The Apostolical History, Chapter 6 · Section 7

The Apostolical History · Chapter 6 · Section 7

p. 150SECT. VII.

ABout this time there aroſe a Schiſm in the Church of Corinth: ſome of them, contentiouſly preferring their own Teachers (from whom they denominated themſelves) be…ore others; ſome ſ…ying, they were of Paul, ſome of Apollos, ſome of Cephas, and ſome that they owned none for their Teacher but Chriſt, 1 Cor. 1.11, 12.

p. 151Upon this difference, and ſome others, Apollos with certain other Brethren came with Letters from the Church there to the Apoſtle now at Epheſus, to deſire his advice, concerning ſeveral weighty matters and Caſes of Conſcience, relating to the preſent ſtate of their Church.

Paul joining Soſthenes with him (that he might be a witneſs to this his admonition, and ſo by two witneſſes this his Teſtimony might be confirm'd), wrote his Firſt Epiſtle to the Corinthians, and ſent it by Stephanus, Fortunatus, and Achaicus, who, with Apollos, were the Meſſengers of the Corinthians; But Apollos refuſed to return at that time with them [1 Cor. 16.12.]; poſſibly becauſe he would not countenance a faction, there begun, in part under his Name.

p. 152…he Firſt Epiſtle to …e Corinthians.Which Epiſtle conſiſts of theſe Three parts.

1. The Preface.

2. The Body of the Epiſtle.

3. The Concluſion.

IN the Preface we may take notice of the Writers of the Epiſtle, namely Paul **Duplex Apoſtolo nomen: Hebraeum Saulus, Romanum Paulus., (called by the will and appointment of God to be an Apoſtle of Jeſus Chriſt), and Soſthenes (a)(a)See Sect. 10. of Chap. 5. This Sosthenes it ſeems was now converted to the Faith; and being a man of note and repute among the Corinthians, Paul joins him wi…h him in this admonition., whom he joins with him, as a witneſs to this his Admonition, that by two witneſſes his Teſtimony might be confirm'd.

The Epiſtle is addreſſed and directed, not only to the Church of Corinth, but to all the Chriſtians of Achaia (b)(b)See 2. Epist. 1.1., to all that are ſanctified by the Spirit of Chriſt, to all that are Saints by effectual Vocation, to all that have the Name of Chriſt called on them(c)(c)See Dr. Hammond in loc. V 5. foreign. Donis linguarum, & prophetandi. Haec, commate ſequenti, vocat foreign. Teſtimonium ſcilicet quo aſtruitur ſeſum eſſe verum Meſſiam, cum tali… dona fuerit largitus. Sic Apoc. 19.10. Testimonium Jeſu est …piritus Prophetiae: Non ſolum Doctrina quam edit Prophetia, ſed ipſum donum Prophetandi. Sic 1 Joh cap. 5.8. Spiritus, & aqua, & ſanguis, testimonium de Christo perhibent in terr…. Spiritus, vel donum Prophetiae; aqua, vel baptiſmus; & ſangui…, vel martyrium: Nam cum ita affl…erent dona extraordinaria …piritûs, conflue…entqu… tam infinitae turbae ad baptiſmum in nomine Jeſu, plurimique pro iſto nomi…e ſ…bierant martyrium, indubitatum teſtimonium eſt, Eum verum eſſe Meſſiam. Lightf.Rev 19:101 John 5:8, to all that in any place own him, profeſs him, and ſeek to him for help; who is the Lord of all true Believers every where. To all ſuch he wiſhes, that abundance of Grace and Peace may flow from God the Father as the Fountain, and from Jeſus Chriſt as the Conduit-Pipe.

And in the firſt place, he declares, How thankfull he was to God for the riches of his Grace beſtowed on them through Jeſus Chriſt and the preaching of his Goſpel among them. For they were endowed with all manner of ſpiritual Gifts pertaining to the knowledg and preaching of the Goſpel; namely, with the knowledg of the myſteries of the Chriſtian Faith, and the gift of Tongues (d). So that the divinity of the Goſpel (which teſtifies of Chriſt), was by theſe Gifts ſtrongly atteſted and confirmed among them. He tells them, they wanted no ſpiritual Gifts, which other Chriſtians enjoyed, tending to their edification, or confirmation, only they ſhould look that they improv'd them well, aſſuredly expecting Chriſts ſecond Coming. He was perſwaded God would(e)(e)foreign ſcil. Deus ex verſ 4. …iſc. confirm them, and cauſe them to perſeſevere in Grace, that they may be found blameleſs, and unreproveable in the day of Chriſts appearing. For having effectually called them to a participation of the benefits of his Son, he is faithful and will not forſake them [ſee Jer. 32.40.], but will carry on his own work in them. From Ver. 1. to 10.

He comes now to the Body of the Epiſtle: wherein,

1. He Pathetically exhorts them to Unity; beſeeching them, for the ſake of Chriſt, that they would all agree in the Doctrine of Salvation, and uſe one manner of ſpeaking of the ſame Faith; that there be no Schiſms among them; but that they be compacted, and united as members of the ſame Body, in the ſame belief, judgment, and affections. And this exhortation, he ſuppoſes they had need of, becauſe he had been informed by ſome of Cloe's(f)(f)See ch. 16.17. I am glad of the comming of Stephanus, Fortunatus and …c…aicus; which two latter, probably, were the Sons of Cloe. Vide Grot. in loc. Family, that there were Schiſms among them: and ſome**Ver. 12. foreign] Intellige…dum hoc non de omnibus ſed de multis. pretended, that the Doctrine they had received, was peculiarly taught them by Paul (g)(g)Ego Pauli. Ad originem hujus Schiſmatis inveſtigandam recurri p…teſt ad bipartitionem hujus Eccleſiae in Judaeos converſos, & Gentiles, quae patet ex eju… hiſtoriâ, Act 18. Pars gentilitia, fortè …auli nomen efferebat, & Apollo: Jud…ica, Cephae & Christi. Utraque iterum bipartitur. Quidam de parte Gentilitiâ, …aulam aut ſolum, aut certe prae omnibus aliis ſunt reveriti, ut atrem, Apostolum, primum qui inter eos introduxit Evangelium; utcunque planè, humili ſtylo, & non ſecundum ſapientiam ac a…tem hum…nam, praed…cantem. Quidam autem Apollo ei praetulerunt, ut doctorem profundiorem, elegantiorem, & magis comptum. Vid. Act. 18.24. Hinc copioſa i…ta diſſertatio …poſtoli de ipſiſſimo hoc concionandi modo, à cap. 1.17. ad cap. 4.6. ubi dicit ſe, iſta, figurâ quâdam tranſtuliſſe ad ſeipſum & Apollo.Acts 18Acts 18:24, and ſo declared themſelves to be his Diſciples: Others cried up Apollo, as being inſtructed by him, after Paul's departure: Others that came from Judea, and p ſſibly had been taught by Peter, cried up Peter: Others profeſſed themſelves only the Diſciples of Chriſt, and would not take any factious Names of other T…ach…rs upon them, and therein did well. Hereupon be reproves their diviſions, and exhorts them to Ʋnity. And that he might the better perſwade them to it, he demandeth of them, whether Chriſt, (though he hath divers miniſters and inſtruments) hath any more than one Church, one Body, and one Kingdom; and if ſo, whether one part of the Church ſhould be n…m…d from Chriſt, and the other parts from Paul, Peter, Apollos, or other Teachers? He asks, whether Paul was crucified for them? Or whether they were baptiz d in the Name of Paul, ſo as they ſhould denominate p. 153themſelves from Paul. As for himſelf, he was ſo far from pretending (as ſome of their vain-glorious Teachers did) by baptizing of many, to bind them unto himſelf, (that they might acknowledg him for their head) that he baptized none am…ng them, but Criſpus (h)(h)See Act. 18 8.Acts 18:8and Gaius (i)(i)Rom. 16.23Rom 16:23, (that he remembred), and the Houſhold of Stephanus. For Chriſt did not ſend him principally to baptize, (which others might do as well), but to preach the Goſpel to thoſe who never heard of it before. And this he was to perform in a plain and ſerious way, and not to ſet himſelf to attract men to the Faith by the power and artifices of humane Eloquence; leſt the Doctrine of Chriſt crucified ſhould be rendred ſuſpected, by ſuch a pompous way of preaching it. He acknowledges, that the plain preaching of a crucified Saviour may ſeem a ridiculous thing to impenitent ſinners; but unto ſuch who have been brought by Faith to embrace Chriſt, and have thereby part in eternal life, 'tis the glorious evidence of the power of God in thus bringing about their Salvation.

What therefore the Prophet Eſay threatned againſt the men of his time [Iſa. 29.13, 14]; he applies to all Contemners of the Goſpel now, namely, that God would turn their wiſdom into fooliſhneſs, who contenting themſelves with an outward formal devotion in their addreſſes to Him, regarded not inward ſanctification, nor thoſe things wherein the power of godlineſs conſiſts.

And he further tells them, they might conſult their own experience, whether God in the Calling of the Church, did ordinarily make uſe of the Philoſophers (k)(k)v. 20. foreign qui docet alios: foreign quivis literatus, ut diſtinctus à plebe; ac praecipi è quivi… Pater traditionum: foreign qui profundius e… concionatus atque interpretatus legem. Qui myſticè & alle…oricè Scripturam interpretatu…, cu…us commentataria interrogationibus, & quaeſtionibus refert… ſunt. v. 20. In…atuavit] ſcilicet declarativè, h.e. facto ſuo, ſtultam eſſe oſtendit dum agendi media alia pra elegit., or the learned Heads of the World, or the Jewiſh Rabbies, thoſe myſtical and allegorical Interpreters of the Scripture? Nay, whether he did not make their wiſdom to appear ſtark folly, in compariſon of the glorious effects the preaching of the Goſpel produced. And ſeeing by the glorious wiſdom of God, which ſhined in his works of Creation and Providence, the Heathen World (notwithſtanding all their Wiſdom and Philoſophy) were not brought to know God aright, ſo as to glorifie him; it pleaſed God, by ſuch preaching as ſeem'd to them fooliſhneſs, to ſave thoſe who were thereby brought to believe in his Son. For as the carnal Jews require ſome ſign or prodigy from Heaven to be ſhewed them, to perſwade them of the truth of the Goſpel: So the Greeks look for profound Philoſophy in the Goſpel, and ſcorn it becauſe they think they find it not there. But we, ſays the Apoſtle, are nothing diſcouraged hereby, but go on in our courſe, preaching Chriſt crucified; which Doctrine, is to the Jews (who looked for a victorious M…ſſias, who ſhould reſcue them out of the power of their enemies) a ſtumbling block; and to the Gentiles (who are gratified with nothing but Eloquence and Philoſophy) meer fooliſhneſs. However, unto them that are effectually called both among Jews and Gentiles this Doctrine is deſervedly acknowledged to be the great evidence of the power of God, and the manifeſtation of the wiſdom of God above all worldly wiſdom. Neither ought this to ſeem ſtrange, for the inſtitutions of God (though they may ſeem weak and fooliſh to the World) are more efficacious and powerful then all the wiſdom and power of wordly men. And as God in calling of men, (as they might obſerve), does not, for the moſt part, call the wiſe, and noble, and great, but meaner perſons; ſo likewiſe he hath not made choice of the lofty ſtrain of preaching to ſerve his glorious ends in converting ſinners, but the plainer way. He hath choſen the way which the World will count fooliſh, on purpoſe that by the ſucceſs of it, the wiſe men of the World may be put to ſhame, (being ſo much deceived in their expectation); and he hath choſen that way which the World counts weak, that he may make it appear, how much more power there is in it (when his bleſſings concurs with it), than in thoſe ways they account moſt excellent and powerful: and laſtly, he hath choſen ſuch means for the bringing about his glorious ends, which to the men of the World ſeem deſpicable, and abject, that it may appear how empty all thoſe things are which are ſo much valued in the World, when theſe which they ſo much deſpiſe, ſhall be manifeſted to be more effectual than they. And this he does, that no man may have any reaſon to boaſt of his wiſd…m before him; but may be forc'd to aſcribe all glory to him. And he tells them, that it is of his working alone, that they are now in Chriſt Jeſus, that they believe p. 154in him, and are by Faith ingrafted into him, whom God hath made to all true Believers the Author of all ſpiritual bleſſings; viz. Wiſdom by the revelation of the myſtery of Salvation; Righteouſneſs by his full ſatisfaction and perfect obedience; Sanctification by the gift of his Spirit; and full Red…mption from all evils and miſ…ries both of Soul and Body; That ſo all this great good may be thankfully acknowl…dged to come from God alone, and none elſe, as of due it ought; according to Jer. 9.23, 24. From Ver. 10. to the end.

Chap. 2 To the intent therefore that the glory of God may not be obſcured, he ſheweth, he had not uſed Eloquence of Words, in publiſhing the Goſpel, whereby God t…ſtifies and reveals his Will concerning the way of ſaving ſinners. Wherefore he thought it not fit to profeſs, or teach any other Doctrine among them, then that of Chriſt crucified. And when he was with them, being under ſome p…nſiveneſs(a)(a)Vide Grot. in loc. of mind, and fear of danger from enemi…s, h… was far from ſ…tting forth h…mſ…lf with oſtentation or pride, as their vain-glorious Teachers now did. Neither was his publick preaching or private exhortations garniſhed with humane eloqu…nce but though plain, yet were they accompanied with a ſ…cret p…wer (b)(b)v 4. Figura eſt quam Hendiadem vocant. Spiritus & virtutis, i. e. Virtutis Spiritûs ſancti, quam videlicet Spiritus ſanctus ſuppeditat. Estius. v. 4. Neque ſe mo meus, &c.] foreign, &c. ſignificat, ſe ſimpliciter demonſtraſſe ſeu teſtificatum eſſe veritatem Doctrinae Chriſtianae: & per hanc demonſtrationem ſeu teſtifi…ationem Spirituam ſanctum exſeruiſſe ſuam potentiam, atque efficacem fuiſſe in cordibus Co…inthiorum, ut teſtimonio illi Dei fidem haberent, Ergo, in demonstratiòne Spiritus & potentioe, perinde valet ac ſi diceret. In demonſtratione per quam Spiritus potentiam ſuam exſeruit. Genitivus adjuncti, & foreign. Piſcat. in loc. v. 4. foreign.] Eſt Genitivus efficientis. Hunc totum verſum optime ex. licat Theophylactur. Haudquaquam, inquit, meus Sermo argutiolis & peritiaſionibu… nitebatur, nec erat dicendi arte & cultu inſtructus; ſed in Spiritus conſtabat oſtenſione, hoc eſt, prae ſe ferebat …piritum ſanctum. foreign.] Haec illa eſt foreign, quâ Chriſtus docuiſſe populum dicitur; & Stephanus, Act. 6.8.10. vide Heb. 4.12. Cujus partes duae, foreign interpretor authoritatem illam, quam habet in Conſcientus hominum is, qui recte ſecat verb…m fidei Math. 7. ult. foreign vide Heb. 4.14. 1 Theſ. 1.5. Dr. Guil. Slater in loc.Acts 6:8Acts 6:10Heb 4:12Matt 7Heb 4:141 Thess 1:5, and conviction of the Spirit, inlighting the mind, and perſwading the Conſcience. And he uſed ſuch plainn…ſs, that their Faith might not be grounded meerly on humane perſwaſion, but on the divinity of the Doctrine, witn…ſſed to their hearts by the convictions of the Spirit of God. But though h… uſ…d ſuch plainneſs, yet his pr…aching was not void of all wiſdom; for the Doctrine he preach…d, was true and divine▪ wiſdom, and appeared to be ſo, to all true and ſound (c)(c)Per foreign intelligo quoſvis verè fideles, quorum pietas ſincera minimeque fucata eſt, &c. Slater.Believers, who have arriv'd to a higher pitch of wiſd…m than others. Theſe appreh…nd, admire and magnifie it, though it be of a different ſtrain from the wiſdom of the World and the Politick Maxims of the Princes and Rulers of the World who p. 155(neglecting Chriſt) with all their worldly wiſdom and policy dye and periſh. But that which he preach'd was the wiſdom of the eternal God, touching the redemption and ſalvation of man, hidden formerly under holy myſteries(d)(d)Rom. 16.25.Rom 16:25 and Jewiſh Types, and but darkly ſpoken of by the Prophets, which God d…termined in himſelf, before the World began, to manifeſt in the Goſpel, that by the knowledg thereof all true Believers might attain eternal glory, This wiſdom few(f)(f)foreign, i. e. ferè nemo. of the chief men among the Jews or Rulers of the Gentiles, had any clear underſtanding of; for had they known it, out of reverence to the divine power, they would have been afraid to crucifie the Lord of Glory, who plainly appeared, by the voice from Heaven, and his miracles, t… be God himſelf c…me down from Heaven, though cloathed with our nature. Neither is it to be w…ndr…d at, that theſe witty men could not perceive this wiſd m; for thoſe things that the G…ſpel reveals, paſs all mens underſtandings except they be ſupernaturally inlightn…d. For (to accommodate the words of the Prophet Iſaiah ch. 64.4. to our preſent purpoſe), Eye hath not ſeen, nor ear heard, nor can it enter into the heart of man, naturally to perceive the glorious things that God has prepared, and holds forth in the Goſpel, to them that love him. But (ſays he) God hath revealed theſe excellent things to us who believe, by his Spirit, who knows(g)(g)foreign metonymicè eſt Cognoſcere ſive perſpectum habere. Slat. all the ſecret Counſels of God, as being of the ſame eſſence with the Father and the Son. As the thoughts and deſigns of a man, none knoweth but his own Spirit; ſo theſe divine matters, none can know or reveal to us, but the Spirit of God. And this holy Spirit (and not the Spirit that acts the men of the world, which ſuggeſts only worldly things) is given to us who believe, that we may certainly know the things that are freely given us of God, for our Comfort and Salvation, viz. Chriſt and his benefits. And theſe ſpiritual things being made known to us, we deſire to manifeſt them, not with the painted language of mans wiſdom, but in a ſtyle and words which the Holy Ghoſt teacheth, adapting(h)(h)foreign adaptare, ſignificat, & exhibito judicio ita connectere, ut omnia quàm aptiſſimè inter ſe conveniant. Vide 1 Pet. 4.11.1 Pet 4:11 ſpiritual language, to ſpiritual things. But ſuch things as th…ſe, they that are led only by the light of humane(i)(i)v. 14 foreign Eſt qui humanae tantum rationis luce ducitur. reaſon, do abſolutely deſpiſe, and cannot apprehend or approve: for ſpiritual things are only ſpiritually diſcerned; namely, by a ſpiritual light, which the meerly rational unregenerate man is deſtitute of. But he that is ſpiritual (that is, that is inlightened and renewed by the Spirit of God) diſcerneth all theſe things of which we ſpeak; ſo that he cannot be convinced of any error in his diſcerning or judging of them, by any man that is not ſpiritual(l)(l)Otherwiſe the Spirit of the Prophets muſt be ſubjected to the Prophets, 1 Cor. 14.29, 32.1 Cor 14:291 Cor 14:32 and regenerate. And what carn…l man can be imagined to know the mind of the Lord ſo well, as to be fit to inform and counſel the ſpiritual man, or to convince him of any error? But for us Ap…ſtles (ſays he), we have had the mind of Chriſt revealed to us by his Spirit, therefore none can teach you more of the truth of God than we, From Ver. 1. to the end.(m)(m)See Iſa. 40.13. foreign Eſt convincere erroris, & ſic convictum in ſuam ſententiam adductis argumentis inducere. Significat efficere condeſcentionem, i. e. argumentis propoſitis efficere ut aliquis tecum in eandem ſententiam conde…cendat.Isa 40:13

p. 156Chap. 3 He proceeds to ſhew a further reaſon, why he uſed ſuch plainneſs when he was among them, namely, becauſe he could not look upon the greateſt part of them, as other than Babes in Chriſt, and carnal (a)(a)Carnales vocat, non ſimpliciter Spiritu deſtitutos, ſed in quibus caro praevalet. Slat.(if compared with thoſe who have further progreſs and improvement in Chriſtianity), and therefore judged they had need of milk, and not of ſtrong meat, which they c…uld not at that time bear, neither indeed could they now. And that they were yet ſomething carnal (and had not attain'd to the true Chriſtian temper), he ſhews, the envy, ſtrife and contentions that were among them, did too much evidence; which while they continued in, they walked as carnal and unregenerate men: yea, their denominating themſelves from cert…in Teachers, and making a Schiſm about them, and holding with th…m againſt others, did plainly argue them to be carnal.

And by this means, he ſhews, they attributed more to their Teachers then was meet. For what, ſays he, are Paul and Apollos but only Miniſters and Inſtruments of your Converſion and Faith, as far as God is pleaſed to furniſh them with Gifts, and enable them in his work; and their labour, either as to Converſion or Edification, is no more available without the bleſſing of God, than the planting or watering of the Gardiner is, if God give not the increaſe. From Ver. 1. to 8.

He now uſes another Argument againſt this Schiſm taken from the unity that ought to be among their Teachers; who in office, labour and teaching ought to be one, and therefore neither by them, nor for them, is the Church to be divided. Indeed their labour is not one, neither ſhall their reward be one: but their work is one, for they are by their office to be co-workers together with God in his husbandry, and in his building. And for his own particular, he ſhews, he had been a builder (under God) am…ng them, and as became a prudent and faithful Maſter-builder, he had laid the foundation, and by preaching the Doctrine of Chriſt crucified, had begun a Church among them, and others have come in ſince, and have ſuperſtructed on this foundation; but he adviſes ſuch Teachers, to take heed they ſuperſtruct no other Doctrine upon it, than that which agrees with it. If they do, they will do it at their own peril. For he having laid the only ſure foundation among them, viz. the Doctrine of Chriſt crucified, no Teachers whatſoever, ought to teach any thing contrary thereto, nor go about to direct ſinners to ſeek for the remiſſion of their ſins any other way, then by Faith in Chriſt. Now whether a man build upon this foundation, Gold, Silver, Precious Stones, (that is, pure, ſolid D…ctrine), or Wood, H…y, Stubble, (that is, vain curious Subtilties, and philoſophical Conceits, t…nding more to oſtentation than edification, which though they do not deſtroy the foundation yet disfigure it) every mans work ſhall be made manif…ſt of what ſort it is: for time (a)(a)Diem ego ſimpliciter interpretor temporis longinquitatem. Veritas ſiquidem temporis filia. Per Ignem ego intelligo lucem veritatis per Spiritum ſanctum in Eccleſiâ accenſam. Dies aptè vocatur tempus illud, quo diſcuſſis tenebris, & caligne, illuſtratur veritas. Ergo denunciat Apoſtolis, non ſemper latere poſſe, qui fraudulent èr egerunt in opere Domini, aut qui ſe fidos geſſerunt; ac ſi diceret, non ſemper erunt tenebrae, aliquando lux orietur, quae omnia manifeſtabit. Calvinus. Dies hic accipitur pro manifeſtâ revelatione, cum tenebrae depellentur, ut de re, prout ipſa eſt, judicium ſeratur. P. Martyr., and the light of Gods Word will manifeſt the p. 157verity, or vanity of Doctrines delivered by Preachers. And if any mans Doctrine he like good metal that will endure the Furnace or trial without being conſumed, he ſhall receive a reward for his faithfulneſs. But if his Doctrine will not endure the trial (as Wood, H…y, Stubble, and Droſs will not) he ſhall loſe his labour, ſo as it ſhall not be accepted or rewarded by God. Notwithſtanding for his own perſon, if he hath held firm to the foundation, and be otherwiſe found ſincere in the Faith of Chriſt, he ſhall be ſaved(b)(b)Ipſe ſalvabitur foreign, i. e. beneficio lucis quâ fit ut ipſe errorem & agnoſcat, & revocet. Slater. Docet illos qui Chriſtum pro fundamento retinuerunt, etſi non ſemper optimam ſtructuram addiderunt, ſervandos tamen, ſed aegrè ac ſic, ſicut ſi ex igne eriperentur. Illyr., yet with difficulty, even as a man that hardly …ſcapeth out of the fire(c)(c)Volunt hinc Papiſtae ignem purgatorium exſtruere, ſed ineptè. In omnibus & ſingulis parabolis ſemper unicè attendendum eſt ad ſcopum ac intentionem ejus, qui illas loquitur & uſurpat. Salubre Theophylacti monitum. Non oportet in omnes parabolarum partes curioſius inquirere; ſed quatenus apparent propoſito inſervire: reliquae ſumendae ſunt quaſi parabolam contexentes & nihil ad propoſitum facientes. Lepidè vereque illud Solomonis omnibus parabolis applicatur, Prov. 30.33. Qui vehementer emungit, elicit ſanguinem.Prov 30:33. From Ver. 8. to 16.

Another Argument which he uſes to move them to take heed of bringing in any falſe Doctrines among them, is this: All, ſays he, that are brought effectually to believe in Chriſt, are the Temple of God, a Church of God, and the Spirit of God dwelleth in them. Now if any man defile the Temple or Church of God, by bringing in any impure Doctrine or Practiſes among them, he muſt expect that God will ſeverely puniſh him, except he repent and amend. And all you that are true and real Chriſtians, make up this Temple or Church, V. 16, 17.

And leſt any of their vain-glorious Teach…rs (being puft up with a c…nceit of their worldly wiſdom) ſhould notwithſtanding all his admonitions, reſolve to go on in their way, he adviſes them to take heed, that this their carnal wiſdom deceive them not. For ſays he, I tell you, if any man among you ſeemeth to himſelf to be wiſe, according to the wiſdom that acts the men of this world, his beſt way is to deny his own carnal wiſdom, and ſubmit himſelf to the wiſdom of God, and the plain Doctrine of the Goſpel, which the World accounts fooliſhneſs, and then he ſhall approve himſelf truly wiſe towards God, and in the matters that concern his Soul. For God accounts carnal wiſdom fooliſhneſs, eſpecially when it rejects his inſtitutions, or (deſpiſing the ſimplicity of them) ſets up its own inventions, which will not further a man to true happineſs. So that according to the words of Eliphaz, Job 5.13. God catcheth the wiſe in their own craftineſs; and according to Pſal. 94.11. (a)(a)Paulus pro foreign poſuit foreign quia id inſtituto ipſius conveniebat, & haud dubiè de iis maximè agit Pſalmographus qui ſibi ſapere plurimum videbantur. Grot.God manifeſts the thoughts of the wolrdly wiſe to be vain. From Ver. 18. to 20.

From all that he hath before ſaid, he infers, that they ſhould not glory in their Teachers, nor aſcribe too much to them, nor depend on them, as if they were Lords p. 158of their Faith. For all of them, even the greateſt as well as the leaſt, even the Apoſtles themſelves, and all their gifts are ordained of God for the uſe and ſervice of the Church. Yea al… things in the World, life, death, things preſent, things to come, are all appointed to promote, advance, and accompliſh the eternal happineſs(b)(b)Haec omnia propter vos ſunt & ad veſtram ordinantur utilitatem. Estius. of thoſe that are the true members of Chriſt. And they being Chriſts redeemed ones, ought to reckon themſelves his Flock, and to depend on him, and obey him; as Chriſt himſelf, the well beloved Son of God, reſigned up himſelf to the will of his Father. From Ver. 20. to the end.

Chap. 4 He proceeds to ſh…w, h…w he would have them judg of him, and other faithful Miniſters of Chriſt, namely, not as Maſters of their Faith, but as Miniſters of Chriſt, and Stewards and Diſpenſers of the Myſteries of G…d [viz. his Word and Sacraments] wherein faithfulneſs is eſpecially requir'd. He declares how little he valued their(a)(a)Ver. 3. foreign] Dies pro judicio ponitur, ex Cilicum idiotiſmo, ut Hieronymo placet: Metonymia eſt adjuncti; nam judiciorum certi dies: Judicia autem humana appellat ea, quae ex affectibus humanis proficiſcuntur. foreign: ſcilicet quod ad dignitatem attinet, q. d. quanti ſim, vel non ſim, ego nequaquam diſquiro aut dijudico: eſt igitur hoc Pauli dictum ad certam hypotheſin reſtringendum. judgment of him, who preferr'd their eloquent Teachers before him. He ſhews, he dare not judg himſelf, whether he had greater Gifts than they, nor determine how much he was to be eſteemed above other Teachers, or below them; much leſs ſhould they judg him, who knew him not ſo well. For though he was not c…nſcious to himſelf of negligence or unfaithfulneſs in his miniſtry, yet he durſt not juſtifie himſelf, or think himſelf free from all blame, and ſo determine of his own deſert. This he left wholly to the judgment of the L…rd, who knows all things, and the very ſecret intentions of mens hearts, and at his Coming, will reward every man according to his works; and th…n thoſe who have done ill ſhall be aſhamed, and thoſe who have done well, ſhall be commended and rewarded. From Ver. 1. to 6.

He concludes this whole Diſcourſe, and ſhews the ſcope of it to be, that none of them ſhould glory in their Teachers, or ſet them up ſo, as to diſparage others. He ſhews, how he had uſed his prudence in this buſineſs, concealing the names of their ambitious Teachers; and transferring the whole matter by a figure upon himſelf and Apollo, not that they had any part therein, but he did it to this end, that the Corinthians might from them and their example, learn to think ſoberly of all Miniſters, and eſteem them no more than Stewards (as he had written to them before at the firſt verſe), who were to diſtribute to them, what Chriſt had intruſted them with. For if they were not to frame Sects to themſelves under the Name of Paul and Apollos; much l…ſs ought they under the Names of others, who could not be ſuppoſed to excell in ſuch extraordinary Gifts. And what Teacher (ſays he) is there, that hath cauſe to boaſt, and lift up himſelf above another? Who is it that differenceth him from another, but God only? And if ſo, he ought to think modeſtly of himſelf, and not to deſpiſe others. But ye Corinthians, ſays he, are ſo proud of the parts and gifts of your Miniſters, and think your ſelves ſo full, and rich, and furniſhed with all kind of knowl…dg, that you fancy to your ſelves that you reign like Kings, without us, as if you were not beholding to us before, nor now ſtood in any need of us (your Apoſtles and ſpiritual Fathers), who firſt converted you to the Faith. And I wiſh for my part, ye were in ſuch proſperity and felicity as you dream of, that ſo we, who are ſo ſharply perſecuted, might come to you, as to a refuge, and enjoy ſome part of that proſperity with you. But I think God hath ſet us forth (who are the laſt (b)(b)Poſtremos haud dubiè vocat, qui in ordinem Apoſtolicum poſt Chriſti reſurrectionem aſciti fuerunt. Calvinus.Apoſtles, and called ſince Chriſts aſcenſion) as a ſpectacle(c)(c)q. d. Propinamur omnibus mortalibus irridendi & abominandi, nec in angulo quodam id fit, ſed veluti toto mundo in unum theatrum collecto, ut omnes ſaturentur noſtris miſeriis. Glaſſ. to the World, to Angels and men [to good Angels and good men, as thoſe who compaſſionate p. 159us; ſo evil Angels and evil men, as thoſe that delight in our ſufferings]. I ſay God hath ſet us forth, as thoſe that are to conflict with all ſ…rts of miſeries, and death it ſelf. We are accounted Fools, both by the World, and perhaps by you, becauſe we run ſo many hazzards for Chriſt; but you count your ſelves wiſe, and ſufficiently skill'd in the Doctrine of the Goſpel, whilſt you mingle your worldly wiſdom with it, and hazzard nothing for it. We are weak and broken with afflictions, but ye are ſtrong as keeping your ſelves out of the reach of tribulation. Ye are honourable, we are deſpiſed; We are expos'd to wants of ſeveral ſorts; We labour with our own hands, and ſuffer injuries and reproaches, and are reckoned as the filth and off-ſcouring of the world to this very day; and yet, as our Saviour has enjoined us, We pray for our Perſecutors, and return good for evil. From Ver. 6. to 14.

He comes now in the laſt place, to mitigate his ſharp reprehenſion of them, telling them, his intent therein was only to warn them, not to ſhame them, and that he did it out of his fatherly affeciion to them, whom he truly loved as his ſpiritual Children, begotten by the Goſpel which he had preached among them. For though others had ſince inſtructed them, yet they might remember that he firſt preached the Goſpel unto them. Wherefore he exhorts them to be obedient to him as their ſpiritual Father; which that they might be, he tells them, he had for the preſent ſent Timothy to them, who exactly knowing his whole courſe of Life, Doctrine, and Practice, and what Way (d)(d)Vias in Chriſto generatim, ſpecialiùs vias docendi., and Rule he followed in teaching the Churches, ſhould put them in remembrance of th…ſe things that concerned them. He tells them, he hears, ſome among them were puffed up by reaſon of his abſence, and deſpiſed him, as if he would not come again among them, and ſo they ſhould eſcape cenſure. But he acquaints them, that he intended (with the Lords leave) to come ſpeedily unto them, and would then try, whether in thoſe their Teachers they ſo much boaſted of, there be only eloquence of words, or whether their preaching be accompanied with**v. 19. foreign Hic intelligo foreign illam & foreign in docendo, quae in veris Chriſti miniſtris cernitur. Slater. power and efficacy, ſo as to work on the hearts of the hearers. For the Kingdom of God is not ſet up in the hearts of men by eloquence, but by the power of the Spirit, accompanying the Word.

Laſtly, he asks them, whether they deſired he ſhould come to their correction, with the authority of Church-cenſures (which he reſolved to do if they perſiſted in their Schiſm); or whether he ſhould come to their comfort in the Spirit of love and meekneſs, which he intended, if they reformed? From Ver. 14. to the end.

He comes n…w to the ſecond part of the Epiſtle, wherein he reprehends ſeveral Chap. 5 vices among them in the two following Chapters; and then ſatisfies ſome Q…eſtions or Caſes of Conſcience propounded unto him. And in the firſt place, he intimates to them, that they had no great reaſon to glory or boaſt of their proſperous condition, ſeeing they had ſo many things among them, for which they ought to be humbled.

As particularly, 1. For their neglect of Church-diſcipline, in not excommunicating an inceſtuous perſon. He tells them, that it is commonly reported, that there is ſuch Fornication committed among them, which is not ſo mu…h as named among Heathens without abhorrence and deteſtation, viz. That one ſhould p. 160marry his Mother-in-Law, and that during his Fathers life, as ſeems to be intimated, 2 Cor. 7.12. And whereas they ſhould have mourned, and been greatly humbled, that ſo ſcandalous a ſin was committed among them; and ſhould, with the open expreſſions of ſorrow(a)(a)Non luxiſtis ut tolleretur] Conciſa oratio, h. e. Vos inflati eſtis, & non potius lugentes, ſeu cum luctu, id ſeriò egiſtis, ut tolleretur. and grief (as was uſual in the Church), have proceeded to excommunicate the offendor, they were puffed up(b)(b)Inflati] ſcilicet ex ſtudio partium atque acrimoniâ contentionum, exultante parte ad verſâ in iſtam in quâ tam gravis lapſus contigerat. Chryſoſtomus & Theodoretus exiſtimant, fuiſſe unum ex iſtius Eccleſiae doctoribus., and gloried in their preſent condition; or poſſibly, one party inſulted over the other, whoſe Teacher this offender was. He tells them, that though he was not perſonally preſent with them, ye he was in heart and ſpirit [ſee Col. 2.5.], and by vertue of that authority that belonged to him, he had already paſſed ſentence on that oſſend…r; namely, that in a publick Aſſembly, gathered in the Name of Chriſt, (in which they were a…ſo to ſupp…ſe him, their Apoſtle, in heart and ſpirit preſent among th…m), they ſh uld by the authority of Chriſt (committed to him and them) proceed t… …mmunic…te and deliver up into the power of Satan this inceſtuous perſon, that he may inflict ſome diſeaſe upon him, that may be a means to humble him, and bring him to the ſight of his ſin, and to repentance for it, and ſo be a means to ſave his ſoul at laſt, 1 Tim. 1.20. He tells them, their glorying and inſulting one againſt another, on occaſion of this miſcarriage, was very evil and vile. F…r they ſhould conſider that ſin like leaven is of a ſpreading nature, and ther…f re they ſh…uld purge out from among them (by the dreadful ſentence of excommunication) this inceſtuous perſon, and all other ſcandalous ſinners, that their Church might be a pure and clean body (a holy Society in truth and reality), as by profeſſion they were Saints and unleavened. And he draws an argument from the cuſtom of the ancient Jewiſh Church, in the celebration of their Paſſeover, who were then oblig'd to purge out all leaven among them, and during the whole Feaſt (in commemoration of their deliverance out of Egypt) to eat none but unleavened bread: ſo (ſays he) we that are Chriſtians, Chriſt our Paſcal Lamb being ſacrific'd for us, ſhould paſs our whole time; and all our days, as a perpetual celebration and commemoration of that great redemption wrought for us by Him, keeping this ſpiritual Feaſt continually, ſo as not to allow in our ſelves, or to tolerate among us the leaven of naughtineſs and wickedneſs, of uncleanneſs and vilany; but to practiſe all Chriſtian purity, and to hold faſt the truth that hath been delivered to us. From Ver. 1. to 9.

2. He tells them he had wrote to them in a former Epiſtle**Iſta Epiſtola, de quâ loquitur, hodiè non extat. Nec dubium quin multae aliae exciderint: ſed ſatis eſt quod nobis ſuperſunt quas ſufficere Dominus providit. Calv. in loc. to forbear all familiar converſe with Fornicators, and to avoid them, as ſcandalous flagitious perſons. But he would not have them underſtand it of Heathens among them, who had not given up their Names to Chriſt; n…r that they ſhould only avoid Heathens, that were guilty of thoſe other ſcandalous ſins of Covetouſneſs, Extortion, or Idolatry. For the Corinthians, being for the moſt part Infidels, were many of them ſuch, with whom they muſt needs have a civil converſe whilſt they liv'd among them. But he would have them to underſtand it of Chriſtians. For what had his or the Churches cenſures to do with thoſe that are not members of the Church? Theſe were the only perſons they were to judg and cenſure (as they knew by their own practice) and to leave all others to Gods tribunal. And according to theſe rules, he orders them to proceed againſt this inceſtuous perſon. From Ver. 9. to the end.

p. 1593. He reproves their contentious Law-Suit…s, and impleading one another bef…re Chap. 6 Infidels, rather than ſubmitting themſelves to the judgment of Chriſtians, This he diſſwades them from, by ſeveral Arguments,

1. The Saints at the day of Judgment, being acquitted themſelves, ſhall, at Aſſeſſors with Chriſt, and approvers of his righteous Judgment, judg the World(a)(a)foreign, i. e. impios, Joh. 17.9.John 17:9, and Apoſtatiz'd Angels, therefore ſurely they are worthy to decide temporal differences in this life. He tells them, they had better, if their D…ctors and Teachers be not at leiſure to end their differences(b)(b)Per Metonym. foreign hîc vocat res judicandas., refer them to the determination of ſome honeſt, pious, though poor(c)(c)foreign] Comparativè. v. 7. foreign] Defectus. Chriſtians, than bring them before Infidels. He tells them, they ſhame their own Society, whilſt they betake themſelves to the Judicatories f Heathens, as if there were never a wiſe man am…ng themſelves. He ſhews them, that ſeeing they are Brethren, they ought not to vex one another with Law-Suites, eſpecially before Heathens. It would be much more decent for them to ſuff…r injury and wrong, than with ſcandal to contend. And yet, thoſe among them that were moſt forward to go to Law, were commonly the injurious perſons, and ſuch as had no Right on their ſide. And the root of theſe diſorders, was want of love, mutual forbearance, meckneſs and righteouſneſs. He teſtifies t… them, that theſe unjuſt contendings, as well as other ſcandalous wickedneſſes, and abominable impurities (which he there reckons up) will keep men out of Heaven, except they repent. And ſeeing that ſome of them had formerly been defiled with thoſe, or at leaſt with ſome of thoſe vices, before their converſion, but were now (as he did in Charity judg) changed perſons, waſhed(d)(d)Ablutio, ſanctificatio, & juſtificatio mixtim complectuntur juſtificationem & renovationem. Ablutio videri poteſt genus juſtificationis & ſanctificationis. Iſta aſyndeta valdè amplificant: ſingula enim veluti novo impetu beneficia Chriſti exaggerant. in the blood of Chriſt from the guilt of their ſins (of which Baptiſm is the Sacramental Sign and Seal), and juſtified by Faith in him (there being no other Name(e)(e)Nomen hic nihil aliud ſignificat quam ipſum Dominum Jeſum. Eraſmus intelligit per nomen, virtutem ac potentiam Domini Jeſu. under Heaven by which they can be ſaved), and ſanctified by the Spirit of God, therefore they ought to take heed of defiling themſelves again with ſcandalous contentions, or with any other of the Vices there named. From Ver. 1. to 12.

4ly. He comes now to reprehend the growing Hereſie of the Nicolaitans, which allow'd the Eating things ſacrific'd to Idols, and Fornication, as things indifferent. And Firſt, he grants, that all indifferent things are lawful, and may be uſed; but with two reſtrictions, or cautions. 1. When they are expedient, and may be done or made uſe of, without hurting our ſelves or our Neighbours. 2. When they do not get ſuch a d…minion over us, as to inſlave us to an intemperate uſe of them. He inſtances particularly in meats, and ſhews the difference between the free uſe of them, and Fornication. He grants, that it is lawful to uſe any kind of meat, becauſe God hath ordained it for the good of mans nature. Meats are ordain'd for the belly, and the belly for meats; but yet with a temporary conjunction: for as God will deſtroy meats, ſo he will deſtroy the belly alſo, as to the uſe it now hath: therefore for the ſake of the belly we ought not to endanger our eternal Salvation, or the Salvation of others, eating ſo, as may tend to enc…urage them in ſin. But now for Fornication (he ſhews) the caſe is otherwiſe. This he proves, to be utterly unlawful, and that for ſix reaſons. 1. The body was not made for Fornication (as the belly was made for meats), but for the ſervice of Chriſt, and ought to be imployed to his glory, who is ordained to be the Head of man, to govern both his Soul and Body, that both may be kept holy. For Chriſt was ſent to redeem and ſanctifie the Body, at well as the Soul, and conſequently to rule and p. 162command it, being Lord of both. 2, Our Bodies are not to be aboliſhed and utterly deſtroyed, but to be rais'd up to glory at the laſt day (as Chriſts Body was raiſed up) if we be ſuch as truly believe in him, therefore they ought not to be defiled now, with Fornication. 3. The faithful are Members of Chriſt, therefore they ought not to make themſelves members of an Harlot. For as Wedlock makes Man and Wife one Body lawfully, ſo Fornication makes the Fornicator and the Harlot one Body unlawfully. As on the other ſide, he that is by Faith united to Chriſt is one Spirit with him, that is, is led and governed by one and the ſame Spirit, and becomes a Member of his ſpiritual and myſtical Body. Therefore ſuch a conjunction ought to be kept inviolable. 4. Other ſins abuſe (chiefly and principally) ſome object, that is, without the Body, (as the Drunkard wine, &c.) but Fornication injuries the Body, that acts it, and that more than other ſins. 5. The Bodies of Believers are Temples of the Holy Ghoſt, (who dwells in them, being freely given them of God), and therefore they ought to be kept pure and undefiled. 6. All true Believers and faithful Chriſtians are not their own, but purchaſed with the Blood of Chriſt, therefore they ſhould endeavour to glorifie God their Redeemer (whoſe they are) both in their Bodies, and in their Souls. From Ver. 12. to the end.

Chap. 7 Having done with the reprehenſory part of his Epiſtle. He now reſolves divers Caſes of Conſcience; about which the Corinthians had written to him. As in the firſt place, concerning marriage, touching which he declares; 1. That for thoſe that have the gift of Continency, and can live pure, and chaſt without marrying, 'tis better for them ſo to do. But for the avoiding all ſorts of uncleanneſs and p…llution, 'tis generally moſt ſafe, that men and women ſhould betake themſelves to the conjugal ſtate. 2. He ſhews, that married perſons ought not to abſtain from the conjugal ſociety of Bed and Board, except it be by mutual conſent, f…r a time only, and that upon great and extraordinary occaſion; namely, when they deſire to give themſelves more ſolemnly to faſting and prayer; which time being ended, they ſhould come together again; leſt by long abſtinence, Satan ſhould gain advantage over them. But as to that which he had ſaid before, viz. that it was (generally ſpeaking) moſt ſafe that men and women do betake themſelves to the conjugal eſtate, he would have them ſo underſtand him, that he ſpake it by way of permiſſion, allowing them to marry that found their condition to require it; but not by way of precept, as if he commanded any to marry. For he could wiſh (if it were the will of God), that the Corinthians **v. 7. Omnes] h. e. Si convenientèr fieri poſſet.(who moved this Queſtion), had the like gift of Continence which God had beſtowed on him. But ſeeing this gift is not given to all, every one ſhould conſider how he is qualified by God, as to this matter, namely, whether with ability to live chaſtly in a ſingle life, or elſe had inclinations to marry; and accordingly ſhould diſpoſe of himſelf. Therefore to ſum up what he had ſaid, he tells them, that as to the unmarried and Widows, it was convenient they ſhould abide in that eſtate, (if they could contain), becauſe of the advantages of the ſingle life; but if not, then it was better to marry, than to live inflam'd with ſinful luſts. From Ver. 1. to 10.

2ly. He comes now to anſwer their other Caſe, about divorce, namely, whether it be lawful, where the occaſion is not adultery, but, 1. Only ſome diſagreements and diſcontents between the parties where both are Chriſtians: or 2. Becauſe a Believer is yoked or married to an Infidel. For the firſt, he ſays, it is not lawful; in which deciſion, he only repeats an old command given by the authority of God, who in the inſtitution of marriage eſtabliſhed, that the married ſhould be one fleſh, and therefore ſhould ſo continue: and not ſeparate one from the other, Math. 19.6. Wher…fore he commands, that the Wife ſhould not depart from her Husband, on the account of diſagreements between them. But if ſhe, pretending neceſſary reaſons of departing, as danger of her life, &c, ſhall for a p. 163time depart, he commands, that either ſhe endeavour to be reconciled to her Husband, and ſo come to him again, or elſe abſtain from a ſecond marriage. And the Husband likewiſe, he commands, not to put away his Wife on any ſuch account, or to give her cauſe to depart. For the ſecond Caſe, ſeeing (as it ſeems) ſome among them held themſelves polluted by being married to unbelievers (whom they had married before their converſion), and thought therefore of parting from them; He tells them, God had not determined in the Law, what ſhould be done in ſuch a Caſe, but he, by ſpecial revelation from the Lord, and the aſſiſtance of his Spirit would determine it, namely, that they ſhould dwell together, unbelief being no ſufficient ground of parting. For the conjugal ſociety of the unbelieving party is ſanctified (that is, made lawful and allow'd) to the believing party, (to the pure, and believing all things being pure, 1 Tim. 4, 5.); and this he proves, becauſe the Children born of ſuch Parents, whereof the one is a Believer, and the other not, are federally holy, and are to enjoy the like priviledges, as if both Parents had been Believers**As meats are ſaid to be ſanctified in that place, by the word and prayer, that is made pure, lawfull and allowed to Believers.. But if the unbelieving party will not co-habit, but will depart, and on his ſide make void the bond of marriage out of hatred to the Faith, he declares that in ſuch a caſe, the Believer or innocent party is free, and not bound by the bond of marriage any longer. But he tells them, God requires that we ſhould endeavour to live peaceably with all, and therefore the Believer ſhould uſe all peaceable endeavours to retain the unbeliever, and not give occaſion of difference or departure; becauſe by a peaceable dwelling together, the Believer may gain the unbeliever to the Faith of Chriſt, and be an inſtrument of his Salvation, [1 Pet. 3.1.]. From Ver. 10. to 17.

**Nam ſi radix ſancta, etiam rami ſancti, Rom. 11.16.Rom 11:16And now taking occaſion**Mos eſt Pauli, obiter quaedam à re non aliena interjicere, ac deinde coeptum ſermonem recipere. Grot. from what he had ſaid, concerning the conjugal ſtate, namely, that 'tis not to be deſerted, becauſe of the infidelity of one of the parties, he diſgreſſes to a general Doctrine, concerning the outward condition and ſtate of men; and ſhews, that every one ſhould be content with the lot and condition which God hath diſtributed**foreign dicitur Deus, cum alicui ſortem aliquam aſſignat natalium, fortunae, conjugii. unto him, and ſhould frame himſelf to walk Chriſtianly in it, as he taught in all Churches.

Particularly he ſhews, that if any perſon that was before circumciſed, be converted to Chriſtianity, he ſhould never trouble himſelf to get off that mark from his fleſh, as ſome it ſeems did: nor on the other ſide, if any man that is uncircumcis'd, be converted, he need not receive Circumciſion, as ſome it ſeems required, Act. 15.1. For ſuch outward things as theſe, he tells them, avail nothing now under the new Teſtament, or in the Church of Chriſt, who looks not on the outward condition of men, but on their obedience to his commands. Therefore he adviſes, that every one ſhould abide contentedly in the Calling wherein he was called, and not think that Chriſtianity frees him from any obligation that lay on him before. If a bond-man be converted, he ſhould not think it a diſparagement to his Chriſtianity to continue a ſervant ſtill, nor be ſolicitous of changing his condition: yet if by any fair regular means, he can obtain his freedom, he may make uſe of it. However let him know, that he that is called to believe in Chriſt, being a ſervant, is by the Lord freed from the bondage of ſin and Satan; and he that is called being (as to his civil and outward eſtate) a free-man, is yet not exempted from ſubjection to Chriſt. In ſhort, he tells them, that being dearly bought with a price by Chriſt(a)(a)Aliqui ſic. Are ye redeemed with a price? become not again the ſervants of men. ſcil. of Heathens., they ſhould not ſerve men in things repugnant(b)(b)Chriſtianos monet, ne pravis hominum libidinibus & voluntatibus inſerviant, ſed ei, qui eos redemit. Lightf. to his commands, nor ſubmit themſelves to ſuch a ſervitude, as their high-flown Doctors**Vide Grot. in loc. would impoſe upon them.

Laſtly, He urges again his former exhortation, that every one ſhould contentedly continue in the outward ſtate wherein he was, when he was called, and not think of changing it, meerly on the account of Chriſtianity, but holding to it, abide p. 158with God, and continue faithful to him in his Church, in which he reigns. From Ver. 17. to 25.

3ly. He comes now to the third Inquiry, that the Corinthians made to him, namely, concerning Virgins, Male and Female. And firſt, concerning ſuch as are at their own diſpoſal, whether they ſhould marry or no? To which Queſtion, before he gives his anſwer, he pr…miſes, that he had no ſpecial command whereby the ſtate of Virginity was either injoined or prohibited, but he would ſincerely give his advice, as became him to whom God had vouchſafed mercy to be faithful. Then he gives his anſwer in three Propoſitions. 1. That by reaſon of the preſent diſtreſs, and danger of perſecution, 'twas m ſt convenient, that thoſe that were ſingle, ſhould ſo continue, if they have the gift of Continence. 2. He declares, that if they marry they do not ſin, only they will be like to meet with more troubles. But he would ſpare to ſpeak any more to them of that matter, leſt he ſhould ſeem to diſſwade them from marriage more than was fit. However in this advice, he conſulteth their qui…t and advantage. 3. He adviſes, that whether they married or not, they ſhould conſider, that the time is now but ſhort, before perſecution will ariſe, (poſſibly he means that under Nero); inſomuch, that they ought to have their affections very much moderated to all things in the world: Thoſe that have Wives, ſhould be as if they had none; thoſe that weep, like thoſe that do not; thoſe that rejoice, as thoſe that rejoice not; thoſe that buy and purchaſe, as if they poſſeſſed nothing; and thoſe that uſe this World(a)(a)Utere nummo quemadmodum viator in ſtabulo utitur Menſâ, Calice, Urceo, dimiſſurus, non permanſurus. Augustin., as not uſing it(b)(b)foreign, i. e. tanquam non utentes, ſcilicet uſu firmo & tenaci. Si mundo adhaerere vis, eo abuteris; quia re fluxâ, quaſi non fluxâ ſed firmâ, ſolidâ, & ſtabili uteris. Abuſus enim eſt ſuperfluus uſus, & modum & naturam rei exſuperans. Cornel. à Lap.. For as a Scene which is ſoon changed, and ſhews a new face, ſo the faſhion and ſhape of this preſent World is paſſing away, and the times are turning into very troubleſome. He gives another reaſon, why the ſingle life is to be preferr'd before the conjugal, namely, becauſe ſingle perſons (comparatively) are more free from cares and diſtractions, and have (ordinarily) more time and leiſure to attend upon the Lord in religious exerciſes than the married have. For he that is unmarried, hath but one obligation of care, namely, how he may ſerve God moſt acceptably; but he that is married, hath another care on him, viz. how he may, in lawful things, pleaſe his Wife. And the like difference there is (as to this matter) between married Women and Virgins. A Wife is uſually combred with houſhold cares, and muſt, in lawful things, endeavour to pleaſe her Husband; and is not, upon that account, ſo free for holy exerciſes; but the Virgin (that has no family to care for) being freed from ſuch diſtractions, and endeavouring to approve her ſelf more eminently holy both in Soul and Body, ſhe hath more leiſure to attend on the Lord in holy and religious exerciſes. And what he ſpake concerning the advantages of a ſingle life, he ſhews, he ſpake not that he might caſt a ſnare upon them, or preciſely to bind them to abſtain from marriage, if they had not the gift of Continency, but to lead them to that which is fit and comely, that they may attend upon the Lord without diſtraction. From Ver. 25. to 36.

p. 1654ly. He comes in the next place to ſpeak concerning Virgins, who are under the power of Parents and Guardians; and to anſwer the Queſtion, Whether thoſe Parents or Guardians may adviſe…ly give their Virgins in marriage? In anſwer to this, he ſays, that if there be theſe three things in the caſe, 1. If any Parent or Guardian be ſuſpected to detain his Virgin longer from marriage than is expedient. 2. If ſhe have paſſed the fl wer of her age, and begin to be more than of ripe years. 3. If he ſee the mind of the Virgin much inclin'd to marriage, then he adviſes, that the Parent or Guardian ſhould pleaſe her therein, and conſent that ſhe ſhould marry, and in ſo doing he ſinneth not. But if the Parent or Guardian be ſtedfaſtly perſwaded in his mind, that he wrongs not his Daughter, or Pupil, in declining to marry her, and ſees no neceſſity to ſeek a Husband for her, ſo that he hath power over his own will**v. 37. Is dicitur voluntatem ſuam in poteſtate habere, cujus voluntas ab altero non pendet. Pendet autem hac in parte Patris voluntas à liberorum voluntate, ita ut teneamur illorum infirmitati conſulere. Slater in loc., (that is, liberty to determine of her, as to this caſe, how he pleaſes), by purpoſing in his heart to keep her unmarried, he ſays, he doth a thing very praiſe-worthy. Whereupon he concludes, that he that gives the Virgin in marriage (if the caſe be, as is before ſuppoſed), doth well. But if it be not, the Parent or Guardian doth better, that is, he d…th that which is more behoveful to the benefit of the Virgin, if he keep her unmarried. So that there is ſin in neither way, only greater conveniency on the one ſide than on the other. From Ver. 36. to 39.

5ly. A fifth caſe they propounded to the Apoſtle, was, Whether ſecond marriages of Widows were lawful, or no? He anſwers, they were: provided, 1. The Widow marry in the Lord, that is, holily, and in the fear of God; and with ſuch an one, whom ſhe may marry by the Law of God; and with whom ſhe may probably expect the bleſſing of God: but, 2. Though it be lawful for her to marry again, yet by reaſon of the preſent danger of perſecution, he thinks, ſhe will be more happy and free from troubles, if ſhe continue in her Widowhood. And he modeſtly inſinuates, that his counſel is not leſs than divine, whatever their vainglorious Teachers might think of him. From Ver. 39. to the end.

6ly. A ſixth Caſe of Conſcience that they propounded to him, was, concerning Chap. 8 eating things offer'd to Idols; which caſe he reſolves, by anſwering three things that might be brought in the defence of it. 1. They might ſuppoſe that they were all ſufficiently inſtructed in the liberty allowed them by the Goſpel, ſo that they might lawfully eat things offer'd to Idols. Anſw. He anſwers, that a falſe opinion of knowledg, or knowledg which is not temper'd with Charity, for the moſt part, occaſions men to be proud, and to deſpiſe their weak Brethren; but knowledg join'd with Charity, applieth it ſelf to the inſtruction of others, and accommodates it ſelf to the good and edification of others that are weak; and conſiders what is fit to be done in reference to them. And if any man hath ſuch a kind of knowledg, that is not accompanied with Charity, he knoweth not all his duty, nor to what end he ought to refer his knowledg, nor how to uſe it as he ought; and ſo, up…n the matter, knoweth nothing in ſuch ſort, as he ought to know. But he that knows God, and truly loves him, and his Neighbour (according to his command), the ſame is known and approved of God. Ver. 1.2, 3.

2. They might ſay, They knew an Idol to be nothing, that is, no God, nor to have any divine power in it, and therefore meats cannot be made holy or prophane by being offered to an Idol.

p. 166Anſw. He acknowledges that an Idol is nothing (a)(a)Ipſum illud ſimulachris repraeſentatum, nihil eſt.. For ſays he, though in the vain opinion of men, there be many caeleſtial and terreſtrial Gods, and many Lords, or Baalim; notwithſtanding we, that are divinely inlightned, acknowledg but one (b)(b)The word one, doth not here reſpect the perſons but the nature.true God, the Father, by whoſe almighty power all things were made, and we for him(c)(c)In him, i. e. we ſubſiſt in him, or by his power., that is, for his glory and ſervice; and one Lord Jeſus Chriſt, by whom are all things, namely, as co-working with his Father, Joh. 1.3. & 5.19. and we by him, namely, are redeemed and purchaſed. But all have not this knowledg, that an Idol is nothing but ſome even to this day, do Eat things offer'd to Idols, their Conſciences ſuggeſting to them, that an Idol is ſomething **Multum adhuc vigebat paganiſmus, etiam Corinthi. Grot., and that, things offer'd to them are thereby rendred the more holy, and ſo their weak and ill inſtructed Conſciences, are (by ſo doing) defiled and polluted. From Ver. 3. to 8.

3ly. They might ſay, Meats are things ſo indifferent that neither eating bette…, nor not-eating makes us worſe; ſo that neither the one, nor the other, ma…s us more acceptable to G…d.

Anſw. Th… … true indeed▪ unleſs in caſe of ſcandal; for in ſuch a caſe, he ſins who uſes his lib…ty ſo, as it becomes a ſtumbling block to his weak Brother, and ſ…, is he doth thereby build him up, and encourage him in ſin. As in the f…r…nt…t… caſe, ly he that is weak, ſee another that hath knowledg, ſit at meat, that is, at …eaſt in the Idol Temple, ſhall not the Conſcience of that weak Chriſtian be … …y the others example, to go on in this evil way? And ſo he is in dang… of b…g encouraged in his heatheniſh error, and ſin, and to have his mind by degrees a…i…nat…d from Chriſtianity; whereas before, whilſt he profeſſed to be a Chriſtian, he was in the judgment of Charity to be eſteemed one of thoſe, for whom Chriſt died. Now this confirming a man in his ſin, and encouraging him to his after-commiſſions, whoſe Conſcience was before erroneous, and his practice ſinful, is, as if inſtead of curing a ſick man (which Charity requires us to do), we ſhould wound and hurt him more; which is not only an act of great uncharitableneſs againſt our Brother, but an act of injury and robbery againſt Chriſt, in betraying a ſoul to ruin (as much as in us lyes) and hindring his ſalvation, for the ſaving of whom Chriſt died(d)(d)Auguſtimus dicit, pro omnibus valere Chriſti mortem quantum ad foreign magnitudinem, & ſufficientiam. Sufficeret enim Chriſti foreign univerſis redimendis & ſervandis, ſi univerſi id fide ſuſciperent.. He concludes, that he had rather for ever abſtain from all kind of fleſh, than be the occaſion of the ruin, or damnation of any weak Chriſtian; much more would he deny himſelf the uſe of his Chriſtian liberty in indifferent things, in reſpect of the weak, (though not of the obſtinate and wilful) and abſtain, at a certain time, and place, from fleſh offered to Idols. From Ver. 8. to the end.

Chap. 9 He further ſhews his readineſs to abridg himſelf in his Chriſtian liberty, and therefore exhorts them, by his example that they would do the like, eſpecially in th…ſe things that appertain to the Belly, and particularly in eating things offer'd to Idols. The ſum of his argument is this, I being an Apoſtle, and no leſs free than any other, do not only abſtain from things lawful and profitable to me, but alſo accommodate my ſelf to the infirmities of all; yea I keep under my body, by abſtinence for the ſervice of the Goſpel. Therefore ye Corinthians ought to do the like. The Antecedent be proves from v. 1. to 24. The Conſequent, is an exhortation carried on, to the end of the Chapter.

1. He ſhews that he had as much right to Chriſtian liberty as any other, for he was an Apoſtle, he had been honoured with the ſight of Chriſt, and was perſonally ſpoken to by him out of Heaven [Act. 22.18. 2 Cor. 12.2, 4.], and was immediately called by him to the Apoſtleſhip, and he had a Teſtimony thereof in p. 167their converſion, which was as a Seal confirming his Apoſtleſhip (at leaſt among them), and afforded him a defence againſt thoſe that called his Apoſtleſhip into Queſtion. Ver. 1.2, 3.

2. He ſhews, he had power to eat and drink at the coſt and charge of the Church, as well as others; that he had liberty to marry, and to take a wife, and lead her about with him, as ſome other Apoſtles had done, (particularly, thoſe that were Chriſts Couſin-Germans, and Peter, Mat. 8.14.): That he and Barnabas had power, as well as others, to forbear working with their hands at manual Trades, to get a livelihood; and might require maintenance from the Churches; it being a debt juſtly due to the Preachers of the Goſpel; as be proves by ſeveral Arguments. 1. By the Law of Nations, which appoints and allows to Souldiers, Vine-dreſſers, and Shepherds, and thoſe that labour for the uſe of others, in their reſpective Callings, a due reward and wages: Why therefore ſhould there not be a reward by the ſame reaſon, due to the Miniſters of the Goſpel. From Ver. 4. to 8.

2. He ſhews, he does not ground this, only upon human reaſon, equity, or cuſtom, but upon the Proviſion made by God himſelf in the Levitical Law for the Ox that treadeth out the Corn. Now the end of Gods Law(a)(a)Quod de bobus praecepit id propter homines ſecit. is not only to ſhew and preſcribe how Oxen ſhould be fed, but to enjoin, that equity ſhould be uſed, in the juſt rewarding thoſe that labour for us; that he that ploweth, and threſheth in hope of reward, ſhould partake of his hoped-for reward, which encourages him in his work. Why then ſhould not they that labour in the Goſpel, partake of the fruit of their labours? 3. From common juſtice. If the Apoſtles have ſown unto them ſpiritual things, 'tis nothing but juſtice they ſhould, inſtead thereof, reap of their carnal things. 4. From the example of their other Teachers at Corinth, who made uſe of this power, which was as lawful for him to do, as for them; but he had forborn it, leſt he ſhould hinder the courſe of the Goſpel. 5. From the example of the Levites, to whom maintenance, and a part of the Sacrifices was given by God for their miniſtry. Even ſo hath Chriſt ordain'd, (ſays he), that they who preach the Goſpel ſhould live of the Goſpel **See Mat. 10.10. & Luk. 10.8.Matt 10:10Luke 10:8. From Ver. 8. to 15.

Having thus aſſerted his liberty, he ſhews, his moderation in the uſe of it. He tells them, he had not h… therto made uſe of this power among them, (though from other Churches he ſometimes received ſome liberality, 2 Cor. 11.8.), nor deſir'd to do it; nor did he write theſe things, that that ſhould be done for him, that was done for other Teachers; for he had rather dye, than that falſe Teachers ſhould be able to take this honour from him, which was ſo juſtly due to him, namely, That he had preached the Goſpel for ſincere ends, and not ſought what was due to him for his pains. He ſhews, that if he had preached the Goſpel, meerly out of reſpect to profit, he had had no cauſe to boaſt. For he was obliged to preach it by virtue of his office, and the command of God, which he muſt not diſobey; but if he hath done it willingly, and without reſpect to any worldly profit thereby, it will be rewardable. But if he hath done it unwillingly(b)(b)Si ergo invitus hoc facio (nam viderer quaſi invitus facere ſi refugerem ſumptu proprio id facere) diſpenſatio quaedam mihi credita eſt à quâ gloria mihi non eſt expectanda. Sin volens & ſponte hoc facio, h. e. non expectatâ ab aliis mercede vel ſumptu, haec eſt mea merces & mea gloria. Clarius. (as they do, who preach not out of any love to God, or deſire of the converſion of Souls, and would not do it, if it were not for lucres ſake) then it may be ſaid, that a diſpenſation or office hath been committed to him, from which he is not to expect any glory or reward. This therefore was that which gave him hopes of a reward from God, namely, that he had preached the Goſpel to the Corinthians, without being chargeable to them. For if he had received maintenance there, where his Reproachers endeavour'd to bring an ill report upon him, to the prejudice of the Goſpel which he had preached(c)(c)In hoc caſu cum aut detrimentum gloriae divinae accreſcere, aut ſcandalum proximo oriri veriſimile ſit, abutetur libertate ſuâ, ſi quis utatur. Slat., then p. 168he ſhould have abuſed his liberty in receiving of it. From Ver. 15. to 19.

He goes on to ſhew, how he did abridg himſelf in the uſe of his Chriſtian Liberty; for though he was as free as any man, (being bound to none), yet he had made himſelf a ſervant to all, that he might gain the more to embrace the Goſpel. For he had in a charitable condeſcention compli'd with the Jews (in certain external Ceremonies, Act. 21.21, 24, 25. who thought themſelves bound to obſerve the Ceremonial Law), and that he did by the advice of the Council at Jeruſalem, which left to the Jews (born under that yoke) a liberty to uſe thoſe Ceremonies for a time, but in no wiſe to impoſe them on the Gentiles. When he had to deal with the Gentiles, (that were not born under the Ceremonial Law), he abſtained from the uſe of thoſe Ceremonies, as if he had been without the Law, as they were; yet as to the Moral Law, or Law of Love, (which is the perpetual Law of God, and re-inforc'd by Chriſt, and requires us to love God above all, and our Neighbour as our ſelves), he did never account himſelf free from that, but only from the Ceremonial Law, from which indeed he was freed, and when he ſaw it for the advantage of the Goſpel, he did freely abſtain from the obſervance of it. When he had to deal with thoſe that were weak, and doubted of their liberty, he abſtain'd from things lawful, as they did. Finally, in all things indifferent, he accommodated himſelf to all men, that he might gain as many as poſſible he could, at leaſt-wiſe, ſome. And this he did, that the Goſpel might be better eſteem'd among all, and more propagated, and that he himſelf might partake of the glorious eternal rewards promiſed therein, together with them to whom he had preached it, and who had effectually entertain'd it. From Ver. 19. to 24.

Hitherto he hath ſet before them his own example; now he c…mes to the exhort…n which he infers from thence, namely, that the Corinthians would imitate him in denying themſelves. And particularly, that they would labour after …emp…nce, and not ſo mind their Bellies, as to eat with offence that which was offerr'd to Idols. To th…s end he ſhews them, that Chriſtianity is a race, and they muſt run carefully this race; in which, not only one (as was uſual in their common races), but all that run (according to the Laws**See 2 Tim. 2.5.2 Tim 2:5 of God) ſhall be Crowned. And as thoſe that contended in thoſe famous Games (whether running or combating, uſually celebrated neer to Corinth), did not indulge themſelves in gluttony and pleaſures, but were temperate in all things, inuring themſelves to a ſpare diet, by way of preparation, that the conquering Crown might be won by them: After the ſame manner, he would have the Corinthians to be moderate in the uſe of worldly things, and to abſtain from whatſoever may hinder them in their Chriſtian courſe, that they may attain an incorruptible and an eternal Crown.

And to preſs his exhortation yet further, he propounds his own example again, who firſt did ſo run, not as at uncertainties, or as if he did not aim at a certain Goal, or as if he knew not his reward, if he ran well; and ſecondly, did ſo fight (not as making a flouriſh only in the air like a fencer), but he did fight in good earneſt, againſt the body(d)(d)Caſtigo corpus meum, h. e. adverſus carnem meam pugn…. of ſin, and the old man, and the luſts of the fleſh, that they might be ſubdued in him; and he denied himſelf in ſome indifferent liberties, that his body might be ſubject to his ſpirit: And all this, leſt having preſcribed to others the way of ſtriving and getting the Crown, he himſelf ſhould at laſt prove a Caſtaway **foreign …., or one unworthy to be approved or rewarded by God. From Ver. 24. to the end.

He comes now to treat of the eating of things offered to Idols under a Chap. 10 twofold difference; the one publick in Idol Temples, ſimply unlawful. From ver. 1. to 23. The other private, in private houſes, which (when there was no ſcandal in the caſe) was lawful, otherwiſe not, and accordingly he dehorts them from it. From ver. 23. to the end.

p. 1691. He diſſwades from a publick eating of things offered to Idols in Idol-Temples by ſeveral Arguments. 1. If they preceed to be preſent at …nd t… partake of ſuch id…latrous Feaſts, they will be in danger to fall into ſuch kind …f ſins, as the Iſraelites, on ſuch an occaſion fell into, and ſo conſequently will expoſe them ſelves to ſuch puniſhments as they ſuffered. He tells them that the Iſraelites**v. 1. Patres noſtri] i. e. Hebraeorum, quorum erat Paulus. (who came …ut of Egypt with Mo… ) were ſuch to whom God vouchſaſed many high dignations; as particularly they had the favour of the Cloud t… over ſhad…w them [Exod. 13.21.] which was their protection and conduct, and they all paſſed through the red ſea, Exod. 14.22. And by the Clouds …verſhad…ning them, and by their paſſage through the red Sea (both which poſſibly ſprinkled them) they were baptiz…d, as it were, and confirm'd in a belief(d)(d)Unto Moſes] i. e. Under the Miniſtry and Guidance of Moſes: Vel in doctrinam & legem Moſis. of Moſes (the Typical Mediator) as a perſon imploy'd by God, and were obliged to obey his Doctrine, and the commands which he ſhould give them from God. And this w…s a figure to which our Baptiſm anſwers, by which we are confirm'd in the Faith of Chriſt, and obliged to profeſs him, own him, and obey him. He farther ſhews, that God fed them with Manna from Heaven, and gave them for drink, the water that flowed out of the Rock (which he cauſed to follow their Camp). And this Manna and water, he calls ſpiritual meat and drink, becauſe they had a ſpiritual meaning, and did figure and ſignifie the ſame grace and benefits of Chriſt, which the Supper of the Lord doth to us; yet notwithſtanding all this, he ſhews, that many of th…ſe Iſraelites (by reaſon of their inordinate luſts) periſhed in the Wilderneſs. N w th…ſe things, he tells them, were to be examples to the Corinthians and other Chriſtians, that they do not indulge themſelves in fleſhly Luſts, as thoſe ancient Iſraelites did, nor frequent idolatrous Feaſts, (made in the honour of any Idol) leſt they ſuffer the like puniſhment the Iſraelites did, who ſacrificed to the honour of the Golden Calf, and roſe up, and danced before it, Exod. 32. And they ſhould take heed, that they mix not with Idolaters in their Feaſts, leſt they ſhould be given up to Fornication, as the Iſraelites were in the Wilderneſs [Numb. 25.] with the Daughters of Moab, and ſo fell in one day three and twenty(e)(e)Numb. 25.9. Mention is made of four and twenty thouſand that fell: whereof poſſibly three and twenty thouſand died by the immediate hand of God; and execution was done upon another thouſand by Phineas, and his Companions. Vide Grot. in loc.Num 25:9 thouſand. Further they ſhould take heed of tempting Chriſt, and trying, as it were, how long his patience will laſt; as the Iſraelites provoked the Angel of the Covenant, or Chriſt (who went before them in the Wilderneſs, Numb. 8.21.), and ſo periſhed by fiery Serpents. And Laſtly, they ſhould take heed of murmuring, becauſe 'tis not lawful for them, by the Chriſtian Religion, to be preſent at the Idolatrous Feaſts of their Friends in the Idol Temples, leſt they ſhould periſh with the murmuring Iſraelites, who for that ſin were deſtroyed by the Angel of God, and periſhed by the plague, Numb. 14.37. Now he ſhews, that all theſe ſins and judgments of the Iſraelites are Emblems of their ſtate, and ſhew what will befall them, that do not beware of ſuch ſins; and theſe judgments are ſet down in the old Teſtament for warnings to Chriſtians, who ſhould live in the latter times. Wherefore he adviſeth them to take heed of vain-confidence in themſelves, and that thoſe among them that ſeemed to themſelves to ſtand firmeſt, ſhould be ſenſible of their danger, if they fed ſecurely upon things offered to Idols, in Idol-Temples. From Ver. 1. to 13.

But h…re they might object, that if they abſtain'd from idolatrous Feaſts, there was d…nger hung over their heads from their Fellow-Citizens, (that were Idolaters) who would interpret this forbearance, as an abhorring of their ſociety. He anſwers, that that temptation was no other then what was ordinary to men. But God was faithful who would not permit them to be tempted above their ſtrength, but w…uld open a way for them to eſcape thoſe dangers, if they continued faithful to him, or elſe would ſo ſtrengthen them that they ſhould be able to bear whatſoever bef…ll them. Therefore he exhorts them to fly from that Idolatry which p. 170is join'd to the publick eating of things offered to Idols. And to excite their …ttention, he tells them, he would make them Judges themſelves (who were underſtanding men) in this matter, whether they muſt not neceſſarily communicate in th…t Idolatry, for which theſe Feaſts were inſtituted, if they joined in thoſe Feaſts: And firſt he reaſons from the example of Chriſtians communicating in the Lords Supper. For as all that partake in that Sacrament d… pr…feſs themſelves, in that act, to have c…mmunion with Chriſt, and with ſuch as profeſs Faith in him. S… communicating in th…ſe Idol-Feaſts, is no leſs a ſign, and prof…ſſion of communion with thoſe Idols, to whom the Sacrifice was offered, and with thoſe Idolaters that worſhip them. For as Chriſtians, though many, yet by virtue of their ſociety in the ſame worſhip, are compacted together, as it were, into one Loaf or Lump, that is, into one myſtical Body (whereof Chriſt is the Head) in that they partake of one and the ſame Sacramental Bread; ſo thoſe that communicate with Idolaters (in participating of idolatrous Sacrific…s), by virtue of their Society in the ſame worſhip (ſignified by their idolatrous f…ting together in Idol-Temples) are compacted together, as it were, into one body, foraſmuch as they communicate in one and the ſame Sacrifices.

2. He reaſons from the like example of the preſent carnal (a(av. 18. foreign] q d. nos foreign Iſraelitae ſumus qui in Chriſtum credimus. Illi foreign.Jews, who had their Temple yet ſtanding, and their Jewiſh worſhip in uſe. For as they, cating of the Sacrifices, did, in that, communicate with the Altar, and profeſs themſelves Members of the Jewiſh Church, and worſhippers of that God, whoſe the Altar was: So they that eat of Idol Sacrifices, in the idolatrous Feaſts, have communion with thoſe Idols, to whoſe honour they were inſtituted, and with thoſe that w…rſhip them. He ſhews, he need not affirm, that an Idol was any thing, that is, had any thing of divinity in it, or that that which was offered in Sacrifice to Idols, was in it ſelf, at all different from any other ordinary meat**See 1 Cor. 8.4.1 Cor 8:4. But the plain truth was, Thoſe Sacrifices of the Heathens were Sacrifices to D…vils [2 Chron. 11.15.], and whoſoever did eat of thoſe Feaſts, was ſuppoſed to join in thoſe Sacrifices, and ſo to do ſervice to Devils. Now the communicating with Chriſt in the Lords Supper, could not conſiſt with communicating with Devils in Idol-Feaſts; for this were to do homage to two Lords, God and the Devil, and profeſs ſervice to both. He concludes this matter, by ſh…wing what deſperate madneſs it was, to provoke the omnipotent God to jealouſie, by j…ining Devils in competition with him. From Ver. 13. to 23.

Having thus reſolved the caſe concerning publick eating of things offered to Idols, namely, in the Idol-Temples; He comes now to anſwer another Caſe concerning private buying, and private eating of things offered to Idols. And firſt he pr…miſes that all things (that are of an indifferent nature) are lawful, unleſs when it was not expedient in reſpect of our weak Brother to uſe them, or when they edifie not. And in the uſe of liberty, we muſt regard, rather the Salvation of another, than our own temporal profit. Having premiſed this, he tells them, They may lawfully buy what is ſold in the ſhambles**It was a Cuſtom, it ſeems, to ſet to ſ…le in the Market, Fleſh that was ſacrificed, as well as other Fleſh, the gain whereof went to the Prieſts., and freely eat thereof, without any ſcruple of Conſcience. And he gives them this reaſon for it, becauſe, the earth is the Lords and the fulneſs thereof, that is, thoſe things that are ſold for food in the Market, are to be look'd upon as the Creatures of God, made for the uſe of man, and ſo lawful to the faithful, if they be received with thanksgiving, 1 Tim. 4.4. And the Devil hath no power over them, to contaminate or defile them by his Idols, if man himſelf do n…t do it, by ſame ſin, and particularly by that of Idolatry. And therefore if any Believer be invited to a Feaſt, in the private houſe of an Unbeliever, he declares, Th… Chriſtian may eat without ſcruple, any meat that is ſet before him: But if the Maſter of the Feaſt, or any other there preſent, ſhall ſuggeſt to him, that ſome part of the meat had been offered to Idols; in that caſe, he wills him to forbear, l…ſt he ſhould encourage any man in idolatry. And the reaſon he gives is this, For the earth is the Lords, and the fulneſs thereof, that is, there is p. 171plenty of other meat to be had, which God the Creator of all things, the Lord of the whole Earth hath allowed us the free uſe of, ſo that we may well let the Idol-Sacrifices alone. In ſuch a caſe, the Chriſtian ſhould abſtain for the ſake of the other man's Conſcience, leſt he ſhould, by his Example, be encouraged in Idolatry. But in other caſes, where there is no ſuch danger, they may freely eat without ſcruple, and none will have cauſe to blame them for it. If any do, their liberty allowed them by Chriſt, is unjuſtly condemn'd by ſuch a mans Conſcience. For if they, through the grace and favour allowed them in the Goſpel, do eat indifferently of meats ſet before them (where they ſee no danger of hardning any thereby in Idolatry) why ſhould they be reproached for eating that which God allowes them; they receiving it with thanksgiving, 1 Tim. 4 4. He concludes this whole diſcourſe with theſe three excellent Rules, whereby they ſhould govern themſelves in the uſe of things indifferent. 1. They ſhould always deſign the glory of God. 2. They ſhould do nothing that may tend to the hurt or juſt offence of Jews, Gentiles, or Chriſtians. 3. They ſhould imitate the Apoſtles Example, who in indifferent things accommodated himſelf to all men; ſo as to ſeek their eternal Salvation, and not his own temporal profit or advantage. And ſo they ſhould be followers and imitators of him, as He was of Chriſt. From Ver. 23. to the end. And Ver. 1. of Chap. 11.

Being now about to reprehend certain diſorders in the Church of Corinth, he Chap. 11 begins with commendation of thoſe among them who had written to him, and ask'd his advice in thoſe particulars.

He commends them that they had been ſo mindful of the inſtructions and precepts he had delivered to them, concerning the matters appertaining to the publick worſhip of God, and had ſo cloſely adhered to them: yet notwithſtanding, it ſeems, there were many things reproveable in ſeveral others of them. And ſo be proceeds to anſwer their next Query, which concerned decent behaviour of men and women in Church-Aſſemblies. In order to which, he tells them, 'tis fit they ſhould conſider the ſubordination of perſons in the Church, viz. that as Chriſt, in reſpect of his Mediatory Office, is inferior to God the Father; but above all men (being Head and Lord of all men, as their Creator and Redeemer); ſo the Man, being inferior to Chriſt, is yet above the Woman, being her Head. From which they may underſtand, that order in Church-Aſſemblies is to be obſerved. Now, it ſeems, the Corinthians did not ſufficiently obſerve this order, becauſe the Women in their publick Church-meetings laid aſide their Veil**Velamen, ſignum non ſolum ſubjectionis ſed pudefactionis, quòd Faemina primùm peccatum introduxerit in mundum. Lightf., and the Men covered their Heads and Faces. He ſhews therefore, that every Man, that either makes the publick Prayer in the Church-Aſſemblies, or he…r…th, or joineth therewith; or Propheſieth, that is, expoundeth the writings of the Prophets, and opens the myſteries of Salvation, or heareth ſuch expoſitions, or inſtructions; or joins with the Congregation in ſinging Pſalms or Hymnes, having any covering on his Head, that is, having his Head and Face covered, he diſhonoureth himſelf, and does an indecent thing againſt the liberty and dignity of his Sex, it being a ſign of ſhame and infamy for a man to have his head cover'd, but was a ſign of power and dominion (in that Country)(a)(a)As on the contrary now at this day among us, thoſe that have power over others, keep their heads covered, and they that are inferior to others, keep their heads uncovered before them., to have his Head, and Face bare and uncovered. Next he ſhews, that every Woman, that lays aſide her Veil in the Church-Aſſemblies, diſhonours her ſelf, doing a thing unbecomming her Sex, and againſt the dignity of the Man, to whom ſhe (by that action) ſeems to deny ſubjection. Now he ſays, 'tis as unſeemly for the Woman to be unveiled, as to be ſhorn or ſhaven, which would be a great diſgrace to her, yea, againſt the mod ſty of her Sex, to wear her hair ſhort as men do, her hair being given her for an ornamental covering, and as it were a natural Veil. 2ly. The Image of God ſhineth moſt brightly in the Man (who is immediately his Image), viz. the Image of his Power and Majeſty; and ought ſo to appear, by having his head uncovered. p. 172But the Image of God ſhines more obſcurely in the Woman, who is the imagev. 7. foreign, i e. …, …ox foreign quae apud … LXX vertitur foreign, … Pſal. 17.15.Ps 17:15 of the man, to whom ſhe ought to profeſs ſubjection by c…v…ring her Face. 3ly. Another Argument of the inferiority of the Woman, he ſhews, is this, namely, that original y the Man was not of the Woman, but the Woman of the Man, v…z. made out of his Rib. 4ly. The Man was not created to ſerve the Woman, or to be ſubject to her, but the Woman was created to be, a meet help to the Man, and to be ſubject to him. And for this reaſon alſo muſt the W…man have a covering(b)(b)The name of the thing ſignified is aſcribed to the ſign, a thing very frequent in the Sacraments; power, that is, a ſign of power. v. 10. foreign hoc loco ſignificat te…re ſive agnoſcere. In capite vero eſt in vire. foreign propter hoc, ergo, …let mulier potestatem agno cere in viro. For this cauſe ought a Woman to acknowledg the power in her Head, viz. her Hu…band; becauſe of the Angels, or becauſe of the Law of Subjection given her by the Miniſtry of the Angel, vid. 1 Cor. 14.34. Gen. 3.16. Act. 7.53. Gal. 3.19. Heb. 2.2. Knatchbull. p. 156.1 Cor 14:34Gen 3:16Acts 7:53Gal 3:19Heb 2:2 on her Head, as a ſign of her ſubjection, and that ſhe is under the power of her Husband, becauſe the holy Angels are preſent in the Aſſemblies gathered together for the publick Worſhip of God, and therefore Women ought to do n…thing indecent and unc…mely in the preſence of thoſe pure and holy Spirits. Yet notwithſtanding this inferi…rity of the Woman, the man ought not to deſpiſe her, for the man is not the cauſe of propagation without the Woman, nor the W…man without the Man; but both are con-cauſes thereof, by the Law and Ordination**foreign, i. e. ex lege & ordinatione Dei. Freillib. of God(c)(c)For neither was the Man to b… without the Woman, nor the Wom…n without the Man by Gods ordination.. And though the W…man in the Creation was made of the Man, yet according to the courſe of ordinary propagation, the Man is by the Woman, and both are equally the work of God. He further appeals to the common cuſtom of thoſe Countreys, and demands of them, whether it would not be unc…mely for men to wear long and diſh…velled hair, like Women(d(dNatura ipſa d…cet, quòd viro comatum eſſe dedecori eſt; ex hoc quod muliebre eſt. Nutritio e…mae in Naziraeatu, fuit humiliationis ſpecimen, atque abnegationi… ſui (forſan & p…de…actionis) ut & erat abſtinentia …vino, & uvis. Religioſum quendam ſquallorem (ut ita dicam) prae ſe tulit, & vilificationem ſui. Fallunt…r ergo plurimùm qui Abſol mum c…m…tum ex ſuperbiâ inc…ſ…ſe …b…ntur, cum ita quidem in…eſſ…it ob votum (ſictum ſaltem) Nazi…. Judaei, ſi non voto Naziraeatûs aſtricti, ſe tondebant frequentiſſime! atque utcunque aliis temporibu… c… nunqu…m non ante Feſtum; idque in honorem adventantis Feſti. Lightf., to whom Nature hath given long hair for an ornament, and a covering, and ſo to be a Token to them of their ſubjection. In Concluſion he ſays, that if any n…t moved with theſe Arguments, ſhall further contend about this matter, they ſhould conſider that other Churches of Chriſt have no Cuſtom, that Women ſhould be unveiled in their publick Aſſemblies; and why ſhould they vary from the practice of other Chriſtians? From Ver. 2. to 17.

He comes now to diſcourſe concerning the right adminiſtration of the Lords Sup…r, and he blames the Corinthians that their coming together to celebrate that ordinance, was generally, not for the better, but for the worſe. For he heard there were diviſions and factions among them [1 Cor. 1.11.]; nay Hereſies (e)(e)Schiſm, is a difference about …es or external D…ſcipline. Hereſie is a difference about Doctrine and Faith.; which, conſidering the corruption of Man, and the malice of the Devil, he did not much wonder at, eſpecially ſeeing God in his infinite wiſdom permits it ſo to be, that the ſincere among them might the …r… manifeſt their ſtedfaſtneſs. He tells them, that their behaviour when they met together on this occaſion, was far different from what was becoming the celebration of the Lords Supper, they not carrying themſelves therein as if they were to celebrate a religious Feaſt(f)(f)This is not …at the Lords Supper You do not do a legally and …olemnly according to Chriſts inſtitution.. For in thoſe their Feaſts of Charity (at the end of which the Lords Supper was celebrated) they did not now obſerve the true Church-communion, but every one, that is, every faction or diviſion, being come to the place of the Aſſembly, did preſently ſit down to eat, what they had brought in the company of thoſe of their own party, not minding or regarding others; whereupon this holy Feaſt, was p. 173neither celebrated at the ſame time by all, nor in holy con…ord, c…t…y to the true Ʋnion of Chriſtians, ſignified thereby. And further, the po…r …re were excluded, while the rich f…ted, and in their feaſtings, drank t…o liberally, even unto drunkenneſs. He tells them, he could not praiſe them f…r this. If they had a mind to feaſt, they ſhould do it at their own houſes; and not diſh n …ur, and as it were, caſt a contempt on the publick Aſſembly, by ſuch irreligious carriage, nor ſo deſpiſe the Poor (which are part of G…ds Church) and put them to ſhame, by excluding them out of their Company for their poverty ſake. For ſith God admits them into his Family, and bids them to his heavenly ban…uet, they ought not to exclude them from this holy Feaſt. That therefore he may correct th…ſe miſdemeanours, he recites the primitive inſtitution of the Sacrament, which he had formerly delivered to them, as he had rec…ived it from Chriſt by ſpecial revelation, either when he was ra…t up into the third H…aven, or when Chriſt appeared to him at his firſt Converſion [Gal. 1.12.]; viz. That our bleſſed Saviour, in the night wherein he was betrayed, took Bread, and having, by (g)(g)The prayer he uſed, conſiſted of two parts: compare Mat. 26.26. with this place.Matt 26:26praiſing God for it, and imploring his bleſſing upon it, conſecrated it to this holy uſe, he brake it, and bad them eat it, as that which ſhould ſignifie and repreſent his body (h)(h)This is my Body] Metonym. i. e. The ſign or repreſentation of my Body. As he is call'd the Rock. 1 Cor. 10.4. Becauſe it repreſented him. The fleſh of Chriſt on the Croſs was broken; there was ſolutio continui, with the Nailes in his Hands and Feet.1 Cor 10:4, that ſhould now ſpeedily be broken for mankind. This he bad them do in remembrance(i)(i)Do this in remembrance] It muſt be a remembrance cum effectu, viz. a relying on his death with a lively Faith. of him.

In like manner after Supper, he took the Cup(k)(k)This Cup] i. e. The Wine in this Cup, is the new Testament in my blood i. e. ſignifieth unto you the New Covenant of Grace, which is ratified and confirm'd in my blood, i. e. by my death. telling them, that the Wine contained in it, was a ſign and ſeal of the new Teſtament or Covenant, that ſhould be confirmed by his Blood, (which he was now preſently to ſhed on the Croſs), as the old Teſtament or Covenant was confirmed by the Blood of Beaſts ſacrificed and ſprinkled upon the people, Exod. 24.8. And as often as they do this, they would ſhew forth (m)(m)v. 26. Do ſhew forth the Lords death] Hence a Sacrament was termed by the Ancients a repreſentative or commemorative though not a proper Sacrifice.his death; which repreſentation of his death was to be continued in the Church, till he come to judg the quick and dead. From Ver. 17. to 27.

Having declared the original inſtitution of this Sacrament; he comes next, to inſtruct them in the right uſe of it. He tells them, that whoſoever ſhall eat this Bread, and drink this Cup of the Lord unworthily, that is, otherwiſe then is meet, and becoming ſo holy an ordinance, (particularly without ſuch a diſpoſition of mind, ſuch a preparation of heart, ſuch reverence and devotion as ought therein to be exercis'd) ſhall be guilty of prophaning this Sacrament, (which is the remembrance of Chriſts death), and of vilifying the ſigns and pledges of his body and blood. Therefore every man ſhould duly examine himſelf, whether he be a fit gueſt for ſo holy, and heavenly a Table, whether he have a competent knowledg of the nature, ſignification, end, and uſe of this Feaſt, and diſcern how it repreſents the Lords Body; whether he truly repent him of his ſins, have a lively Faith in Chriſt, and be in Charity with his Neighbours; ſuch therefore as cannot examine themſelves, are not to be admitted unto this ordinance. And ſeeing the Apoſtle ſays, let him examine himſelf, and ſo let him eat of this bread, and drink of this cup, we may obſerve from thence, that he calls it bread ſtill, even after conſecration. 'Tis bread ſtill, though not ordinary and common bread, whilſt it is applied to this uſe. 2. We ſee from hence that the Sacrament muſt be received in both kinds becauſe Chriſt ſo inſtituted it, and to receive it otherwiſe is a palpable violation of his order. The Apoſtle further p. 174d…clares, that he that eates and drinks unworthily, that is, ignorantly, irreverently, prophanely, is guilty of the Body and Blood of Chriſt, that i…, of prophaning that Ordinance, which he hath ordained for the repreſentation …f his death, (wherein his Body was broken, and his Blood ſhed for our ſins) and ſo incurs the danger of temporal judgment and chaſtiſement here, and without repentance, of eternal hereafter, for hearing no greater reſpect to this holy action; nor diſcerning how this Bread and Wine repreſent the Lords Body, but coming to it as to an ordinary meal. And that this would be the Fruit of approaching unworthily to this Table, he proves from the ſad experience of the Corinthians themſelves, upon ſome of whom God had inflicted diſeaſes, and upon others death, for their prophaning of this Ordinance. Therefore this judgment ought to be prevented by their judging of themſelves, and repenting and reforming. For when God inflicts thoſe Chaſtiſements on his own people, he inflicts them as f…therly Corrections to bring them to repentance and reformation, that they may not periſh with the World.

In cloſing up this matter, he exhorts them, that they would partake of this holy Supper together, tarrying one for another, and ſeems to forbid their Ag…p…e or Love-Feaſts, that they uſed before the holy Communion, commanding that if need were, they ſhould eat at home, to ſatisfie their hunger, and avoid the danger of prophaning this holy Supper, and ſo drawing down judgment on themſelves. As for other things that concern'd the good order and government of their Church, he tells them he will take care himſelf when he comes to them. From Ver. 27. to the end.

Chap. 12 The next Caſe he handles, is concerning ſpiritual gifts, and the right uſe of them. It ſeems they, that excelled in them, were proud of them, and uſed them to vain-oſtentation and diſcord, and not to their Brethrens edification. Therefore he t…lls them, that as touching ſpiritual gifts, he would not have them ignorant, from whence they come (viz. not from themſelves, but all from one and the ſame Spirit of God), nor to what end they are given, and how they ought lo be uſed and imployed. He tells them, they may remember, they were once idolatrous Gentiles, ſerving dumb(a)(a)Though the Devils ſometimes ſp…ke in and by the Idols, yet the Id…ls themſelves had mouths and ſpake not. Idols, according as they were led by their idolatrous Prieſts, and had nothing of this divine Spirit among them; but now they ought to be ſenſible, that their converſion from Gentiliſm to Chriſtianity, was the powerful work of this Spirit of God. And this Spirit of God, he ſhews, does always glorifie Chriſt, and proclaim him to be God and Lord, and whoſoever blaſphemes Chriſt (as the unbelieving Jews did, and ſome vagabond Sorcerers) does not ſpeak from this Spirit. But he, that out of ſincere affection, and true Faith, does profeſs that Chriſt is the Lord, he does it by the guidance and inſtinct of the Spirit of God. Having premiſed this, he ſhews, there are diverſities of gifts, ſuch as propheſying, ſpeaking with ſtrange tongues, &c. (ſome more excellent than others) and diverſly imparted, and in divers meaſures; but 'tis one and the ſame Spirit that diſtributes them all. There are alſo diverſities of adminiſtrations, or offices, and functions in the Church, but one Lord Jeſus who inſtituted them all, and who calleth one to this kind of Miniſtry, another to that. And further there are diverſities of operations, or miraculous works, ſuch as caſting out Devils, &c. but 'tis the ſame God, namely, the Father, who by his Son, and holy Spirit worketh all theſe, in all them in whom they are wrought. But thoſe divers ſpiritual gifts (wherein the power of the Spirit is manifeſted) are given for one end, viz the edification of the Church, as he inſtances in nine kinds of them: 1. The word of Wiſdom (b)(b)vid. Glaſſius in loc., whereby he can ſeaſonably apply ſound Doctrine to his Hearers; which is the gift of a Paſtor. 2. The word of Knowledg, whereby he can give the ſenſe of the Scriptures; which is the gift of the Teacher. 3. The gift of Faith, or of Confidence and Courage in God, in great dangers. 4. The gift … Healing. 5. The gift of working Miracles and powerfully p. 175caſting out Devils, and curbing the enemies of the Church, [See Act. 13.11.]. 6. The gift of Foretelling things to come, and rev…ling Secrets. 7. The gift of Diſcerning Impoſtors, from thoſe acted by the Spirit of God. 8. The gift of Speaking with divers kinds of Tongues. 9. The gift of Interpreting Tongues, though they had not the gift of ſpeaking them: Theſe two being different gifts. All theſe gifts worketh that one and ſame bleſſed Spirit; and the divers diſtributions of them, are according to the good will of God, Now that theſe ſpiritual gifts are to be uſed without diſcord, to the good of the whole Church, he proves, becauſe the univerſal Chriſtian Church, is but one ſpiritual body, where…f Chriſt is the Head. For all true Believers are by the power and effectual operation of the ſame Spirit ingrafted into Chriſt by Baptiſm, and ſo incorporated into one Body, of what ſtate and condition ſoever they be, and are all made to drink one Cup in the Lords Supper, that they may be partakers more and more of the graces of one and the ſame ſanctifying(c)(c)vid. Piſcat. Spirit, who vivi…ies all the Members of that Body. So that all the faithful are joined together in the Sacraments of Baptiſm, and the Lords Supper, and their union into one Church, and their partaking of one Spirit, is ſignified thereby. And the diverſity of gifts given to the particular Members ought not to occaſion any diſſention or diſagreement in the Church. This he illuſtrates by a compariſon taken from the natural Body; the very condition of which does neceſſarily require plurality and diverſity of Members. One Member, though never ſo excellent, does not make a Body; and the meaneſt Members are of the Body, and ſo to be reckoned, as well as the more excellent. Nay the more excellent Members, ſuch as the eye and ear, have need of the inferior. And as God hath ſet the Members of the Body, each one in his place, and each one for its ſpecial uſe and ſervice for the good of the whole: So he hath given diverſity of gifts and adminiſtrati…ns to the Church, for the welfare of the whole. And as it would be repugnant to the nature of an organical Body, to be without divers Members(d)(d)Corporis unitatem non tollit membrorum varietas, ſed ponit magis., ſo the nature of the organical Church would be overthrown, did it not conſiſt of many Offices, as of ſo many Members, united together in one Body. Therefore the ſuperior Members muſt not pride it over the inferior: for thoſe Members of the Body that ſeem moſt feeble and weak, are neceſſary to the others. The Organs of nouriſhment, though they be not ſo noble, yet are they more abſolutely neceſſary than thoſe of the Senſes, for without them, Man cannot ſubſiſt or live, as he may without Eyes, Ears, or Hands. And thoſe Members of the Body, which ſeem to us leſs honourable(e)(e)Membra illa ab Apoſtolo appell…ntur inhoneſta, & indecora non per ſe ſed comparatè, ratione eorum quae eximiâ venuſtate ſunt praedita. Fullerus., on them we put more abundant honour by decent clothing them, and on our uncomely parts we put more abundant adorning by a decent covering them. For our comel… parts, ſuch as the Face, have no need of covering or adorning, being comely enough of themſelves; But God has ſo diſpoſed the ſeveral parts of the Body, that ſome ſhall have a natural comelineſs, or beauty; others that want that, ſhall be ſupplied by Clothes, which are an artificial Beauty: By all which, he ſhews, they ſhould be inſtructed, that the meaneſt Officers, and thoſe that have the leaſt gifts are as well of that ſpiritual Body the Church, as thoſe that have more excellent Offices and gifts. And as the meaner muſt not envy the more excellent, and ſo, in a diſc…ntent, withdraw themſelves from the Body, and forbear to imploy themſelves for the common good of the whole; ſo the more excellent muſt not deſpiſe the meaner, but put a due reſpect and value upon them. And as the natural Body would come to ruin by Schiſm, if the Members ſhould ſtrive am…ng themſelves, and ſhould not regard the welfare of one another; ſo great miſchiefs muſt needs ariſe to the Church by diſſentions. But on the contrary, as in the natural Body, there is a ſympathy(f)(f)Ut cum talo Spina inhaeſerit, univerſum corpus ſentit delorem & curationem adhibet. among the ſuperior and inferior Members, a fellow-feeling with each other, both of joy and grief; ſo all the true Members of the Church, of what degree ſoever, ought to have the ſame common intereſts, p. 176and concernments, and mutually to ſympathize with each other, both in weal, and we. All this from v. 12. the Ap ſtle applies to the believing Corinthians, whom he acknowledges to be a part of this myſtical Body of Chriſt, whereof each Believer in particular is a Member, who ought therefore ſo to carry himſelf towards his fellow-members as is ſhewen in the former compariſon, namely, as the Members(g)(g)In corpore naturali membra praecipua, decentiſſima, validiſſima procaeteris ſolicita ſunt, ut infirmitatem ſolentur, indecorum ornent, dolori condoleant: Ergo corporis Chriſti membra eandem pro ſe curam & ſollicitudinem mutuam praeſtare debent. of the natural body do towards one another. And having ſpoken ſo much of the diverſity of gifts and Eccleſiaſtical adminiſtrations (of which be had ſp…ken in the general, v. 5.) he now comes to reckon up the particular officers that God hath ſet in his Church. 1. Apoſtles, as thoſe that were appointed to lay the foundation of Churches. 2. Prophets, who interpreted the Prophetical parts of the Scripture, by a ſpecial and extraordinary gift. 3. Teachers, namely, ſuch who are ordinarily called to interpret the Scriptures for the edification of the Church. 4. Such as are endowed with power to work miracles of various kinds, and particularly of puniſhing enemies to the Goſpel 5. Such as have this power reſtrained to the cure of Diſeaſes. 6. Helps, that is, ſuch as were to take care of the maintenance of Miniſters, and the poor, namely, Deacons. 7. Governments, that is, Ruling Elders (as ſome learned men underſtand it, according to Rom. 12.8. 1 Tim. 5.17.), who are to take care of the peoples manners, with the Paſtors and Teachers. Laſtly, Such as were inabled to ſpeak ſtrange Tongues, or to interpret them. In concluſion, he ſhews, that ſeeing the Miniſters of the Church have not all adminiſtrations of the ſame kind, nor of equal dignity; therefore thoſe that have the higheſt, ought not to deſpiſe thoſe who are of a lower degree; neither ought theſe to envy the other, and ſo contend one againſt another, but all of them ought to imploy their gifts for the common good of the Church. And in order hereunto he adviſes them to lay aſide all evil emulation, and to covet the m ſt excellent gifts, namely, ſuch as are moſt uſeful and profitable to the Church. And he tells them, he will ſhew them a more excellent way than that they were in, which is this, to lay aſide all contention, pride, and envying one another, and to order all their actions by the rule of Charity.

Chap. 13 Now for Charity, he proves it to be the moſt excellent gift, and for to ſurp…ſs all other gifts by four Arguments. 1. He ſhews them, that the gifts they were ſo ambitious of, were nothing without Charity. This he proves by inſtancing in five ſorts of them. 1. Suppoſe a man had the gift of Tongues in the higheſt degree, ſo that he could ſpeak all the Tongues that any men in the World were ever able to ſpeak, or that the Angels(a)(a)Suppoſitio nihil ponit in eſſe. themſelves would ſpeak, if they converſed with men, yet if he have not Charity, he makes only an unprofitable ſound, and a vain oſtentation. 2. Suppoſe he had the gift of Propheſie in the higheſt degree, ſo that he could underſtand the darkeſt myſteries of the Scripture. 3. Suppoſe he had the higheſt degree of miraculous Faith(b)(b)The Faith of working Miracles may be ſevered from Charity; but juſtifying Faith cannot, which always worketh by Love. All Faith] i. e. All degrees of miraculous Faith., ſo that he could remove Mountains. 4. Suppoſe he had the greateſt liberality towards the poor imaginable. 5. Suppoſe he had the greateſt courage for martyrdom that ever any had; yet all theſe without Charity will not profit him, or conduce to his Salvation. From Ver. 1. to 5.

2. He ſhews, the ſuperlative excellency of Charity from the famous properties, and effects of it, which are fifteen in number. 1. It ſuffereth long. 2. Is kind. 3. Envieth not. 4. Vaunteth not it ſelf, that is, carrieth not it ſelf inſolently, mal…partly, and ſcornfully towards others. 5. It is not puffed up, that is, highly conceited of its ſelf. 6. Doth not behave it ſelf unſeemly, that is, is not tranſported to a carriage unbefitting ones place, calling, or age. 7. Seeks not only her own but the good of others. 8. Is not eaſily provoked to Anger. 9. Thinketh no evil, that is, is not raſhly ſuſpitious, or imputes no evil to any man unjuſtly. p. 17710. Rejoiceth not in iniquity, that is, rejoiceth not in other mens ſins, but is ſorry for them. 11. Rejoices in the truth, or with the truth, that is, rejoiceth at the righteouſneſs(c)(c)The Hebrews by truth ſometimes underſtand righteouſneſs and integrity. Amat integritatem & vias rectas. Vide Grot. of the righteous. 12. Couragiouſly bears labours and difficulties in diſcharging its duty, or covers and conceals(d)(d)foreign. all the ill it knows of others, unleſs when 'tis greater Charity to reveal it. 13. Believeth all the good of others, which rationally it may, or hath any ground to believe. 14. Hopeth all things, that is, hopes all things of the amendment of others, that in prudence it can hope. 15. Endures all the infirmities of others; or endures all things which may with a good Conſcience be endured, and which make for the honour of God, and the advantage of the truth, without meditating revenge. From Ver. 5. to ver. 8.

3ly. He ſhews, the excellency of Charity, from the permanency thereof. Charity never fails. This he illuſtrates by comparing it with other gifts. 1. With Propheſie, and Tongues, which ſhall ceaſe, becauſe we ſhall not have uſe of them in the other life, though here they are needful for the edification of the Church. 2. With Knowledg, viz. that imperfect knowledg which we here obtain by the miniſtry of the Word. For our knowledg now is but imperfect, in compariſon of the knowledg of divine things, which we ſhall have in the life to come. And ſo likewiſe that gift whereby God enableth us to inſtruct others, is but imperfect, and ſhall then ceaſe, becauſe we ſhall have no further uſe of it. But when the perfect knowledg of divine things ſhall come, then our imperfect gifts which ſerved to promote knowledg in this life ſhall ceaſe. He illuſtrates this, by a twofold ſimilitude; 1. By comparing this life to childhood, and the future to the manly ſtate, wherein childiſh things are aboliſhed. 2. By ſhewing there is as great a difference betwixt our preſent knowledg in this life, and that which we ſhall have hereafter, as between one that ſeeth the image of anothers face in a Glaſs, and one that beholdeth the face it ſelf. Here we know God in his Word and Works as in a Glaſs, by reflection; but there we ſhall know him intuitively, and immediately. And as there is a great difference between propounding a thing darkly and as a riddle, and propounding the ſame thing in plain, proper, and expreſs words. So here we ſee as by a Glaſs, or in a Riddle, but then ſhall we know God face to face, that is, clearly and perfectly. And as for himſelf, who was an Apoſtle, and had been rapt up into the third Heaven, he acknowledges he knew but in part for the preſent, but hereafter he aſſured himſelf, his mind ſhall be ſo inlightned by God, that he ſhall ſee him and know him immediately, as God now ſees and knows him, though not ſo perfectly. In Concluſion, he tells them, that in this life, theſe three eminent Graces do operate in the hearts of Believers Faith, Hope, and Charity; Without Faith we cannot be juſtified, without Hope Faith cannot ſtand, and by Love Faith muſt be operative. But of theſe three, the greateſt is Charity. 1. In reſpect of its extent, reaching to God, good Angels, our Brethren, our Enemies. 2. In reſpect of its uſe, extending to the good of others; whereas Faith, and Hope are only private graces. 3. In reſpect of its duration, becauſe Faith and Hope ſhall ceaſe in the other life; Faith ſhall be ſwallowed up in Viſion, and Hope in Fruition, but Charity ſhall abide for ever. From Ver. 8. to the end.

And ſeeing Charity is ſo excellent a grace, he ſhews, they ſhould very carefully Chap. 14 labour for it; yet ſpiritual gifts alſo they ſhould earneſtly and zealouſly deſire, eſpecially that of interpreting the Holy Scripture, as the moſt uſeful for the edification of the Church. It ſeems, ſome among them much affected the gift of Tongues, and deſpiſed Paſtoral gifts in compariſon thereof. He therefore proves the gift of Propheſie, or Exhortation, to be more excellent than the gift of Tongues, ſeparated from the gift of Interpretation. For he that ſpeaks in an unknown p. 178Tongue(a)(a)Opinamur, nec ſine ratione linguam iſtam ignotam quâ uſi ſunt iſti vel abuſi potius in Eccleſiâ fuiſſe linguam Hebraeam, &c. Lightf. in loc., although by the gift of the Spirit, he ſpeak the myſteries of God, yet he ſpeaks without profit, becauſe he is underſtood by God alone, and not by his Hearers**Prayer in the Church in an unknown Tongue, croſſeth, in a manner, this whole Chapter.. But a Prophet, or a Paſtor ſpeaking in a known T…ngue, teaches, exhorts, comforts his Hearers, and ſo ſpeaks profit…bly, and to their edification. He that ſpeaks in an unknown Tongue, edifies none but himſ…lf; but a Prophet ſpeaking in a known Tongue, ſpeaks to the edification of the whole Church, or Aſſembly. He wiſhes they all ſpake with Tongues, but prefers Propheſie as m…re uſeful to the Church, except it be joined with Interpretation. This he amplifies, by inſtancing in his own perſon, who he ſays, ſhould not profit them meerly by ſpeaking to them in an unknown Tongue; but if he ſpake intelligibly to them, that is, either revealed things to come, or communicated his knowledg in the deep myſteries of Religion, and the ſacred Figures; or interpreted the prophetick part of the Scripture; or in a plain Catechiſtical way inſtructed them in things they were to believe and do, then indeed he ſhould ſpeak to their profit. This he further illuſtrates, by a ſimilitude taken from Muſical Inſtruments, the one uſed in peace, viz. the Harp; the other in war, viz. the Trumpet; telli…g them, that as 'tis ordinarily ſeen in the world, if the Harp ſound ſomething n…t underſtood, a man cannot apply himſelf to the dance; or if the Trumpet give not ſuch a ſound as is underſtood, a man cannot prepare himſelf to the Battle: ſo thoſe that have the gift of a ſtrange Tongue, if they do not utter words intelligible to the Auditors, they will nothing edifie them by what they ſay; their words will be only unprofitably poured out into the air. There are, it may be, he tells them, as many Voices or Languages in the World, as there are Nations(b)(b)foreign ſubaudi foreign.; ſo that none of them are without ſome Language(c)(c)foreign. which they underſtand, and ordinarily no other. Now, ſays he, if he that hath any of theſe Languages, ſpeaks to me in any Language but that which I underſtand, and I ſpeak to him alſo in a Language which he underſtands not, we ſhall be Barbarians one to another. Wherefore he exhorts them, that of all ſpiritual gifts, they would moſt earneſtly deſire the gift of Propheſie, for the good of the Church. And in order hereunto, he adviſes, that he that hath the gift of an unknown Tongue, ſhould pray(d)(d)Precetur vel ut ipſe vel ut alius interpretetur, quod locutus eſt, ut alii diſcant. that he may be inabled ſo to interpret that Tongue, that others may profit thereby. For, ſays he, if I pray in an unknown Tongue, my Spirit prayeth, that is, I make uſe of my gift which I my ſelf underſtand, but that underſtanding of mine is no way uſeful to others. I will tell you therefore what ſeems moſt deſireable to me in this caſe, Namely, that if I pray by the gift of the Spirit in an unkn…wn Tongue, I may add an interpretation, and ſo pray with underſtanding (e)(e)I will pray with the Spirit, that is, with a ſtrange Tongue miniſtred to me by the Spirit. To pray with the understanding is to pray ſo as others may underſtand.alſo, that is, ſo as others, which hear, may underſtand; and if I ſing praiſes to God by the gift of the Spirit, in an unknown Tongue, I may add an interpretation that the hearers may underſtand and profit thereby. For elſe when any man ſhall bleſs God in an unknown Tongue by the gift of the Spirit, how ſhall ordinary perſons in the Congregation give their conſent, by ſaying Amen to what he ſays. For the hearers (that cannot underſtand) are not edified, nor can go along with the thanksgiving, though that which is ſpoken be v…ry …xcellent. He t…lls them, he had the gift of Tongues in a larger meaſure than any of them (and he knew how to value that gift) yet he had rather ſpeak a few words ſo as to expreſs and interpret his underſtanding and meaning to others, than many in a T…ngue unknown to the people. In ſum, he ſhews them, that a vain oſtentation of things that tended not to profit, was but a childiſh thing. Indeed in innocency they ſhould imitate little Children, but in underſtanding of things ſpiritual they ſhould p. 179approve themſelves to be men. He farther ſhews, out of the Law, that is, the Scriptures of the Old Teſtament, (See Joh. 10.34.), and particularly out of Iſa. 28.11. that becauſe the people of Judah would not be inſtructed by the plain preaching of the Lords Prophets therefore he would cauſe them to be ſpoken to in an unknown Language for a puniſhment of their unthankfulneſs and obſtinacy, that is, he would viſit them with outlandiſh Enemies and Armies, whoſe Language they ſhould not underſtand. So that ſtrange Tongues, except they were interpreted, were not given for a ſign of any good to Believers, but they were given as a ſign of Gods diſpleaſure to unbelievers (f) inſomuch that by the juſt judgment of God,(d)(d)Hinc vero Paulus rectè colligit linguarum peregrinarum u…um, ita ut eo utebantur Corinthii, ſignum eſſe deſtinatum non iis qui credunt ſed infidelibus, i. e. maledictionis ſignum qua profanos Dominuus ulciſceretur non benedictionis quâ ſuos crudiret. Non ſolent autem Apoſtoli anxiè ſyllabas numerare in citandis ſcripturae teſtimoniis, &c. vid. Bezam in loc. their ignorance by this means w…uld be the more increaſed. But the gift of Propheſie ſerveth not only for the converſion of unbelievers, but for the edification of Believers alſo. Therefore Propheſie is t… be preferr'd before Tongues. Moreover, when the Church meets together, if all that ſpeak ſhould ſpeak in a ſtrange Tongue, what will an ordinary man, or an unbeliever (coming into the Congregation) think or ſay? Will he not think them all mad? But if all that ſpeak, do Propheſie and interpret the Scripture, and open the Doctrine of Chriſt to the edification of the Church; in ſuch a caſe, if an unbeliever come in, he is convinc…d of ſin, and condemned according to the ſentence of the Law, by all thoſe that Propheſie, and the ſecret ſins of his heart are made manifeſt unto him, and ſo falling d…wn he will adore God, and ſeriouſly give teſtimony to G…ds preſence with the Prophets of the Church. Therefore Propheſie is more excellent than the gift of Tongues. From Ver. 1. to 26.

He now comes to give ſeveral precepts concerning good order in the Church, and particularly to preſcribe certain rules which they ſhould obſerve as to the uſe of gifts. And firſt ſays he, when y…u come together, hath any of you a Pſalm or Hymn ſuggeſted to him by the Spirit, to the glory of God and the edification of the Church? or hath any one of you a Doctrine, a particular inſtruction, or matter of conſolati…n inſpired into him by the ſpirit? or hath be a ſtrange Tongue; or the gift of interpreting into the Greek Tongue, what another ſpake in a ſtrange Tongue, (p…ſſibly the Hebrew)? Let it be how it will, he exhorts, that all be d…ne ſo as may moſt tend to the benefit and edification of the Church. His ſ…c…nd Precept is, that thoſe that were inabled with the gift of Tongues ſhould not ſpeak in one and the ſ…me Aſſembly, one h…re and another there, to the confuſion of the Company, that no more than three ſhould ſpeak at one time, and that n…t together, but by courſe one after another, and that too, when there was an Interpreter preſent, (whō could explain in the vulgar Tongue, what they ſaid) otherwiſe he that had the ſtrange Tongue ſh…uld be ſilent in the Church, and keep his Tongue to himſelf, and uſe it at home betwixt God and himſelf in private prayer. And accordingly he directs concerning thoſe that propheſied, to wit, that only two or three of them ſh…uld Propheſie at one meeting, and that the other Pr…phets ſhould judg and examine their Doctrine by the rule of the Word. Yet if any Prophet who ſate by, deſired to be heard, (while the other was ſpeaking), in order to the opening ſ…me difficulty then before them, the Apoſtle orders that they ſhould permit him ſo to do, and that the other that was ſpeaking ſhould be ſilent. For all the Prophets that were extraordinarily inſpired by the Spirit were to be heard, (provided order was duly obſerved therein), that ſo the knowledg and conſolation of the whole Church might be ther…by promoted. And he tells them, the Spirits of the Prophets, that is, the Doctrines which the Prophets bring, are to be judged and examined**We are commanded to try the Spirits, 1 Joh. 4.1.1 John 4:1 by the other Prophets, whether they be agreeable to the word of God or no. And theſe rules be exhorts them diligently to obſerve, leſt a tumult, and confuſion ſhould ariſe among them, which is hateful to God, who requires that peace ſhould be kept, and maintained in all the Churches of his Saints. From Ver. 26. to 34.

p. 180And for the further carrying on of good order among them, he forbids that Women ſhould ſpeak publickly, or propound any Queſtions in the Church, becauſe ſubjection is appointed by the word of God for that ſex [Gen. 3.16.], of which ſilence is a token. And therefore they ſhould learn privately at home of their own husbands, and ſeek inſtructions from them in the things they doubted of. He further ſhews, that if any of their high-creſted Doctors, or others among them, will not ſubmit to theſe Precepts, but take upon them to order otherwiſe, and to ſuffer Women to ſpeak in the Congregation, contrary to all other Churches, they ſhould conſider that they are not the firſt Church, that was planted from which the Goſpel came forth to other places, as it did from Jeruſalem, nor were they the only perſons to whom the G…ſpel was ſent, that they ſhould take upon them to Judge of order and decency, and therein to differ from all other Churches. He affirms that theſe Precepts he hath given them are from the Lord, and commands that thoſe who eſteem themſelves Prophets, and perſons that have any ſpiritual gift or afflation, ſhould acknowledg them to be divine. And for others that affect to be ignorant, he leaves them to be ignorant at their own peril. In fine, he exhorts them, earneſtly to endeavour after the gift of Propheſying; and for the gift of Tongues, that they that have it ſhould be allowed the uſe of it, provided they obſerved the rules by him before given. And that in their publick Aſſemblies for religious worſhip, all things ſhould be performed with gravity and decency, as may moſt conduce to the glory of God, and the edification of the Church. From Ver. 34. to the end.

Chap. 15 He comes now to aſſert the Doctrine of the Reſurrection, there being ſome, it ſeems, in the Church of Corinth at that time that denied it. And firſt by way of Introduction, he recites the ſum of the Goſpel which he had preached to them, which they had embraced; and in the profeſſion whereof, the greateſt part of them had hitherto ſtood ſtedfaſt, and by which, he tells them, they ſhall be ſaved(a)(a)Praeſens pro futuro., if they faithfully retain and obſerve it, as he delivered(b)(b)i. e. Hiſtoriam cum ſuis circumſtantiis, & dogmata cum ſuâ explicatione. it unto them: and this he aſſures himſelf they will do, except their former embracing the Goſpel was raſh, light, and inconſiderate. He tells them, that he delivered unto them what he had received of Ananias, and the Apoſtles, and by ſpecial revelation from Chriſt himſelf [Gal. 1.12. 1 Cor. 11.23.] namely, that Chriſt the true Meſſias died to make atonement for our ſins, as Eſay and Daniel had foretold in the Old Teſtament, [viz. Iſa. 53.5. Dan 9.26.]. That he was buried and roſe again, as was prefigured in Jonas. That he was ſeen of Cephas or Peter, Luk. 24 34. Then of the Twelve gathered together, Luk. 24.36. (c)(c)Receptum erat ut coetus ille diſcipulorum Chriſti domeſticorum nomine foreign intelligeretur, quae appellatio, etiam Juda ſublato, permanſit. Slater., (for ſo the Company of Diſciples, conſiſting formerly of Twelve, was ſtill called, though Judas was gone to his own place, and Thomas was now abſent). Then of Five hundred Brethren at once in Galilee, [Mat. 28.7.16.], whereof ſome were yet alive, and able to teſtifie it. Beſides, he was ſeen of James, then of all the Apoſtles [Joh. 20.26.], Thomas being with them, and poſſibly the greateſt part of the Seventy Diſciples preſent alſo. Laſt of all, he tells them, he was ſeen of himſelf, whom in great humility he calls an foreign, an untimely birth, becauſe he was not by leiſureable inſtitution brought to Chriſtianity, whereby he ſhould be as a natural birth, but was as an untimely birth, by reaſon of his ſudden and unexpected converſion, and which was not without ſome ſome violence, Act. 9. And as an untimely birth(d)(d)Veriſimile eſt, hanc loquendi formulam apud Hebraeos uſitatam fuiſſe, cum de re vili, quae planè abjici ſoleat atque abſcondi, loquuntur; praeſertim ſi ſpectes, Numb. 12.12. Dieteric. Antiq. Bibl.Num 12:12, is not fit to be called a birth, becauſe Children that are ſo born, are very imperfect, being leſſer, and weaker than thoſe of full growth, ſo ſays Paul, I am a poor abortive, one whoſe converſion was after the Lord was aſcended into Heaven. And as an abortive Child is the p. 181leaſt of Children, ſo he reckon'd himſelf the leaſt(f)(f)Non … que adeò m… tutus ad Apoſtoli muneris functionem. of the Apoſtles, not worthy to be called an Apoſtle becauſe he had perſecuted the Church of Chriſt. H…wever, ſays he, by the grace and favour of God I am what I am, that is, a believing Chriſtian, and an Apoſtle; and ſo my t…ſtimony to be received as well as that of the other Apoſtles: And his grace which was beſtowed on me was not in vain. For being by his ſpecial favour, conſtituted an Apoſtle, I have ſince laboured to walk worthy of it, and have been more lab…rious and induſtrious than any of the other Apoſtles; yet what I have done, I do not attribute to my ſelf, but impute intirely to his gracious aſſiſtance, that inabled me, and went along with me. Therefore, whether you l…ok upon me, or upon them, (to whom he appe…red here on the Earth, and ſo were eye-witneſſes of his Reſurrection), you can …ave no ground to doubt …f this truth; for both they and I preach the ſame things, viz. that Chriſt died for our ſins, and roſe again, and that we ſhall riſe again by his power; and this is the Doctrine that you Corinthians once believed and received. From Ver. 1. to 12.

2. Having promiſed theſe things, He comes now to refute the Error of thoſe that denied the Reſurrection, ſhewing the abſurdity of it in ſix particulars. 1. If there be no Reſurr…ction of the dead, then Chriſt the Head is not riſen. For if the Head be riſen, he will certainly raiſe up his M…mbers alſo. 2. If Chriſt …e not riſen, then the Ap…ſtles preaching, and ſo ſtrongly aſſerting. His Reſurrection as an i…fallible argument of the divinity of his Doctrine was in vain: (for if it had not been divine, God would n…t have ſo confirmed it, and as it were ſet his S…al to it, by raiſing him from the dead on the third day); and then their belief of it was in vain alſo. 3. Then Paul himſelf, and the other Apoſtles had given a falſe teſtim…ny of God (which they could not reaſonably be ſuſpected of) affirming, that he raiſed up Chriſt from the dead, which yet he did not, if there be no Reſurrection of the dead. 4. If Chriſt be not raiſed, it will thence follow, not only that the Faith of theſe Corinthians was vain, but that they are yet in their ſins, and ſubj…ct to condemnation for them; and that Chriſt hath not expiated them. For it would be an evidence he had not ſatisfied for them, if he ſtill remained under death. 5. If Chriſt be not riſen, then they which died in the Faith …f Chriſt, are quite loſt, ſeeing they were not delivered from their ſins by him. 6. Then Chriſtians are of all men m…ſt miſerable, who ſubject themſelves, f…r the cauſe of Chriſt, to many ſufferings, and dangers, and afflictions here; and deprive themſelves …f many comforts and advantages which they might otherwiſe enj…y, if they expected only from him the good things of this life**In hac tantum vita ſpera…e in Chriſtum eſt tantum hujus vitae bona ab eo expectare cum futuram vitam non credant. Fla…., and had no h…pes to be raiſed by him to a better, when this is ended. From Ver. 12. to 20.

Having thus proved by theſe arguments, that Chriſt is riſen, he ſhews, it will from hence follow, that the dead in Chriſt ſhall riſe alſo. For as the firſt Fruits(g)(g)v. 20. Primitiae dormientium] 1. Chriſtus primus dignitate. 2. Primus cauſalitate, per Chriſtum enim omnes reſurgemus. 3. Tempore, primus inter reſurgentes ad vitam immortalem. Licet enim aliqui ante Chriſtum ſuſcitati ab Elia & …liſaeo ſurrexerint, tamen illi tant…n re…urrexerunt ad praeſentem vit…m mortalem, rurſumque mortei ſunt. Sic Chriſtus dicitur primogenitus mortuorum, i. e. ante omne… reſurgens & q…ſi renaſcens ex mortuis. Cornel. à Lapide. are pledges and an earneſt of a future harveſt; ſo the Reſurrection of Chriſt is a pledg and aſſurance of the Reſurrection of all the Saints. For as death came by A…am, ſo ſhall the Reſurrection come by Chriſt. As by Adams ſ…n, all that are partakers of his Nature are concluded under the ſentence of death; ſo all truly reg…nerate that are by Faith united to Chriſt, and are partakers of his divine Nature, ſhall be made alive again by him. For the righteous he will raiſe as their Head, and the wicked he will raiſe as their Judg. But here it will be objected, If Chriſt the Head be riſen p. 182Why are not thoſe that are in Chriſt raiſed alſo? He anſwers, that the order which God hath appointed muſt be obſerved, viz. that Chriſt as the firſt Fruits ſhould riſe firſt, and afterwards all the Faithful, (the reſt of the harveſt) at his Second Coming; at which time, (when the end of the World will be) Chriſt having ſubdued and aboliſhed all adverſe powers and dominions that were contrary to him, will deliver up his Mediatory Kingdom into the hands of his Father, laying aſide that manner of ruling, by thoſe means, he now uſeth for the gathering, and governing of his Church. Not that he ſhall ceaſe to reign with his Father, (for in that ſenſe, Of his Kingdom there ſhall be no end), but he ſhall ceaſe to reign as Mediator, and as deputed by his Father. Yet he muſt reign as Mediator till he have ſubdued all his Enemies, whereof death will he the laſt; and death being ſubdued, the reſurrection muſt needs follow. Now that all enemies ſhall be ſubdued under him, the Apoſtle manifeſts, becauſe God the Father hath promiſed that all things ſhall be ſubject unto him [Pſal. 8.6. Eph. 1.22. Heb. 2.8.], yet we are always to ſuppoſe, that he hath not thereby deveſted himſelf of his Soveraign Empire, but under the word All, He himſelf is excepted, who hath ſubjected all things elſe to his Son. And when all things ſhall be thus ſubdued to Chriſt, and his Mediatory Kingdom delivered up to his Father, then the Son himſelf, as Mediator and Head of his Church, [See 1 Cor. 12.12. Eph. 1.12.], ſhall he ſubject unto him. And then ſhall God the Father, Son, and Holy Ghoſt, fill all the Saints with glory and bliſs eternally and immediately, whereas now He conveys himſelf to them by means. From Verſe 20. to 29.

He further proves, there will be a Reſurrection of the dead. For elſe, what benefit will accrue to thoſe who are baptized for the dead? that is, that ſuffer great perſecution(a)(a)Beza takes the word foreign in the middle Voice, and ſo renders it, Cur ablutione utuntur? Some take it paſſively, and render it, Why are they then waſhed with the waſhing men uſe over the dead. q. d. If the dead riſe not, if the Corps ſhall for ever periſh, to what end do you waſh them? Do men give reſpect, where there is no hope? See Note (b) of Sect. 4. Chap. 2. for profeſſing, aſſerting, and defending the Reſurrection of ſome that are dead, viz. of Chriſt, (whoſe Reſurrection is paſt), and of the Saints (whoſe Reſurrection is to come): For ſo the word to be baptized is taken, Mar. 10.38. and the Praepoſition foreign, ſignifies for, Act. 9.16. 'Tis abſurd, therefore, he ſhews, that they who ſuffer martyrdom, for defending the Reſurrection of the dead, and expecting of it, ſhould be diſappointed of their hope. And why ſhould he himſelf, and other Chriſtians, run the hazzard of ſo many dangers, and death it ſelf, if there were to be no Reſurrection, wherein their patience and courage for Chriſt ſhall be rewarded? He proteſts by that, which he t…ok the moſt joy in of any thing in the World, viz. his fidelity to Chriſt, and the ſucceſs of his miniſtry among them (they being thereby brought to believe and rejoice in Chriſt) that he died daily, (in preparation of mind) being daily expoſed to the hazzards of death; which ſure he ſhould not do, if he had not an aſſured hope of a Reſurrection to a better life after this. To what purpoſe was he expos'd to fight with beaſts at Epheſus (b)(b)Id eſt, cum beſtialibus hominibus, foreign, hominibus ferarum more ſaevientibus. Scaliger in notis, Feros & praefracti ingenii viros, quibuſcum illi negotium & contentio fuit, vocat foreign. Quidam haec verba intelligunt de diſputationibus quas per tres menſes cum incredulis & pertinacibus Judaeis, Epheſi habuit. De mortuorum reſurrectione loquens, fruſtranea eſſe oſtendit varia illa foreign, quae propter Chriſtum ſuſtinebant v. 30.31. & fruſtraneam omnem ſuam cum adverſariis veritatis (tanquam beſtiis) de veritate religionis Chiſtianae concertationem, niſi ſoret re…urrectio, & potius (his omnibus ſupinè poſthabitis) gulae, luxui, & voluptati indulgendum eſſe. Aliqui intelligunt Pauli verba propriè, ac ſi revera beſtiis objectus ſuiſſet: ſed ſi tale quid eveniſſet ei, non erat rem tam inſignem praeteriturus Lucas; & certè in malorum catalogo, 2 Cor. 11.23. (ubi potiores, & omnium maximas ſuas calamitates Apoſtolus enumerat) hujus pugnae & periculi mentionem feciſſet. Deinde ſi Epheſii tale quid tentaſſent, Paulus ad jus civitatis provocâſſet; quomodo fecit, & evaſit, cum debebat flagellis caedi. Praeterea, non I cebat Civem Romanum beſtiis objicere; ſed mancipiorum illud erat ſupplicium. Digeſt. leg. 3. ad legem Corneliam de Sicariis. foreign quod attinet, ſi verbum foreign ſubaudiatur (uti illa ellipſis alibi occurrit ut 2 Cor. 9.6.) omnia recte ſe habent. Secundum hominem enim ſen humanitùs loqui ſe dicit Paulus, quando ſimilitudinibus utitur, Gal. 3.15. Rom. 6.19. qualis & hic ſermo eſt, metaphoricè conceptus. Vide Glaſſius & Treid libius.2 Cor 11:232 Cor 9:6Gal 3:15Rom 6:19, and to run ſuch a hazzard of his life as that was, if he had no hope of a better life after this, and of a glorious Reſurrection? And further, If there were no Reſurrection, then there was ſome ſenſe in that wild ſaying of the Epicures among them, Let us eat and drink, for to morrow we ſhall dye; that is, Let us take our fill of pleaſures, while we may; for ſhortly death comes, and will put an end to all, See Iſa. 22.13. But he bids them take heed of attending to ſuch rotten kind of ſpeeches, which might corrupt them with falſe principles, and vicious manners. He adviſes therefore ſuch among them, as were ſleeping in their ignorance and ſottiſh ſecurity, to rouze up themſelves, and to awake p. 183to righteouſneſs, viz. to live righteouſly, and to avoid Epicuriſm, and the company of Epicures. For he tells them, there were ſome ſuch among them, which had not the right knowledg of the true God, which he ſpake to their ſhame. From Ver. 29. to 35.

He now comes to anſwer three Objections againſt this Doctrine.

Object. 1. It ſeems impoſſible the dead ſhould ariſe. For, How ſhall it be?

Object. 2. Who can deſcribe with what bodies they ſhall ariſe?

Object. 3. What ſhall become of thoſe that are alive at the Coming of Chriſt? For they are not capable of a Reſurrection who never died.

To the firſt he anſwers, that 'tis as poſſible for the Body to riſe again, as for Corn ſown to be quickned after it dies in the earth.

To the ſecond, he ſays, that our Bodies ſhall ariſe the ſame in ſubſtance, but not in qualities. They ſhall riſe with far more excellent qualities, than thoſe they were buried with. As a bare grain of Corn that is ſown, is raiſed in ſubſtance and kind the ſame, but diverſe in qualities, coming up with blade, and ear, and corn in it: It does not riſe in the ſame figure in which it was ſown. Seeds are ſown and rot, yet notwithſtanding they are ſo far from periſhing thereby, that they riſe up far more beautiful; and whereas they are ſown dry and hard, they ſpring up green and freſh: So why ſhould it ſeem incredible, that our Bodies ſhould ariſe from corruption, and yet with far more excellent qualities than they had before? And as there are ſeveral kinds of fleſh, and one more excellent than another; and as celeſtial Bodies, are more glorious than terreſtrial, and one celeſtial Body differs from another in glory; ſo it will be in the Reſurrection. The Bodies that riſe, will differ from thoſe that dyed. That which was here a corruptible Body, when it riſes, will be an incorruptible. The Body that was here obnoxious, and expoſed to diſeaſes, griefs, and death, will be raiſed glorious and ſtrong, beautiful and ſhining, like unto the Stars, and the Sun in the Heavens [Math. 13, 43. & 17 2.]. That which was ſown a natural or an animal Body, which needed here to be ſupported, as other animals are, with meat, and drink, and ſuch things as afforded nouriſhment to it, ſhall be raiſed a ſpiritual Body, endued with ſpiritual qualities, not needing meat, or nouriſhment, but ſhall be ſupported immediately by the Spirit of God without means, as the Angels in Heaven are, Math. 22.30. So that there are Bodies of both theſe ſorts, which much differ one from the other. And as from the firſt Adam, (according to Gen. 2.7.) we received a natural, or animal Body, which yet could not be continued in life without nouriſhment; ſo by the ſecond Adam, namely Chriſt, we ſhall obtain a ſpiritual Body in the Reſurrection, which he will ſuſtain without nouriſhment by his Spirit, He being a quickning Spirit And as ſince the Reſurrection, Chriſt hath a ſpiritual Body, which is immortal and incorruptible; ſo ſhall he alſo give ſuch Bodies to thoſe that are his. Yet all things muſt be done in order; we muſt have a natural Body firſt, and a ſpiritual Body after, as that which is perfect follows upon that which is imperfect. The firſt Man is of the earth, earthly, and therefore could communicate nothing but a terrene life. But the ſecond Man, is not only man, but God from Heaven alſo, and therefore could ſupport his own Body, that it ſhould not ſee corruption (though in its own nature terrene and reſoluble into duſt); and having raiſed it out of the grave he could make it glorious, immortal, and heavenly, not needing p. 184earthly ſupports. And ſo in like manner can he make our Bodies alſo. Such a Body as Adam himſelf had, ſuch have all we, (who d…ſcended from him in a natural way), as long as we are upon the earth. And ſuch a Body as Chriſt now hath (namely, glorified, immortal, and incorruptible,) ſhall Believers have, after they ſhall be raiſed from the dead, and ſhall be taken up into Heaven. And as here we are conf…rmable to the firſt Adam, in mortality and corruptibility; ſo ſhall we hereafter be conformable to Chriſt in glory and immortality. F…r our Bodies, as now they are, cannot enter into the Kingdom of God, unleſs they be firſt fitted f r that glori…us ſtate, by the mutation of their qualiti…s, and be changed, purified, and immortalized. From Ver. 35. to 51.

He now anſwers the third Objecti…n, namely, What ſhall become of thoſe who ſhall be found alive at Chriſts coming? As f…r thoſe, he tells them, they ſhall not dye, but ſhall be ch…nged, and of mortal ſh…ll become immortal, and that in a moment, when both all that are dead, and all that are alive ſhall be ſummoned by the laſt Trumpet to Chriſts Tribunal. And when this is done, then that triumphant ſpeech of the Prophet Hoſea ſhall be ful…illed, chap. 13.14, O death, I will be thy plagues! O grave, I will be thy d…ſtruction! that is, Death ſhall be deſtroyed for ever, and ſhall never rec…ver ſtrength again over any man. And that this Victory may appear the greater, he ſhews, that the ſting of death is ſin, and the ſtrength of ſin, is the Law, that is, Ʋnleſs ſatisfaction be given to the Law, ſin, wrath, and death remain in full force and power. But after ſatisfaction is made to the Law for us, ſin and wrath are taken away, and death is diſarmed of its ſting. From the wh…le that he hath ſaid, he infers two things; 1. That God ſhould be highly praiſed, who hath through Chriſt given us Victory over Sin, D…ath, and the Law. 2. That we ſh…uld he ſt…dfaſt and unmoveable in the pr…f…ſſion of the G…ſpel, and in doing and ſuffering the will of God, being aſſured there will be a Reſurrection, at which our labour will be recompenſed and graciouſly rewarded. From Ver. 51. to the end.

Chap. 16 He ſhuts up the whole Epiſtle, giving ſome directions concerning their collection f…r the po…r Saints at Jeruſalem, how and in what manner it ſhould be made, and how ſent. Particularly he orders, that on the Lords day every one ſhould l…y ſomething by, as God had proſper'd him, that there might be a full ſum c ll…cted, and ſo no further need of gatherings when he came. And he tells them, that when he c…mes, they ſhall chuſe the Meſſengers who ſhall carry their contribution, that they may be ſure of the due diſpoſing of it, according to their own intentions. And thoſe whom they ſhall chuſe, he will by his …tter recommend and ſend to Jeruſalem; or if it be thought needful for himſ…lf to go al…ng with them, on this occaſion, (as he did ſometimes, Act. 24.17. & Rom. 15.25.), he declares his willingneſs to do it. From Ver. 1. to 5.

He tells them, he deſigned to come to them, aſſoon as he had ſpent ſome time in the ſeveral parts of Macedonia. For he intended to remove from Epheſus where he now was, and to go to Jeruſalem, through that Region. And perhaps he would ſtay the whole Winter with them, which being done, he ſuppoſed ſome of them would go ſome part of the way with him. And ther…fore he would not now come to them, and only ſee them as it were in paſſing. For if he did ſ…, he ſhould not be able to ſtay; whereas his purpoſe was, (with the Lords leave) to ſpend ſome time with them, when he next came. At preſent he purpoſed to ſtay at Epheſus, till Pentecoſt, becauſe God had opened a great door, and opportunity to him for the gaining of many to Chriſt, and had abundantly bleſſed his labours. Yet there were many adverſaries in that place, that oppos'd the truth, which made his preſence requiſite for ſome time longer; For Satan and his inſtruments in his abſence did much harm. From Ver. 5. to 10.

p. 185He charges them that if Timothy come to them, they ſhould take care of his ſafety among them, and that they would look upon him as they would on himſ…f, becauſe of his faithfulneſs in the miniſterial work, and that they would treat him him reſpectfully and bring him on in his journey, when he returned, that he might come ſafely to him; for he and the Brethren expected him. Ver. 10, 11.

He acquaints them that Apollos was not willing at preſent for ſome reaſons to come to them, poſſibly becauſe he would not countenance a Faction there begun under his name [1 Cor. 1.12.]. Ver. 12.

He exhorts them, to watchfulneſs, ſtedfaſtneſs in the Faith, Chriſtian courage, and Fortitude, and that putting away Schiſms and Diviſion, they they would make Charity the Arbitrator of all things among them. Ver. 13, 14.

He makes honourable mention of Stephanas and his Family, as thoſe that received the Goſpel at the firſt preaching of it in Achaia, and firſt gave their Names to Chriſt, and have ſince addict…d themſelves to the miniſtry of the Saints, being very ſerviceable and bountiful to them on all occaſions. He exhorts them to honour and reſpectv. 16. foreign hoc loco eſt revereri, honorem & obſequia deferre. Ut Eph. 5:21. 1 Pet. 5.5. Grot.Eph 5:211 Pet 5:5 ſuch, and all others that join with them in the propagation of the Goſpel and Faith of Chriſt. Ver. 15, 16.

He tells them, he was glad of the coming of Stephanas, Fortunatus, and Achaicus unto him, who had acquainted him with the Schiſms among them, and all other matters of importance, and ſo had done that which they themſelves ought to have done. He tells them, they had much refreſhed his Spirit, by acquainting him, that there were ſo many yet among them that adhered to the truth; and they had (he ſuppoſed) refreſhed their Spirits, by ſending them word of the continuance of his great affection towards them. He would have perſons of ſuch integrity as they were, much eſteemed among them. Ver. 17, 18.

He comes now to the Concluſion of his Epiſtle, wherein he ſends ſeveral ſalutations unto them from the Churches of Aſia; from Aquila and Priſcilla, and all the Chriſtians in their Family, who wiſh'd them all ſpiritual bleſſings from Chriſt. He wills them to ſalute one another with the kiſs of Peace and Charity, with which Believers (according to the cuſtom of thoſe Countries and times) uſed to ſalute one another. He adds his own ſalutation with his own hand, the reſt of the Epiſtle being written by ſome Scribe, See 2 Theſ. 3.17. He adds alſo one remarkable ſentence with his own hand, which he would have them eſpecially to take notice of, and remember, (as Auguſtus uſed to d… when he wrote to the Governours of Provinces) namely this, If any man love not the Lord Jeſus Chriſt, (that is, be a ſecret or open oppoſer of him and his Goſpel), let him be accurſed: Maranatha, the Lord cometh. As if he ſhould have ſaid, Let him be reſerved to the laſt judgment of God, Jude v. 14, 15. Behold the Lord cometh with ten thouſand of his Saints to execute judgment, &c. In which ſentence he threatens utter deſtruction to wilfull oppoſers of Chriſt, and hypocrites (except they repent): not out of any evil paſſion of mind, but out of an holy zeal, and an Apoſtolical Spirit. He concludes all with his wonted benediction, and the ſignification of his love to them. From Ver. 19. to the end.