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
elements Or to come neerer to the meaning of the Apostle strengthlesse and beggerly as the Greek words signifie both the Mosaicall ceremonies and Heathenish worship See 3. v. Strengthlesse Because they could not justifie Beggerly Because they have no consolation or salvation in them Pareus Vers. 10. Ye observe dayes and moneths and times and yeeres By dayes are meant Jewish Sabbaths by moneths the Feasts observed every moneth in the day of the New Moone Times Or seasons as the Greek word signifies fit times for the doing of this or that businesse It was the manner of the Gentiles to make difference of times in respect of good or bad successe and that according to the signes of heaven And it is very likely that the Galatians observed dayes not onely in the Jewish but also in the Heathenish manner Yeere The seventh of Remission and the 50. of the Jubilee Vers. 15. Ye would have plucked out your own eyes That is departed from your dearest things to have done him good Vers. 19. Of whom I travell in birth againe untill Christ be formed in you The Apostle useth a comparison drawn from the forming of an infant in the wombe which is not formed all at once but the principall parts first the heart braine and liver and then the other by degrees for grace is not wrought all at once but by degrees The paines of travell breed not greater desire to see the man childe borne into the world then Pauls love in him till Christ were new formed in them Vers. 21. Yee that desire to be under the Law That is the writings of Moses commonly called the Law because the Law was the principall part thereof There is a threefold being under the Law 1. For justification as here and condemnation as in the fourth and fifth verses of this Chapter 2. for Irritation as it stirreth up sinne so Rom. 6.14 3. For compulsion Gal. 5.18 That is not forced to duty as a slave Vers. 23. Borne after the flesh That is by a bare naturall power of generation By promise That is not so much by any naturall strength of the Parents as by vertue of Gods promise which bound his truth to set his omnipotency a work above nature Vers. 24. Which things are an allegory That is being the things that they were signifie the things that they were not a figure of some other thing mystically signified by them that is they represent or signifie the two Covenants For these are the two Covenants That is distinct Covenants of workes and grace first and second Covenant not the Covenant of grace differently administred in the Old and New Testament Ishmael was not under the Covenant of grace in any sense Isaac and Ishmael represented all men regenerate and unregenerate all which are under the Covenant of workes and grace Mount Sinai Which came thence being there published and promulgated the Law the Covenant of workes To bondage That is begets not Children of a free and ingenuous Spirit loving God and out of love doing him service and meerly of his grace love free favour and promise expecting their reward but bondslaves which out of a feare of punishment or hope of reward doe service and expect the reward for the worthinesse sake of their workes This Covenant is Hagar That is signified by Hagar so called for a double respect 1. For its condition because it begets all Children to bondage 2. For subordination Sarahs maid the Law is a servant to the Gospell and Gospell-ends Vers. 25. Mount Sinai in Arabia That is so by signification and representation and answereth in signification and type to Ierusalem which now is and is in bondage That is to the Law and to the curse and rigour of it being debtours to the whole Law to doe it or if they doe it not to the curse to suffer it Vers. 26. Ierusalem That is the heavenly Jerusalem the Church the number of true beleevers which doe indeed seriously embrace the doctrine of the Gospell which began by Christ and his Apostles to be preached at Ierusalem not hoping to be justified and saved by the merit of their own workes but by the free promise of God in Christ these are free from the curse and rigour of the Law and she is the mother of all true Christians of us all That is of my selfe and all those which with me looke for righteousnesse and salvation alone through the merits of Christ and mercy of God in Christ through faith in his name CHAP. V. Vers. 1. STand fast A metaphore taken from Souldiers which stand in their rankes and fight valiantly where the Captain hath set them not shrinking a foot In the liberty wherewith Christ hath made us free This liberty consists in freedome partly from the curse of the Law partly in its rigide exaction and partly from the observation of ceremonies Vorstius And not be intangled The word is metaphoricall alluding to Oxen who are tyed to the yoake their necks being pressed and kept under So Pareus and others Let us not returne like willing slaves to our chaines againe Vers. 2. Behold I Paul say unto you q. d. These things are as certaine as I am truly called Paul Pareus Behold It is a word of one stirring up attention I Paul who am an Apostle and have authority to publish the Gospell say unto you whosoever saith to the contrary if you thinke circumcision of necessary use with faith in Christ in the matter of justification you shall have no benefit nor comfort by Christs death passion resurrection or any thing he hath done Christum dimidium quisquis habere vult totum perdit Calvinus Vers. 3. Every man that is circumcised is a debter to the whole Law He is a debtor in regard of duty because be that thinks himselfe bound to keep one part of the ceremoniall Law doth thereby binde himselfe to keep it all And he that is a debtor in duty to keep the whole Law must needs be a debtor in regard of the penalty because he is not able to keep any part of it Vers. 4 Christ is become of none effect unto you whosoever of you are justified by the Law So many of the Galathians as sought to be justified by the Law that is by their own obedience prescribed by the Law Ye are abolished from Christ Or as it is in the originall ye are made voide and empty of Christ that is Christ is an empty and unprofitable Christ to you that are of that erroneous opinion and hold stiffely that you are justified by the Law Falne from grace viz. of God That is the doctrine of grace say some the favour of God and all the benefits flowing from it saith Pareus See 11 Rom. 6. Vers. 5. Neither circumcision availeth any thing nor uncircumcision By circumcision he meanes the outward priviledges of the Jewes and by uncircumcision the priviledges of the Gentiles Baptisme and the Supper
command necessitas medii for without it there can be no worthy receiving A man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both man and woman Gal. 3.28 the woman is partaker of the same dignity in this matter with the man and therefore also bound unto the same duty Examine Prove try 2 Cor. 13.5 Some prosecute the metaphor of a Goldsmith searching the purity of his Gold this being a proper word to them in their mystery 1 Pet. 1.7 Others make it verbum forense and juridicum as Magistrates question offenders Himselfe Had not this been added many would have been diligent enough in observing the rest Curiosum hominum genus ad cognoscendam vitam alienam desidiosum ad corrigendam suam Psal. 4.4 Luke 21.34 2 Cor. 13.5 Not but that we may and ought to examine some others as well as our selves the Minister the people committed unto his charge Heb. 13.17 parents their children Ephes. 6.4 and masters their servants 2 Kings 5.25 Iosh. 24.15 But we must not be bishops in others Diocesses 1 Pet. 4.15 And so God looks not so much at the thing done as the manner of doing it Ier. 48.10 Let him He may eate and drink and that to his comfort Eat Not onely stay and look on and see what another doth but let him eate which condemnes the private Masse of the Papists wherein the Priest alone doth eat the people standing by and beholding what he doth but not communicating of any part of the Sacrament at all with him The end of the Sacrament is to be eaten not carried about in pomp to be made a spectacle to be gazed at and an Idoll to be worshipped Of the bread Bread therefore yet it is even after consecration so the Apostle ever terms it 1 Cor. 10.16 17. 11.26 27. And which is worthy to be noted the Apostle doth here so terme it in three Verses together even when he reproves the Corinthians for their unreverent eating of it and shews them the great danger which they incur that do so Vers. 29. He That is whosoever what person soever he be that eateth and drinketh That is receiveth into his body the Sacramentall Seals of Bread and Wine for of that the Apostle speaketh Vnworthily That is in an unfit manner not in some measure answerable to the worth of this ordinance Eateth and drinketh damnation to himselfe That is by eating and drinking unworthily incurreth damnation judgement temporall here as vers 30. and without repentance eternall hereafter To himselfe Sibi ipsi vulg non aliis his unworthy communicating prejudiceth not those which communicate with him Every man shall beare his own burden 1. In regard of guilt and liablenesse unto Gods wrath 2. In regard of the seale and obligation in the conscience he eats and drinkes that which seales up his damnation Not discerning the Lords body That is puts no difference between the bread and wine in the Sacrament and other common bread and wine There are two parts of the Sacrament one externall the elements presented to the senses 2. Another spirituall presented to our graces he hath to doe onely with the elements Vâ—rs 30. For this cause For comming to the Lords Table in the sinne of fornication amongst others many were sick See 1 Cor. 6.18 and 10.8 And many sleep Are dead men are liable not onely to the highest spirituall judgement damnation vers 27. but the highest temporall judgement death for unworthy receiving Vers. 34. The rest will I set in order when J come He speakes of the outward decorum which is in the liberty of the Church CHAP. XII Vers. 3. NO man can say that Iesus is the Lord but by the holy Ghost As if he had said He cannot say and professe it from the full perswasion of his heart till the holy Ghost have taught it him that he is so indeed Vers. 4. See Doctor Hall on this Text. Vers. 6. And there are diversities of operations Mighty workings Vers. 7. To profit The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which importeth such a kind of profit as redounds to communitie Vers 8. For to one is given by the Spirit the word of wisdome to another the word of knowledge God hath given to the Pastour whose chiefe office is to apply the word the word of wisedome as to the Doctour whose office is to interpret the word and to teach doctrine the word of knowledge The word of wisdome That is a more excellent revelation and more speciall and immediate instinct and assistance of the Spirit together with more eminent authority in explaining the mysteries of Christ. The word of knowledge That is by diligence in the Scripture they obtaine such knowledge as that they are able to make Christ known unto others although they be farre inferiour to the former Doctor Taylor on Titus Vers. 10. To another the discerning of Spirits That is Inspirations Vers. 14. And the others following For the body is not one member but many c. One body and many members 1. Use. 2. Necessity 3. Honour 4. Comelinesse 5. Mutuall consent commend these things Vers. 21. Nor againe the head to the feet He doth not understand as the Papists say per caput pedes Papam Ecclesiam but by the Head any man adorned with excellent gifts in the Church by the feet any meane Christian. Vers. 23. The members lesse honourable Vers. 25. That the members should have the same care one for another The words in the Greeke are That the Members may care the same thing one for another and that without dividing care that there might be no schisme in the body The word here used for care is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that Matth. 6.25.28 is forbidden Vers. 28. Thirdly teachers Vers. 31. But covet earnestly The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be zealous after the best thing that is studiously affect them so this word is used Iames 42. See 14. Chap. 1. A more excellent way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way of the highest excellency beyond any expression CHAP. XIII Vers. 1. THough I speak with the tongues of men and of Angels c. Not that Angels have tongues or use of speech but to note what grace and excellency of discourse must needs be thought in them if it might be supposed that they should speak Angelicum quicquid in suo genere excellit Drusius Prov. Class 8. l. 3. Or if we interpret it with Calvin and Estius of diversity of tongues the meaning is though thou understandest not onely all the tongues of men but also of Angels yet there is no reason why thou shouldst thinke that God regards thee any more then a Cymball unlesse thou hadst charity Sounding Brasse and tinckling Cymball That is sounding onely for pleasure but signifying nothing Vers. 2. All knowledge Not understanding it simply and absolutely of all kinds of knowledge but of the
upon the earth That is lusts called Members 1. Because the whole corruption of our evill nature is compared to a mans body and called the body of death 2. Because they are as naturall to a carnall man and as well beloved as his Members Marke 9.43 3. Because they doe dwell and worke in our Members Rom 7.23 Iames 4.1 Vpon earth first because they are exercised upon things of this earth as their proper object secondly because they will continue with us during our naturall life and abode upon the earth The sinnes here reckoned up are sinnes either against the seventh Commandement viz. fornication uncleanesse inordinate affection or against the tenth Commandement evill concupiscence or the first covetousnesse which is Idolatry Inordinate affection In the originall it is but one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any violent strong passion that chiefely which we call being in love Some thinke it meanes the burning and flaming of lust though it never come to action or the daily passions of lust which arise out of such a softnesse or effeminatenesse of mind as is fired with every occasion or temptation Vers. 11. But Christ is all and in all Christ is all in a twofold relation of God and man looke what God can require for his satisfaction or we desire for our perfection is so compleatly to be found in Christ that it need not be sought else-where In all Men or things it may be read either way he is all things in all persons or all things in all things Vers. 12. Put on therefore as the elect of God bowells of mercies kindnesse humblenesse of mind meeknesse long-suffering He wisheth them as they would be sure of their election to have a sound note of their holinesse and that God loved them so to put on the bowels of mercy let these be your robes and coverings weare them as you weare your garments and let them be as tender and inward unto you as your own principall and most vitall parts Such a measure of pitty and compassion as maketh the inward bowels to yearn and mercies of divers kinds it is in the plurall number Kindnesse This vertue extendeth further then the former for pitty and compassion is proper to those which are in some affliction and misery but kindnesse reacheth to all whether in prosperity or adversity it is a sweet and loving disposition of the heart and a courteous affection to all shewing it seâ—fe in pleasing and good speech Humblenesse of mind A meane esteeme of our selves Meekenesse A quiet and calme disposition of heart neither prone to provoke nor easily provoked to anger by an injury Long-suffering A further degree of meeknesse a continued quietnesse of minde after many wrongs offered Vers 14. And above all these things put on charity which is the bond of perfectnesse Above all Because love is the root of all he doth by this phrase compare charity to the most precious garment which is put upon all others The bond of perfectnesse That is the most perfect bond which is among men to unite them together for according to the Hebrew phrase which is usuall in the writings of the Apostle vinculum perfectionis is vinculum perfectissimum quo plures inter se colligantur for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is as Cajetan speaketh vinculum conjungeus amantes or as Iustinian perfectissimum quoddam vinculum Vers. 16. Dwell in you That is let it not come as a stranger but let it be familiar with you Richly be not content to know one part of the word but know it throughout have a high esteeme of the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes two things 1 The measure and so it is well rendred plenteously 2. The worth of the knowledge of the word and so it is rendred richly In all wisdome A Childe may be able to say much by heart and yet not have it in wisdome Vt jnde scilicet edocti sapiamus quod oportet The word of God is a rule for all the virtues before mentioned and the study of that will fit us to the duties of our severall relations after rehearsed Teaching and admonishing one another in Psalmes and Hymnes and spirituall Songs See Ephes. 5.19 In both which places as the Apostle exhorteh us to singing so he instructeth what the matter of our Song should be viz. Psalmes Hymnes and spirituall Songs Those three are the Titles of the Songs of David as they are delivered to us by the Holy Ghost himselfe some of them are called Mizmorim Psalmes some Tehillim Hymnes some Shirim Songs Spirituall Songs Psalmes Were sung on the voyce and Instrument both Psal. 108.1 Dan. 3.7 Hymnes Were Songs of thankesgiving for a particular benefit received Matth. 26.30 Songs Wherein we give thankes for generall blessings as when David praiseth the Lord for the workes of creation Psal. 104 3. Singing with grace in your hearts to the Lord Psal. 103.1 That is say some with a comely and reverent gesture a decent and sweet Tune rather with understanding and feeling hearts 1 Cor. 14 15. Vers. 17. And whatsoever you doe If you would have God to accept of it Doe all in the name of the Lord Iesus To doe any thing in anothers name imports three things 1. To doe it by some Warrant or Commission from another 2. To doe it for his sake and service 3. By the assistance of another That is to be authorized and allowed by Christ what we speak or doe to doe it for Christs glory and likewise for his sake and by his strength do it in this perswasion that through Christ God is well pleased with you Hildersam Verses 18.19 Wives submit your selves unto your own husbands as it is fit in the Lord. Husbands love your wives c. The Apostle begins first with the duties of married persons as Ephes. 5.22.25 and so proceedeth to the duties of Children and Parents of Servante and Masters as Ephes. 5.20 21. and 6.1.4 First because this society is first in nature and therefore in order Secondly this is the fountaine from whence the rest flow Psal. 120.3 and 127.3 Prov. 5.15.16 And of them he begins first with wives constantly observed both by Peter 1 Pet. 3.1 and Paul Ephes. 5.22 First to shew the inferiority of the wife in regard of the husband for the Apostle begins ever with the duty of the Inferiours Ephes. 6.20.22 and 4.1 Secondly to shew where duty is to begin at the Inferiour and so to ascend to the Superiour Wives submit your selves unto your owne husbands That is yeeld your selves unto the will direction and discretion of your husbands As it is fit The originall word is rendred three wayes 1. Vt oportet as ye ought and so is a reason from Gods institution Yee must doe it 2. Vt convenit as it is meet 3. Vt deeet as it is comely women delight in neatnesse It is meet