed not the truth that is that shall not have believed the truth Qui non crediderint veritati But had pleasure in unrighteousnesse But shall have delighted in iniquity Sed acquieverint in injustitia See Mark 16.16 Vers. 13. And beliefe of the truth This hath reference to salvation that is he hath appointed us to salvation which is to be had by this means Vers. 14. Whereunto he hath called you by our Gospell That is the Gospell discovered in my preaching To the obtaining of the glory of our Lord Jesus Christ See 1 Thess. 5.9 Vers. 15. Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our Epistle The traditions which the Apostle recommendeth to the Thessalonians were no other but such as he mentioned to the Corinthians according to the Scripture The Apostle by those words hath reference to those things which are written elsewhere The disjunctive whether doth not alwaies distinguish between documents or precepts in respect of the substance or thing it selfe but onely insinuates the divers manners by which one and the same doctrine is delivered by one and the same Teacher present The traditions The doctrines delivered unto
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