to be understood in Pauls writings which men ougâ—t not to pervert unto their own destruction and freely confesseth that in this matter hee would rather heare more intelligent and more learned then himselfe yet this hee delivereth for his opinion that by Wood Hay and Stubble is understood that over great love which the faithfull beare to the things of this life and by fire that temporary tribulation which causeth griefe unto them by the losse of those things upon which they had too much placed their affections Either sound and profitable doctrines which he compareth to Gold and Silver or unsound and unprofitable compared to Hay and Stubble He makes the judgement that trieth all to be fire whether it be the last judgement or fiery afflictions it is no great matter but good doctrine will bide the triall of fire and not be consumed and the man rewarded for his so building and bad doctrine will be burnt and not abide the Lords fire when it is tryed for it will vanish in the day of triall and yeeld the sower of such doctrine no comfort yet he himselfe keeping the foundation Christ shall be saved but hee shall be sadly afflicted for his fruitlesse building Vers. 18. Let him become a foole that he may be wise That is let him be willing to learne even of his inferiours Vers. 19. Catcheth And keepeth as beasts in a grin so the word signifies Craftinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they have done their utmost as the word imports to bring about their devilish devices Vers. 20. The Lord knoweth the thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the simple thoughts but the most prudent discourses and councells of the world Of the wise That is of such as excell in naturall gifts that are the choicest and most picked men Vers. 22. Paul Apollo or Cephas Variety of gifts He illustrates the universall by an enumeration highest and lowest Ministers are yours All things are yours the whole world all conditions are then yours life and death all events are yours present in this and future in another life Things present things to come the comforts of grace in this life and the assurance of glory hereafter All are yours That is all things tend to your good and help forward your happinesse and salvation Doctor Gouge Vers. 23. Ye are Christs 1. By gift 2. Purchase 3. Conquest 4. Covenant 5. Communion CHAP. IV. Vers. 3. OF mans judgement Or day that is I expect another day besides mans day q. d. Man carries all before him now he hath all the doings now at this day and he may judge and censure as he pleaseth it is but his day and I passe not for mans day Vers. 4. I know nothing by my self yet I am not hereby justified That is I have walked so in my calling since I was an Apostle and Minister of the Gospell as I am not privy nor guilty to my selfe of any negligence therein So Calvin Pareus à Lapide and Mr. Perkins q. d. Though I should discerne no defect in my own righteousnesse as for the main bent of my heart and course of my life I doe not yet dare I not plead it before God nor hope to be justified by it for God can espie much more in me then I can in my selfe so one expounds it Vers. 5. Iudge nothing before the time He speakes of rash judging of hidden things as Calvin P. Martyr Bullinger Marlorat Pareus Beza Estius interpret it Vntill the Lord come That is to judgement Estius and others Who will both bring to light the hidden things of darkenesse Whether good or bad and will make manifest the counsells of the hearts whether just or unjust And then shall every man who is praise worthy have praise of God Vers. 6. Transferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to change the habite as we may see 1 Sam. 28.8 thence it is translated to speech which seemes to say one thing and meane another Hoc est Schemate quodam sermonis in nos transtuli Vorstius Vers. 7. For who maketh thee to differ from another Episcupius a great Arminian saith ego meipsum diserevi I made my selfe to differ viz. by the improvement of nature Vers. 8. You are full now ye are rich ye have raigned as Kings withâ—ut us That is you exalt your selves above us here as much as a King is above his own subjects you are supreame He speakes this ironically as the next words shew And I would to God ye did reign that we also might reign with you I would be glad to share in those gallant Gospell notions you so much bragge of but I feare your portion is but small in true spirituall Gospell-knowledge except in your own conceits and there you abound sufficiently Vers. 9. God hath set forth us the Apostles last Paul calls himselfe and Barnabas the last Apostles because they were last taken into the number We are made a spectacle God hath set us upon a theater or stage upon whom all the eyes of the spectatours gaze spectaculo proposuit Beza That word which Paul useth here is borrowed from the manner of the Romans who brought the gladiatores on the arena to make sport to the people Vers. 13. As the filth of the world and are the off-scowring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the dirt scraped of mens shooes or from the pavement of the ground rejectamentum so Erasmus He hath reference to that Lament 3.45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the filth gathered by sweepings up and downe and cast upon the common dung cart in the street Budaeus thinkes those words have reference to the custome of the heathens who in times of infectious diseases or publike calamity sacrificed certain men to their Gods for the removing those evills which were upon them and upon these men they did lay all the execrations of the people as if they had been the causes of all their misery CHAP. V. Vers. 1. SVch fornication as is not so much as named among the Gentiles It is not meant that the Gentiles never were infected with this sinne but that even such as were but onely Gentiles have out of the light of reason detested and forbidden it The Apostles phrase is remarkable that which was not so much as named among the Gentiles was done by a Christian whereas the rule of piety is that those sinnes should not be so much as named amongst Christians which are done by the Gentiles Vers. 2. Mouâ—ned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referres to the stile of mourners and denotes the solemnity usuall among the Jewes of putting on mourning habite and wailing over them that were excommunicate Taken away This precept is directed to the Church whose weapons are spirituall speakes nothing of the Magistrates duty Vers. 4. In the name of our Lord Jesus Christ when ye are gathered together The authority of excommunication pertaineth to the whole Church although
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
as in other Epistles Paul cals himselfe an Apostle so here he cals himselfe a servant A servant of Christ therefore is the same with an Apostle of Christ. à Lapide All the Saints All those which were called out of the world to Christ and have given their names to Christ and were sealed by baptisme and have not by a manifest apostasie fallen from Christ and his Church are comprehended by the Apostle under the name of Saints With the Bishops and Deacons By those the word Sacraments and Discipline by these Almes were administred Calvin hence notes that Bishop and Pastor are Synonima and that the name of Bishop is common to all the Ministers of the Word when here are many Bishops belonging to one Church Postea saith he invaluit usus ut quem suo collegio praeficiebant in singulis Ecclesiis Presbyteri Episcopus vocaretur salus id tamen ex hominum consuetudine natum est scripturae authoritate minime nititur Dr. Airay speaks almost to the same purpose Estius seems to oppose this opinion of Calvins See him and à Lapide Vers 6. That he which hath begun a good work in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he which hath in began a good work in you for the work is wholly inward and spirituall Vers 7. I have you in my heart That is you are most deare and precious to me Q Mary said Calice was in her heart and there they should finde it if they opened her Vers. 8. In the bowels of Iesus Christ This phrase hath according to Interpreters two meanings First in the bowels of Christ is taken causally as if he meant to shew that those bowels of compassions were infused into him from Christ and so he longed after them with such kind of bowels as Christ had wrought in him Or else secondly in the bowels is put for instar like the bowels or after the bowels according to the analogy of the Hebrew phrase and then the meaning is this Like as the bowels of Jesus Christ doe yearn after you so doe mine Bowels are a metaphor to signifie tender and motherly affection and mercy Luke 1.78 Vers. 9. Abound The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies exundare redundare to overflow a bubling fountaine keeps not the water in it selfe but sending it forth it flows out to others that every one may partake of its water so charity is said to abound or overflow when it is so kindled in the heare both toward God and our neighbour especially toward the Saints and toward all other men even enemies that it abundantly communicates it selfe both in friendly offices and benefits to all both absent and present The Apostle wished three things from God to the Philippians increase of charity increase of knowledge of Divine things and of Spirituall sense that is of experimentall knowledge of Christian matters Yet more and more More and more notes the quantity yet the perseverance of it in knowledge that is in knowing all truths say some a full and solid knowledge but not of all things Calvin And in all judgement That is in particular for judgement is taken first for particular acts of the same and for the working of those things upon themselves which they do know and secondly for the sense and taste in their hearts of what they know for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 12. The things which hapned unto me that is the troubles he had in carrying on his Apostleship Vers. 13. So that my bonds in Christ are manifest in all the Palace Pauls Iron chaine was more glorious then all the Golden chains in Nero's Pallace Vers. 14. And many of the brethren in the Lord waxing confident by my bonds c. Many Christians that were not so bold before were encouraged by his sufferings See Estius Vers. 19. The supply of the Spirit of Jesus Christ We have the Spirit of God by continuall supplies Adam received it all at once Vers. 20. My earnest expectation and hope to signifie the strongenesse and surenesse of his hope both expressing thus much that his hope was sure that he expected the thing he hoped for as they that earnestly looking for a thing stretch out the head to look for it Whether it be by life or by death If I live by preaching if I die by suffering Vers. 23. In a strait The sense is I am drawn divers waies this way with the desire of Christ that way with the love of the brethren for whom my life in the flesh is yet necessary Estius à Lapide A metaphor taken from the straitnesse of places where we are intercepted by an enemy or otherwise shut up so that we cannot finde an issue Having a desire This is somewhat more then simply to desire for it noteth a vehement earnest and continued desire a desire which is in action and working till we have our desire accomplished whereas to desire simply may be used for any motion To depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an active signification signifies to return Luke 12.36 and properly agrees to Mariners steering their course thither whence they loose Anchor and what is our whole life but a most dangerous Navigation Vide Dilh. Eclog. Sac. Dictum quintum 13. à Lapide in loc And to be with Christ These two are to be read together for death of it selfe should not be desired because this desire crosseth nature but for another end it may viz. for conjunction with Christ. This place may confute the errour of those who dreame that the soules separated from the bodies doe sleep Vide Estium Which is farre better It is very significant in the originall far much better or much more better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 27. Let your conversation be c. The word used in the originall implieth that they were Citizens of a City which is above and enforceth this construction onely ye as Citizens of an heavenly Ierusalem carry your selves as it becommeth the Gospell of Christ that is so that your life be framed after the doctrine of the Gospell and be answerable to your profession The word signifies worthy of the Gospell but this cannot be meant as if so be that our conversation should be such as deserves all the good that there is in the Gospell it is as much as beseeming the Gospell meet for the Gospell bring forth fruits worthy of repentance meet for repentance such fruit as may manifest your repentance This word is translated in another place convenient and meet That ye continue in one spirit Or stand fast for so the word signifieth like unto good souldiers which yeeld no ground but keep their standing CHAP. II. Vers. 1. IF there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels of mercies This is a very patheticall exhortation in which he intreats the Philippians by all means to be
in them when the Plantiffe or Defendant is called their Attorney appeareth in their behalfe 1 Iohn 1.2 The Leviticall Priest was wont to appeare before God in the peoples name he was but a figure in Christ is the solid truth and full effect of the figure Vers. 27. And as it is appointed to men once to die It is a generall Law given for men to die if it happen to any otherwise as to Enoch and Elias those are nothing saith Grotius to so great a multitude of men dying so ye may say for those that shall be found alive when Christ shall come to judgement Once to die The word once say some is not to be referred to die as if there were some suspition that man could die twice but to appoint it was once appointed and that once shall stand And after death the judgement Some understand this of the particular judgement the judgement which God passeth upon the soule immediately after death but Estius interprets it of the generall judgement Vers. 28. To bear the sinnes The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beare although it properly signifies to lift or carry something from a lower place to an higher or at least from one place to another yet in this place it simply signifies to take away so it is used Josh. 24.32 and 2 Sam 21.10 and Ezra 1.11 and Psal. 102.24 For things lifted up are first taken away from the place where they were before and things taken or carried away from a man must first be raised and lifted up He shall appeare the second time without sinne unto salvation Christ comes but twice corporally once to merit salvation and again to perfect it CHAP. X. Vers. 1. FOr the Law having a shadow of good things to come It was not so much as an Image a shadow is not so much as an Image but an Image is not so much as the thing it selfe it was not an Image but a shadow Burrh Iacobs seed Some think that the metaphor of the shadow is taken from painting Painters are wont with choak or a coale to delineate that thing which they propound to themselves to expresse which rude picture is called a shadow or adumbration for the obscure representation then with their Pensill they bring on the lively colours that it may be a distinct and expresse likenesse of a thing which is properly called an Image Vers. 2. Should have no more conscience of sinnes Not that they will make no conscience of running into sinne as many Libertines doe that is not the meaning but conscience will be able to lay no more sinne to their charge Vers. 5. Sacrifice and offering thou wouldest not but a body hast thou prepared me That is now after the comming of Christ but a body That in this body I might offer that expiatory sacrifice of which all the other were but shadows A body hast thou fitted me Psal. 40.6 it is mine eares hast thou opened but here so for illustration Christs obedience began at his eare but his whole body was obedient when he offered himselfe upon the Crosse. Vers. 7. In the Volume of thy Book it is written of me Interpreters enquire whither David Psal. 40.7 and the Apostle here had respect to Christ or where it is so written they agree in this that the Pentateuch is meant for scarce any other bookes of Scripture were written in Davids time but it unlesse Iob. The Pentateuch then was one book and the text in the Bible was not so distinguished as it is now Pareus saith in the whole Volume of the Bible there are many Oracles extant concerning Christ in which his obedience toward his father is described especially in 52 and 53 chapters of Esay Vers. 10. By the which we are sanctified Sanctifying here is not taken strictly for the change of our image but rather largely for all the benefits of Christ reconciliation adoption justification and salvation it selfe So Pareus and others Vers. 19. Having therefore brethren boldnesse to enter into the Holiest by the blood of Iesus There is nothing that can make a man die and goe to God with true boldnesse and expectation of a better life but onely faith in the blood of Christ. Into the Holiest That is Heaven say some whereof the Holy of Holies in the Temple was a figure or type Others think that he meanes a cleare manifestation of the way to glory under the Gospell See 1 Iohn ult Vers. 20. By a new and living way which he hath consecrated for us 1. A new way not the old by the covenant of works 2. Living enlivens the person God will enable us to walk in it Through the vaile that is to say his flesh An allusion to the Temple the vaile or curtaine did hide the glory of Sanctum Sanctorum and withall ministred an entrance into it for the High Priest Vers. 22. Let us draw neer with a true heart in full assurance of faith Here we have the true disposition of the soule in worship 1. A true heart he doth not say sinlesse but a true heart without guile 2. In full assurance of faith That is to be sure of acceptance of my person and service when I come into the presence of God A setled and full perswasion to be accepted through Christ. The first absolutely necessary this not so absolutely Having our hearts sprinkled from an evill conscience q. d. Otherwise your drawing neer will be to no purpose you shall but provoke the Lord in drawing neer except you be thus sprinkled washed and purified There is a twofold evill conscience 1. That lives in some known sinne 2. that accuseth a man and is unquiet He alludes to the old rites in which the Israelites being to come to the Tabernacle and worship of God purged themselves with many washings or to the Sacrament of Baptism in which there is an externall washing of the body but men are purged from all sinne inwardly by the blood and spirit of Christ. Some say he alludes to Numb 9.9 the sprinkling water made of the ashes of the red Cow wherewith the people were sprinkled Vers. 26. For if we sinne wilfully This translation is better then the Genevah which hath willingly Seientes volentes wittingly and willingly of set purpose The word answereth to that of Moses Numb 15.30 Elatâ manu with a high hand a resolute wilfulnesse See 1 Pet. 6.2 Mr. Bedford on Ioh. 1.16 Vers. 27. But a certain fearfull looking for of judgement There is a twofold receiving of judgement in this life 1. One enjoyned as a duty 1 Cor. 11 31. 2. another inflicted on him as a punishment when conscience at last shews him his everlasting damnation as it did to Spira say some Vers. 29. Who hath trodden under foot the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth by translation extremity of contempt Matth. 7.6 5.13 contemne and despise Christ So Theophylact Ambrose