place of the unlearned that is one of that rank and so is expounded by the Greeke Fathers Vers. 17. For thou verily givest thankes well but the other is not edified That is because he understandeth not what thou sayest he is not guided and directed to goe along with the thansgiving wherein thou goest afore in an unknowne language See vers 3. and 8.10 of this Epistle Vers 18. I thanke my God The pronoune is the voice of faith applying the promise of grace common to all beleevers to himselfe as Rom. 1.8 That is the God whose I am and whom I serve Acts 27. Vers. 22. Wherefore tongues are for a signe Even judgement and punishment sent of God to them that beleeve not See Beza à Lapide and Estius Contumaci populo Deus linguas exoticas in signum irae minabatur Pareus Vers. 24. But if all prophesie and there come in one that beleeveth not c. Unbeleevers were admitted to be present at preaching or expounding the Scriptures in the time of the Apostles That they were excluded saith learned Mr. Thorndike at that time as afterwards when the Eucharist came to be celebrated I have not the like evidence but in reason I must needs presume it 29. Let the Prophets speake two or three and let the other judge It was not then the custome as it is now for one onely to preach in the congregation but that two or three chosen out of every assembly should speake in order Let the other judge viz. Prophets and others indued with the gift of understanding and discretion Vers 30. If anything he revealed to another that sitteth by let the first hold his peace That is he that was expounding the Scripture should give way to him to whom the truth of it was revealed upon the instant of time Mr. Thorndike See Morton It was the custome for the hearers to sit and the speakers to stand Estius Vers 31. For ye may all prophesie one by one that all may teach viz. all the Prophets and Teachers See Ch. 12.19 and Calvin in loc Some hold that those meetings were of Christians together and that there was a mutuall improving of their Talents in an ordinary way which did serve much for edification and they that hold this are different from Anabaptists for they hold this as distinct from the Ministry to which they hold a call necessary Others say that this interpreting and preaching did not belong to all but onely to the Prophets there and also that it was extraordinary by reason of the peculiar gifts bestowed upon men Vers 32. The spirits of the Prophets That is the doctrine which the Prophets bring being inspired by the Holy Ghost Perkins Are subject to the Prophets Hoc est Prophetarum censurae Pareus That is the doctrine or interpretation of divine Scripture propounded by one Minister of the Church is subject to the judgement of the rest of the Doctors Glass Rhet. Sac. Tract 1. cap. 1. Vers. 34. Let your women keep silence in the Churches for it is not permitted unto them to speak A woman may sing in the Church but she is not permitted to speake there in two cases 1 By way of preaching 2 By way of propounding questions v. 35. Vers. 35. And if they will learn any thing let them aske their husbands at home for it is a shame for women to speak in the Church The Apostle there forbiddeth open and publique speech in the congregation where if in the excercise of prophefying they had any doubts rising concerning the things handled they were not permitted to stand up as the men were either to teach or aske questions but keep silence for the time and consult with their husbands at home for the resolution of their doubts Vers. 40. Decently and orderly Decorum is opposed to vanity and filthinesse order to confusion Order is used metaphorically it is used properly of souldiers to which certain stations are assigned That is let there be a care had of a decorum in all your publique actions diligently to consider what the estate sexe age dignity gift and office of every one require Morton CHAP. XV. Vers. 5. SEen of Cephas of Peter first among men and Mary Magdalen among women Then of the twelve For the rotundity of the number Iudas had made one long letter of himselfe Vers. 8. As of one born out of due time Paul having humble thoughts of himselfe useth an humble expression which reason he seems to give in the next words vers 9. Even as an untimely birth is not fit to be called a birth or because children that are so born are very imperfect they are lesser and weaker then those of full growth so saith he I am as a poore abortive as a childe born out of due time I am the least of the Apostles and I am lesse then the least of all Saints Ephes 3.8 I am not come to the stature and growth of a timely birth Secondly he cals himselfe an untimely birth or one born out of due time probably from this reason because of the suddennesse or violence of his conversion For every abortion or untimely birth comes from some suddain danger into which the mother falleth some strain or violence causeth abortion Paul in this sense was an untimely birth his conversion was a wonderfull violent conversion See Acts 9. Lyra gives three fit reasons for this Metaphor as a child is said to be abortive which is born either out of due time or that is violently drawn out of the wombe or that comes not to its due quantity so Paul compares himselfe to an Abortive both because he was called after all the other Apostles and after Christs death as out of due time and because he was violently by Christs threatnings converted to the faith and because lesse then another in respect of his life past being a persecutor of the Church Vers. 10. Yet not I but the grace of God which was with me That is not by any thing in me but Gods grace enabling my will to do the good I doe Vers. 20. Christ is become the first fruits of them that sleep Among the Jewes such as had Corn fields gathered some little quantity thereof before they reaped the rest and offered the same to God signifying thereby that they acknowledged him to be the Authour and giver of all increase and this offering was also an assurance to the owner of the blessing of God upon the rest and this being but one handfull did sanctifie the crop so Christ to the dead is as the First-fruits of the rest of the Corn because his resurrection is a pledge of theirs Of them that sleep That is of all that die for Christ entered into Heaven both in body and soul first of all then but Henoch never died Hâ—b 11.5 therefore he might be in Heaven in his body before Christs humane flesh ascended thither Ob. Three dead men were raised in the
fidelibus qui sunt omnes ejusdem corporis membra In scriptis Patrum communio est unùm è proporijs appellationibus hujus sacramenti Casaub. exercit 16. ad Annal. Eccles. v. 17. id est quoniam unus est panis quem frangimus in multas partes dividimus multi efficimur unum corpus quia omnes de illo uno pane fracto distributo manducamus Pareus Ejus scilicet generis res de quibus supra egit c. 6. v. 12. ubi idem dictum Grotius Doctor Gouge See 14. Zach. 21. habitualiter virtualiter non actualiter Haec claâ—sula spectat superiora quò eam manifestè refert Chrysostomus Vnde Oecumenius Erasmus Cajetanus aliique nonnulli eam annectunt capiti praecedenti Nam quia Paulus suum Corinthiis allegaverat exemplum dicens Sicut ego per omnia omnibus placeo Nunc generaliter ad sui imitationem eos invitat Estius (a) Apostolicae traditiones pertinent ad ordinem politiam Calvinus Perkins Perkins (b) Glass Rhet Sac. Tract 1. c. 7. As for men covering or uncovering their head in preaching it can be nothing to Saint Pauls meaning because uncovering the head in signe of reverence was a custome unknowne in his time Thornedikes Review 155. Apostolus loquitur non de illo capitâ— tegmine quod pileum vel galerum dicimus quo facie aperta manente capillus sola capitis summitas tegitur Hoc enim indecorum non est quin potius ad valetudinem tuendam necessarium neque enim possunt homines praesertim in regionibus Aquilonaribus degentes qui vel valetudine vel aetate affecti sunt cerebrum sua natura frigidissimum sine gravi incommodo externo frigori exponere sed de tali tegumento quo facies in qua una omnis viritis gravitas dignitas majestus se ostendit obtegitur Morton Some say that in the infancy of the Church some women were extraordinarily indued with that gift and did indeed prophesie 2. Others judge it to have bin a fault in that Church therefore say the Apostle reproveth it in the 14. Chap. commanding women to keep silence in the Churches 3. A woman may be said to prophesie when she singeth Psalmes or readeth the Scripture Mr. Perkins In Tertullians time those that professed Virginity took upon them to sit with their faces unveiled in the Church taking it for a priviledge of their ranke to disclaime the subjection of the sex and professe freedome This is the occasion of his Book De velandis virginibus Thorndike of the service of God at religious Assemblies Ch. 6. See more there See Acts 21.9 See 1 Chron. 25.1 2 3. Mr. Mede ubi supra Prophetare hic accipio pro enarrare Dei mysteria in aedificationem audientium ut infra capite 14. Calvinus Mr. Perkins M. Hildersam Velum appellat potestatem signum potestatis viri Fuit velum speciale nubentibus unde verbum nubendi apud Latinos Rivetus Vide Grotium Mr. Perkins on Rev. * Perkins Hoc quidam de ipsis pastoribus intelligunt in coetu loquentibus qui Apoc. 2. 3. saepius Angeli vocantur Hag. 1.13 Mal. 2.7 Alii de Angelis propriè dictis intelligunt quatenus eorum ratio habenda est ne indecoro foeminarum habitu offendantur Vide Grotium Bezam Scimus Angelos Christo quoque tanquam suo capiti praesto esse ministrare ergo quum eò licentiae prorumpunt mulieres ut sibi dominationis symbolum praeter jus fat usurpent turpitudinem suam Angelis conspicuam faciunt Calvinus vide plura ibid. Paraeus Calvinum sequitur Cum tamen id neque repugnet naturae multos apud populos usitatum sit naturaliter ponitur pro eo recepti passim moris est Grotius de Jure Belli l. 2. c. 13. But this of Grotius and also what others say in defence of long haire is well answered in a book intituled Diatriba Theologica de capillis caustans disputatione Texuali Ad 1 Cor. 11.14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amans victoriae ut cui victoria potior est veritate Estius From the 17 Verse to the end of the Chapter * Grande nefas quando medicina non modò non proficit aegros sed etiam in venenum vertitur Pareus Vide Calvinum in V. 23. See Mede in loc Cameron opposeth Fuller about this point Vide Grotium Schismatum nomine id est scissutarum ut vetus interpres ad exprimendam Graecae vocis vim convertit notantur animorum voluntatum distractiones quibus ecclesiae corpus quasi violatur Haereses autem id est ut verbum verbo reddam electiones sunt opiniones atque sententiae non à Deo revelata sed electae ab hominibus adversus veritatem Orthodoxae fidei sacrum Catholicae pietatis canonem Raynold de lib. Apoc. praelect 10. Vide Grotium Mr. Pierson The night before he suffered The Hebrew signifies tradere ad mactandum Pareus Videtur mihi omnino accipiendi verbum de manus prebensione in verbis illis Christi intelligi tum quoniam propia haec significatio est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tum quod certum sit dominum cum discipulis accumbentem retinuisse ordinarium usitatum sumendi cibi modum Beza Hoc id est haec res seu panis acceptus ac fractus est corpus meum quod pro vobis frangitur id est Sacramentum signum monumentum corporis frangendi Est pro significat poni apparet ex ipse Dei verbo Gal 4.25 Danaeus Septem extant horum verborum interpretationes Prima eorum est qui ajunt Christum notasse digito corpus suum cum diceret hoc est corpus meum non notasse panem quem porrigebat tum dicenduÌ„ erat potius Tradam hoc corpus Secunda corum qui aiunt Christum tantùm hoc voluisse significare corpus suum esse panem itaque â—â—unt esse universorum sed tum dicendum fuisset tale quid est corpus meum Tertia Consubstantiatorum qui dâ—cunt hoc est corpus meum significare hoc pane continetur corpus meum sed hoc est petere quod est in principio non enim constat an pane contineatur câ—rpus Quarta Veterum patrum nonnullorum corpus Christi vi efficacia Quinta corum qui dicunt agnoscendum esse panem esse corpus Christi sed non esse quaerendum quomodo panis sit corpus Christi Sexta Pontificiorum qui rotunde sine suco fallacia aiunt apertè hoc est corpus meum significare hoc esse essentialiter revera corpus meum Septima orthodoxorum qui aiunt hunc esse genuinum simplicem horum verborum sensum Hoc id est quem manibus tenco panis corpus meum est quod fractum est pro vobis Cameron opusc Miscell * Qualia fecit circa panem talia circa calicem Jansen ad verbum post Caenavisse
Luke this is the better Vers. 40. But the other answering rebuked him saying Doest not thou feare God seeing thou art in the same condemnation It shewes First a true Convert cannot abide sinne Secondly will reprove it in others yea his companions Thirdly want of the feare of God is the cause of all disorder Fourthly mockers have great cause to feare Fiftly It is fearfull not to repent when there is a great Judgement on one It makes not for late penitents First it is an example without a promise 2. A miracle and rare we may as well looke for another crucifying of Christ. 3. He did not wittingly refuse before 4. He had no meanes before 5. He expressed more than our late penitents doe at last Vers. 41. But this man hath done nothing amisse Or that is absurd or out of place as the originall word doth import Vers. 42. Lord remember me when thou commest into thy kingdome First Christ is King Secondly not of this world Thirdly hath the keyes of heaven Fourthly we must flie only to Christ for salvation Fifthly must believe in Christ though all be against it Vers. 43. This day thou shalt be with me in Paradise Christ promiseth more than the other asked This to day is emphaticall and is wont to be added to the mention of benefits as Ier. 1.10 Vers. 44. There was a darknesse over all the earth untill the ninth houre This darknesse was not a naturall Eclipse of the Sun For first it cannot be so totall 2. Not so long for the interposed Moone goeth swiftly away It was dark first to shew the sin of the people in crucifying of Christ. 2. That darknesse of ignorance should come on the people Bellarm. This darknesse was spoken of by St. Dennis the Areopagite Vers. 46. Into thy hands I commend my Spirit That is to thy safe custody and blessed tuition I commend my soule as 1 Cor. 6.20 Acts 7.59 Gal. 6.18 2 Tim. 4.22 1 Pet. 3.19 as a speciall treasure or Jewell most charily and tenderly to be preserved and kept Mr. Ball. CHAP. XXIIII Vers. 4. BEhold two men stood by them in shining garments Matthew and Marke say that one Angel descended It is usuall with the Evangelists to put one for many and many for one It may be that Matthew makes mention but of one Angell because but one did speak unto the women but Luke testifieth of two and ascribes the speech to both of them because he that spake not did give consent to all that was spoken The two described by Luke have shining garments but that one Angel which Marke remembred was cloathed with a white robe The two Angels in Luke appear in a mans shape but the Angel in Marke appeares in the forme of a young man Therefore we must determine that these women came to the sepulchre of Christ two severall times after the resurrection and at both times saw and heard the Angels the Messengers of the Lords resurrection Luke describes their first comming to the Sepulchre and the appearing of the Angels made in it Matthew and Marke their running out to the Sepulchre and the apparition of the Angel seen in it Their garments are said to be shining either because they sent forth a splendour and brightnesse or because they were white like lightning the proper signification of the Greek word confirmes the first interpretation For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to shine as lightning and also the nature of Angels Psal. 104.4 The Syriack hath a word which is used of lightning shining out Matth. 24.27 Luke 17.24 Acts 15.13 Vers. 5. All they were afraid and bowed their faces to the earth The brightnesse of the Angells garments did smite their eyes an unwonted species and appearance struck their mindes therefore they bow their faces being turned away from the Angells toward the earth which also is an argument of their humility and modesty Rev. 5.14 and 7.11 and 11.16 Why seek ye the living among the dead A friendly chiding as if he should say since there is life in Christ whom you seek in the grave why do you yet seek him among the dead that is in the grave which is the house of the dead Vers. 6. But is risen Viz. as a Conquerer and triumpher When he was yet in Galilee The Angels warne the women of the Sermons of Christ had in Galilee which are described Matth. 17.22 Marke 9.31 Luke 9.44 because both the women were Galileans and when Christ first of all manifested himself in Galilee to be Christ he also added this expressely that he was to suffer and by his suffering to enter into his glory Vers. 10. It was Mary Magdalene and Ioanna and Mary the Mother of Iames and other women that were with them which told these things unto the Apostles Therefore God chose these women to which the resurrection of Christ should be first manifested First that he might observe his ancient Custome by which he is wont to choose things contemned ignoble and base in this world 1 Cor. 1.27 28 29. These women were not only contemned for the infirmity of their sex but also for their Country being of Galilee Iohn 1.46 but God exalted them by manifesting to them the resurrection of his Son which is a principall article of our faith and afterwards he sends them to the Apostles that they might be Apostolorum Apostolae as the Ancients speak 2. The women more weak by nature were struck with most vehement griefe of mind for the ignominy and torments of Christ which they standing under Christs Crosse saw in the day before the passeover therefore to them first of all the most joyfull resurrection of Christ is told as also Christ afterward appeared severally to Peter because as he offended more hainously than the rest of the Disciples so he was more grievously troubled whence it appeares that the resurrection of Christ will bring consolation to the troubled Consciences and contrite hearts 3. God would by this meanes prevent the calumnies of the Jews the Priests lied and said that the Disciples stole away the body of Christ from the grave that therefore the impudencie and absurdity of this lie might be reproved it came to passe by the wonderfull providence of God that the women should come to the grave before the Apostles Now it is no wayes probable that women and those few should steale his body out of a sepulchre kept with armed men and shut up with a great stone 4. The death of all rose by Eve a woman therefore Christ would that his resurrection by which righteousnesse and life is restored to us should be told by women 5. These women went with a great deale of courage early in the morning to Christs Sepulchre the Apostles in the meane while being shut up for fear therefore Christ would have this pious study of theirs rewarded with the most joyfull tidings of the resurrection Vers. 11. Seemed to them as idle
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