Annotations Upon the New Testament, 1 Corinthians

Annotations Upon the New Testament · 1 Corinthians

p. 230ANNOTATIONS UPON THE First Epistle of PAUL the Apostle, to the CORINTHIANS.

CHAP. I.

Corinthus ex angusto Achaiae limite hinc Ionium, inde Aegeum prospectans mare, ex commercils magnas adepta divitias. Grotius. Ibi Lais de tota Gracia tributa exegit libidinis, denis drachmarum millibus usum sui indicans, & mortua sepulchrum habuit omnium Poetarum versibus celebre. Id. ibid. Vbi Demosthenes mulietculae, pro horario usu corporis, deposcenti octona auri talensa, respondit, Ego tanti poenitere non emo. Cornel. à lap.THe City of Corinth was a famous metropolis in Achaia; notable for wisdom. Periander one of the seven wise men is celebrated for a Corinthian; and Tulle calleth it lumen Graeciae, the light or eye of Greece.

The Corinthians were notedly infamous for lust and wantonnesse, hinc foreign pro scortari.

Non cuivis homini contingit adire Corinthum.

Therefore Paul in his first Epistle writes much against it, 1 Cor: 5.1, 9. & 10.8. & 11.6, 9. & 18.7.

Both these Epistles to the Corinthians (saith à Lapide) were written before that to the Romans.

This first Epistle to the Corinthians in weight of argument is far inferiour to the precedent Epistle to the Romans; but in variety of things it ought to be judged equall, and in order of time before the other. Morton.

foreign proprie aptari & coadunari significat: quemadmodam membra humani corporis optima symmetria inter se cohaerent. Calvinus.Vers. 10. Be perfectly joyned together] The Greek word signifies such a joyning as when a bone out of joynt is perfectly set right again. As Gal. 5.1. Restore set him in joynt.

See Mr. Burrh. on Hos. p. 171. Vult uni Christo magisterium ita asserere in Ecclesia, ut ab eo pendeamus omnes: ut unus inter nos dominus ac magister nominetur, ne ullum contra hominis nomen appenatur. Calvinus.Vers. 12. I am of Paul, and I of Apollo and I of Cephas, and I of Christ] That is, I am Pauls Disciple, follower; and so in the rest. Chrysostome interprets the place so that the last words should be the Apostles own crossing the Corinthians, shewing them in his own example who they must be called by.

See Act. 26.16. Potissimum ad praedicandum, nam hic aliquos nominat qiuis ipse baptizasset. Vossius. Dicit has non fuisse praecipuas suae functionis partes: sibi non docendi munus praecipuè esse injunctum cui incumberet. Nam quum dicit Christus Apostolis, ite, praedicate, & baptizate, baptismum adjung…t doctrinae tanquam accessi nem duntaxat vel appendicem: ut semper doctrinae prior locus maneat. Calvinus. vide Estium.Acts 26:16Vers. 17. Christ sent me not to baptize, but to preach the Gospell] Paul doth not simply deny that he was sent to baptize, for it was enjoyned to all the Apostles, Matth. 20.19. to preach and baptize; but comparatively; q. d. he rather enjoyned me preaching then baptizing See Iohn 9.41.

Vers. 18. The preaching of the Crosse] That is, the Gospell; not onelyonly because the crosse followed it, but also in that it is the doctrine of Christ crucified.

Vers. 20. The Disputer] Or, Inquirer; such as will receive no more in religion then p. 231they can see reason for. See Beza. Fullers Miscel. lib. 3. cap. 7. The Jewish Doctors, that were still inquiring among themselves the truth of the Scriptures at their meetings, and yet believed not. Thorndike.

Vers. 21. The foolishnesse of preaching] an Hebraisme, for foolish preaching; that is,Sic vocat Evangelium concessione ironica; non quod sit, sed quod talis habetur mundo. Paraeus. preaching which the most men and wisest men in the world esteem contemptibly of, 1 Cor. 1.23. for so he expounds himselfe, vers. 18. carnall men and those which shall perish, account it so. 2 The preaching of such men as have no shew with them in the world, such as the Apostles were Acts 4 13. 3 Such a kinde of preaching as is plain, & without all ostentation and shew of humane gifts, 1 Cor. 2.1. 4. M. Hilders…m.

Vers. 23. Christ crucified] That is, we teach that life and salvation is come to the world by the crosse and death of Christ. Pareus. He was crucified naked,In the Primitive Church it was a contemptible thing both among the Jewes and Grecians to be a Christian; to the one the Gospell was a stumbling block, to the other a laughingstock. Perkins. so he must be preached.

VntoUnto the Jewes a stumbling-block, and unto the Greeks foolishnesse] The one expected a glorious estate of the Messiah in the world; the other deemed it a foolish and absurd thing to expect life out of death, glory to issue out of such extream contempt. The Jewes call foreign the Gospell aven gilion, that is, a revelation of vanity; and the Greeks traduce it for a doctrine of novelty, yea for a doctrine of devils, Acts 17.18.

Vers. 26. Are called] Is not the Word preacht to these as well as to the poore? There is a twofold call: 1 Externall, by the word; this the rich and mighty have more then the poore. 2 Internall; so few of them are called, the word is not effectuall upon them.

Vers. 30. Wisdome] that relates principally to the understanding;Quae nomina ex usu linguae Hebraea designant carum rerum authores, quarum nomitat sunt. Itaque Christus eo mediator noster est quod Doctor, Justificator, Sanctificator, & Redemptor noster est, quorum, primum ad Propheticum, secundum ad Sacendotale, tertium & quartum ad ejus munus regium pertinet. Cameron. vide Pareum. all saving knowledge by which we are converted; and all the wisdome and prudence we have in our practicall understanding, which we receive at beginning, in progresse, and perfection hereafter, we have from Christ. Secondly, mark the phrase: It is not said, who by Gods appointment makes us wise, but, is made unto us wisdom, in the abstract; to shew, that out of Christ we have nothing but folly, Rom. 1.22. … To let us know, that in him we have an all-sufficiency; there is nothing in him but admirable wisdome. Col. 2.2, 3. 2 Righteousnesse] Justification, pardon of sinne, imputation of his righteousnesse, acceptation of our persons; we are lookt upon in him as accepted, reconciled. 3 Sanctification] Mortification, and Vivification, hatred of sinne, and love to the duties of God. 4 Redemption] which comprehends a freedom from all misery, sinne, temptation, everlasting damnation; all comforts, and refreshings by Gods Spirit, and everlasting salvation.

Vers. 31. Glorieth] this is a lifting up of the heart on apprehension of some good,In Domino gloriari est totius lalutis nostrae summam solius Dei misericordiae, & Christi gratiae transcribere. Paraeus. whether reall or apparent. …here are four acts of Spirituall glorying: 1 Selfe is abased. 2 Christ and free grace magnified. 3 All fulnesse is seen in Christ. 4 All this is applied to himselfe, vers. 30.

CHAP. II.

Vers. 2. TO know] foreign, that is, to teach, preach, regard, or take notice of. To know Christ crucified is to seek comfort and salvation in the crosse of Christ by faith. The Antinomians causelesly urge this place,Docere, Cameron. in Myroth ad Marck. 13.32. Profiteri Illyr. Beza. praedicare. Calvin. to shew that Christ and faith onelyonly are to be preached: not the law, nor repentance. The Apostle opposeth not the matter (for he himselfe preached other doctrine in this Epistle) but the manner; preached Christ plainly without humane eloquence, vers. 1. He resolved with himselfe to shew no other learning but this,M Hildersam on Psal. 51.7.Ps 51:7 to set forth to them in the best manner he could the sufficiency of Christ, and the benefit and fruit that comes to p. 232God by them;Downam. viz. Not onelyonly the truth of it, but the vertue and efficacy of it in himselfe in the crucifying of his flesh with the lusts thereof.

Vers. 4. With intising words of mans wisdom] that is, least men should ascribe that to humane eloquence and wisdom,Dr. Taylor on Titus. which is proper to the simplicity of the Gospell. Pauls condemes not all affectionate and eloquent preaching (for he was the eloquentest preacher of all the Apostles; and therefore it was one of Austins three wishes, to heare Paul preach in a Pulpit) but he condemnes the flattering kind of affected Rhetoricke, whereby men preached themselves, tickled mens eares, and delighted them with lascivious phrases of oratory.

But in demonstration of the Spirit, and of power] That is, a secret power and authority of the Spirit,Tropus est quem Hendiadem vocant; spiritus & virtutis, id est virtutis Spiritus sancti: quam videlicet Spiritus sanctus suppeditat. Estius. going with his Word, enlightning with his own other mens understandings, and heating by his own other mens affections.

Vers. 9. Eye hath not seen nor eare heard, neither hath it entered into the heart of man, the things which God hath prepared for them that love him] This must not be understood of the joyes of Heaven (as it is interpreted by some) but of the Gospell-joy,See M. Ball of Faith. p. 137. of the Wine and fatnesse already prepared, and now revealed to the believer, by the Spirit.

Vers. 11. For what man knoweth the things of a man] That is, those things which lie in the heart of man, but the Spirit of a man which is in him.

Vers. 12. The things that are freely given us of God] that is, our election, vocation, justification,Ephes. 1.18.Eph 1:18 sanctification, and glorification.

Vers. 14. The naturall man] that is, whosoever is indued with the faculties of nature onelyonly.Hominem foreign vocat in puris naturalibus consideratum, qui spiritu Dei vacat, & de rebus divinis ex intelligentia caruli judicat. Pareus. Hoc non tantum ad intellectum hominis naturalis referendum est, ac si sensus esset, non capit, intelligit, sed & ad voluntatem. Sensus enim est, homo animalis non recipit quae sunt Spiritus, non attendit, non curat, non …n…at Spiritualia, nec fideli corde amplestitur ea quamdiu manet naturalis; sequitur enim stultitìa siquidem illi sunt, hoc est, ut res frivolas & stultas spernit, quam vis minimè intelligere aut percipere valeat. Mayerus in Philol. Sac. Calvin. foreign, the souly man, he that doth most excolere animam.

The things of the Spirit of God] That is, which are in the Word by Gods Spirit plainly revealed.

Discerned] foreign est vox forensis, a law terme, Acts 4.9.2.19. and is wont to be applied to the triall of doctrine, Acts 17.2. Grotius.

Vers. 15. He that is spirituall] That is, one that is regenerate by the Spirit of God. M. Perkins. He opposeth the Spirituall to the naturall man. Calvin, Paraeus. By the Spirituall (though he oppose him to the naturall man) he meanes not every one which hath the Spirit, and is regenerate, but him which hath the Spirit in a greater measure then any other of the regenerate have; as appeares by the opposition he makes Chap. 3.1. between them which are spirituall and them which are babes in Christ.

Judgeth all things] that is, is not onelyonly certaine of the truth which himselfe holdeth,M. Hilders…m on Psal. 51. As in a School the Master judgeth of every boyes Theame and Exercise, but they are not able to judge of him.Ps 51 but can judge and clearly discerne, and reject the errour that is held by other men. But he is judged of no man) q. d. He is so certainly assured of the truth that he holdeth, that the contrary judgement of other men, whatsoever they be, cannot oversway him, or cause him to stagger. The Papists say that this Spirituall man is the Pope of Rome; because he alone is the Supreame Judge of the Church; judgeth all, and is judged of none. But when the Apostle wrote, there was no Pope.

Vers. 16. We have the minde of Christ] that is, his sentence and judgement by himselfe delivered unto us. See 2 Thess. 2.2. Vide Bezam. It is uncertain whether he speake of the faithfull in generall, or of Ministers onelyonly. Pareus saith he speakes of all the faithfull. Calvin would have it specially to ref…r to Paul and other faithfull Ministers.

p. 233CHAP. III.

Vers. 1. BAbes] Such in whom grace is true, but very weak, and corruption strong, 2 Epistle John. 1. Heb. 5.13. in farre greater measure Carnall then Spirituall; for they had not been so much as Babes, if they had been altogether Carnall.

Vers. 3. Are ye not carnall and walke as men] Or according to men, foreign] Hoc est juxta voluntatem seu consuetudinem hominum carnalium. conser Rom. 8. v. 27. Contrariam phrasin foreign. Vorstius.Rom 8:27not according to God, and the rules of Christians; but according to the will and rule of Carnall men.

Vers. 5. Who then is Paul? and who is Apollo?Se & Apollon nominat potius quam alios, declinandae invidiae causa. Quid aliud enim habent ministri omnes, inquit, nisi ut sua praedicatione vos ad fidem adducant? Calvinus. but Ministers by whom ye beleeved] Paul of high calling; Apollos of excellent gifts.

Vers. 6. I have planted Apollo watered] A metaphore from Husbandmen. Paul planted, that is, preached; Apollo watered, that is, Baptized, saith Austen;Papa Hadrianus, cum Lovanij collegium magnifico sumitu construxisset, vestibulo aureis literis inscripsit, Trajectum plantavit: ibi erat natus. Lovanium rigavit: ibi literas didicerat: Caesar dedit incrementum: ab hoc erat ex praeceptore Cardinalis Creatus. Hominis vanitatem redarguit alius subscribens, Hic deus nihil fecit. Pareus in loc. rather Paul began, and Apollo built upon it. Paul Preacht fundamentall doctrine, as Apollo… taught them how to improve the doctrines to spirituall uses.

But God gave the increase] That is, all the successe and fruit of their labour is from him.

Vers. 7. Neither is he that planteth any thing neither he that watereth, Any thing] As a principall agent, but as an instrument.but God that giveth the increase] q. d. as excellent gifts as these men had, they did nothing in this work, the wholesuccesse is of God.

Vers. 9. Labourers bbEximium elogium Ministerij, quod cum per se agere possit Deus, nos homunciones tanquam adjutores adsciscat, & tanquam organis utatur. Calvinus.together] In the Ministry, not conversion.

Vers. 11. For other foundation can no man lay, then that is laid, which is Iesus Christ] He is the onelyonly foundation personall; the Scripture is the foundation doctrinall. See Ephes. 2.20. Rev. 21.14. vide Pareum in loc.

Vers. 12, 13. Now if any man build on this foundation, Gold, Silver, precious Stones, Wood, Hay, Stuble; Every mans worke shall be made manifest: for the day shall declare it because it shall be revealed by fire, and the fire shall try every mans work of what sort it is] The Pope makes this place the principall foundation of his Purgatory (although the Apostle here treateth of a probatory, and not a purgatory fire) Saint Austen maketh answer, that this sentence is very obscure, and to be reckoned among those things which Peter saith are hard to be understood in Pauls writings, which men oug…t not to pervert unto their own destruction; and freely confesseth, that in this matter hee would rather heare more intelligent, and more learned then himselfe:Vide Bezam. & Mortonum. yet this hee delivereth for his opinion, that by Wood, Hay, and Stubble is understood, that over great love which the faithfull beare to the things of this life; and by fire that temporary tribulation,Bishop Vsher. The building of pretious matter upon the foundation, is manifestly to be understood, of pure doctrine sincerely delivered. The building of combustible matter, is vaine affectation of eloquence, and other trifling matter; not taking away the foundation, but handling it unworthily. The Apostle saith the fire shall try every mans work. So that if this fire should signifie Purgatory (as Saint Augustine saith, expressely it cannot) and if every man should follow his work, no man should escape Purgatory. Doctor Fulke Annotat. on Rhem. Test. vide Calvinum, & Pareum in loc. which causeth griefe unto them by the losse of those things upon which they had too much placed their affections. Either sound and profitable doctrines (a)(a)Bishop Down. of Justif. l. 4. Ruttherford against pretended liberty of conscience. Chap. 27. Estius expounds it of the Lords trying of the Son… of Levi. Mal. 3. See Rev. 3.10.Mal 3Rev 3:10which he compareth to Gold and Silver; or unsound and unprofitable, compared to Hay and Stubble. He makes the judgement that trieth all to be fire (whether it be the last judgement or fiery afflictions it is no great matter) but good doctrine will bide the triall of fire, and not be consumed; and the man rewarded for his so building; and bad doctrine will be burnt, and not abide the Lords fire when it is tryed; for it will vanish in the day of triall, and yeeld the sower of such doctrine no comfort; yet he himselfe keeping the foundation Christ shall be saved, but hee shall be sadly afflicted for his fruitlesse building.

p. 234Vers. 18. Let him become a foole that he may be wise] That is, let him be willing to learne even of his inferiours.Mr. Perkins, id est, deponat inanem persuasionem, non indulgeat ineptijs humanis in rebus divinis, ne molestè ferat à mundo se haberi pro studo. Pareus.

foreign Est manu capere & firmiter tenere. Pareus.Vers. 19. Catcheth] And keepeth as beasts in a grin, so the word signifies.

Craftinesse] foreign when they have done their utmost (as the word imports) to bring about their devilish devices.

Vers. 20. The Lord knoweth the thoughts] foreign, not the simple thoughts, but the most prudent discourses, and councells of the world.

Of the wise] That is, of such as excell in naturall gifts, that are the choicest and most picked men.

Vers. 22. Paul, Apollo or Cephas] Variety of gifts. He illustrates the universall by an enumeration;A Christian hath interest to and right in all these things 1. Entirely or wholly, Ephes. 1.23. and 2.10. Col. 3.11. 2 Refinedly the curse is taken away, Gal. 3.13. Prov. 10.22. 3 Really. 1 Cor. 7.31. Ephes. 1. ult. 4. Safely, 1 Prov. 33. 5. Serviceably, Rom. 8.28. 6. Satisfyingly, 22. Psal. 26.Eph 1:23Eph 2:10Col 3:11Col 3:2Gal 3:13Prov 10:22Prov 10:31 Cor 7:31Eph 1Rom 8:28Rom 8:6Ps 26 highest and lowest Ministers are yours. All things are yours, the whole world, all conditions are then yours, life and death; all events are yours, present in this, and future in another life.

Things present, things to come] the comforts of grace in this life, and the assurance of glory hereafter.

Hoc est, omnia propter vos sunt, & ad vestram ordinantur utilitatem. Estius.All are yours] That is, all things tend to your good, and help forward your happinesse and salvation. Doctor Gouge.

Vers. 23. Ye are Christs] 1. By gift. 2. Purchase. 3. Conquest. 4. Covenant. 5. Communion.

CHAP. IV.

Vers. 3. OF mans judgement] Or day (b)(b)Dies hominis pro judicio hominis, sive pro ultimo quo dies hominum definiuntur, die ponitur, cui dies Domini opponitur. Heinsius. Vbi diem posuit pro judicio, ex Cilicum phrasi (ipse enim Cilix fuerat) nam dies dici rei consueverit? Sed hoc non Cilicum, sed Hebraeorum idioma esse, qui diem Domini vocant judicium ait Drus. in annotat. N.T. Glass. Philol. Sac. Hieronynus putat hoc & alia quaedam esse ex Cilicum, ubi Graecam primum linguam didicerat Paulus, idiomate. Illis enim diem solitum dici pro judicio: nec mirum, cum & Latinè dicamus diem dicere. Grotius in loc. Dei organum Paulus, quem Graecarum rerum gnarum perinde ut linguae fuisse constat, suas habet locutiones patheticas & interdum singulares. Diem humanum vocat hominis judicium, ex interpretum consensu, metonymicè, quia judicijs stati sunt dies. Vnde & phrasis Dicere diem, pro in jus vocare, & Dies Domini, pro judicio extreme. Sic foreign, 2 Cor. 2. v. 9. verbum esse Cilicum, Hieron. notat. & probat Dounaeus ad Chrysost. Hom. 23. Diem metonymice pro judicio dici interpretum consensu. Hinc Dies Domini pro judicio extremo. Dieterici Antiquitat. Bibl.2 Cor 2:9that is, I expect another day besides mans day. q. d. Man carries all before him now, he hath all the doings now at this day, and he may judge and censure as he pleaseth; it is but his day, and I passe not for mans day.

Vers. 4. I know nothing by my self, yet I am not hereby justified] That is, I have walked so in my calling since I was an Apostle and Minister of the Gospell, as I am not privy nor guilty to my selfe of any negligence therein. So Calvin, Pareus, à Lapide and Mr. Perkins. q. d. Though I should discerne no defect in my own righteousnesse (as for the main bent of my heart and course of my life I doe not) yet dare I not plead it before God, nor hope to be justified by it; for God can espie much more in me, then I can in my selfe; so one expounds it.

Vers. 5. Iudge nothing before the time] He speakes of rash judging of hidden things, as Calvin, P. Martyr, Bullinger, Marlorat, Pareus, Beza, Estius interpret it. Vntill the Lord come] That is, to judgement. Estius and others. Who will both bring to light the hidden things of darkenesse]Whether good or bad, and will make manifest the counsells of the hearts] whether just, or unjust. And then shall every man (who is praise worthy) have praise of God]

Vers. 6. Transferred] foreign is properly to change the habite as we may see, p. 2351 Sam. 28.8. thence it is translated to speech, which seemes to say one thing, and meane another. Hoc est, Schemate quodam sermonis in nos transtuli. Vorstius.

Vers. 7. For who maketh thee to differ from another] Episcupius (a great Arminian) saith ego meipsum diserevi. I made my selfe to differ, viz. by the improvement of nature.

Vers. 8. You are full, now ye are rich, ye have raigned as Kings with…ut us] That is, you exalt your selves above us here, as much as a King is above his own subjects, you are supreame. He speakes this ironically as the next words shew.Vide Grotium And I would to God ye did reign, that we also might reign with you] I would be glad to share in those gallant Gospell notions you so much bragge of; but I feare your portion is but small in true spirituall Gospell-knowledge, except in your own conceits, and there you abound sufficiently.

Vers. 9. God hath set forth us the Apostles last] Paul calls himselfe and Barnabas the last Apostles,Postremi Apostoli hîc dicuntur Paulus & Barnabas, gratium Apostoli, qui postremo in loco diu post duo…ecim illos constitutos & ipsam Christi ascensionem, ad hoc munus designati erant. Morton. Postremos haud dubiè vocat, qui in ordinem Apostolicum post Christi resurrectionem asciti fuerant. Calvinus. because they were last taken into the number.

We are made a spectacle bbVide Calvinū & Dilheri Electa Sac. l. 2. c. 25. Sumpta metaphora ab iis qui ignominiae causa cij cumducti ad mortem denique trabuntur, unde Hieronymus legit Theatrum facti sumus, ut Graecè est foreign. Chrysostomus de theatro hujus vitae, in quo coram Deo omnia agimus, intelligit.] God hath set us upon a theater or stage upon whom all the eyes of the spectatours gaze, spectaculo proposuit. Beza. That word which Paul useth here is borrowed from the manner of the Romans, who brought the gladiatores on the arena to make sport to the people.

Vers. 13. As the filth of the world, Duabus vocibus omnium hominū objectissimos judicat. Habemur à mundo foreign & foreign: net à pancis sed ab omnibus, nec semel sed usque adhuc: id est, perpetuo. Parous. vide ibid.and are the off-scowring] foreign signifies the dirt scraped of mens shooes; or from the pavement of the ground; rejectamentum, so Erasmus. He hath reference to that Lament. 3.45. foreign, (a)(a)Mr. Burroughes on Phil. 4.13. See 21 Prov. 18. vide Dilheri Electa Sacra. l. 2. c. 25. Calvinum & Estium in loc.Phil 4:13Prov 18the filth gathered by sweepings up and downe, and cast upon the common dung —cart in the street. Budaeus thinkes those words have reference to the custome of the heathens; who in times of infectious diseases, or publike calamity, sacrificed certain men to their Gods, for the removing those evills which were upon them, and upon these men they did lay all the execrations of the people; as if they had been the causes of all their misery.

CHAP. V.

Vers. 1. SVch fornication as is not so much as named among the Gentiles] It is not meant, that the Gentiles never were infected with this sinne; but that even such as were but onelyonly Gentiles, have out of the light of reason,Bishop Lake. Non intelligit nihil unquam tale extitisse, vel in historiis non refe…ri, de quo compositae sint etiam tragediae, sed esse Gent…bus detestable, non secu… ac foedum & horrendum monstrum. Calvinus. vide Pareum. detested and forbidden it. The Apostles phrase is remarkable, that which was not, so much as named among the Gentiles was done by a Christian; whereas the rule of piety is, that those sinnes should not be so much as named amongst Christians, which are done by the Gentiles.

Vers. 2. Mou…ned] foreign referres to the stile of mourners, and denotes the solemnity usuall among the Jewes, of putting on mourning habite, and wailing over them that were excommunicate.

Taken away] This precept is directed to the Church,Pareus hath these words, non dicit ut tolleretur è medio, sed è medio vestri, hoc est, ecclesiae. He commandeth not to kill him; but to remove him from them. whose weapons are spirituall, speakes nothing of the Magistrates duty.

Vers. 4. In the name of our Lord Jesus Christ, when ye are gathered together] The authority of excommunication pertaineth to the whole Church; although the judgement and execution thereof, is to be referred to the Governours of the Church, which p. 236exercise that authority,Vnde apparet hac potestate praeditas esse ecclesias, ut si quid est intus vitij, disciplinae severitate corrigant vel ejiciant. Excommunicationis ergo potestas hoc loco stabilitur. Calvinus. as in the name of Christ, so in the name of the whole Church, whereof they are appointed governours to avoid confusion. Fulke on the Rhem. Testam. vide Calvinum & Pareum.

Haec excommunicatio de qua agimus non est privata sed publica actio, & unanim… totius ecclesiae cousensu, solemni omnium vestrum conventu testato, in publico coetu & omnium conspectu praestanda. Morton. Satanae tradi idem est atque ex ecclesia, extra quam regnat Satan, ejectum declarari quempiam, non tanquā apud Satanam permansurum, & cum eo periturum, sed contrà ut miserrimi sui status sensu permotus, resipiscat: & ita carne abolitae quae antea ipsi dominabatur, spiritus superior evadat, ut itae salvus fiat: quod demū die Domini plenè in illo & electis omnibus apparebit. Beza de Presbyterio & excommunicatione. vide Bezam in loc. Bis reperitur haec locutis Tradi Satanae, semel hoc loco, & rursus, 1 Tim. 1.20. Quidam volunt tradere satanae esse idem, quod miraculo…o modo è medio hominum tollere Ministerio satanae: sicut Petrus sustulit Ananiam & Sapphiram. At Petius non est usus Ministerio Satanae, sed virtute Christi. Alij tradere satanae volunt idem esse, quod ex ecclesiae societate & regno Dei excludere, quod nos vocamus excommunicare. Pareus. vide Plura ibid. Vide Calvinum & Estium.1 Tim 1:20Vers. 5. To deliver such a one unto Satan] Beza, Calvin, Pareus, à Lapide, Estius, and Morton interprete it of excommunication. The excommunicate person is to have his conscience terrified by being delivered unto Satan, that is, cast out of the Church out of which Satan ruleth. 2. Sorrow must be wrought in him for his sin, for the destruction of his flesh, and fleshly corruption, which is the ground of true repentance. Neither is it any thing else then excommunication, which the Apostle signifieth by delivering to Satan, saving that he expresseth an extraordinary effect that followed in the Apostles time, viz. that those which were put out of the Church, became visibly subject to Satan, inflicting plagues and diseases on their bodies, which might reduce them to repentance; which the Apostle calleth the destruction of the flesh, that the spirit may be saved in the day of the Lord Iesus, as 1 Tim. 1.20. For the Apostles had power, like that which Saint Peter exercised on Ananias, and S…pphira, thus to punish those that opposed them, as Saint Paul often intimates. Thorndikes discourse of the right of the Church in a Christian State, Chap. 1.

Some say he was delivered to Satan in a miraculous way to possesse, or torment him; an Apostolicall power onelyonly. Vide Grotium. But that cannot be for these reasons. 1 The Apostle saith, you deliver, the Apostles did not worke miracles by others hands. 2. The punishment is answerable to the sinne which was twofold, v. 2. 3. He makes it a generall ground of a duty; they must withdraw themselves from such a one.

Vers. 6. A little leaven leaveneth the whole lumpe] The word of God compareth sinne unto leaven both in regard of the whole congregation; in that it spreadeth further and further in the body of the Church, if opposition be not made, Levit. 19.29. and also in regard of the persons selfe; in that it doth more and more sowre and pollute the soule, till at last it have left no part free; if the seasonable rendring of repentance prevent it not. But yet it will not sowre the congregation; so as that all their worship and service shall be cast off by God as an abomination, that is the false glosse of some. For when the Gospell is compared to leaven, the holy Ghost meanes not that if the Gospell enter into any place, then the services of the whole congregation are made pleasing to God (for the services of hypocrites which are many never please him) but that the Gospell comming into a place, and converting some one or two will goe farther, and convert more and more, till it draw the whole place at least to outward submission. The meaning is, one sinner tolerated and winked at doth infect another, till the whole society be over growne with the like wickednesse; and not that one sinner causeth the service of all those with whom it is done to become uncleane or polluted.

Vers. 7. Purge out therefore the old leaven] That is, which proceeded from the old man, and corrupt nature; though the Church of Corinth was very corrupt many wayes; yet he bids them not take the lumpe away, but remove the old leaven; he bids them not forsake the Church, but stay and reforme it.

Vers. 9. Not to company with fornicatours] The Greeke word foreign both here and 2 Thess. 3. being compounded with two praepositions notes a most familiar acquaintance and conversation.Commisceri est familiariter versari cum aliquo, & ejus consuetudine implicari. Calvinus. idem ferè habet Morton. See next vers.

See 2. Thess. 3.14.2 Thess 3:14Vers. 11. Not to keepe company] That is, in a private and familiar manner.

p. 237With such a one, no not eate] That is, make him not a speciall intimate friend.Cum talibus, id est, adeo vitiosis & Christianorum nomen usurpantibus, ne epulas quidem habere communes, quod minimum est inter amicitiae signa. vide Gal. 2.12. Grotius.Gal 2:12 Intelligitur vel contubernium, vel interior c…nvictus. Calvinus.

This place being understood of all voluntary commerce with a scandalous person, whereby at least I appeare to countenance him in his sinne, contrary to that precept 1 Thess. 5 22 Its apparent (say **The answer to Suspension suspended.some) that voluntary commerce at the Sacrament is here forbidden, as well as at my own Table: The r…ason say they is evident; First, because he ought to be kept from the Lords Table as well as from my Table. Secondly, because he might easily be kept from this, as well as that; provided that private Christians, and Church officers would both do their duties in their places. But if I do my honest endeavour for this purpose, and cannot keep him away from the Lords Table, the Lord accepts my will for my deed, and the guilt shall lie upon them who have power, but want will to suspend him. I shall find to my comfort, that to the pure all things are pure, Titus 2.15. Nor shall the wickednesse of others one j…t hinder the efficacy of the Sacrament to me, if I be a worthy receiver.

Vers. 12. For what have I to do to judge them that are without? Interrogatio affirmantis, q.d. omnino vestri id est officii. Quidni igitur & mei? Pareus. vide plura. ib.Do not ye judge them that are within?] That is, are not you by the power you have of judging those that are within, to take away him that hath done evill? leaving to God to judge those without. Mr. Thorndike. Therefore something makes one man to be without the Church, and another within. Where there is differentia divisiva, there must be differentia constitutiva.

CHAP. VI.

Vers. 2. DOe ye not know that the Saints shall judge the world?] They shall not judge by pronouncing a soveraigne sentence of absolution or condemnation, which is proper to Christ the Judge;Perkins on Jude. but by assisting him (as Justices upon the Bench) both by witnessing and assenting unto that righteous judgement.

The Saints shall not judge the world authoritatively; they are not in commission with Christ; but three waies: 1. As members of Christs body; he judgeth as the head. 2. By their lives; as it is said of the Queen of Sheba, she shall condemne them. 3. By an approbation of Christs judgement, exulting in it, Rev. 19.1, 2.

Vers 4. Pertaining to this life] The Greek word (say some) signifies rather pertaining to life; and so they would have it rendred also in the former verse;foreign ad vitam pertinentia. but Luke 21.34. foreign, is rendred cares of this life; and Grotius renders the third verse here res hujus vitae.

Set them to judge who are of l…ast esteem in the Church] It is not spoken by way of precept, commanding them to let the simplest of their brethren judge their causes:Thorndike. but by way of concession, they were better so to doe, then to sue before Infidels.

Vers. 7. B…cause ye go to law one with another] That is, so rashly as they did, and before Infidell Judges, to the scorn of the Gospell.

Going to Law in this Chapter is not simply forbidden, but sundry abuses observed: 1. Going to unfit Judges whom the Apostle stileth unjust and unbelievers,Dr. Gouge. and bringing Christians before them, vers. 6. 2 Contending about small matters and meer trifles, vers. 2. 3 Too much forwardnesse to Law, vers. 5. 4 Doing wrong themselves vers. 8.

Vers. 9. Idolaters] There were two kinds of them: worshippers of Idols, that is,Pareus. false gods, as all the Heathens were; Or secondly, of the true God, in an Idoll or Image, as the Jews often were; and as all the Papists are at this day.

Effeminate] Or, soft. The Greek word foreign signifieth soft-spirited men,Such who are guilty of self-pollution. men of a kind of soft carriage, apt to all wantonnesse.

Mollis erat facilisque viris Paeantius heros.

Abusers of themselves with mankind] The Greek is but one compound word, foreign. Paederastae. Calvin.

Vers. 10. Revilers] which dare call him with vile terms that offends them.

p. 238Extortioners] that care not what they pill to themselves by hook or crook.

Vers. 11. And such were some of you] The Apostle addes this word some (saith Estius) to moderate his speech, least he should seem to accuse all the Corinthians of all the fore-mentioned vices; to shew that some were guilty of some of those vices, and others of other; although the sinne of Idolatry was common to them all. Calvin thinks this particle is superfluous, after the usuall manner of the Grecians, which often use it Ornatus gratia, foreign.and not for restriction; and that the Apostle intends onelyonly that no man is free from these evils until he be renewed by the Spirit. The plain meaning (saith he) is, that before their regeneration, some of the Corinthians were covetous, some adulterers, some extortioners, some effeminate, some revilers:See Mr. Pemble of Justification. Sect. 1. cap. 1. p. 11. but now being freed by Christ, they ceased to be such. The Apostle puts them in mind of the sinnes they had repented of, not to reproach them; but 1. That they might be more able to mortifie their present corruptions, Psal. 38. 2 That they might be more pitifull to others, Titus 3.11. and more thankfull to God.

But ye are washed, but ye are sanctified, but ye are justified] He useth three words, saith Calvin to expresse one thing, the more to deter them from falling into those sinnes againe which they had escaped. Pareus saith **Hisce in verbis describit Apostolus eximia illa beneficia quae fidelibus in Spirituali lavacro conferuntur; primo ponit ablationem sive purgationem peccati quae se habet ut genus atque deducitur in has duas species, Justificationem scilicet & Sanctificationem. Iustificatio purgat & abluit à reatu peccati, idque uno momento & perfecte: sanctificatio purgat ab ipsa inhaerente contagione & sorde peccati, sed paulatim & per gradus. Epis. Dav. de justitia habituali. c. 23.we are to take washed generally for all the benefits of Christ; remission of sinnes and regeneration by the Spirit and Blood of Christ; the other two, for the parts of his washing; the first of which is Justification, and the other Sanctification.

Vers. 13. Now the body is not for fornication, but for the Lord, and the Lord for the body] The Apostle propoundeth six reasons why we should fly fornication: 1. Our bodies are the Lords, and must be serviceable unto him, in this Verse, the body for the Lord; the body is ordained for the Lords use, and ought to be imployed to his glory; and the Lord for the body, to redeem and sanctifie the body as well as the soule; and consequently to rule and command it as well as the soule, being Lord of both. 2. We look they should be raised to glory in the last day, vers. 14. and therefore we must in the mean time keep them honourable. 3. They are the members of Christ, vers. 15. we may not then make them the members of an Harlot. 4. Whereas all other sinnes are without the body, this directly is against the body, vers. 18. where he also bids them flee Fornication. 5. The body is the Temple of the holy Ghost, vers. 19. and these sinnes make it the Devils stie and stews.See Mr. Caryl on Job 3.1. p. 325.Job 3:1 6 Our bodies are bought with a price, ver. 20. and it is sacriledge not to glorifie God in the body as well as in the soule, seeing they are both alike his.

Vers. 16. Know ye not, that he which is joyned to a Harlot is one body] Paul notes three sorts of conjunction: 1. In the flesh onelyonly, as betwixt a man and a whore. 2. In the Spirit onelyonly, as betwixt Christ and his members, vers. 19. 3 In the flesh and the Spirit, when two faithfull are married together.

Vide Bezam.Vers. 17. Is one Spirit] one spirituall body. Pareus. rather in respect of the bond, Gods Spirit. Beza.

Vers. 18. Sinneth against his own body] not because the body is used as the instrument; then it will hold also in stealing, backbiting, swearing; rather as Peter Martyr more eminently against the body then other sins. Or, the body is not onelyonly the instrument, (as in other outward sins) but the object in this sin; a man sinnes against his own body,Dr. Sclater. Non negatur prorsus quin aliis quoque vitiis dehonestetur & probro afficiatur corpus nostrum: sed hoc tantùm dicitur, non ita residere in corpore nostro foeditatem ex illis, sicuti ex scortatione. Manus quidem mea furto inquinatur vel caede: lingua verò maledicentia aut perjurio, corpus totum ebrietate: sed scortatio maculam in corpore impressam relinquit, qualis non imprimitur ab aliis peccatis. Calvinus. vide Pareum. spoyling it of that excellent honour whereto God hath advanced it.

p. 239CHAP. VII.

Vers. 1. IT is good for a man not to touch a woman] Good is opposed to that which is incommodious or inexpedient; so Matth. 19.10. it is expedient.See 7, 8, 27, 38, 40 verses. Commodum. Bonum dupliciter dicitur, vel oppositum vitio seu malo morali, vel oppositum incommodo, unde saepè bonum nobis esse dicimus quod est commodum. Wendelinus. Conducible to those who have the gift of continency, and no setled abode, and in times of persecution. See vers. 35.

Obj. Gen. 2.11. It is not good for man to be alone.

Sol. Paul wrote in times of persecution, which in all this Chapter he hath a speciall eye unto. See Calvin.

Touch] The Greek word often signifieth not to touch with the hand, but to have any commerce with another; therefore the meaning is,Eras. Piscat. Tangit mulierem qui cum ea congreditur aut rem habet, ut Prov. 6.30. unde virgo intacta. Drusius.Prov 6:30 bonum est abstinere ab uxore, hoc est non ducere uxorem: It is good to abstaine from a wife, that is, not to marrie.

Vers. 2. Neverthelesse to avoyd Fornication, let every man (viz. which hath not the gift of continency) have his own wife.

Vers. 3. Due benevolence] It is called foreign benevolence,Rem parum verecundam verecundè notat. Eras. because it must be performed with good will and delight; willingly, readily, and chearfully: It is said also to be foreign due, because it is a debt which the wife oweth to her husband, and he to her 1 Cor. 7.4. Dr. Gouge.

Vers. 5. Give your selves to fasting and prayer] He speaks here of solemn fasting and prayer; these also are joyned together, Matth. 17.21. Acts 13.Non dixit oretis sed vacetis precationi, quod ea res desileret animum ab omnibus mundanis curis vacantem. Erasm. vide Bezam. Sensus est, ut omnibus soluti avocamentis, agatis illud unum. Calvinus.

Vers. 9. To burne] That is, to have within a continuall fervency of lust in the heart.Hic uri vocat Paulus, non titillari duntaxat, sed libidine aestuare, cui resistere nequeas. Vide Calvinum. Earnest desires are meant, Hos. 7.4. Rom. 1.27.

Vritur infoelix Dido, &c. Virgilius 4 Aeneid.

Vers. 10. VntoUnto the married I command; yet not I, but the Lord] The Apostle delivered as from the Lord the doctrine against separation of those equally joyned in marriage; that is, from the plain relation of God in the Old Testament.Because there is an expresse Commandement of the Lords concerning this thing. Matth. 19.6. Beza. Comparatè dicitur, non ego ex me, sed ex Christi auctoritate. Simile, Matth. 10.20. Grotius.Matt 19:6Matt 10:20

Vers. 12. But to the rest speake I, not the Lord] Which hath reference to that before,That is, the Lord had not given any such expresse commandement as Paul there delivered, but by collection and interpretation of Scripture he did gather it, and so spake not of himselfe, but by the assistance of Gods Spirit. as 40. Non ita intelligit à seipso esse quin ex Dei Spiritu hauserit; sed quoniam nusquam de hac extabat in lege aut Prophetis certum ac expressum verbum, praevenit hoc modo improborum calumnias, quum sibi quod dicturus erat, tribuit. Calvinus. vers 10. To this doubt of remaining together, where one is a believer, the other an Infidell, I say, not the Lord, not as though Paul did resolve any thing against the mind of God; but he gave this resolution as an Apostle under the New Testament, which was different from the dispensations of the Lord under the Law.

Vers. 14. Sanctified by the Husband] But she shall never be saved but by her own faith; he sanctifieth her marriage, but not her person. Vide Calvinum & Bezam.

Now are they holy] Notwithstanding the difference of Religion in the parents, yet the children are legitimate say some, and not bastards;Sancti non sanctitate quadam naturali vel inhaerente, quae iis à fideli conjuge eodem modo, quo peccatum originale communicetur, sed sanctitate externa, ex misericordia Dei, eos pro suis reputantis, juxta promissionem nobis nostrisque infantihus in gratiae faedere nobiscum comprehensis factam. Rivetus. Vide Bezam & Estium. a civill sanctity saith Theophylact. That interpretation cannot stand; for then all the children of Heathen should be illegitimate; there is a lawfull marriage where neither parents are believers; 2. This holinesse is derived from the faith of the parent; it is meant therefore of a federall holinesse; the children are taken into the parents covenant.

p. 240Vers. 15. But if the unbelieving depart, let him depart] He doth not approve or permit such a defection; but speaks this to free the innocent from scruple in such a case.

A brother or a sister is not in bondage in such cases] That he should be bound either to follow the deserting party,By bondage the Apostle means matrimoniall subjection. Vinculi conjugalis obligatio. Beza. or to continue unmarried. The Apostle saith the innocent party is free not onelyonly from bed and board, but from the bond of the deserter; so Pareus. But (saith he) the Apostles limitation is to be observed in such cases, viz. such circumstances of desertion, in such a totall separation of religion as was then among the Pagans and Christians, and of which the Apostle properly speakes.

Contrary to cohabitation is desertion; when the husband departs from the wife, or she from him, without each others good liking or privity; not for any commodity or necessity of businesse, but out of dislike, and with an obstinate purpose of not returning again.Vide Calvinum & Bezam in loc. Obstinata desertio quamvis in parte deserente non contineat justam causam Divortii faciendi, parti tamen desertae post omnia alia media frustra tentata justam adfert causam divortii patiendi. Apostolus 1 Cor. 7.15. disertis verbis pronunciat partem desertam esse liberam. Qui autem liber est non est vinculo constrictus. Ames. de consc. l. 5. c. 38. See Dr. Gouges Domestick duties, Treatise 2.1 Cor 7:15 Such a one as doth so (say many worthy Divines) breakes the bond of marriage, and sets the innocent party at liberty.

Vers. 23. Be not ye the servants of men] That is, in regard of conscience, in opposition to me.In respect of the inward man; but the Apostle speaks not of bodily service to men. Servos hominum vocat non eos, qui hominibus heris civiliter serviunt: sed qui perversis earum desideriis sese accommodant, impiis aut inhonestis hominum praeceptis morem gerunt. Pareus. We are not to serve men as Spirituall masters, Ephes. 6.13. not as supreame, but as subordinate masters, Ephes. 6.7.

Vers. 28. Such shall have trouble in the flesh] The Apostle speaketh of all times; although it be true,Intelligit labores, euras, solicitudines de augenda re familiari, inopiam, lites, jurgia, sterilitatem, liberorum morbus, orbitatem, & talia sexcenta, quae fert. conjugalis vita. Notanter igitur dicit afflictiones in carne, ne delitiae carnis tantum quaerantur in conjugio. Pareus. most of times of persecution; because the present necessity (v. 26.) may as well mean the necessity of this life, as these times of trouble. Secondly, when are we not likely to meet with daies of persecution for well doing. See M. Whatelies Care-cloth.

Terminus nauticus.Vers. 29. The time is short] contracted or cut off; trussed up into a narrow scantling; a metaphor from sailes, when men are almost at harbour they begin to strike their sailes and fold them up together. Some think he compares the time of our life with the time of the Patriarkes.Vide Bezam. Some think he means it of the end of the world, (as Peter expresseth it) the end of all things is at hand, 1 Pet. 4.7. he rather speaks of the duration of mans life.

Vers 30. And they that rejoyce, as though they rejoyced not] The fathers on this place made this observation,Per Flotum & Gaudium res adversas & prosperas designat; est enim usitatum, causas per effectus notari. Calvin. That the joyes of this world are but quasi, as if they were joyes; not joyes indeed, but shadows or figures, as Esay 29.8.

As though they possessed not] That is, in respect of moderation of the affections, and the disposition of the heart.Perkins. They should have fewest worldly cares, by how much the times are harder.

Vers: 31. For the fashon of this world passeth away] The Apostle speaking of the world very elegantly and emphatically calls it,An accidentall Mathematicall figure without solidity or substance, a shew without a substance. The word signifies such a fashion as is in a Comedy or Stage-play, where all things are but for a while to please the eye. Vide Pareum & Bezam. Hac voce eleganter Apostolus expressit mundi vanitatem. Nihil est firmi, inquit, aut solidi: est enim facies tantum, vel externa apparentia, ut loquuntur. Calvinus. foreign, rather then foreign, intimating thereby that this world, to speak of it truly, is rather a matter of fashion, then of substance. Dr. Causabones Treatise of use and custome.

Vers. 34. Holy both in body and spirit] Of Spirit, when it is either not tempted to uncleannesse;Dr. Taylor on Titus. or being tempted, yeeldeth not; or yeelding, is recovered by repentance: of body also, when it neither exciteth, nor being excited executeth uncleanesse. p. 241He joyns the sanctity both of body and Spirit,Matth. 5.28.Matt 5:28 because chastity is not so much a vertue of the body, as the spirit.

Vers. 39. OnelyOnly in the Lord] That is, according to Gods word and direction, and not against it, religiosè & cumtimore Domini, pio affectu & cum persona fideli. Pareus.Id est, in nomine Domini quod est indubitatè Christiano, That is, in the name of the Lord; which is without doubt to a Christian. Tertul. vide Bezam.

Vers. 40. And I thinke also that I have the spirit of God] He speakes not as if hee doubted whether he had, but to reprove those who slighted him;Vtitur verbo diluto, emphatica foreign. Beza. Pareus. Non videtur ironia carere quòd dicit, existimo. Nam cum pseudo-apostoli, Spiritum Dei inflatis buccis identidem jactarent ad autoritatem sibi arrogandam, & interea Paulo detrahere studerent: dicit se quoque sibi videri compotem Spiritus non minùs quam ipsos. Calvinus. Vide Estium. as if he had not the spirit of God. He doth not meane (saith Grotius) a revelation, but a sincere affection of serving God, and the godly. And I thinke that I also shall be yeelded to have the Spirit of God, as well as your glorious and boasting teachers. Doctor Halls Paraphrase.

CHAP. VIII.

Vers. 2. ANd if any man thinke] That is, proudly conceits, that he knoweth any thing; he knoweth nothing yet as hee ought to know.Id est, si quis in hoc uno sibi placeat, quod ingeniosus, quod eruditus sit, quod dialecticas disputationes norit: Grotius. vide Calvinum

Vers. 4. And Idoll is nothing in the world] That is, nothing subsisting in nature; or nothing in respect of the divinitie ascribed unto it, as the following words shew, and that there is none other God but one; but something in mans imagination,Perkins. which giveth to it the honour of God; and reputeth it as God making it a God unto himselfe.

CHAP. IX.

Vers. 5. HAve we not power to lead about a sister a wife] Our last accurate translation of the English Bible, hath woman in the Margin; it is the manner of that Edition to set al the Idiotismes of either language, and divers readings in the Margin. The Greek word signifies both; but whether of them is fit to be received into the Text, our Text it selfe shewes,foreign. our Translation is according to the plaine words, and meaning of the Apostle. The words in the Greek are not a woman sister, but a sister a wife; for no man would say a sister a woman, because the word sister implyeth a woman: therefore of necessity the latter word signifieth a wife specially, and not a sister generally.

Lead about.] Declares they were their wives.See Beza & Cartwright. Etsi foreign mulierem quamvis significet, quod Hieron. ac August. urgent: tamen frequenter in sacris pro uxore usurpatur. Matth. 1.20. & 19. v. 3.5.8.9.11.29. Pareus.Matt 1:20Matt 19:3Matt 19:5Matt 19:8Matt 19:9Matt 19:11Matt 19:29 The word aaforeign, secum ducere quo quis eat. Ezech 45.1.2. Grotius. Est circumducere secum quodam jure, ut suam non ut alienam. Ideo Syrus addit, nobiscum. Pareus.Ezek 45:1Ezek 45:2implies a power over the party led. The Popish Priests abhorre marriage, as unworthy the sanctity of their order, yet the Apostles did not dislike it.

Vers. 9. That treadeth out the Corne] In that Countrey they did tread (b)(b)foreign dicuntur Boves cum grana ex aristis exterunt pedibus: Qui mos Orientis, sed & Graeciae ut ex Theophrasto & aliis discimus. Grotius.out their Corn with their Oxen, as we doe thresh it out.Huic contrarium est illud ethnicorum, Bos apud acervum, quod Suidas intelligit de iis qui fruges in area terunt, sed Camo impediuntur quo minus quidquam inde gustare queant.

Doth God take care for Oxen] Not chiefely and principally,Quod Dominus humanitatem erga boves praecipit, non id facit boum gratia, sed hominum potius respectu, propter quos etiam boves ipsi creati sunt. Calvinus. but subordinately as p. 242his care is toward all the creatures, so Deut 25.4. 1 Tim. 5.18. Or, doth not so take care for them, as if he respected them onelyonly in making the Law.

Vers. 13. They which waite at the Altar] foreign continually set; continuall residence was required of the Priests,Cujus vocis emphasim Chrysostomus & Theophylactus annotarunt, ut quae sonet continuam & perseverantem servitutem: quam & Latinè vocamus assiduam. Estius. and so of Pastors.

Omnium moribus & assectibus quantum licet, me accomodo. Estius.Vers. 23. I am made all things to all men, that I might by all meanes save some] Hee was content to undergoe any thing, for the good of any man. Mr. Perkins.

Vers. 24, 25. They which run in a race run all, but one receiveth the prize? so run that ye may obtaine. Vide Bezam & Grotium.And every man that striveth for the mastery] He alludes to the Olympicke exercises. Cursus & lucta, running and wrestling, were two of the Olympicke games.

Vers. 26. I therefore so run, not as uncertainely, &c.] That is, I so order my course of Christianity.Vide Bezam.

Vers. 27. But I keep under my Body] The word signifies a buffeting about the face, and eyes, as a man would buffet his adversary on his knees; I molest and vex the flesh the old adversary that is in me. A battering of the body, as those are wont which try masteries with Plummets of lead, untill the blewnesse of the wound appeareth most grievous. And bring it unto subjection] Compelling to subjection as we would force a slave to grinde at the Mill;Vide Grotium. as the Greek words signifies.

The Apostle useth two words which carry much Emphasis foreign I keepe under, and foreign, I bring into subjection. The former word is taken from a Champion or wrestler that striveth for the mastery;Doctor Gouge on Ezra. 8.21.Ezra 8:21 for it hath reference to the 25. verse. where mention is made of men that strive for the mastery. The latter word hath reference to Masters, that prudently keep their servants under; especially when they wax insolent or wanton. By the body he meanes the old man, which is called a body of sinne,Castigo corpus meum, hoc est, adversus carnem pugno. Theophyl. in loc. Rom. 6.6.

CHAP. X.

Vers. 2. VNtoUnto Moses] That is, sub ministerio aut ductu Mosis. Calvin under the Ministery,In Mosen] Id est, Moses Ministerium, unde Versio Syriaca rectè interpretatus est in Mosen, per manum Mosis. Rivet. 9. See Doctor Willet on 14 of Exod. 28. Question.Exod 28 or guidance of Moses, vel in doctrinam & legem Mosis, sicut Act. 19. Pareus into the doctrine and Law of Moses.

Vers. 3. Did all eat the same spirituall meat] By the wonderfull power of faith which makes a thing absent present to the beleever; by that faith they received Christ as lively, as effectually, as much to their profit and comfort, as we doe since his comming.Mr. Perkins. Manna is called a Spirituall meat] because it represented unto them the spirituall food of the soule Christ Jesus the true Manna, Iohn 6.51. See Doctor Willet on 16. of Exod. 3. c. and Be…sa.

Vers. 4. They dranke of that spirituall Rock that followed them] Not that the water of the Rocke did alwayes follow them,They drank of the naturall Rock, which is called a Spirituall Rock, because it was a Type of Christ. The Rock followed them, that is, the water that issued out of the Rock followed them as they journyed, and streamed after them in their removes. Dike. vide Calvinū. Bibebant è petra. Tradunt Hebraei & Chaldaei, Num. 21. v. 16. petram hanc per miraculum Judaeos in deserto assiduè secutam fuisse usque in Chanaan, eisque aquam dedisse. à Lapide. Id est aquam quae è petra fluebat; spirituali ratione significationis, quia rem spiritualem significabat; eos insequenti, quia aqua illa è rape fluens sequuta est Jsraelitas in variis mansionibus suis. Rivetus.Num 21:16 (so some expounded it) for that failed, and the people were athirst in the wildernesse; but Christ signified by the Rock, was alwayes with them, for their preservation. Christ is said to be the Rock of his Church; and p. 241every Member in it three wayes. 1. As the fountaine in it, Zach 13 1. Jer. 2.1. 2. As the foundation of it. 3. As the refuge and shelter of it. It is not the Apostles intent I suppose, to affirme the truth of that which the Jewes still tell, and therefore without doubt did tell before Saint Pauls time; that the waters followed the Fathers over mountaines and vallies, in their journey, to the Land of promise; but the Fathers dranke of that water which the Jewes say, followed them. Thorndikes Review. But Calvin, Rivet, and Dike say, the waters out of the Rocke never failed them, where ever they went.

Vers. 6. Now these things were our examples, to the intent that we should not lust after evill things, as they also lusted] When a man is not content with what God hath given him, but must have some thing else vers. 7.Vers. 7. See Doctor Prideaux his Sermon on this Text. Idolatry is the worshipping of God in an Image, as the Israelites in the Calfe, vers. 8. with the daughters of Moab vers. 9. tempting of God, as it were trying what he can doe. v. 10. Murmuring, whining, complaining against God, because of the crosses they feele; or against man, to whom hee supposeth he may impute his crosses; as the Israelites did against Moses and Aaron.

Vers. 11. All these things happened unto them for examples] A type is such a forme or representation of a thing, as is made by hard pressing or striking of it, such as we see in stamps and seales, implying (say some) that the Lord by those strokes upon his ancient people, left markes upon their bodies, or Printed Letters which were legible to their posterity; this exposition Calvin justly dislikes;See Iohn 20.25 Vide Calvinum in loc.John 20:25 God by them did set his judgements before our eyes; and we are taught by those examples what a judgement hangs over Idolaters, whore-masters, and other contemners of God.

Vers. 13. Such as is common to man] That is, a temptation arising from humane frailty.Dike.

Vers. 15. I speake as to wise men] Because he was to bring an argument from the mystery of the Supper, he useth this preface,Calvin. that they may more attentively consider the weightinesse of the matter; I speak not to novices; you know the force of the holy Supper; there we are ingraffed into Christs body; therefore it is profit for you to have no society with such.

Vers. 16. The Cup of blessing which we blesse, is it not the Communion of the bloud of Christ?] Some thinke the Apostle names the Cup first, alluding to the custome of the Hebrewes, who in their solemne Banquets did begin their feasts with poculum gratiarum; others that Paul intending to be long about the bread,Benedicere calicem, significat in hunc usum consecrare, ut nobis sit symbolum sanguinis Domini. Jd sit verbo promissionis, dū juxta Christi institutionem conveniūt fideles ad celebrandum in hoc Sacramento Mortis ejus memoriam. Calvinus. Vide plura ibid. Eucharistia legitimo modo sumpta instrumentum est ejus conjunctionis, per quam in corpus unum cum filio Dei Iesu Christo, coalescimus, & cum caeteris etiam omnibus fidelibus, qui sunt omnes ejusdem corporis membra. In scriptis Patrum communio est unùm è proporijs appellationibus hujus sacramenti. Casaub. exercit. 16. ad Annal. Eccles. v. 17. id est quoniam unus est panis quem frangimus & in multas partes dividimus, & multi efficimur unum corpus, quia omnes de illo uno pane fracto & distributo manducamus. Pareus.Eccl 5:17 doth therefore premise a few words about the Cup; by blessing some understand consecration, not the Popish charming, whereby they conceive the nature of these elements to be transubstantiated; but the separating of them, by declaring Christs institution to become holy signes of inward grace. A Communion is properly a society of men who are joyned together by certaine Lawes and Covenants, to partake in the calamities, and prosperity of one another. Chrysostome observes that Communion is more then participation, that is where a man hath part onelyonly of a thing; communion requires that we should be united to the whole. Id est Communionis illius Sacramentum seu signum ac monumentum. Gomarus.

Vers. 17. For we being many are one bread and one body: for we all are partakers of that one bread] Objection. Those which eat one bread, make themselves one body with him with whom they eat; and therefore seeing we must not be one body with unsanctified men, neither may we partake with them in the Sacrament. Answer. All which eat one bread, are one body in publike profession and open shew, not in very deed and truth alwayes; and to be one body with that holy society whereof unsanctified men in shew and profession doe make themselves appeare to be, that can bee no fault; for they professe themselves to be the body of Christ.

p. 242Ejus scilicet generis res de quibus & supra egit c. 6. v. 12. ubi idem dictum. Grotius.Vers. 23. All things are lawfull for me] That is, all indifferent things, for of those he speakes.

But all things are not expedient] Proximis scilicet. Cal. viz. to my neighbour; one should not seek after his own profit, as he presently addes.

Doctor Gouge.Verse 27. Whatsoever is set before you eat] That is, whatsoever is good and wholesome meat.

Vers. 31. Whether therefore yee eat or drinke, or whatsoever ye doe, doe all to the glory of God] That is,See 14. Zach. 21. habitualiter & virtualiter non actualiter. eat and drink, and sleep, and recreate our selves, that we may become the fitter to doe God some honour in our places.

CHAP. XI.

Vers. 1. BE ye followers of me, even as I also am of Christ] Hence it appeares (saith Calvin) how unfit the Sections of the Chapters are,Haec cla…sula spectat superiora, quò eam manifestè refert Chrysostomus. Vnde & Oecumenius, Erasmus, Cajetanus aliique nonnulli eam annectunt capiti praecedenti. Nam quia Paulus suum Corinthiis allegaverat exemplum, dicens, Sicut & ego per omnia omnibus placeo; Nunc generaliter ad sui imitationem eos invitat. Estius. because this sentence is cut off from the former, to which it ought to be joyned, and added to these following, with which it hath no agreement.

Vers. 2. The Ordinances, as I delivered them unto you] The vulgar Translatour here translates it praecepta; by traditions (a)(a)Apostolicae traditiones pertinent ad ordinem & politiam. Calvinus.we understand here from the circumstances of the words following, rites and ceremonies prescribed by the Apostle, for order and decency in the publike assembly in their Church.

Vers. 3. The head of every man is Christ] Christ is called the head of man, because he is every way the most principall,Perkins. and glorious man that ever was.

The head of the woman is the man] That is the man, in that he is a man, is a person more excellent then the woman as she is a woman:Perkins. and the head of Christ is God] Both in respect (b)(b)Glass. Rhet Sac. Tract. 1. c. 7.of his humane nature, in which regard his Father is greater than him, Iohn 14.28. and in respect of his office, as mediatour.

Vers. 4. But every man praying or prophesying, having his head covered dishonoureth it] It seemes there were some which taught the Corinthians that their men should pray, and prophesie with their heads covered;As for men covering, or uncovering their head in preaching, it can be nothing to Saint Pauls meaning, because uncovering the head in signe of reverence was a custome unknowne in his time. Thornedikes Review. 155. Apostolus loquitur non de illo capit… tegmine quod pileum vel galerum dicimus, & quo, facie aperta manente, capillus & sola capitis summitas tegitur. Hoc enim indecorum non est, quin potius ad valetudinem tuendam necessarium: neque enim possunt homines praesertim in regionibus Aquilonaribus degentes, & qui vel valetudine vel aetate affecti sunt cerebrum sua natura frigidissimum sine gravi incommodo externo frigori exponere: sed de tali tegumento quo facies in qua una omnis viritis gravitas, dignitas & majestus se ostendit, obtegitur. Morton. and women uncovered. This abuse the Apostle corrects; if a man cover his head, he debaseth himselfe, and casts himselfe into servitude from that eminency whereby he is placed of God and to the glory of Christ, his head is diminished. For he shames the head, when he doth not declare that principality which God hath given him over his wife; for the covering with a vaile, was a signe of subjection. Pauls purpose is to shew the Soveraignty of the man, and subjection of the woman; the women in the orientall parts, with a vaile covered the whole head and face. Paul speakes not of such a covering of the head as French Pastors use in prophesying, when the upper part of the head is covered, the glory and majesty of the countenance still appearing.

Some say that in the infancy of the Church some women were extraordinarily indued with that gift, and did indeed prophesie. 2. Others judge it to have bin a fault in that Church, & therefore say the Apostle reproveth it in the 14. Chap. commanding women to keep silence in the Churches. 3. A woman may be said to prophesie, when she singeth Psalmes, or readeth the Scripture. Mr. Perkins.Vers. 5. But every woman that prayeth, or prophesieth with her head uncovered, dishonoureth her head, for that is even all one as if she were shaven] The Christian women appeared open, and in publick uncovered, from a phantasticall imitation of the she Priests, and Prophetesses of the Gentiles when they shewed their Idols, as their Pythiae, Bacchae, or p. 243Menadae, and the like, who used when they uttered their Oracles or celebrated the rites and sacrifices of their gods, to put themselves into a wild and extaticall guise, having their faces discovered, their haire dishevelled &c. The Corinthian women conceiting themselves when they prayed or prophesied in the Church,In Tertullians time, those that professed Virginity, took upon them to sit with their faces unveiled in the Church, taking it for a priviledge of their ranke, to disclaime the subjection of the sex, and professe freedome. This is the occasion of his Book De velandis virginibus. Thorndike of the service of God at religious Assemblies. Ch. 6. See more there. to be acting the parts of the Priests, or celebrating sacrifice, were so fond as to imitate them, and accordingly cast off their Vailes, and discovered their faces immodestly in the congregation, and thereby dishonoured their head, that is, were unseemly accontred and dressed on their head. M. Mede on 1 Cor. 11.5. vide Grotium.

To prophesie signifies sometimes strictly to foretell things to come,See Acts 21.9.Acts 21:9 as both men and women did in the primitive times, Ioel 2.28.

…. In a more large notion, to interpret and open Divine mysteries contained in Scr…pture, for the instruction and edification of the hearers, 1 Cor. 14.3.

3. To praise God in hymnes and Psalms, 1 Cor. 11.5.See 1 Chron. 25.1, 2, 3. Mr. Mede ubi supra.1 Chr 25:11 Chr 25:21 Chr 25:3

For because Prophets of old did three things: 1. Foretell things to come. 2. Notifie the will of God unto the people. 3. Uttered themselves in musicall wise, and in a Poeticall straine and composure. Hence it comes to passe that to prophesie in Scripture signifies the doing of any of these three things,Prophetare hic accipio pro enarrare Dei mysteria in aedificationem audientium ut infra capite 14. Calvinus. and among the rest to praise God in Verse or Musicall composure. Two places of Scripture, 1 Chron. 25.1, &c. 1 Sam. 10.5. prove this.

Vers. 7. He is the image and glory of God] Holinesse and righteousnesse is common to them both;Mr. Perkins. but he is so called because God hath placed more outward excellency and dignity in the person of a man, then of a woman; carrying the marke of his soveraignty and dominion not onelyonly over other creatures, but in respect of the woman her selfe, who is likewise said to be the glory of a man, because it is his honour to have such an excellent creature subject to him.

Vers. 10. Power over her head] That is, her vaile, which is a signe of her husbands power and superiority over her.M. Hildersam. Velum appellat potestatem, signum potestatis viri. Fuit velum speciale nubentibus, unde verbum nubendi apud Latinos. Rivetus. Vide Grotium.

Among the Corinthians the covering of the head was not as it is with us, a token of preheminence and superiority, but a signe of subjection;Mr. Perkins on Rev. therefore the Apostle would have the women of Corinth when they came into the Congregation to have their heads covered, to signifie their submission and reverence unto the Ministery of the Gospell.

Because of the Angels] That is, not onelyonly the Ministers of the Church, **Perkins. Hoc quidam de ipsis pastoribus intelligunt in coetu loquentibus qui Apoc. 2. & 3. saepius Angeli vocantur. Hag. 1.13. Mal. 2.7. Alii de Angelis propriè dictis intelligunt quatenus eorum ratio habenda est, ne indecoro foeminarum habitu offendantur. Vide Grotium & Bezam. Scimus Angelos Christo quoque tanquam suo capiti praesto esse & ministrare; ergo quum eò licentiae prorumpunt mulieres, ut sibi dominationis symbolum praeter jus & fat usurpent, turpitudinem suam Angelis conspicuam faciunt. Calvinus. vide plura ibid. Paraeus Calvinum sequitur.Rev 2Hag 1:13Mal 2:7but Gods heavenly Angels, which daily wait upon his children, and guard them in all their waies. Pareus inclines to this latter rather. Some think the Apostle argues from the example of the Angels, we should imitate their modesty, who were wont to cover their faces to testifie their subjection toward God. So Vorstius.

The Apostle hath respect unto the Legend reported in the Book of Enoch (which we see was read in the Church in the Apostles time, by the second Epistle of St. Peter, and that of St. Iude) of those Angels that are reported there to have been seduced by the beauty of women, out of Gen. 6.2. Not as if the Apostle did suppose that report to be true, or did intend to give credit to the book; but that by alluding to a passage commonly known, he may very well be thought to intimate that a like inconvenience to it, (not disputing whether true or not for the present) might fall out in the Church. Thorndikes Review. At first all Presbyters were Angels of the Churches, as appears by this place; that seems the most naturall meaning of his words: for Tertullian in divers places of his book De velandis virginibus, intimateth one reason p. 244of vailing womens faces in the Church from the scandall of their countenances. Thorndikes service of God at religious assemblies. Ch. 4.

Cum tamen id neque repugnet naturae, & multos apud populos usitatum sit, naturaliter ponitur pro eo, recepti passim moris est. Grotius de Jure Belli. l. 2. c. 13. But this of Grotius, and also what others say in defence of long haire is well answered in a book intituled Diatriba Theologica de capillis caustans disputatione Texuali Ad 1 Cor. 11.14, 15.1 Cor 11:141 Cor 11:15Vers. 14. Doth not even nature it selfe teach you, that if a man have long haire] The Greek word foreign is to nourish his haire long. Long haire is an argument either of effeminatenesse or cruelty, Iob 5.5 Psal 68.22. For that cause Paul commands them not to nourish their haire. Raynold. de lib. Apoc.

Vers. 16. If any man seem to be contentious] the Greek signifieth rather, is pleased to be, desires or hath a will to be, yea boasts and prides himselfe in it.

foreign amans victoriae, ut cui victoria potior est veritate. Estius.Contentious] Greek, a lover of victory.

Vers. 17. Now in this that I declare unto you I praise you not; that you come together not for the better, From the 17 Verse to the end of the Chapter.but for the worse] Throughout the whole Scripture the Sacrament of the Lords Supper is not so fully handled as in this Chapter, and that upon this occasion. The Corinthians (it seems) had much profaned and abused the Sacrament; how and in what manner, it is not so cleare, but so that the Apostle tels them in this Verse they came together not for the better, but for the **Grande nefas, quando medicina non modò non proficit aegros, sed etiam in venenum vertitur. Pareus.worse; and vers. 20. This is not to eate the Lords Supper. We commonly say, that is not done which is not rightly done, saith Calvin. Illegitime edere, non est edere. Pareus. And therefore the Apostle saith twice, Vers. 22. I praise you not; a Miosis, I dispraise, I blame you. Then having blamed them for doing amisse, he instrusts them, and useth very strong perswasions to make them reform and do aright. He rehearseth unto them Christs institution, and explaines it;Vide Calvinum in V. 23. he lets them know how hainous a thing in its own nature, and how dangerous in respect of the consequence, it is, to communicate unworthily. Consider three thing in generall: 1. The rehearsall of Christs institution of the Sacrament, Vers. 23, 24, 25. Then the Apostles explication of it, Vers. 26. And 3. his application, Vers. 27, 28, 29, 30.

Vers. 18. For first of all, when you come together in the Church, &c.] Some take Church here per coetu fidelium. See Mede in loc.Yet Theophylact and all Greek Writers generally expound it the ministeriall place of meeting.Cameron opposeth Fuller about this point. Vide Grotium. See v. 22.

Schismatum nomine, id est, scissutarum (ut vetus interpres ad exprimendam Graecae vocis vim convertit) notantur animorum & voluntatum distractiones, quibus ecclesiae corpus quasi violatur. Haereses autem, id est (ut verbum verbo reddam) electiones sunt opiniones atque sententiae non à Deo revelata sed electae ab hominibus adversus veritatem Orthodoxae fidei & sacrum Catholicae pietatis canonem. Raynold de lib. Apoc. praelect. 10. Vide Grotium.Divisi…ns] Or Schismes. Schisme is a difference about rites or externall discipline; heresie is a difference about doctrine and faith. Schismes many times degenerate into Heresies.

Vers. 19. For there must be also heresies among you] There is not any need of them, for any good in themselves, they are the diseases of the Church; but there are sufficient causes alwaies in blind and corrupt judgements. He saith not, it is possible, but, necessary that heresies be, as fire to try and purge the Gold. It behoves that there be heresies in the Church, as it is necessary there should be poyson and venomous creatures in the world, because out of them God will worke medicines. See Matth. 18.7.

That they which are approved (sincere in the faith) may be made manifest among you] That is, known to be sincere by their constancy.

Vers. 20. The Lords Supper] so called, partly from the Authour, and partly from the free circumstance of the evening time, 1 Cor. 10.21. & 11.23. See Grotius.

Eate] The Papists goe about to establish their administration of the Lords Supper under one kind from the Word foreign, but that word is used generally for the whole action of the Sacrament, viz. the distribution of the bread and Wine; and the Syriack propounds it more distinctly, rendring it, Comedentes vos & bibentes. Waltherus in officina Biblica.

p. 245Vers. 22. Despise ye the Church of God] That is the place where Gods people come together for his service.Mr. Pierson.

Vers. 23. For I have received of the Lord that which also I delivered unto you] And as he received what he delivered, so he delivered what he received, he kept nothing back, Acts 20.27.

That the Lord Iesus] OnelyOnly he is sufficient to institute the Sacrament who can conferre the grace of it. If we either respect Christ as Lord or Jesus, if either our duty to him, or safety by him, then let us also respect this Sacrament.

The same night] Christ did institute the Sacrament at night,The night before he suffered. because immediately after the Passeover, Matth. 26.19, 20, 26. and by the Law the Passeover was to be eaten at night, Exod. 21.6, 8.

In which he was betrayed] Greek signifies delivered or given up into the hands of his adversaries who condemned and crucified him.The Hebrew signifies tradere ad mactandum. The word is often used of Iudas who did it treacherously, and so betrayed him, Matth. 27.3. Marke 14.21. Luke 22.22. Iohn 18.2. but sometimes it is used of God himselfe, Rom. 8.32. sometimes indefinitely,Pareus. Rom. 4. ult. so here it may be taken.

Took bread] off the Table, setting it apart for a holy use, Exod. 12.5, 6, 21. This signifies, that Christ by the eternall purpose and decree of God was separated,Videtur mihi omnino accipiendi verbum de manus prebensione in verbis illis Christi intelligi, tum quoniam propia haec significatio est foreign, tum quod certum sit dominum cum discipulis accumbentem retinuisse ordinarium & usitatum sumendi cibi modum. Beza.and set a part to be made a sacrifice and offering for us. Here, and in the 26, 27, 28 verses the Apostles cals it Bread after consecration, therefore the substance of Bread doth remain after the words of consecration.

Vers. 24. And when he had given thanks] He gave thanks to God for his mercy towards mankind, and the inestimable benefit of redemption by his death, the Sacrament whereof he was instituting. This teacheth us to come with thanksgiving to the Lords Table; hence the Sacrament is termed the Eucharist. Calvin.

This is my body] a figure, signe, and representation of my body;Hoc (id est, haec res, seu panis acceptus ac fractus) est corpus meum) quod pro vobis frangitur, id est Sacramentum signum & monumentum corporis frangendi. Est pro significat poni apparet ex ipse Dei verbo, Gal 4.25. Danaeus. Septem extant horum verborum interpretationes. Prima eorum est, qui ajunt Christum notasse digito corpus suum, cum diceret hoc est corpus meum, non notasse panem quem porrigebat, tum dicendū erat potius Tradam hoc corpus. Secunda corum qui aiunt Christum tantùm hoc voluisse significare, corpus suum esse panem, itaque …unt esse universorum; sed tum dicendum fuisset, tale quid est corpus meum. Tertia, Consubstantiatorum, qui d…cunt hoc est corpus meum, significare, hoc pane continetur corpus meum; sed hoc est petere quod est in principio; non enim constat an pane contineatur c…rpus. Quarta, Veterum patrum nonnullorum, corpus Christi vi & efficacia. Quinta, corum qui dicunt agnoscendum esse panem esse corpus Christi, sed non esse quaerendum quomodo panis sit corpus Christi. Sexta Pontificiorum, qui rotunde sine suco & fallacia aiunt apertè hoc est corpus meum significare hoc esse essentialiter & revera corpus meum. Septima orthodoxorum, qui aiunt hunc esse genuinum & simplicem horum verborum sensum; Hoc, id est, quem manibus tenco panis, corpus meum est quod fractum est pro vobis. Cameron. opusc. Miscell.Gal 4:25 the signe put for the thing signified, because of the analogy between them. See Gen. 7.10. Exod. 2.11. 1 Cor. 10.4. Tit. 3.5. The Fathers generally expound it the Sacrament of his body. Cornelius a Lapide on Esay saith, if Christ had not been incarnate, the Priests pronouncing of these words hoc est corpus meum, would have incarnated him; and on this place he saith, Sanè in hora mortis, in die illa terribili, cum sistemur tribunali Christi de fide & vita examinandi; si me roget Christus, cur credidisti corpus meum in Eucharistia? fidenter dicam. Domine credidi quod in dixisti, quod me docuisti, tu verba tua per tropum non explicuisti, nec ego per tropum explicare ausus sum.

This doe in remembrance of me] By vertue of these words not onelyonly power and authority is given Ministers, but a necessity is imposed upon them to celebrate the Sacrament. The words are not permissive, but mandatory.

Vers. 25. After the same manner **Qualia fecit circa panem, talia & circa calicem. Jansen. ad verbum post Caenavisse, Galli hunc Hellenismum eleganter exprimunt, apres avoir soupè.also he took the Cup] After the same manner, and to the same end he tooke the cup into his hands that he had formerly taken the Bread.

When he had supped] Or, after having supped.

This Cup is the New Testament in my blood] Here are two metonymies: 1 A metonymie of the subject, Cup for the Wine contained in the cup, and the Wine in the Cup p. 246is not the New Testament but a Sacrament of the New Testament, made and confirmed by the blood of Christ.

Is] That is, sealeth and confirmeth.

Vers. 26. Eat this Bread] Still bread, even after consecration; bread, though not ordinary and common; but this bread, yet bread.

And drink this cup] Drink this as well as eat that.

Ye do shew forth the Lords death] Hence the Sacrament was termed by the Ancients a Sacrifice, viz. representative and commemorative, but not properly.

Either to each particular man at the houre of his death, or to all men, and the whole Church at the day of judgement.Till he come] This shews the perpetuity of the Sacrament, the Passover remained till Christs first comming, his death; this must remain till his second comming, unto judgement.

Vers. 27. Vnworthily] Ignorantly, unreverently, or prophanely. He that comes unto the Sacrament and receives it in an unfit manner,Id est, aliter quam dignum est tanta mysteria tractari. Beza. Carnaliter, prophanè & per consequens inutiliter, contumeliose & aliter quàm rerum tam sanctarum & augustarum dignitas & Christi institutio sert. Morton. without that due regard which belongs unto such an holy action.

Vers. 28. Let] Not spoken by way of permission but injunction, not here as 1 Cor. 7.6. & 36.As, Let it be enacted. A necessity is laid upon us, necessitas praecepti, for it is a plain and peremptory command; necessitas medii, for without it there can be no worthy receiving.

A man] foreign both man and woman, Gal. 3.28. the woman is partaker of the same dignity in this matter with the man; and therefore also bound unto the same duty.

Examine] Prove▪ try, 2 Cor. 13.5. Some prosecute the metaphor of a Goldsmith searching the purity of his Gold, this being a proper word to them in their mystery, 1 Pet. 1.7. Others make it verbum forense and juridicum, as Magistrates question offenders.

Himselfe] Had not this been added, many would have been diligent enough in observing the rest. Curiosum hominum genus ad cognoscendam vitam alienam desidiosum ad corrigendam suam. Aug. conf.Psal. 4.4 Luke 21.34. 2 Cor. 13.5. Not but that we may and ought to examine some others as well as our selves; the Minister the people committed unto his charge Heb. 13.17. parents their children, Ephes. 6.4. and masters their servants, 2 Kings 5.25. Iosh. 24.15. But we must not be bishops in others Diocesses, 1 Pet. 4.15.

And so] God looks not so much at the thing done, as the manner of doing it. Ier. 48.10.

Let him] He may eate and drink, and that to his comfort.

Eat] Not onelyonly stay and look on, and see what another doth, but let him eate; which condemnes the private Masse of the Papists, wherein the Priest alone doth eat, the people standing by and beholding what he doth, but not communicating of any part of the Sacrament at all with him. The end of the Sacrament is to be eaten, not carried about in pomp, to be made a spectacle to be gazed at, and an Idoll to be worshipped.

Of the bread] Bread therefore yet it is, even after consecration, so the Apostle ever terms it, 1 Cor. 10.16, 17. & 11.26, 27. And (which is worthy to be noted) the Apostle doth here so terme it in three Verses together, even when he reproves the Corinthians for their unreverent eating of it, and shews them the great danger which they incur that do so.

Vers. 29. He] That is, whosoever, what person soever he be; that eateth and drinketh] That is, receiveth into his body the Sacramentall Seals of Bread and Wine; for of that the Apostle speaketh. Vnworthily] That is in an unfit manner, not in some measure answerable to the worth of this ordinance.

Eateth and drinketh damnation to himselfe] That is, by eating and drinking unworthily incurreth damnation, judgement temporall here, as vers. 30. and without repentance eternall hereafter.

p. 247To himselfe] Sibi ipsi vulg. non aliis, his unworthy communicating prejudiceth not those which communicate with him. Every man shall beare his own burden.Marke the emphasis of the phrase he eats it to himselfe, q.d. he can blame no person nor thing but himselfe; he cannot blame the bread or wine, nor Christ, nor the Minister that giveth it him; but his own unworthie selfe.

1. In regard of guilt and liablenesse unto Gods wrath. 2. In regard of the seale and obligation in the conscience, he eats and drinkes that which seales up his damnation.

Not discerning (a)(a)Hoc corpus domini & sacram hanc coenam non discernunt, qui à profano & vulgari pane & coena vel convivio nihil differre putant, ne que dignitatem, rem signatam, usum & finem sacramenti hujus satis aestimant. Zepperus. Vide Bezam & Grotium.the Lords body] That is, puts no difference between the bread and wine in the Sacrament, and other common bread and wine. There are two parts of the Sacrament; one externall, the elements presented to the senses. 2. Another spirituall presented to our graces; he hath to doe onelyonly with the elements.

V…rs. 30. For this cause] For comming to the Lords Table in the sinne of fornication amongst others many were sick. See 1 Cor. 6.18. and 10.8.

And many sleep] Are dead; men are liable not onelyonly to the highest spirituall judgement, damnation, vers. 27. but the highest temporall judgement, death, for unworthy receiving.

Vers. 34. The rest will I set in order when J come] He speakes of the outward decorum which is in the liberty of the Church.Certum est Paulum non nisi de externo decoro loqui quod in libertate ecclesiae positum est. Calv…n. vide Bezam.

CHAP. XII.

Vers. 3. NO man can say that Iesus is the Lord, Vers 1. Jn certum est an sentiat de donis spiritus ut Chrysost. Theoph. Ambrose, an de psallendo spiritu, de quo videtur nata fuisse questio. Eras.but by the holy Ghost]**Mr. Hildersam. As if he had said, He cannot say and professe it from the full perswasion of his heart; till the holy Ghost have taught it him, that he is so indeed.

Vers. 4. See Doctor Hall on this Text.

Vers. 6. And there are diversities of operations] Mighty workings.Vocabulū Graecum non significat simpliciter operationem, sed vim quandam & efficaciam, qua Deus agit in nobis. Erasm.

Vers. 7. To profit] The word is foreign which importeth such a kind of profit as redounds to communitie.Vt Ecclesia fructum inde percipiat. Calvinus. Vtilitatem sc. ecclesiae. Piscat.

Vers 8. For to one is given by the Spirit the word of wisdome: to another the word of knowledge] God hath given to the Pastour, whose chiefe office is to apply the word,Mr. Hildersam. foreign knowledge infused by divine revelation foreign knowledge acquired by study and industry. Barlow in Concione. vide Bezam. the word of wisedome; as to the Doctour, whose office is to interpret the word, and to teach doctrine the word of knowledge. The word of wisdome] That is, a more excellent revelation, and more speciall and immediate instinct and assistance of the Spirit, together with more eminent authority in explaining the mysteries of Christ.

The word of knowledge] That is, by diligence in the Scripture, they obtaine such knowledge, as that they are able to make Christ known unto others; although they be farre inferiour to the former. Doctor Taylor on Titus.

Vers. 10. To another the discerning of Spirits] That is, Inspirations.Perspicacia in dignoscendis hominibus qui se aliquid esse profitebantur. Calvinus.

Vers. 14. And the others following. For the body is not one member, but many, &c.] One body and many members. 1. Use. 2. Necessity. 3. Honour. 4. Comelinesse. 5. Mutuall consent commend these things.

Vers. 21. Nor againe the head to the feet] He doth not understand (as the Papists p. 248say) per caput & pedes Papam & Ecclesiam; but by the Head any man adorned with excellent gifts in the Church;Non monet Petrum ne ecclesiae insultet, sed monet eos qui eminebant donis spiritualibus inter Corinthios, ne inferiores contemnerent; as Chrysost. Ambrose and Aquinas expound it. by the feet any meane Christian.

Membra ista appellantur ab Apostolo inhonesta vel indecora, non per se sed comparatè, ratione eorum quae eximia venustate sunt praedita. Fullerus.Vers. 23. The members lesse honourable]

Vers. 25. That the members should have the same care one for another] The words (in the Greeke) are,Eurroughes Jrenicum. That the Members may care the same thing one for another] and that without dividing care, that there might be no schisme in the body. The word here used for care is foreign, the same that Matth. 6.25.28. is forbidden.

Vbi nomine Doctorum complexus est Evangelistas etiam & Pastores, quos tamen distinxit ad Ephesios, collocans post Prophetas, ipsos Evangelistas, posteà Pastores, postremo Doctores. Zanch. in quartum praeceptum. foreign ecclesiae gubernatores, ut omnes boni interpretes interpretantur tam novi quàm veteres. Jd. ibid. Vide Bezam.Vers. 28. Thirdly teachers]

Vers. 31. But covet earnestly] The word in the originall is foreign, be zealous after the best thing, that is, studiously affect them; so this word is used Iames 42. See 14. Chap. 1. A more excellent way] **Hoc est, viam excellentiorem, vel, ut aliis placet, vtam ad excellentiam perveniendi, de qua sequente capite. Vorstius.foreign; a way of the highest excellency beyond any expression.

CHAP. XIII.

Angelorum linguam hyperbolicè posuit pro singulari aut eximia, quanquam de linguarum diversitate potius interpretor, quam magni faciebant Corinthii, ambitione non fructu omnia metientes. Calvinus. Vide Grotium. Apion Grammaticus ob garrulitatem dictus est Cymbalum orbis à Tiberio Augusto, teste Suetonïo. His proverbijs significat Apostolus inanem ac futilem garrulitalem. Drus. Prov. Class. 2. l. 3.Vers. 1. THough I speak with the tongues of men, and of Angels, &c.] Not that Angels have tongues or use of speech; but to note what grace and excellency of discourse must needs be thought in them, if it might be supposed that they should speak. Angelicum quicquid in suo genere excellit. Drusius, Prov. Class. 8. l. 3. Or if we interpret it with Calvin and Estius of diversity of tongues, the meaning is, though thou understandest not onelyonly all the tongues of men, but also of Angels; yet there is no reason, why thou shouldst thinke that God regards thee any more then a Cymball, unlesse thou hadst charity. Sounding Brasse, and tinckling Cymball.] That is, sounding onelyonly for pleasure, but signifying nothing.

Vers. 2. All knowledge] Not understanding it simply and absolutely of all kinds of knowledge; but of the gift of knowledge. Id est omnium scientiam, scilicet eorum ad quae scientiae donum extenditur. Estius. All faith] (a)(a)This place is either generally understood of all faith, or particularly of the whole faith of working miracles, but in neither sense doth it shew that faith may be removed from charity. If generally, then the Apostle must be understood as speaking by the way of supposition, and not as positively affirming, that either he, or any other having all faith wanted charity; therefore this supposition (quae nihil ponit) proveth nothing. If the place be to be understood particularly of the faith of miracles, the particle all being not universall but integrall, as if it had been said, the whole faith, including all the degrees of it, this miraculous faith may be severed from charity. Down. of Justificat. l. 6. c. 3. See Cartw. Annotat. on Rhom. Test. De ea fide loquitur quam superius inter charismata recensuit, & sensus est: fi fidem habeam adeo perfectam, ut per eam miracula faciam etiam maxima, factuque difficillima, quale est hominum opinione, montem loco dimovere, & aliò transferre. Estius.By all faith he meaneth not all kinds of faith; but all measure of it in working miracles; some had faith to doe some miracles and not others; the Apostle sheweth, that if he had such a miraculous faith, that he could doe all miracles, and had not love, it were nothing. This is cleare in that the Apostle reckoneth miraculous faith among the gifts of the Spirit in the precedent Chapter, 1 Cor. 12.9. and by the example, or instance of moving mountaines, which our Saviour noteth as a master miracle amongst others. Matth. 17.20. Luke 17.6.

Vide Bezam. foreign propriè est ad vescendum dare. Num. 11.4.18. Deut. 8.3.16. figuratè in alicujus usus impendere. Esai. 58.14.Num 11:4Num 11:18Deut 8:3Deut 8:16Isa 58:14Vers. 3. Bestow to feed the poore] There is but one word in the Greek foreign breake my goods into pieces, or morsels, and distribute them to as many poore as they will reach. Graeca vox significat in frusta seu particulas escam divisam porrigere ac praebere in alimoniam. Estius. See à Lapide.

p. 249Vers 4. Charity suffereth long, and is kind: charity envieth not: charity vaunteth not it selfe] Here are certaine limits and effects of charity; is kind.]Institutum apostoli est hoc capite cōmendare charitatem, quatenus exercetus erga proximos per officia hominibus conspicua. Estius. V. 4. Vaunteth not it selfe] Verbum Graecum putant factum à Perperis fratribus, qui cecropes appellati sunt, homines tam insignis proterviae, ut ex eorum moribus verbum hoc obtinuerit. Pareus. Vide Estium. The Greek word signifies a gentlenesse and sweetnesse of manners; envieth not] envie is, anger at anothers prosperity; is not puffed up] made more conceited of it selfe, in regard of wealth, or any gift which God giveth.

Vers. 5. Doth not behave it selfe unseemely] Is not transported by any ill affection to carriage not befitting ones place, calling age; seeketh not her owne] not that which is profitable for himselfe, but for many; is not easily provoked] soone distempered with anger; thinke no evill] takes not things amisse; nor quickly entertaines suspitions

Vers. 6. Rejoyceth not in iniquity] Is not glad to see another commit sinne, that hee hath done ill, that I may disgrace him thereby.

Vers. 7. Beareth all things] As the maine beame in a house**Metaphora à tignis, quae in aedificio juncta gravissima onera perserunt. Pareus. Instar trabis quae impositum onus sustinet, vel potius instar palmae, quae non succumbt oneri suo. à Lapide. Non facilè de quoquam desperat quin ad meliorem frugem venire possit. Grotius. the building; foreign signifies properly to cover, covers faults.

Beleeveth all things] That is, in other mens sayings and actions it beleeves the best. 2. Not all things simply and indefinitely, but credenda vel credibilia. Pareus. Not errours and false-hood; but rejoyceth in the truth, vers. 6. 3. Not without triall and discretion. 4. There must goe a judgement of prudence, with the judgement of Charity.

Hopeth all things] From his neighbour. Endureth all things] Bearing and enduring all things seeme to be the same, that is all evills from evill men.

Vers. 10. Then that which is in part shall be done away] Grace, and so glory perfects nature quoad essentiam, sed evacuat quoad imperfectiones, it takes away all imperfections.

Vers. 12. But then face to face] Understand we shall see. This is to be understood comparatively, in respect of how we know him now, now obscurely as in a glasse;It is not to be understood of our bodily eyes, unlesse of God in Christ. Vide Bezam. then distinctly, clearely, immediately, so as to make us happy; we shall then apprehend him clearely; but not comprehend him.

Even as also I am known] viz. by God. As is not a note of equality, but likenesse; so that the sense may be; As God knoweth me after a manner, agreeable to his infinite excellency; so shall I know God according to my capacity; not obscurely, but perfectly as it were face to face. Some expound it thus, by how much our Teacher shall be more excellent, sc. God, and the manner of Teaching more excellent, sc. the clear vision and contemplation; and by how much our condition shall be better when we put on immortality; by so much our knowledge shall be more perfect.

Vers. 13. But the **1. In bredth; for faith and hope are within the bounds of mans person, but love is to God himselfe, and from him to our friends, yea our enemies. Beatus qui amat te, & amicos inte, & inimicos propter te. Aug. confess. 2. In length the other end with life love continues in heaven, love is in God. Vide Bezam & Grotium.greatest of these is charity] The Apostles meaning is, that love is more excellent, not simply and absolutely; but in some respect onelyonly, that is, in regard of manner of working, extent, and use toward others, in respect of edifying the Church (faith and hope are private goods) or in the life to come, the Saints shall be wholly taken up with loving God.

CHAP. XIV.

Vers. 1. FOllow after charity] foreign persequimini. It signifies an ardent studie of charity, to pursue it as a Huntsman pursues a wilde beasts.Vehementius est verbum foreign. We are zealous of such things quae probamus ac miramur, the other is magno studio adniti ut assequaris Vide Bezam.

p. 250And desire spirituall gifts] The Greeke word signifies to desire with zeale and holy emulation, to be zealous after, or zealously addicted unto them. See 12.31.

But rather that ye may prophesie] Interpret Scripture, because it tends to the building up of the brethren, the conversion of unbeleevers, and the glory of God thereby.

Bezas translation is more exact then ours, (b)(b)Thorndikes Service of God at religious Assemblies. Chap. 5.be zealous of spirituall graces, but of all spirituall graces especially that of pr…phesying; prophesying is of the number of spirituall graces, and therefore not to be excepted in opposition to them, as if the Apostle exhorted to study prophesying rather then spirituall graces.

Vers. 2. For he that speaketh in an unknown tongue, speaketh not unto men, but unto God] Prayer in the Church in a tongue not understood of the people crosseth this whole Chapter; it profiteth not, v. 6. it is spoken in the aire, v. 9. that is, it is not understood, he that speaketh is a Barbarian, v. 11. The understanding is without fruit. 14. v. It edifies not, 17. v. Instructs not, 19. It gives occasion to some to say that wee which use it are out of our wits,Not onelyonly the reformed Churches, but also the Ethiopians, and Egyptians, Syrians, Armenians, Muscovites, Moravians, and Sclavonians, at this day, observe the ancient forme of praying in their vulgar languages. Bishop Down. of Prayer. c. 17. v. 23.

Verses. 7, and 8. And even things without life giving sound, whether Pipe or Harp, except they give a distinction in the sound, how shall it be knowne what is piped or barped? For if the Trumpet give an uncertaine sound, who shall prepare himselfe, to Battell?] The Apostle illustrateth the impossibily of praying duly in an unknown tongue by two similitudes; the one taken from an Instrument of peace, v. 7. It is impossible for him to apply himselfe to the dance. 2. From an Instrument of of warre, verse, 8 as if he should have said,Bishop Morton of the Masse. it is impossible to know when to march forward, or when to retreat.

Vers. 13. Wherefore let him that speaketh in an unknown tongue, pray that he may interprete] That is, pray for the gift of interpreting, that which he was inspired to speake in a strange language.Mr. Thorndike. Sensus est, qui donum habet loquendi linguis, ne inutile donum circumferat, oret Deum largitorem donorum, ut ipsi adijciat donum interpretandi: quo ea quae peregrina lingua loquitur ad aliorum intelligentiam proferre possit. Estius.

Vers. 15. I will pray with the spirit] That is, in a strange tongue ministred unto me by the spirit;To pray in the spirit] Is to pray in the Closer of a mans soule, being not understood of others; and to pray with understanding, is to pray that others may understand. So the Apostle seemeth to expound the phrase, v. 19. Bishop Down. of Prayer, c. 17. for of that kind of Prayer he speakes. With understanding also] That is, so as others which heare may understand: for so it must be taken, else it were impossible that he which prayes in the Spirit, should not pray with understanding; and he speakes of publike prayers.

Vers. 16. That supplieth the roome of the unlearned] Meaning any unlearned man; say Amen; and therefore prayers in a strange tongue were to be banished, because they could not with faith and feeling say Amen, that is give their consent at the end of them. The Papists (a)(a)Paulus scribit ibi ad Corinthios, apud quos tunc temporis & Hebraeos constantissimum fuit in lingua vulgari communia celebrare. Non igitur crediderim Paulum Corinthiis imposuisse, aut illud praecipuè voluisse, quoniam publicè in usu erat, sed vel de privatis eorum conventibus, vel saltem de privatis colloquis post communia offi…ia peracta habitis, ibi agit, & eos reprehendit, qui dono linguarum praediti etiam in linguis extraneis tum loquebantur. Franciscus à Sancta Clara. See Bellarmines opinion in Whitakers Epistle Dedicatory to his Treatise de Scripturis, and Whitak. de Script. Quest. 2. c. 18. and Dilh. Elect. l. 2. c. 20.say the Apostle meaneth the Clerk of the Church, who supplieth the place of the Laity. But the words doe signifie not him who supplyeth the place or stead; but he that filleth or occupieth the place of the unlearned, that is, one of that rank; and so is expounded by the Greeke Fathers.

Vers. 17. For thou verily givest thankes well, but the other is not edified] That is, because he understandeth not what thou sayest, he is not guided and directed to goe along with the thansgiving wherein thou goest afore in an unknowne language. See vers. 3. and 8.10. of this Epistle.

Vers 18. I thanke my God] The pronoune is the voice of faith, applying the p. 251promise of grace common to all beleevers to himselfe, as Rom. 1.8. That is, the God whose I am, and whom I serve, Acts 27.

Vers. 22. Wherefore tongues are for a signe] Even judgement, and punishment sent of God to them that beleeve not. See Beza, à Lapide and Estius. Contumaci populo Deus linguas exoticas in signum irae minabatur. Pareus.

Vers. 24. But if all prophesie, and there come in one that beleeveth not, &c. Unbeleevers were admitted to be present at preaching or expounding the Scriptures in the time of the Apostles. That they were excluded (saith learned Mr. Thorndike bbThe service of God at Religious Assembles. Ch. 10.) at that time as afterwards when the Eucharist came to be celebrated, I have not the like evidence, but in reason I must needs presume it.

29. Let the Prophets speake two or three, and let the other judge] It was not then the custome (as it is now) for one onelyonly to preach in the congregation;Certum est Apostolum ibi non loqui de promiscuo piorum coetu (id enim evidenter colligitur ex verbis praecedentis c. 11. hujus epistolae V. 29. Nanquid omnes prophetae) sed de certo quorundan piorum ordine ex Act. 13.15. colligi potest, quod olim in ecclesia primitiva talis docendi modus usitatus fuerit, ut post hymnos decantatos locus aliquis Sc…ipturae praelegeretur, ac deinde unus ex Ecclesiae doctoribus surgeret, qui locum illum praelectum exponeret ac doctrinas ex eo deduceret. Is cum dicendi finem fecisset, alius surgebat, pollens & ipse prophetiae sive scripturas interpretandi dono, qua ratione non unus tantum sed duo vel tres etiam erant concionatores, qui per vices loquebantur. Eo existimant Apostolum respicere his verbis. Gerh. loc. commun. de ministerio Ecclesiastico. Vide Bezam.Acts 13:15 but that two or three chosen out of every assembly should speake in order.

Let the other judge] viz. Prophets and others indued with the gift of understanding and discretion.

Vers 30. If anything he revealed to another that sitteth by, let the first hold his peace] That is, he that was expounding the Scripture should give way to him to whom the truth of it was revealed upon the instant of time. Mr. Thorndike. See Morton.

It was the custome for the hearers to sit, and the speakers to stand. Estius.

Vers: 31. For ye may all prophesie one by one, that all may teach] viz. all the Prophets and Teachers. See Ch. 12.19. and Calvin in loc. Some hold that those meetings were of Christians together, and that there was a mutuall improving of their Talents in an ordinary way, which did serve much for edification; and they that hold this are different from Anabaptists, for they hold this as distinct from the Ministry, to which they hold a call necessary. Others say, that this interpreting and preaching did not belong to all, but onelyonly to the Prophets there, and also that it was extraordinary by reason of the peculiar gifts bestowed upon men.

Vers 32. The spirits of the Prophets] That is, the doctrine which the Prophets bring, being inspired by the Holy Ghost. Perkins.

Are subject to the Prophets] Hoc est Prophetarum censurae, Pareus. That is, the doctrine (or interpretation of divine Scripture) propounded by one Minister of the Church is subject to the judgement of the rest of the Doctors. Glass. Rhet. Sac. Tract. 1. cap. 1.

Vers. 34. Let your women keep silence in the Churches, for it is not permitted unto them to speak] A woman may sing in the Church,Mr. Cotton of singing of Psalmes. but she is not permitted to speake there in two cases: 1 By way of preaching. 2 By way of propounding questions, v. 35.

Vers. 35. And if they will learn any thing, let them aske their husbands at home: for it is a shame for women to speak in the Church.] The Apostle there forbiddeth open and publique speech in the congregation: where if in the excercise of prophefying they had any doubts rising concerning the things handled, they were not permitted to stand up as the men were, either to teach or aske questions;D. Taylor on Titus. but keep silence for the time, and consult with their husbands at home for the resolution of their doubts.

Vers. 40. Decently and orderly] Decorum is opposed to vanity, and filthinesse; order to confusion. Order is used metaphorically;Est ordo parium dispariumque rerum, sua cuique loca tribuens dispositio, vel est ubi aliqua congr…enter s…se praecedunt & sequuntur. Peter Martyr. it is used properly of souldiers to which certain stations are assigned. That is, let there be a care had of a decorum in all your publique actions, diligently to consider what the estate, sexe, age, dignity, gift, and office of every one require. Morton.

p. 252CHAP. XV.

See Mark 16.9. & Luke 24.34.Mark 16:9Luke 24:34Vers. 5. SEen of Cephas] of Peter first among men, and Mary Magdalen among women.

Then of the twelve] For the rotundity of the number, Iudas had made one long letter of himselfe.Hac ratione vocati sunt Romae Centumviri, quum tamen duo supra centum essent: nam invaluerat usus ejus appellationis. Calvinus. Videtur omnino intelligere undecim Apostolos etsi numerum solennem retinet. Alii tamen hanc apparitionem refe…unt ad illud tempus quo jam Matthias electus fuit in locum Judae Vorstius. Primarii Discipuli, qui ad Apostolatum suscipiendum & Evangelium praedicandum à eliquis segregati erant, & qui juxta numerum tribuum Israel, quibus Evangelium praedicandem erat, duodecim erant, atque ita appellabantur, utcunque unus vel alter vel deesset, vel abesset. Morton.

Vers. 8. As of one born out of due time] Paul having humble thoughts of himselfe, useth an humble expression,Verisimile est hanc loquendi formulam apud Ebraeos usitatam fuisse, cum de re vili, quae planè obiici soleat atque abscond…, loquuntu…; praesirtim si spectes Num. 12.1…. Dieterici Antiquit. Bibl. Paulus quasi Paululus, because he was least in his own eyes.Num 12:1 which reason he seems to give in the next words vers. 9. Even as an untimely birth is not fit to be called a birth; or because children that are so born are very imperfect, they are lesser and weaker then those of full growth: so saith he, I am as a poore abortive, as a childe born out of due time, I am the least of the Apostles, and I am lesse then the least of all Saints, Ephes 3.8. I am not come to the stature and growth of a timely birth. Secondly, he cals himselfe an untimely birth, or one born out of due time, probably from this reason, because of the suddennesse or violence of his conversion **Hoc ideo dicit, quia non longa institutione ad Christianismum perductus fuit, quo esset velut naturalis partio, sed vi subita, quemodo immaturi partus ejici solent. Grotius in loc. Se comparat abortivo idque (ut opinor) subitae suae conversionis respectu. Nam sicuti non ante ex ute…o prodeunt infantuli, quàm legitimo temporis successu illic formati & confirmati suerint: ita justum temporis ordinem servavit Dominus in creandis, fovendis ac formandis Apostolis. Paulus autem vix dum bene concepto spiritu vitali, ex utero projectus fuerat. Calvinus. Vide Cornel. à lap.For every abortion or untimely birth comes from some suddain danger into which the mother falleth; some strain or violence causeth abortion: Paul in this sense was an untimely birth, his conversion was a wonderfull violent conversion. See Acts 9.

Lyra gives three fit reasons for this Metaphor; as a child is said to be abortive which is born either out of due time, or that is violently drawn out of the wombe, or that comes not to its due quantity: so Paul compares himselfe to an Abortive, both because he was called after all the other Apostles, and after Christs death, as out of due time; and because he was violently by Christs threatnings converted to the faith, and because lesse then another in respect of his life past, being a persecutor of the Church.

Vers. 10. Yet not I, but the grace of God which was with me] That is, not by any thing in me, but Gods grace enabling my will to do the good I doe.

Dr. Christus primiti…e do… mumium non ob mortem, sed ob vitam immortalem, quam omnium hominum primus post mortem est consecutus. Loquor jam sesundum Hebraeos, quibus vivere dicitur non animus solus sed homo totus. vide Col. 1.18. & Apoc. 1.…. Grotius.Col 1:18Rev 1Vers. 20. Christ is become the first fruits of them that sleep] Among the Jewes such as had Corn fields gathered some little quantity thereof before they reaped the rest, and offered the same to God: signifying thereby that they acknowledged him to be the Authour and giver of all increase; and this offering was also an assurance to the owner of the blessing of God upon the rest; and this being but one handfull did sanctifie the crop: so Christ to the dead is as the First-fruits of the rest of the Corn, because his resurrection is a pledge of theirs.

Of them that sleep] That is, of all that die; for Christ entered into Heaven both in body and soul first of all then; but Henoch never died, H…b. 11.5. therefore he might be in Heaven in his body before Christs humane flesh ascended thither.

Ob. Three dead men were raised in the Old Testament, and as many in the New Testament, before Christ himselfe rose: how then is he the first fruits of them that slept?

1 Christus primus surrext in inc…rruptione. Jerome. 2 Christ was primus though not tempore, yet intentione Dei. Cornel à Lap. 3 Aquinas saith Christus primus sua vertute resurrexit. 4 Alii suscitati sunt mortui, sed item morituri; Christus simul relurrexit & aeternam beatanique vitam recepit. Bern. Beza. Christus non dicitur primitiae resurgentium, quia nullus ante eum resurrexit, hoc namque falsum esset, sed quia solus virtute propria resurrexit, & omnibus iis qui ad gloriam resurgunt resurrectionis causa est. Ita solus virtute prop…a ascendit in coelum, & omnibus beatudinis causa est. Rivetus.Sol. Christ rose first in an incorruptible and spirituall body, v. 44. they in their p. 253naturall and corruptible bodies, Iohn 11.39. He was the first of all those, which rose from death to life to die no more, but to live for ever; others were raised from death to life, not to live for ever, but to die again. He was first, not in order of time, but is the worthiest of all; they were raised by the vertue and merits of his resurrection.

Vers. 22. For as in Adam all die, even so in Christ shall all be made alive] In the first part all simply, in the latter all with limitation, sc. that be in Christ, must be understood, shall be raised by him at the resurrection. There are two roots out of which life and death spring; as all that die receive their deaths wounds by the disobedience of Adam, so all that live receive life from the obedience of Christ. 2. As all die who are the sonnes of Adam by naturall generation, so all live which are the sonnes of Christ through spirituall regeneration. Non moriuntur omnes in Adamo, sed ii tantum qui in Adamo perm…nserunt; neque vivificantur omnes in Christo sed tantum qui Christo adhaeserunt. Cam. de Eccl. tomo. 10.

Estius gives two expositions of this place; first, as all which die, die by Adam: so all which shall be made alive, shall be made alive by Christ. Or thus, as by Adam all die which are Adams, that is, all men: so by Christ shall all be made alive which are Christs, that is, all the elect.

Vers. 24. When he shall have delivered up the Kingdom to God, even to the Father] By Kingdom here two things are meant;Vide Bezam in hunc locum & v. 28. & Pareum in hunc locum. Dicit Deo & Patri, id est Deo, qui idem est pater suus, (est enim in Graeco tantum unus articulus utrumque complecten…) quia sicut Christus ut homo omnia refert in Deum, ita idem ipse ut Dei filius omnia refert ad Patrem, qui fons est & principium in deitate. Estius. 1. The Church which Christ shall present to his Father without spot; the Church is called a Kingdom also Matth. 13.4. So Chrysostome interprets it. 2. The manner of administration of it; the substance of the Kingdom is everlasting, Heb. 1.8. The present manner of administration shall cease, Christ shall govern no more by Magistrates, Ministers, Ordinances, supplies of the Spirit. This is meant by delivering up the Kingdom to the Father.

When he shall have put down all rule, and all authority and power] That is, lawfull powers, and ordained of God. Tum in caelo principatus Angelici, tum in Ecclesia cessabunt ministeria & praefecture: ut solus Deus per seipsum, non per hominum vel angelorum manus potestatem suam principatumque exerceat. Calvinus.

Vers. 28. Then shall the Sonne also himselfe be subject to him] Can Christ be more subject then he hath been? Things are said to be when they are publiquely manifested, as Psal. 2.7. Saints and Angels shall be subject to Christ, and he shall there professe that all the glory which he hath obtained, he hath it as his Fathers servant.

That God may be all] Wickerius and other Familists say, that the union which the soul hath with Christ is not onelyonly reall and Spirituall, but transmutativa & conversiva; and that not in respect of qualities onelyonly, but the essence, turns us into Christ; the very essence of the body shall be turned into God, say they; se Christum esse & Deum esse dicere non est veritus; some such expressions there are in Plato and Photinus, that we shall be swallowed up into God as a drop in the Sea; but the humane nature of Christ was not turned into the essence of God; but the meaning is, He shall be all in all immediately (now he conveighes himselfe to us by means) and infinitely in full degrees.

Vers. 29. Else what shall they do which are baptized for the dead, Maxime receptd sententia illa est, quod hic notetur ritus veteris Ecclesiae quasi baptizarint, bristianos ad sepulchra ut ita symbolum esset fidei & confessionis de resurrectione mortuorum, ita Bucanus, Piscator; à quibus diversum statuit Beza, & Pareus, qui rectè scribit, si constaret de illo ritu, optimam esse illam explicationem. Tarnovius probat ritum illum tempore Apostoli in usu non fuisse. Sensus igitur erit (inquit ille) si non speratur carnis resurrectio & in coelis refectio, quid facient deinceps qui baptizantur ac in magna… cilamitates imò mortem volentes se immergunt, dum Christo suum profitentur nomen? Ita baptizari foreign, figuratè es impropriè pro mortem de omnes generis calamitates ferre accipitur. Matth. 20.22. Marc. 10.38. Luc. 12.20. vide V. 30. & 31. hujus capitis. Tarnov. in exercit. Bibl. pro mortuis, prostatu mortuorum, hoc est ut sibi post mortem sit bene. Vossius de baptismo. vide Cameron. myroth. Evang.Matt 20:22Mark 10:38Luke 12:20if the dead rise not at all, why are then they baptized for the dead] Baptizing some living man in the behalfe of his dead friend. Cerinthus held that Christ did not rise from the dead, and so went about to weaken the doctrine of the resurrection, yet it was their fashion that followed his heresie if one died unbaptized, they baptized a living man for him. Secondly, others take it for washing away of sinne, the effect of baptisme. Calv. Beza. It is in p. 254vaine to be outwardly baptized,See Dr. Donnes two Sermons on this verse. if there be no resurrection. See Grotius. If men desire baptisme when they are as good as halfe dead, esteemed pro mortuis upon an opinion that at the time of baptisme there was an absolute washing away and deliverance from all sinnes, men did ordinarily or very often deferre their baptism till their death-bed, that so they might have their passage out of this world in the purity which Baptism restored them to, without contracting any more sins after Baptism.

Vers. 31. I protest by your rejoycing which I have in Christ Iesus our Lord, I die daily] That was an obtestation, and not an oath; for it is all one as if he had said, Thus my sorrows and afflictions which I endure for Christ would testifie (if they could speak) that as certainly as I rejoyce in Christ, so certainly I die daily. Estius makes it an oath. Vide Bezam & Alardi Pathol.

Die daily] That is, daily expose my selfe to the dangers of death for the Gospell, and conversion of the Gentiles. à Lapide.

Vers. 32. I have fought with the beasts at Ephesus] See Burrh on Hos. 2.12. p. 472. & Grotius in loc. Because the men of Ephesus fought with him after the manner of beasts, Mr. Cotton. Savage men of beastly quality. Baines. vide Scult. orat. de conjung. Philol. cum Theol. The Epicures of Ephesus, Demetrius and his fellows, Acts 19.9. So after Tertullian and Theophylact, Beza expounds it. Others understand it of his being cast unto the beasts to fight with them See 1 Tim. 4.1. Titus 1.

Let us eat and drink for tomorrow we die] This was a proverb familiar with Epicures, as that of Sardinapalus shewes, Ede, bibe, Iude, post mortem nulla voluptas. Paul took it out of Esay 22.13.

Vers. 33. Evill communications corrupt good manners] This is an Iambick verse out of Menanders Comedy. Paul Acts 17 and Titus 1. brings testimonies from Heathen writers. Some render it evill speaking, or evill communication; some, evill conversings; we may understand the word thus, conversing with others in their evill speakings, sayings, or writings.Vers. 36. See Augustine De civitate Dei. l. 20 c. 20.

Verses 41, 42. There is one glory of the Sunne, another of the Moon, and another glory of the Stars:Cartwright on Matth. 20. Calvin is of the the same opinion, that this place proves not degrees of glory.Matt 20 for one Star differeth from another in glory. So also is the resurrection of the dead, it is sown in corruption, it is raised in incorruption.] The circumstances of the disputation which the Apostle handleth, proveth that the comparison is of the difference between the bodies as they shall be in Heaven, from those which are now upon earth, and not of the difference of glorified bodies one with another; for he addeth, It is sown in corruption, it is raised in incorruption.

Vers. 44. Raised a Spirituall body] Spirituall is opposed not to visible, but to naturall;Non substantiae sed qualitatum respectu. Spirituall, not in regard of substance, but state and condition. They shall be still visible as the body of Christ, which yet the Papists make invisible, and say it is in the Sacrament really present, and yet not to bee seen. Spirituall] that is, subject to the spirit (it shall not then need meat and drink) and subtill.

Vers. 45. A quickning spirit] Because by the Spirit he quickned himselfe and quickens us now to live the life of grace and shall hereafter quicken our dead bodies at the resurrection.

Vers. 47. The first man] viz. In respect of his substance. Is of the earth earthly] In respect of his quality, &c.

The second man] The Lord, in respect of his quality. The Apostle speakes here as if there were but two men in the word,B Vsher. millions of men came between Adam and our Saviour; there are two mediators, Adam in the covenant of nature, Christ in the new covenant; as Adam conveighs his guilt to all his Children, so Christ his righteousnesse to all his, he was caput cum faedere, as well as the first Adam.

Pareus and others take flesh and blood here for mans sinfull nature; as when men say, Flesh and blood cannot bear such a thing, they are ready to urge this place against them. Flesh and blood is taken either for the substance of mans nature, as Eph. 6.11. or 2 for the infirm qualities that accompany it, as here.Eph 6:11Vers. 50. Flesh and blood cannot inherit the Kingdom of God] Not the sinfull nature of man (as flesh and blood often signifie in Scripture, being opposed to Spirit) but the constitution of nature, or the estate wherein we stand as men, flesh and blood, qua nunc conditione sunt. inherite.] That is, beare that majesty, glory, and excellency of Heaven. Neither doth corruption] Nature subject to corruption.

p. 255Vers. 51. We shall not all sleep] To sleep here is to rest in the grave,Erit mors quia erit corruptibilis naturae interitus, non erit dormitio quia amma non migrabit è corpore, sed erit subitus transitus à natura corruptibili in beatam immortalitatem. Calvinus in loc. Vide illum in 1 Thess. 4.16.1 Thess 4:16 to continue in the state of the dead, and so we shall not all sleep, not continue in the state of the dead.

But we shall be changed] the soule and body shall be separated, and in a moment reunited.

Vers. 56. The sting of death is sinne] That is, the destroying power; he compares sinne to a Serpent.Vide Grotium Metaphora est sive à stimulis, quibus aguntur boves, sive potius ab aculeis vesparum & similium bestiarum, quibus si demas aculeum, sunt illae quidem sed nocere non possunt. Vorstius.

The strength of sin is the Law] That is, 1. In regard of discovery of it, the Law entred that sinne might abound. 2. For condemnation. 3. For irritation, it is stirred up and strengthened by this, that the Law forbids it. Nitimur in vetitum &c.

Vers. 58. Stedfast] A metaphore taken from a foundation, on which a thing stands firme; or a Seate, or Chaire wherein one sits firme.

Vnmovable] Signifies one that will not easily move his place or opinion.

Abounding] Or excelling.

In the work of the Lord] Because of Gods institution, as the Lords Supper or day; or because done by his strength or for him.

Labour] Unto wearinesse as the Greek word signifies, is not in vaine] Not shall be, the worke is the wages the Lord;] Or with the Lord.

CHAP. XVI.

Vers. 2. THe first day of the weeke] That is the Lords day, which institution seemes to be derived from the Commandement of God in the Law twice repeated,foreign] Hoc est primo die septimanae, quae dies dominica dicitur, Apoc. 1. v. 10. confer Joh. 20. Act. 20. Mr. Mede on Acts 10.4.Rev 1:10John 20Acts 20Acts 10:4 Exod. 23.15. Deut. 16.16.

As God hath prospered him] That is, according to the ability, wherewith God hath blessed him.Graeci verbi propria significatio est prosperari in vijs, id est, actionibus suis prosperè agere. Quo etiam usi sunt Lxx. Cum alibi, tum etiam in Psalmo primo. Vers. 3. Vsus est & Paulus Roman. 1.10. Estius in loc.

Vers. 13. Stand] The meaning is, continue, be constant and persevere in the faith; shrinke not, start not aside, nor slide from it; so stand is taken. Col. 4.12.

Vers 19. The Churches of Asia salute you] Where the Apostle meaneth, not that they did by word of mouth send greetings unto them: but that all the Churches did approve of them, which he saith for their great comfort,Perkins on Rev. Rom. 16.16. Act. 16.2.3.

Vers. 22 If any man] That is, That lives in the light of the Gospell, love not] That is Hate, Luke 11.23. Ephes. 6. ult. those who make shew of love to Christ with their mouthes.Jd est, odit & execratur, nempe sciens prudens, quod est peccatum in Spiritum Sanctum. Beza. He seemes to have reference to that Jude 14 15. Mr. Hildersam. This is a dreadfull curse; See a gracious promise. Ephes. 6.24. Quibus verbis eum qui Christum non diligit, aeternae morti adjudicat. Nam sulmine anethematis illius quod aliàs Indaeis Shammathah decebatur (ubi Shem idem ac Dominum seu Deumipsum denotat) perculiebantur illi qui excommunicati non resipiscebant ac de quorum salute penitus desperabant quasi dicerent, Dominus venit (h.e. C…rtò veniet) ad judicandum ic. Mayerus in Philol. Sac. vide Bezam & Grotium, & Dilheri Electa l. 2. c. 19. Illud maranatha ad orationis vehementiam adijc…tur, gravissimam maledistionem denotans: quae autem sit propria verbi vis & unde hoc allatum sit, statuat qui potest Morton.Eph 6:24

Anathema] Accursed, or execrable, Rom. 9.3. Gal. 18. 1 Cor. 12.3. Maranatha) it consists of two Syriacke words Maran Lord, and Atha he commeth; pronounced accursed to everlasting destruction; as if hé had said, let him be accursed even unto the comming of Christ to judgement.

It is as much as he is accursed untill our Lord come. It was the most fearfull, and dreadfull sentence of the Church which it used against those which (having beene o… it) did utterly fall from it so as the Church might discerne that they sinned the sinne against the holy Ghost. Reduplication in Scripture signifies two things, vehemency of Spirit in him that speakes; and the certainty of the thing spoken, Rom. 8.15. Abba Father in two Languages; the Spirit of God is a Spirit of supplication in Jew and Gentile; so here cursed in two languages; to shew that both Jewes and Gentiles which love not Christ are cursed.