Paraphrase of the Hard Texts of Scripture, Scripture 42

Paraphrase of the Hard Texts of Scripture · Scripture 42

p. 199THE FIRST EPISTLE OF S. PAVL THE APOSTLE TO THE CORINTHIANS.

CAP. I.

See Rom. 1.1.1 Paul called to be an Apostle of Iesus Christ, &c.

THat ye are in every thing richly furnished by him, with all graces,5 That in every thing ye are enriched by him in all utterance, and in all knowledge. that may serve both for your owne knowledge, and for the expression thereof to the good of others.

Even as that promise which Christ made in testimony to the truth of the Gospell, was made good,6, 7. Even as the testimony of Christ, was confirmed in you, so that yee come behinde in no gift, waiting for the comming of our Lord Iesus Christ. and confirmed in you, who were accordingly indowed with many excellent fruits, and gifts of his Spirit; so as ye were not wanting in any grace whatsoever that is requisite for you; untill ye shall attaine to the full measure thereof, in the reuelation of Jesus Christ, in his second comming.

God is most firme, and constant to his owne decrees,9 God is faithfull, by whom ye were called unto the fellowship of his Sonne Iesus Christ our Lord. and promises; by whom ye are called, and graciously admitted into the communion with his Sonne Jesus Christ; and being therefore made one with him, your condition must needs be certaine, and happy.

Now I beseech you brethren,10 Now I beseech you brethren, by the name of our Lord Iesus Christ, that yee all speake the same thing, and that there, be no divisions among you. and do (as it were) earnestly adjure you, by the sacred name of our Lord Jesus Christ, as ye love and honour that deare Saviour of ours, that yee all agree together in the truth of one, and the same doctrine, &c.

Now this I say,12 Now this I soy, that every one of you saith, I am of Paul, and I am of Apollo, and I am of Apollo, and I of Cephas, and I of Christ. that yee are partially affected to your teachers, and make sides, in emulation of your respects to them; so as one sayes, I am for Paul; another, I am for Apollo; another, I am for Peter; and another, I am for Christ.

What? are ye not all then for Christ;13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? or is Christ one in Paul, another in Apollo, another in Peter? Is Christ divided? is he not one in all his messengers? or why make yee mention of Paul, or Peter? was Paul crucified for you, or were ye baptized into the name of Paul?

p. 20014 I thanke God that I baptized none of you, but Crispus and Gaius.If ye be in that minde, I thanke God that I have not medled with you, this way; for I baptized none of you but Crispus and Gaius.

17 For Christ sent mee not to baptize, but to preach the Gospell: not with wisdome of words, lest the crosse of Christ should bee made of none effect.For the maine errand, whereupon Christ sent mee, was, not to baptize, but to preach the Gospell; not in the pompe, and vaine ostentation of eloquent speech (as the false teachers affect) lest I should rather seeme to gaine this way, then by the plaine simplicity of the laying forth of the sufferings of Christ; and should by this meanes frustrate that plaine and effectuall doctrine of the crosse of Christ.

18 For the preaching of the crosse is to them that perish, foolishnesse: but unto us which are saved, it is the power of God.For this homely preaching of the Crosse of Christ, is to vaine minds of carnall men (which go on securely to their perdition) no better then foolishnesse; but unto those that are wrought upon by Gods Spirit, and are in the sure way of salvation, it is no other then the strong power of God.

19 I will destroy the wisdome of the wise, and will bring, &c.See Isa 29.14.

20 Where is the wise? where is the Scribe? where is the disputer of this world? Hath not God made foolish the wisedome of this world?Where then is the wise, and learned Pharisee? where is the Scribe? where is the Philosopher? these all seeme great knowers, and deep schollers in their kind; But hath not God made the wisdome of this world mere foolishnesse in respect of divine mysteries?

For, since that the world by their naturall wisdome, did not,21 For after that in the wisedome of God, the world by wisdome knew not God; it pleased God by the foolishnesse of preaching, to save, &c. nor could, nor would know God, in that way of divine wisdome, wherein hee vouchsafed to declare himself; it pleased God, by this preaching of the Gospell, (which the world calls foolishnesse) to save them that beleeve.

22 For the Iewes require a signe, and the Greeks seeke after wisedome.For the Jewes looke to be convinced by signes from heaven, that they may beleeve; and the Grecians look to be convinced, and won with humane reason, and philosophicall demonstrations, that they may beleeve.

23 But we preach Christ crucified; unto the Iewes a stumbling block, and unto the Greeks foolishnesse.But wee care not to satisfie either of them in their owne wayes; but rather we preach Christ crucified unto them; which is a stumbling block to the Jewes, who expect a magnificent, and temporall Redeemer of Israel; and unto the learned Grecians, no other then foolishnesse, who cannot conceive how hee that is God could dye, or how he that did dye, could redeeme us.

24 But unto them which are called, both Iewes and Greeks, Christ the power of God, and the wisdome of God.But unto them which are truly and effectually called, by the inward voice of the Spirit, whether they be Jewes, or Greekes; the power of God to save us, and the wisdome of God to informe us.

25 Because the foolishnesse of God is wiser then men: and the weaknesse of God is stronger then men.Because that Gospell of God, which the world misnames p. 201foolishnesse, is wiser then all the deepest Philosophy of men; and that plaine word of his, which the world thinkes to be weake, and forcelesse, is stronger then the powerfullest arguments of men; and thus it is in a generality, whatsoever, in and from God, seemes to savour of the least wisedome, and reason, or of the most weaknesse, farre surpasseth all the wisdome and strength of men.

Ye see (my brethren) the condition of christianity,26 For ye see your calling brethren, how that not many wise men after the flesh, nor many, &c. how that now, in this entrance of the Gospell, not many that are worldly wise, and deep learned, not many mighty, &c. are called.

But God hath chosen plaine, simple,27 But God hath chosen the foolish things of the world to confound the wise: and God hath chosen the weake things of the world, &c. unlettered fishermen, to confound the great wise Philosophers of the world, and God hath chosen meane, weake and silly agents, to confound the powerfull, and mighty potentates of the earth.

So verse 28.

And hath chosen us, that had no being at all, in grace,28 Yea, and things which are not, to bring to nought things that are. and seemed to be but as nothing in worldly respects, even us hath hee chosen, to humble, and bring downe those that make the most glorious appearance in the world.

That no man whosoever (being no better then base,29 That no flesh should glory in his presence. and contemptible flesh) should arrogate ought to himselfe, or boast of his parts, or priviledges in the presence of God.

But yee are not mere flesh, and blood;30 But of him are ye in Christ Iesus, who of God is made unto us wisdome, and righteousnesse, and sanctification, and redemption. neither have reason to stand upon these carnall priviledges; since yee are admitted into an happy communion with God through Christ Jesus; who of God his Father is made unto us wisedome, in that by him wee receive true knowledge, and illumination; is made unto us righteousnesse, in that, both his righteousnesse is made ours, and wee are for his righteousnesse graciously acquited, and accepted; is made unto us sanctification, in that by his Spirit we are renued, and purged from our sinnes; is made unto us redemption, in that by his precious blood wee are ransomed from the hands of our spirituall enemies.

Thus is Christ made All to us;31 That according as it is written, Hee that glorieth let him glory in the Lord. that according as it is written; Hee that glorieth might not glory at all in himselfe, but might glory in the Lord.

p. 202CAP. II.

1 And I, brethren, when I came to you I came not with excellency of speech, or of wisdome, declaring unto you the testimony of God.ANd as for mee, brethren, I, when I came unto you to preach the Gospell of God, did not come to you with flourishes of vaine eloquence, nor with the perswasions of humane wisdome and learning, as I see the false teachers do, to insinuate themselves the better into your mindes.

2 For I determined not to know any thing among you, save Iesus Christ, and him crucified.For (howsoever I were able to know and discourse with the best of them, as having beene trained up at the feet of a learned master) yet I resolved to let go all that secular skill, and so to beare my selfe amongst you, as if I knew nothing else in the world but Christ and him crucified.

3 And I was with you in weaknesse and in feare, and in much trembling.And I was amongst you in much meeknesse, and humility, in manifold infirmities; in much awe of that great and weighty charge which I sustained, in much feare of those many, and spightfull machinations of mine enemies, against mee.

4 And my speech, and my preaching was not with inticing words of mans wisdome, but in demonstration of the Spirit and of power.And my speech, both in my private exhortations, and in my publique preachings, was not curiously plausible, as if I would winne with words of humane eloquence, and wit; but in plaine and powerfull expressions of Gods Spirit, speaking in mee, and working in you, by mee.

5 That your faith should not stand in the wisdome of men, but in the power of God.That so your faith might not rest, and depend upon, or appeare to be wrought by the force of mans perswasion, or wisedome, but by the mighty power of Gods Spirit.

6 Howbeit wee speake wisedome among them that are perfect, yet not the wisedome of this world, nor of the princes of this world, that come to nought.Yet let no man thinke it is out of our disability, that we speake not in these high straines of wisedome, which others so much wonder at; for both we can, and do speak deepe points of wisedome, and divine knowledge, amongst them that are attained to a meet perfection of skill to conceive it; Yet not points of carnall, and secular wisedome, such as the world admires, and the great men of this world (who vanish and come to nothing) are wont to affect.

7 But wee speake the wisdome of God in a mystery, even the hidden wisdome which God ordained before the world, unto our glory.But we speake divine wisedome, even the deepe mysteries of the Gospell of God, which hee hath hid from the eyes of the world; even that which concernes the salvation of man, by his Sonne Jesus Christ manifested in the flesh; which Gospell of his, was ordained by him before the world was, as the meanes to bring us to his glory.8 Which none of the princes of this world knew: for had they known it, &c.

Which none of the great rulers of this world, Herod, Pilate, the High Priests, and the other Governours of Judea knew; for had they knowne it, &c.

p. 203But herein also hath God made good that of the Prophet Esay; The eye hath not seene, &c.9 But as it is written, Eye hath not seene, nor eare heard, neither have entred into the heart of man, the things that God hath prepared for them that love him. the things that God hath prepared for them that love him; and therefore these spirituall blessings of remission of sinnes, and salvation by Christ, are things farre beyo…nd the reach and apprehension of the eyes, and eares, and hearts of the men of this world.

But God hath vouchsafed to reveale them unto us,10 But God hath revealed them unto us by his Spirit, for the Spirit searcheth all things, yea the deepe things of God. by his Spirit; having by the power thereof, illuminated our mindes, to see these great things of God; For the Spirit of God alone, is hee that doth fully know, and is able to reveale them unto us; Hee onelyonly knoweth all things; and particularly the deepest mysteries of Gods eternall counsell, and proceedings with men.

For as it is with men, so it is with God also;11 For what man knoweth the things of a man, save the spirit of a man, which is in him; even so the things of God knoweth no man, &c. what man knoweth a mans secret thoughts, but onelyonly himselfe, and his owne soule or spirit; even so, the secret counsels and mysteries of God can none know, but the Spirit of God onelyonly.

Now this Spirit of God is that, which wee have received; We that are his regenerate children are partakers,12 Now wee have received not the spirit of the world, but the Spirit which is of God, that wee might know the things that are freely given to us of God. not of that spirit, wherewith worldly men are led, and carried, but of that good Spirit which is of God; that we might by his illumination and Grace, know and apprehend the great, spirituall, a… heavenly blessings of forgivenesse, and salvation, that are freely given to us of God.

Fitting spirituall things with plaine and simple spirituall expressions; and not uttering spirituall things,13 Comparing spirituall things with spirituall. in a carnall and affected fashion.

But the man that is merely naturall, and unregenerate,14 But the naturall man receiveth not the things of the Spirit of God, for they are foolishnesse unto him, neither can he know them, because they are spiritually discerned. receiveth not these divine mysteries of the Spirit of God; for they seeme to be mere foolishnesse unto him, who is nothing but flesh and blood; neither indeed can hee, whiles he continues in that condition, know, or conceive them; because they are to be discerned by spirituall eyes, which he hath not.

But he that is renewed by the Spirit of God,15 But hee that is spirituall judgeth all things, yet hee himselfe is judged of no man. knoweth and apprehendeth, and rightly judgeth of all these spirituall things; yet he himselfe is judged of no carnall man, so as that his knowledge in these divine matters can be controlled, or censured by him.

For the counsell,16 For who hath knowne the minde of the Lord, that he may instruct him, but wee have the minde of Christ. and will of God is hid from carnall mindes; so as the Prophet might well aske, Who hath knowne the minde of the Lord, that he may instruct him? But as for us, we that be his renewed, and faithfull ones, we have the will of Christ clearely revealed unto us.

p. 204CAP. III.

1 And I brethren, could not speake unto you as unto spirituall, but as unto carnall, even as unto babes in Christ.ANd I brethren, howsoever I may be taxed and despised by some, as if I onelyonly spake unto you plaine and vulgar things, must tell you that I purposely did so, that I might frame my speech to your apprehension; for I could not speake unto you, as to men already regenerate, but as to carnall men, novices in Christianity, babes in Christ.

2 I have fed you with milke, and not with meat.I did therefore (as was meet) feed you accordingly with the milke of the first principles of religion, not with the strong meat of harder & higher doctrines, &c.

3 For ye are yet carnall; for whereas there is among you envying, and strife, and divisions, are ye not yet carnall, and walke as men?For howsoever yee may be well conceited of your selves, the truth is, ye are yet carnall; whereof you shall be clearely convinced by your effects; For whiles there are among you, envyings, and strifes, and factious divisions; are ye not carnall; and carry your selves, not as Christians, but as men?

4 For whiles one saith, I am of Paul; and another, I am of Apollo.See Chap. 1. verse 12.

6 I have planted, Apollo watered: but God gave the increase.I have beene the first that laid the grounds of religion amongst you, and planted the Church at Corinth: Apollo came after mee, and seconded my holy endeavours with you; but it was God that gave successe to both our labours, and wrought upon your hearts an increase of grace thereby.

8 Now he that planteth and hee that watereth are one: and every man shall receive his owne reward, according to his owne labour.Now hee that first planteth, and hee that afterwards watereth, are but as one instrument, or agent of the same God; their paines tend all to one end; so as ye ought not thus to divide your respects to them; but know that if there be a difference in their labours, every man shall receive of God his owne reward, according to the proportion of his faithfull painfulnesse in his place.

9 For we are labourers together with God, ye are Gods husbandrie; yee are Gods building.For wee are labourers under God, and together with him; in this great worke of winning soules to him; and therefore cannot faile of our due reward; Ye are Gods husbandrie, we helpe to till and sow you: Ye are Gods building, we helpe to reare you up.

10 According to the grace of God, which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon, but let every man take heed how hee buildeth thereupon.And in this spirituall architecture or building, there are degrees of workmen; I for my part; according to that measure of grace which God hath given mee, as a wise master builder, have (as a faithfull Apostle of Christ) layd the foundation of a Church amongst you; grounding you in the first principles of Christianity; and p. 205then come other teachers after mee, and build thereupon such further doctrines, as they thinke meet. But let every man take heed what hee teacheth, and how hee buildeth.

For certainly, as for the foundation, I know,11 For other foundation can no man lay, then that is laid, which is Iesus Christ. I have made sure worke; I well know, no man can lay any other then that which I have laid; which is Jesus Christ; on whom alone the Church of God is originally founded and built.

Now all the care is for the building that is erected upon this foundation; what matter or stuffe it is of;12 Now if any man build upon this foundation, gold, silver, pretious stones, wood, hay, stubble; and how it is laid; for what matter soever it is, whether gold, silver, pretious stone, wood, hay, or stubble;

Certainly it will and must come to the tryall;13 Every mans worke shall be made manifest: for the day shall declare it because it shall be revealed by fire, and the fir… shall trye every mans worke of what sort it is. every mans worke or doctrine shall appeare what it is; There is a day comming which shall clearely declare it, because it shall be made manifest by the fire of Gods judgement: that tryall and examination of God shall discover every mans worke of what sort it is.

If any mans doctrine which hee hath built thereupon,14 If any mans worke abide which he hath built thereupon, he shall receive a reward. be of a firme and solide nature (such as gold, and silver, &c.) and do therefore endure the tryall, which it shall be put unto, he shall receive a reward.

If any mans doctrine be frivolous (like straw or stubble, or wood) apt to be burnt up:15 If any mans worke shall be burnt, he shall suffer losse: but he himselfe shall be saved; yet so as by fire. and so be wasted in that fiery examination, hee shall lose his labour in teaching it; but as for himselfe, because hee holds and maintains the foundation, hee shall be saved; but yet so, as that his sleight errors shall cost him deare; and undergoe the sharpe affliction of the just hand of God.

Know yee not that yee are the spirituall Temple of God, built by him, and consecrated to his owne service;16 Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you. and that as God testified his presence, and inhabitation in the materiall Temple, so the Spirit of God dwelleth in you?

For that which the world accounts to be the onelyonly wisdome, is esteemed of God no other,19 For the wisdome of this world is foolishnesse with God; for it is written, He taketh the wise in their owne craftinesse. then mere foolishnesse; according to that which is written; Hee befooleth the wise and crafty in their owne wilinesse and policie.

Therefore let no man glory in one man above another; for all things are yours;21 Therefore let no man glory in men, for all things are yours. (so as yee shall wrong your selves in so fastidious a choice) whether Paul or Apollo, &c.

p. 206CAP. IIII.

1 Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.ANd, as for us, let men account us as we are, (without all flattering, and partiall respects) even as the ministers of Christ, and the stewards, or dispensers of the great mysteries of God; not as the masters, or owners thereof.

2 Moreover, it is required in stewards, that a man be found faithfull.And ye know it is a principall quality required in a steward, that he be faithfull to his Lord; laying forth that which is committed to him, with all due care and fidelity.

3 But with mee it is a very small thing that I should be judged of you, or of mans judgement: yea, I judge not mine owne selfe.So have I done, howsoever I am censured by some emulous accusers: But I regard it not; with me it is a very smal thing, that I have undergone the censures of you, or of any mortall man; neither need you to take this unkindly; for I tell you, I my selfe dare not passe a rash verdict or sentence against my selfe; or if I should, I weigh it not.

4 For I know nothing by my selfe, yet am I not hereby justified: but hee that judgeth mee is the Lord.For I have, indeed, carried my selfe, as neare as I could, inoffensively in my ministery; neither doe I know any flaw, or blemish in my demeanure, this way; but yet, I may not stand stiffely upon mine owne justification; but must leave my selfe to the favourable sentence of my Lord and Master.

5 Therefore judge nothing before the time until the Lord come, &c.Much lesse therefore doe ye presume to judge of others, before the time of the cleare revelation of all things, which shall be at the comming of the Lord, who &c.

6 And these things, brethren, I have in a figure transferred to my selfe, and to Apollo, for your sakes: that ye might learne in us not to think of men, above that which is written, that no one of you be puffed up for one against another.And as for these particulars, brethren, I have instanced in the names of my selfe, and Apollo, purposely (though we have made no such challenges, nor have had such sides taken) for your sakes; that ye might learne, by this example and instance of ours, not to over-value men, above that rate which is commended unto us by the written charge of Christ; and that no man be puffed up with a proud conceit of being under one teacher, rather then another, or of more worthinesse in himself, then another.

7 For who maketh thee to differ from another and what hast thou that thou didst not receive? now if thou didst receive it, &c.For, O vaine man, whosoever thou art, that vauntest of thine owne excellencies, or better parts; tell me, who makes thee to differ from another? how comest thou to be better then others? And what hast thou, that thou hast not received, as of free gift, from God?

8 Now ye are full, now ye are rich, yee have raigned as Kings without us, and I would to God yee did reigne that wee also might reigne with you.And as for you, Corinthians, I take no pleasure to see you thus affected; ye are, in your owne conceits, full fed, and have no need of our wholesome nourishment; p. 207ye are rich in grace, and vertue; Yea, ye are, in your own opinion, already glorious Kings, without any helpe of ours; Alas, I would to God it were thus with you; so far am I from envying your happinesse, that I could earnestly wish ye did indeed reigne over your corruptions, and were possessed of the assurance of glory and blessednesse with Christ, that we might take our part and share with you in that your happy estate.

For, as for our condition,9 For I think that God hath set forth us the Apostles last, as it were approved to death: for wee are made a spectacle unto the world, and to Angells, and to men. it is here no other then very miserable; for I thinke that God hath set and singled out us, who are his last Apostles or messengers, as men destined and appointed to death in the publique theater of the world; wherein we are made a spectacle to all eyes; even to the whole world of beholders, both Angells and men.

What a difference there is betweene you and us?10 Wee are fooles for Christs sake, but yee are wise in Christ. we are accounted (and willing so to be accounted) fooles for Christs sake, but yee thinke your selves wise in Christ, &c.

We are made so contemptible as the very dirt under the feet of men; and as the scrapings,13 Wee are made as the filth of the world, and are the off scouring of all things unto this day. and parings and base off all of all creatures, unto this day, cast out as loathsome and unprofitable.

I write not these things to shame you by upbraiding you with your owne error, but,14 I write not these things to shame you, but as my beloved sonnes, I warne you. by this touch which I have given you, to admonish and warne you of so offending.

For I doe justly challenge more right in you,15 For though you have ten thousand instructers in Christ, yet have ye not many fathers. then any other teacher whatsoever; for if you have ten thousand schoolemasters, and instructers to read divine lectures unto you, yet have ye no more spirituall fathers, besides my selfe, &c.

Who shall put you in mind of both my strict conversation, and holy doctrine,17 Who shall bring you into remembrance of my waies, which be in Christ, as I teach every where, in every, &c. which I propound to all the Churches of Christ.

Now some take upon them, at pleasure,18 Now some are passed up as though I would not come to you. as if it were sure that I would not come to controll them.

And will make tryall of these boasters,19 But I will come to you, shortly, if the Lord will, and will know not the speech of them which are puffed up, but the power. not of their eloquence, and good words, wherein I know they excell, but of their power, and evidence of the spirit, wherein I know I shall finde them defective.

For the praise and glory and efficacy of the Gospell,20 For the kingdome of God is not in word, but in power. which is the kingdome of God, doth not stand in words, but in power.

p. 20821 What will ye? shall I come unto you with a rod? or in love, and in the spirit of meeknesse?Let it be your owne choice, then, after what manner I shall come unto you; My carriage must be directed by your deserts, & dispositions; Wil you that I shal come to you with a rod of censure, to correct your exorbitances? or, in love, and in the spirit of meeknesse, to commend and cherish your holy proceedings, and Christian carriage? I shall doe either of them, as I shall receive occasion from you.

CAP. V.

1 It is reported commonly, that there is fornication among you, and such fornication, as is not so much as named amongst the Gentiles, that one should have his fathers wife.IT is brought unto me both by common, and credible report, that there is a very shamefull practice of uncleannesse tolerated, or winked at, amongst you; and indeed, such a one, as for the odiousnesse of it, is not to be heard of among the very Gentiles themselves; that one should converse, and commit filthinesse with his fathers wife.

2 And ye are puffed up, and have not rather mourned, that he that hath done this deed, might be taken away from among you.And ye, in the meane time, are taken up with your owne proud contentions, and minde not the correction, and reformation of so foule a crime: and are not humbled rather, for such an hainous offence; nor have taken a course, that he which hath done this wickednesse, might be taken away from among you.

4, 5 In the name of our Lord Iesus Christ, when ye are gathered together, and my Spirit, with the power of our Lord Iesus Christ, to deliver such a one unto Satan; for the destruction of the flesh, that the spirit may be saved in the day of the Lord Iesus.I have already decreed concerning this incestuous person, that when ye are gathered together in the name, and with the invocation of our Lord Jesus Christ (in which assembly I will in my desire and consent, and approbation be present with you) That in the power and authority of our Lord Jesus Christ, this offender be cast out of the Church, and by this heavy censure, delivered over into the power of Satan; not for his finall damnation, but only for his temporary smart, and for punishment of the flesh, that his soule may be saved in the day of the Lord Jesus.

6 Your glorying is not good, know ye not that a little leaven leaveneth the whole lumpe?Ye Corinthians have no reason to pride your selves, and to boast, and glory of your estate, whiles ye have so foule sinnes amongst you; know ye not that a little leaven of sinne, sowreth the whole lumpe of your Church.

7 Purge out therefore the old leaven, that ye may be a new lumpe, as ye are unleavened: for even Christ our Passeover is sacrificed for us.Purge out therefore this old, and sowre leaven of offence, that ye may be a holy congregation indeed, as yee are so in profession; Ye know, no leaven may bee endured in the Paschall feast; Behold Christ our Paschall Lambe is slaine, and sacrificed for us:

p. 209Away therefore with all the sinfull leaven of our uncleannesses; and let us keepe this spirituall passeover,8 Therefore let us keep the feast, not with old leaven, neither with &c. not with old leaven, neither with &c.

I admonished you before in another Epistle, that yee should not keepe company with fornicators;9, 10 I wrote unto you in an epistle, not to company with fornicators: yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with Idolaters; for then must yee needs go out of the world. and I doe now againe second that my needfull charge; yet then I did not intend to require you to avoid the company of heathenish fornicators, or of covetous, or oppressive, or Idolatrous heathens; for then must ye goe out of the world; these do so abound every where, that ye can meet with no other.

But now I have written unto you, particularly,11 But now I have written unto you, not to keep company: if any man that is called a brother bee a fornicator, or covetous, or an Idolater, or a railer, or a drunkard, or an extortioner, &c. not to consort your selves in the company of inordinate Christians; If any that is called a brother or professed Christian, be a fornicator, or covetous, or an adulterer, &c. with such a one have not so much familiarity as to frequent his ordinary conversation.

As for the rest; what have I to doe, to censure,12 For what have I to doe to judge them also that are without? doe yee not judge them that are within. or meddle with them that are without the pale of the Church? Is not this the power that God hath committed unto you, to judge and censure those that are within?

But, as for those that are without;13 But them that are without, God judgeth: therefore put away from among your selves that wicked person. we must leave them to the censure of God. Therefore let the issue of this my exhortation, and charge, be this; put away from your selves that wicked person.

CAP. VI.

DAre any of you,1 Dare any of you, having a matter against another, goe to law before the unjust, and not before the saints. having a suit or quarrell against his fellow Christian, goe to law before heathen judges, and not before those of his owne holy profession?

Know ye not, that Gods faithfull,2 Doe ye not know that the saints shall judge the world? and if the world shall be judged by you &c. and holy ones (which are his saints here on earth) shall have the honor one day, to be admitted to sit on thrones in assistance of Christ, to judge the? world and if the world shall bee judged by you, &c.

Know ye not that we shall sit on judgement upon the very Angells themselves,3 Know ye not that we shall judge Angells, how much more things that pertaine to this life. even upon those evill and apostate p. 210spirits, which doe now sway so much in the world; how much more should we be thought worthy to passe our judgement upon the triviall, and base things that pertaine to this life?

11 But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Iesus, and by the Spirit of our God.But ye are now cleansed and purged from these your sinnes, in that ye are both justified, and sanctified; Justified by the power and merits of Christ; sanctified by the Spirit of our God; applying to you the efficacy of his passion, and obedience.

12 All things are lawfull unto me, but all things are not expedient: all things are lawfull for mee, but I will not bee brought under the power of any.Doe not thinke that yee may safely take your free scope; and liberty in things indifferent; it is true, all things of that nature are lawfull to be done, but yet they are not all meet, and expedient to be done; we Christians must follow another rule, even of charity also, in the use hereof.

13 Meats for the belly, and the belly for meats, but God shal destroy both it and them: now the body is not for fornication, but for the Lord, and the Lord for the body.It is not for you to strive about matter of meates; Meate is ordained for the filling of the belly, and the belly is ordained to be the receptacle of those meates, for the nourishing of the body; but they are, both, of a perishing, and transitory condition; not worthy to take up our thoughts, and to be the grounds of contention in Gods Church. But, as for fornication, that is of another ranke; let no man thinke that as the belly is for meat, so also the body is for fornication; howsoever that sinne hath, in the time of your inconversion, beene but of sleight account, yet know now that it is a hainous offence against God; for the body is not to be prostituted to lust, but to be consecrated to the Lord; and the Lord challenges the members of the body to be the propriety of himselfe who is their head.

14 And God hath both raised up the Lord, and will also raise up us by his owne power.And God hath both raised up from the dead the Lord Christ, whose our bodies are, and will also by his owne mighty power raise up these bodies of ours from corruption, and mortality.

15 Know yee not that your bodies are the members of Christ? shall I then take &c.Know ye not that, by reason of that perfect union which is betwixt Christ and his Church, your bodies are the members of the mysticall body of Christ? shall I then take &c.

16 What, know ye not that he which is joyned to an harlot, is one body? for two (saith he) shall be one flesh.Know ye not that he, which is joyned with an harlot, in an uncleane and unlawfull society, becomes, as it were one body? for that which was spoken of the lawfull copulation of man and wife, that they two shall be one flesh; holds also of the corruption and violation of this holy institution of God; here is an impure and sinfull unity, contracted in this unlawfull and wicked conjunction.

17 But he that is joyned unto the Lord, is one spirit.But he, that cleaves to the Lord with all his heart, p. 211and is wholly devoted to his service, is as it were one spirit with God; not in essence, but in consent of will, in love, in all those graces that may make him heavenly, and divine.

Flee fornication; Every sinne of a man,18 Flee fornication: every sinne that a man doth is without the body; but he that committeth fornication sinneth against his owne body. though it defile the committer, yet leaves not a direct blemish, or taint upon the body; but rather staineth the soule primarily, and the body only by relation; but he that commits this sinne of fornication doth directly and immediately sinne against his owne body, in making it one with an harlot.

CAP. VII.

AS concerning those questions,1 Now concerning the things whereof yee wrote unto me, it is good for a man not to touch a woman. which you propounded to mee in your letters, concerning single life, and marriage; I answere thus: It were better for a man, if he could containe, not to touch a woman; the single life is very expedient, profitable, commendable to those that are fit for it.

Neverthelesse, because every man is not able to containe; to avoid fornication, let every such man as cannot attaine hereto, have his owne wife; and let every such woman have her owne husband.2 Neverthelesse, to avoid fornication, let every man have his owne wife, and let every woman have her owne husband.

And let every such husband, in a sober and modest manner, render unto his wife those due respects,3 Let the husband render unto the wife due benevolence, and likewise also the wife unto the husband. which pertaine to the marriage bed, and likewise, the wife unto the husband.

The wife hath not power of her owne body, to withhold and denie the lawfull use thereof to her husband,4 The wife hath not power of her owne body, but the husband, &c. or to impart it unto any other: but the husband only, as he is her head, hath power thereof, &c.

Refuse not to give unto each other those dues of conjugall benevolence, which ye owe one to other,5 Defraud you not one the other, except it bee with consent for a time, that yee may give your selves to fasting and prayer and come together againe that Satan tempt you not for your incontinency. being thereto required; neither doe yee estrange your selves from matrimoniall conversation, except it be with consent, for a time; that ye may give your selves to the solemne exercise of fasting and prayer; and then converse together againe; lest Satan take occasion and advantage by over long refraining, to tempt you to incontinency.

But this that I have spoken,6 But I speake this by permission, and not of commandement. concerning the speedy returne to the use of the marriage-bed; I have not said by way of command; for if any finde themselves able, without danger of incontinency, longer to abstaine, I impose p. 212no necessity upon them of hasting to this remedy; but only, I speake this by way of permission, out of respect to the weaknesse of those, which are not able to containe.

7 For I would that all men were even as I my selfe, but every man hath his proper gift of God.For I could wish that all men were even as I my selfe, am; free from these desires, and from these troubles of a married estate; But every man must doe as hee may; each one hath his proper gift of God, &c.

8 I say therefore to the unmarried and widdowes, it is good for them if they abide even as I.I say then to those that are virgins, or widdowes; it is good for them to continue in the state of single life, as I doe; and this is to be laboured for, and carefully endeavoured.

9 But if they cannot containe, let them marrie: for it is better to marry then to burne.But if after earnest indeavour, they finde themselves not able to containe, let them use that remedy of marriage, which God hath ordained. It is better for them to betake themselves to lawfull and honest matrimonie; then to burne & boyle with inordinate lusts, and desires.

10 And unto the married I command, yet not I but the Lord, let not the wife depart from her husband.And as for those that are married persons, I command them, (and yet it is not so much my charge (as an Apostle of Christ) as it is Gods owne command in the law; and Christs in the Gospell) let not the wife upon any pretence, voluntarily depart from her husband.

12 But to the rest speak I, not the Lord, if any brother hath a wife.But to the rest that are unequally matched with infidells, I speake, as an Apostle of Christ, having otherwise no expresse charge for it, either in the law, or in the words of Christ; If any brother have, &c.

14 For the unbeleeving husband is sanctified by the wife, and the unbeleeving wife is sanctified by the husband▪ else were your children uncleane; but now are they holy.For however it might seeme that the infidelitie, or paganisme of the husband makes the marriage utterly uncleane; yet so doth God respect the piety of the beleeving wife; as that, by vertue thereof, the m…rriage is to all purposes accounted as holy; and such, as whereto the benefit of the promises, and priviledges of beleeving matches, doth appertaine; and so also is it in the case of an unbeleeving wife; else, if the marriage were unholy, the children therein begotten should be uncleane also; but now, they are so farre holy as to be accounted, by vertue of such parentage, within the Church, and those to whom the benefit of the covenant of God belongeth.

15 But if the unbeleeving depart, let him depart A brother or a sister is not under bondage in such cases, but God hath called us to peace.But if the unbeleeving husband, or wife will needes depart, and forsake, and renounce communion, and matrimoniall society with the party beleeving; let them depart; doe not ye finde your selves perplexed herein; A brother, or sister is not hereupon so to be held in bondage to an infidell wife, or husband, as that hee or shee must be forced to abstaine from marriage with another; For Gods calling doth not enforce upon us any necessary perplexednesse, but rather opens us a way to peace of conscience.

p. 213But if the unbeleeving party will abide,16 For what knowest thou O wife, whether thou shalt save thy husband? or how knowest thou O man whether thou shalt save thy wife? it is fit by all meanes for the Christian husband, or wife, to continue their matrimoniall conversation, for what knowest thou O man, whether thou maist not be a meanes to save thy wife; or thou, O wife, thine husband?

And, now, having only these generall rules;17 But as God hath distributed to every man, as the Lord hath called every one, so let him walk; and so ordaine I in all Churches. let every one apply them to his particular use, and so walke, and behave himselfe, as God hath distributed his gifts unto him, and according as the Lord hath called him, either to single life, or marriage; to sejunction or cohabitation: And this order I give to all Churches.

And as it is in the cases of marriage,18 Is any man called being circumcised? let him not become uncircumcised so also in all other regards, Is any man called in the state of circumcision of body? let him not strive to draw on the foreskin of his flesh so, as that he should seeme to bee uncircumcised, &c.

Circumcision is not a thing that God now regards,19 Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandements of God. neither doth he regard uncircumcision, neither of these can either hinder, or further us to heaven, but it is the conscionable walking after the commandements of God that God careth for.

Let every man abide contentedly, and quietly in that condition wherein he was called20 Let every man abide in the same calling wherein he was called. by God; not striving for a change thereof; as, in hope and desire to bee better esteemed of God.

Art thou called a servant?21 Art thou called being a servant? care not for it: but if thou maist bee made free, use it rather. Thinke not that this is any prejudice to thee, in respect of Gods acceptance; but, if thou maist be made free, make use of this favour of thy liberty, rather.

Ye are bought to an holy freedome,23 Ye are bought with a price, be not yee the servants of men. by the precious ransome of the blood of Christ; and therefore if ye may be outwardly free, doe not sell your selves to the servitude of men; or if ye be bondmen or servants, yet be not so the slaves of men, as for their sakes, to do that which is unworthy of your Christian profession.

Now, as concerning virgins;25 Now concerning virgins, I have no commandement of the Lord: yet I give my judgement as one that hath obtained mercy of the Lord, to bee faithfull. whether Christian parents ought to keepe them at home, in an unmarried estate, or place them forth in wedlocke, I have no direct command in the Law of God, which hath not seemed to take notice of any such matter, as affectation of virginity; But, as I am an Apostle of Christ, and one that hath obtained this mercy of the Lord, to be faithfull, in the place wherein he hath set me, I give you this advise:

I suppose then that it is best for a man,26. I suppose therefore that this is good for the present distresse, I say that it is good, &c. considering the present necessity, and troublesomnesse of the times, to continue in a single estate.

p. 21428 Neverthelesse, such shall have trouble in the flesh: but I spare you.Neverthelesse, such as yeeld to marriage shall have trouble in the flesh, through the cares of their husbands, or wives or children, and the many burdens and encombrances of affaires of their family; but I desire so to favour, and ease your infirmitie, as that yee may be free from these molestations; neither do I urge the contrary in case of your disposition to marriage.

29 But this I say brethren, the time is short, it remaineth, that both they that have wives be as though they had none.But this I say brethren, the time which wee have to live here, is but short and momentany; and therefore it is not for us to suffer our selves to be intangled, or besotted with the cares, nor pleasures of this life; let those then, that have wives, not dote upon them, and be carried away with pleasure in them, but be so affected as if they had none.

32 Hee that is unmarried careth for the things that belong to the Lord, how hee may please the Lord.He that is unmarried (and can containe) hath no secular occasions to distract his thoughts, but hath the more freedome to care for spirituall, and heavenly things; how he may be approved to the Lord.

35 Not that I may cast a snare upon you, but for that which is comely, and that you may attend upon the Lord without distraction.Not that I would force upon you a necessity of containing, and thereby cast a snare upon your consciences; but I onelyonly advise you, what (if yee can be capable of it) is fit and comely, and that estate wherein yee may more freely, and without distraction attend upon the Lord.

36 But if any man thinke that he behaveth himselfe uncomely towards his virgine, if she passe the floure of her age, and need so require, let him do what hee will, &c.But if any man finde it not fit to continue his daughter in the state of virginity, for that, either her age, or disposition perswades the contrary; I presse him not, but leave him at liberty: let him do what he will, hee offendeth not in giving her in marriage.

Neverthelesse, hee that is resolved thus to keep his daughter unmarried, finding no necessity either in her disposition,37 Neverthelesse hee that standeth stedfast in his heart having no necessitie, but hath power over his owne will, &c. or in his owne estate, but perceives after carefull deliberation, and inquirie, that hee hath good ground, and power so to do, he doth well in it.

She hath liberty to marry whom she will; but yet not in the flesh,39 She is at liberty to be married to whom she will, only in the Lord. but in the Lord; having due respect to religion; and addressing her selfe to this lawfull remedy with modesty, and the feare of God.

40 But she is happier if shee so abide, after my judgement, and I thinke also that I have the Spirit of God.But shee is happyer if shee continue in the state of widdowhood, according to my judgement: And I thinke that I also shall be yeelded to have the Spirit of God, as well as your glorious and boasting teachers.

CAP. VIII.

1 Now as touching things offered unto Idols we know that we all have knowledge; knowledge puffeth up, but charity edifieth.NOw concerning things offered to Idols; I do well know the grounds of your practice; upon the invitation p. 215of your infidell friends, ye eate of their meat which hath beene sacrificed to Idols, and pretend your knowledge of the vanity, and nullity of their false gods: so as you need not therefore forbeare the meat, which hath beene idlely, and foolishly offered unto them; Let this be yeelded to you; wee know that wee all have knowledge; but what are wee the better for that knowledge, which is hurtfull to our brethren; yea, we are the worse, for we are puffed up with it; and out of a proud conceit, neglect our weaker brethren; it were well if our knowledge were lesse, so that our charity were more; knowledge puffeth up, but charity edifieth.

But if any man love God, and his brethren, in,3 But if any man love God, the same is knowne of him. and for God, the same man is approved, and dearely respected of God: it is not therefore our knowledge, but our love, for which we are accepted of him.

We know that an Idoll is no such thing as (it is made for) a God;4 As concerning therefore the eating of those things that were offered in sacrifice unto …dols, wee know that an Idol is nothing in the world, &c. it is nothing but a false image of that which is not; if it be materially, wood, or stone, it is formally nothing in the world; and that there is no other God, but one; the rest are leud fictions.

Bur to us there is but one God; even that eternall Father, of whom and from whom, all things (and wee amongst the rest) receive their beeing; and one Lord Jesus Christ, in, and by whom,6 But to us there is but one God the Father, of whom are all things, and wee in him, and one …ord Iesus Christ, by whom, &c. all both beeing, and blessings are derived from God the Father unto us, and all creatures.

But howsoever yee have knowledge to understand this, yet every man hath not;7 Howbeit, there is not in every man that knowledge: for some with conscience of the idol, unto this houre eate it as a thing offered unto an Idol, &c. for some ignorant Christians, out of a mis-led conscience, thinking hereupon, that there is some vertue conceived to be in the Idol, eat the meat sacrificed thereunto, with some kinde of good respect to the Idol; and so their conscience being weake, is by your example defiled, and drawne into sinne.

And so out of the confidence of thy knowledge, this practise of thine shall be an occasion of the perishing of thy weake brother; whose soule should be deare unto thee, as that for which Christ thy Saviour dyed.11 And through thy knowledge shall the weak brother perish for whom Christ dyed.

Wherefore, rather then I would,13 Wherefore if meate make my brother to offend, I will eate no flesh while the world standeth, lest I make my brother to offend. by occasion of my meat, draw my brother into an offence, I would abstain, not onelyonly from meat thus sacrificed, but from eating any flesh whatsoever, so long as I should live.

p. 216CAP. IX.

1 Am I not an Apostle? am I not free? have I not seene Iesus Christ our Lord? are not you my worke in the Lord?Amos 1ANd if I could be content thus altogether to abridge my selfe of my liberty; how much more should yee be content, to part with a little? For have not I as good reason to call for my owne, and to stand upon the respects due to me, as another man? Am I not an Apostle? am I not a free man as well as they? have I not (though later in time, yet no lesse truly) seene Jesus Christ, our Lord, in his glorified estate, (which is more then they have done) since his ascension? are not ye my converts to God?

3 Mine answer to them that do examine mee, is this:Mine answer that I give to those that make question of my calling and Apostleship, is this which I have now set downe; even the successe of my labours amongst you, and your effectuall conversion by mee.

Have not wee power to eate and drinke4 Have wee not power to eate, and to drinke? upon you… charge, as well as other teachers?

5 Have we not power to lead about a sister, a wife, as well as other Apostles, and as the brethren of the Lord, and Cephas.Have not we power to lead about with us, our wives at the charge of the Church, as well as other Apostles, and as well as those of them which were of the kinred of Christ, and as well as Peter? or to take the benefit of the ministration of grave Christian matrons, for our tendance and provision in our journey, as well as they?

6 Or I only and Barnabas, have we not power to forbeare working?Or am I onelyonly, and Barnabas excluded from the common priviledge of others; and must be forced to worke for our living? not expecting maintenance from you, and the rest of our auditors?

7 Who goeth a warfare any time at his owne charge?Is there not reason that we should live upon your cost? is there any reason that we should labour upon our own? who goeth a warfare, &c.

9, 10 Doth God take care for oxen? or saith he it altogether for our sakes? for our sakes, no doubt; this is written, that hee that ploweth should plow in hope: and he that thresheth in hope should be partaker of his hope.Do ye thinke that in that law Gods principall ayme and drift, was to make provision for oxen? and did not rather therein intend to give order for those which are, typically, the oxen of his spiritull husbandrie, even those which labour in his harvest; and doubtlesse it was meant chiefly to us; and given for our sakes; that we which take paines in the field and floore of God, might both hope for, and receive such recompence as is meet for us.

11 If wee have sowne unto you spirituall things, is it a great thing if we shall reape your carnall things?If we have conferred upon you spirituall blessings, and have brought you the knowledge of Christ, and salvation by him; do ye thinke it a great matter to returne unto us some poore temporall provisions of food, rayment, and meet maintenance?

12 Neverthelesse wee have not used this power but suffer all things, lest we should hinder the Gospell of Christ.Neverthelesse, wee have not made use of this power, and liberty of taking maintenance from you; but rather p. 217take paines, and endure want, lest occasion should be hereupon taken to hinder the passage of the Gospell.

For it were better for mee to die,15 For it were better for mee to die, then that any man should make my glorying void. then to lose this glory of my free and unrecompenced preaching of the Gospell, amongst you; wherein I have both prevented scandall, and out-bidden and shamed the false Apostles.

For preach I must; howsoever, I cannot,16 For though I preach the Gospell, I have nothing to glory of, for necessity is laid upon mee: yea, woe is unto me if I preach not the, &c. nor may not glory in this, that I preach the Gospell: for I may not do otherwise; the necessity of my calling layes this duty upon me; and wo be to me if I preach not the Gospell; so as this is no thanke to me.

If I do it willingly, I have my reward with God; but if unwillingly and grudgingly, I lose my reward; because, I am (as it were) forced to my service by command; for this dispensation is committed unto mee,17 For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the Gospel is committed unto me. howsoever; and I must discharge it upon my perill.

The onelyonly thing therefore, that I can holily glory in, is this, that I have preached the Gospell, cost-free; and have not so abuse my power,18 What is my reward then verily, that when I preach the Gospell, I may make the Gospell of Christ without charge, that I abuse not my power in the Gospell. and liberty, as to be a scandall unto any whatsoever.

Ye talke of your liberty in these indifferent things; I am as free as you, free from all men; yet have I willingly yeelded to make my selfe a servant to all men,19 For though I be free from all men, yet have I made my selfe servant unto all. &c.

To the Gentiles that are without the Mosaicall law, I became (in ceremoniall matters) as without the Law: (yet let no man taxe mee for a lawlesse man; I am not without the Law of God in respect of morall duties, and do willingly subject my selfe to the Evangelicall Law of Christ) that I might gaine them that are without law.21 To them that are without law, as without law (being not without law to God; but under the law to Christ) that I might gaine them that are without law.

I framed my selfe, and my carriage in all things, to the dispositions and manners of all men (so farre as I lawfully might) that by thus applying my selfe unto them, I might by all meanes save some.22 I am made all things to all men, that I might by all meanes save some.

And this I do out of a desire to propagate and enlarge the good successe of the Gospell; that I might be partaker with you23 And this I doe for the Gospels sake, that I might be partaker thereof with you. of the comfort that ariseth therefrom, and the crowne laid up for the furtherers thereof.

Let this also be your care, and indeavour;24 Know yee not that they which run in a race, runne all, but one receiveth the price: so run that yee may obtaine. and do ye persevere constantly therein; it is with Christians in their holy course, as with runners in a race; for as in a race, many runne, but one receiveth the prize; so in Christianitie, many make a profession, and put forward to an holy conversation; but onelyonly he that persists to the end shall be saved: so runne ye therefore that ye may attaine.

p. 21825 And every man that striveth for the mastery, is temperate in al things: now they doe it to obtaine a corruptible crowne, but we an incorruptible.And in this your holy profession, be carefull to abstain from all those offences, which may be an hinderance unto you; Ye see how wrestlers, and fencers that strive for the mastery, and praise of their art, and strength, temper their diet, so, as they refraine from every thing that may be harmfull to them, either for the shortening of their breath, or the stiffening of their sinewes. Now if they doe this for a garland of withering leaves, how much more should we doe it for an immortall and incorruptible crowne?

26 I therefore so run, not as uncertainly: so fight I, not as one that beateth the aire.I therefore so runne, as one that resolves to hold out to the end; I so fight, as one that would not spend one blow in vaine; but as one that would be sure to strike to purpose.

27 But I keepe under my body, and bring it into subjection: lest that by any meanes, when I have preached to others, I my selfe should be a cast-awayAnd, as those wrestlers do, I diet my selfe accordingly; I keepe under my body therefore, and bring it in subjection, by abstinence, and such other hard exercises; lest that by any meanes, when I have preached to others, I my selfe, letting loose the raines to my owne lusts, should be a cast-away.

CAP. X.

1, 2 Moreover brethren I would not that ye should be ignorant, how that all our fathers were under the cloud, & all passed through the sea, and all were baptized unto Moses in the cloud, and in the sea.MOreover, Brethren, I would not that yee should bee ignorant, how that our Jewish fore-fathers in the Church of Israel, were in the very same condition with us; they were under the same Sacraments with us; For, being all under the cloud, and all passing through the sea, they were all baptized (under the ministery and conduct of Moses) in the cloud, and in the sea; that waterish cloud, and those sea-waters were as no other, but those baptismall waters, wherewith we are now washed in our initiation into Christ.

3 And all did eate the same spirituall meat.And as this Sacrament was the same to them, and to us; so was that other also; for they did all eate the same spirituall meat with us.

4 And did all drinke the same spirituall drinke, for they dranke of that spirituall rocke that followed them; and that rock was Christ.And did all drinke of the same spirituall drinke; for they dranke of that water which issued from that rocke; and that rocke was a figure of Christ; out of whose side issued that blood, which our sacramentall wine now representeth.

But yet for all this, there were many of them, with whom God was displeased;5 But with many of them God was not well pleased, for they were overthrowne in the wildernesse. notwithstanding this outward profession, and participation of his Sacraments, as ye may perceive by the effects; for they were overthrowne in the wildernesse.

p. 219The people did feast in their sacrifices to the honour of their Idoll,7 The people sat downe to eate and drinke and rose up to play. and in celebration of their solemnities did rise up to play.

As they committed fornication with the Moabitish women, and were accordingly punished;8 As some of them committed, and fell in one day three & twenty thousand. there being slaine of them, in one day, three and twenty thousand, besides, one thousand before.

Neither let us tempt our Lord Christ,9 Neither let us tempt Christ, as some of them also tempted; with our impatience, and infidelity, as some of them tempted him, by making undue trialls of his power and mercy, &c.

And were destroyed of the destroying Angell,10 And were destroyed of the destroyer. executing the just wrath of God.

Which are falne upon the very last age of the world;11 Now all these things hapned unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. so as those things which were done so long since, in the very first ages of the Church, are still warnings for us in these latest times.

Let no man therefore glory in his owne strength,12 Wherefore let him that thinketh he standeth take heed lest he fall. or securely presume upon his owne abilities; but let him that thinkes he standeth, and applaudes himselfe in his owne abilities, take heed lest he fall.

Now upon these examples of Gods judgements,13 There hath no temptation taken you, but such as is common to man: but God is faithfull, who will not suffer you to bee tempted above that you are able: but will with the temptation also make a way to escape, that ye may be able to beare it. and the reproofe of your sinnes; I would not have you too much dejected, and discouraged; for, if you have beene miscarried with temptations, nothing is befalne you herein more then is incident into other men; rather, have carefull recourse to God, who is faithfull in the performance of all his promises, and undertakings; and, if ye looke up to him, will not suffer you to be tempted above your strength to resist, and overcome; but will moderate the tentation, and give you an happy issue out of it, and enable you, in the meane time, to goe through with it.

I speake, as to wise men,15 I speake as to wise men: judge ye what I say. who doe well understand the true nature, and use of the Sacraments; and therefore judge yee, whether that which I speake bee not just and right.

Is it for you that are members of Christ and partakers of the body and blood of Christ in his holy Supper,16 The cup of blessing which we blesse, is it not the communion of the blood of Christ? the bread which we breake, is it not the communion of the body of Christ? to have any thing to doe with the table of Idols? Look to the holy elements of both kindes; that sacred cup in the Eucharist, which we consecrate and blesse, is it not that, wherein we have a joynt communion with Christ in partaking of his blood? The bread, which wee breake in that holy Supper, is it not that; wherein we doe both professe, and have communion with Christ in a joynt receiving of his body?

p. 22017 For we being many are one bread, and one bodie, for wee are all partakers of that one bread.For we that receive this body of Christ, are now not many bodies, but one body; even as the bread is of many graines made up into one loafe.

18 Behold Israel after the flesh: are not they which eate of the sacrifices, partakers of the Altar?Cast your eyes upon those Jewes, which hold themselves still to the Mosaicall law; are not they, whiles they eate of the oblations made to God, justly thereby held to be partakers of that sacrifice which is offered upon the altar, unto the true God? So therefore must it needs be, that ye which eate of the meat offered to Idols, doe by this meanes interesse your selves in their Idolatry.

19 What say I then, that …he Idol is any thing; or …at which is offered in sacrificed to Idols, is any thing?What shall I say then? that the Idoll hath any power in it selfe, to defile, and pollute the creature? or that the things offered to Idolls, doe, either in their nature contract any pollution hereby, or cast (as of themselves) any uncleannesse upon the partaker of them; No surely, all the pollution is in the purpose, and intention of the receivers; the end and scope of these superstitious Idolaters, is wicked; and thereupon those that joyne with them in their abominable worke, become justly defiled.

20 But I say, that the things which the Gentiles sacrifice, they sacrifice to divells, and not to God: and I would not that yee should have fellowship with divels.For the Deities of the Gentiles are no other then Divells (what forme soever they put on,) and therefore those things, which they sacrifice unto those their imagined gods, are by them sacrificed indeed unto Divells, not unto God; and I would not that ye should have any communion with, and in the service of Divells.

Ye therefore, who at Gods table partake of the cup of the Lord, cannot at the table of Idols partake of the cup of Divells,21 Yee cannot drinke the cup of the Lord, and the cup of divels. &c.

22 Doe wee provoke the Lord to jealousie? are we stronger then he?Doe we dare to provoke the Lord to wrath; and to a jealous indignation at our participation with Idoll-gods? Can we beare it out against him? will he not be sure to be revenged on us, to our utter confusion?

23 All things are lawfull for me, but all things are not expedient: all, &c.See Chap. 9. ver. 12.

24 Let no man seeke his owne, but every man anothers wealth.Let no man stand upon the termes of his owne right, and liberty, and regard his owne pleasure, or profit, but carefully tender the good, and welfare of others.

25 Making no question for conscience sake.Making no question of the lawfulnesse thereof, nor raising any scruple in thy conscience concerning it.

26 For the earth is the Lords, and the fulnesse thereof.For the earth is the Lords, and all the creatures wherwith it is furnished; and in his right, they are therefore thine to make thy lawfull use of.

28 But if any man say unto you, this is offered in sacrifice unto Idols, eate not for his sake that shewed it, and for conscience sake; the earth is the Lords &c.But if any man, &c. eate not, out of thy due respects to the offence of him that told thee so; and for conscience p. 221sake; upon the very same ground of that full right, which thou hast in God, to all his creatures, and therefore needest not to be tyed to eate of any of them, with offence.

For the conscience sake, I say,29 Conscience, I say, not thine owne, but of the others: for why is my liberty judged of another mans conscience? not of thy selfe (for thine owne conscience, perhaps, is fully enough perswaded of the lawfulnesse hereof) but of that other that told thee so, who doubtlesse would not have spoken of it to thee, if he had not made scruple of it, himselfe; for why should I use my liberty with scandall, so as I should be condemned by another mans conscience, whiles I doe that which he thinkes damnable, though I thinke it lawfull.

For,30 For if I by grace be a partaker, why am I evill spoken of, for that for which I give thankes? though I may lawfully eate of things sacrificed to Idolls, by the grace and priviledge of my Evangelicall liberty, receiving the good creatures of God (though abused) with thanksgiving to God, the author, and giver of them; yet, why should I expose my selfe to the censures of men, and open their mouthes against mee, as if I were an Idolater, in doing it?

Give none offence to any man whomsoever,32 Give none offence, neither to the Iewes, nor to the Gentiles, nor to the Church of God. whether within the bosome of the Church, or without; neither to Jew, nor Gentile, nor Christian.

Even as I please all men in all lawfull and indifferent things, not seeking, &c.33 Even as I please all men in all things.

CAP. XI.

NOw I praise you, brethren,2 Now I praise you brethren, that you remember me in all things, and keepe the ordinances as I delivered them to you. that you remember all those good instructions that I gave you, and that ye observe those rituall traditions, and ordinances, which were in that forme, that I delivered them unto you.

But, I would have you know,3 But I would have you know, that the head of every man is Christ: and the head of the woman is the man: and the head of Christ is God. that there are severall degrees of subjection, and subordination. The woman is subject to the man, the man is subject to Christ, and Christ, as man, is subject to God the Father; and each of these acknowledges a superiority, and head-ship in those to whom they are subject.

This being premised,4 Every man praying or prophesying, having his head covered, dishonoreth his head. I held it requisite to admonish you of some indecent fashions that are used in the congregation, by those of both sexes; For whereas covering of the head is commonly taken for a signe of subjection; and the uncovering of it, a signe of power, and superiority; it is contrarily used amongst you; The man who is the superiour, covers his head; and the woman p. 222who is the inferiour, uncovers it. Let me therefore tell you; Every man that praies, or prophesies with his head covered, disparages, and dishonours himselfe; and casts off that signe, and semblance of superiority, which hee should maintaine.

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.But, every woman that taketh upon her, publiquely to pray or prophesie with her head uncovered, dishonours her selfe; in doing that which is against naturall modesty and decency; For this bare-headednesse in women, is no lesse unfit, and uncomely, then if their heads were shaven.

6 For if the woman be not covered, let her also be shorne: but if it be a shame for a woman to be shorne or shaven, let her be covered.It is an immodest fashion in the wanton dames of Corinth, that they goe abroad in publique places, without any vaile, or covering on their heads; if they will needs take up this mannish fashion, of going uncovered, let them be shaven also; but if it be a shame for a woman to be shaven, (as yee cannot but grant) then let her be covered.

7 For a man indeed ought not to cover his head, forasmuch as hee is the image and glory of God, but the woman is the glory of the man.For a man ought not (indeed) to cover his head, for as much as he is the superiour; and, in this superiority, beares the glorious image of God; having none above him to controll, and over-rule him; but the woman is but the glorious image of the man; and must acknowledge her inferiority, and subjection to him.

10 For this cause ought the woman to have power on her head, because of the Angels.For this cause ought the woman to cover her head, to shew that she is under the power of her husband; and not to display her immodesty before the face of the very Angells of God, who are (in this indecent carriage) witnesses thereof.

11 Neverthelesse, neither is the man without the woman, neither the woman without the man in the Lord.Not that the man ought to insult upon the weaknes of the woman, and pride himselfe in his owne superiority, but must consider that God hath matched them together, so as neither of them can have their being without other.

12 For as the woman is of the man: even so is the man also by the woman but all things of God.For as the woman was first made of the man, so is the man, ever since, conceived, and borne of the woman; and God is the author, and maker of both.

15 But if a woman have long haire, it is a glory to her, for the haire is given to her for a covering.But, if a woman have long haire, it is a glory to her; for her haire was given to her for a covering; nature it selfe therein pointing you to that guise and fashion, which is meetest for that sexe.

16 But if any man seem to be contentious, we have no such custome, neither in the Churches of God.But if any man list to be contentious, and will rather stand upon the justification of these unseemely fashions, let it be sufficient answere for him that we have no such customes of immodesty, and indecency; nor any other of the Churches of Christ, so as he shall be singular in this his opinion.

p. 223But however I praise you (in a generality of your care and obedience,) yet in this particular,17 Now in this that I declare unto you; I praise you not, that you come together, not for the better but for the worse. which I am now to write of, I praise you not; that when yee meet together to celebrate the Lords Supper, yee come together, so, as ye are rather the worse, then the better for it.

For there must needes (through the wise and holy ordination of God) be schismes, and sects,19 For there must bee also heresies among you, that they which are approved may be made manifest among you. and factions among you, that thereupon there may bee an occasion to trye the dispositions and resolutions of men; in that those which are true-hearted and conscionable, may approve their fidelity in sticking to the truth.

When ye meet, therefore, in this manner together,20 When ye come together therefore into one place, this is not to eate the Lords supper. yee doe not celebrate or eate the Lords Supper, as yee pretend and professe, but your owne, or the feasts of Bacchus rather.

For whereas (if ye will needs celebrate the love-feasts) ye ought to meet al together, both rich and poore,21 For in eating, every one taketh before other his supper, and one is hungry, and another is drunken. and stay one for another, in that love-supper, which you are wont to make immediately before the Eucharist; yee contrarily, meet together the wealthiest of you, and eate your owne good cheere, not expecting your poorer brethren, and so one is hungry, and another is drunken.

If ye have a minde to feast your selves,22 What, have ye not houses to eat, and to drink in? or despise yee the Church of God, & shame them that have not? & make choise of your guests, have ye not your owne private houses to eate, and drinke in? Why doe ye defile the Church of God with these partiall and immoderate banquets? why doe ye despise and shame the poore, that have not wherwith to feast with you, &c.

See Matt. 26. verse 26.24 Take eate, this is my body, which is broken for you, this do in remembrance of me.

See Matt. 26. verse 28.25 This cup is the new testament in my blood, &c.

Shall be guilty of an horrible profanation of that sacred body, and blood of Christ,27 Shall bee guilty of the body and blood of the Lord. which is in this sacrament exhibited, and tendered unto him.

Eateth and drinketh just judgement,29 Eateth and drinketh damnation to himself, not discerning the Lords body. and condemnation to himselfe, in not considering the greatnesse of this mystery, and making no difference betwixt this sacred bread, which is sacramentally the body of Christ, and the other common, and ordinary bread.

For these abuses of this holy Sacrament,30 For this cause many are weake and sickely among you, and many sleep. the hand of God hath beene upon many of you; so as many of you are afflicted with divers kinds of diseases, and many of you are stricken with death it selfe.

p. 22431 For if wee would judge our selves, wee should not be judged:Be ye therefore warned hereby, and looke carefully into your owne hearts, and accuse and censure your selves for these enormities, that so yee may escape the judgements of diseases, and death, which else God will inflict upon you.

32 But when wee are judged, wee are chastened of the Lord, that wee should not be condemned with the world.But when we are thus stricken with sicknesses, & death, wee are chastened mercifully, by the Lord, on purpose that wee may escape that eternall condemnation which befals the wicked of the world.

CAP. XII.

1 Now concerning spirituall gifts, brethren, I would not have you ignorant.NOw concerning spirituall gifts, brethren, I would not have you ignorant of the nature, and differences thereof, that yee may know how to value them, in your selves and in others.

3 Wherefore I give you to understand, that no man speaking by the Spirit of God, calleth Iesus accursed: and that no man can say, that Iesus is the Lord, but by the holy Ghost.Ye finde this a manifest difference betwixt you & those infidels, from whom ye are severed; yee Christians have the Spirit of God, they want it; and for a tryall of both, know, that whosoever speakes evill of the name of Christ, that man certainly hath not the Spirit of God, but is still an infidel; and contrarily no man can acknowledge, and professe Christ to be the Lord, and stand out for the maintenance of this truth, but by the holy Ghost, if not regenerating, yet at least illuminating, and informing him therein.

4 Now there are diversities of gifts, but the same Spirit.Now there are diversities of gifts, distributed to men in the Church, but there is onelyonly one, and the same Spirit, that bestowes them upon men.

5 And there are differences of administrations, but the same Lord.And there are differences of services, and functions in the Church, but one and the same Lord, to whom they are directed.

6 And there are diversities of operations, but it is the same God which worketh all in all.And there are diversities of operations in the execution of those services, and in miraculous workes therein wrought; but it is the same God, which worketh all in all.

7 But the manifestation of the Spirit is given to every man to profit withall.But these severall gifts by which the power of Gods Spirit is manifested to men, are given to every man, not for his owne behoofe, but for the profit of others.

8 For to one is given by the Spirit, the word of wisedome; to another, the word of knowledge by the same Spirit.For to one is given the power of understanding, and unfolding the great mysteries of speculative divinitie; to another the right skill of practicall cases, and all by one and the same Spirit.

So also is it with Christ, and his Church; hee is the head,12 So also is Christ. they are the severall members, and all make up but one mysticall and compleat body.

p. 225This one-nesse of ours may well be seene in those Sacraments, which are common to Gods Church;13 For by one Spirit are wee all baptized into one body, whether wee be Iewes or Gentiles, whether wee bee bond or free: and have beene all made to drinke into one Spirit. for by one and the same Spirit of God, working with, and by the outward elements, are wee baptized into the communion of one and the same Church; whether wee be Jewes or Gentiles, bond or free; and are all made partakers of the same Sacramentall cup, and therein of the same blood of Christ, by the working of the same Spirit.

For the body doth not consist of one member alone,22 For the body is not one member, but many. but of many severall limmes, and parts.23 And those members of the body which wee thinke to be lesse honourable, upon these wee bestowe more abundant honour, and our uncomely parts, &c.

Wee do not despise the least or worst part of the body, yea rather, by how much more meanenesse or shame, there is in any part, so much more carefull are wee to deck it, and dresse it with more costly, and comely ornaments.

But God hath given us that naturall instinct and inclination,24 For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which he lacked. so to regard the frame and temper of these bodies of ours, as to giuegive more honour to, and to take more care of those parts, which are the most despicable.

Now ye are that spirituall body, whereof Christ is the head; and are the severall,27 Now ye are the body of Christ, and members in particular. and particular limmes and members of that body.

And God hath set and appointed men in severall rankes and degrees in his Church; first Apostles,28 And God hath set some in the Church, first Apostles, secondarily Prophets, thirdly teachers, after that miracles, then gifts of healings, helpes in governements, diversities of tongues. then secondly Prophets, both such, as by revelation foretell future things, and such as can wisely and skilfully interpret the Scriptures; thirdly pastors and teachers, &c. those that are helpers to the sicke and poore; those that are skilfull in government, those that are indued with diversities of tongues.

Amongst all these,31 But covet earnestly the best gifts: and yet shew I unto you a more excellent way. affect yee most those gifts which may make most for the edification of the Church, and regard not so much ostentation as use, and yet behold, I am now, in the sequell, propounding to you a more excellent way then all these, even the way of charity; which is most worthy of your pursuit.

CAP. XIII.

THough I speake in never so great variety of languages, though I speake never so excellently,1 Though I speake with the tongues of men, and of Angels, and have not charity, I am become as sounding brasse or tinckling cymball. and divinely, and have not charity; the noise that I make is no p. 226better, then that of a sounding brasse or a tinckling cymball, which fils the eare to little purpose.

2 And though I have all faith, so that I could remove mountaines.And though I have never so strong a faith, so as that I could remove mountaines.

8 Charity never faileth, but whether there be prophesies, they shall faile; whether there be, &c.Charity is a during and perpetuall grace; and where it is truly rooted in the heart, never faileth; whereas other gifts, and tongues, and prophesie, and knowledge, at last vanish away, &c.

9 For we know in part, and wee prophesie in part.For this knowledge which we now have, is but weake and imperfect, and our prophesying is accordingly full of infirmitie.

10 But when that which is perfect is come, then that which is in part shall be done away.But when we once attaine to that heavenly perfection of knowledge, which wee shall once enjoy in heaven, then all these our weake, and imperfect apprehensions shall cease, and give way.

11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.Even as it is with us, in our severall ages; when I was a child, I spake as a child, and understood as a child, and thought as a child; but now, when that I am become a man, I meddle no more with those childish words, gestures, actions, and they are now to mee as if they had never beene; so shall it be with us, in that our future state of glory, compared with the present; now we are mere children in our desires, and apprehensions; then we shall be of full and perfect stature; all the thoughts and conceits of this our present childishnesse shall then be passed and gone; and perfection of all grace and heavenly knowledge shall come in the roome of them.

12 For now wee see through a glasse, darkly; but then face to face: now I know in part, but then shall I know even as also I am knowne.Now all the knowledge that we have of God is dim, and darke; as a man that lookes in a glasse sees there but the image or resemblance & representation of the thing seene, and not the thing it selfe; but then we shall see him clearly, and immediately; even as we now see each other in the face; and not in the glasse; so shall we see him then; now I know but in part, but then I shall know God in the same manner that I am knowne, fully, according to the capacitie of a finite creature, and clearely.

And now whereas there are three maine graces which wee must chiefly labour for in all our lives, faith, hope, and charity, the greatest of them all is charity.13 And now abideth faith, hope, charity, these three: but the greatest of these is charity.

CAP. XIV.

1 Follow after charity, and desire spirituall gifts, but rather that yee may prophecie.FOllow then principally after charity; but yet also desire other spirituall gifts; but of all the rest let it be your chiefe desire that yee may be inabled by the Spirit p. 227of God to teach and declare those things which may be to the edification of the Church.

The gift of tongues, though it be excellent,2 For hee that speaketh in an unknowne tongue, speaketh not unto men, but unto God: for no man understandeth him: howbeit in the Spirit hee speaketh mysteries. yet is not comparable with this; for hee that speaketh in an unknowne tongue; onelyonly God, and himselfe understands what he saith; and therefore he speakes not to men at all, (at least it is all one as if he spake not) but unto God who understands him; although perhaps in his owne sense, and understanding, hee speakes of deep and high matters, and such as might be well worthy to be understood of others.

But hee that teacheth and explaneth Gods will to his people, speaketh unto men; and that to singular purpose,3 But hee that pnophesieth, speaketh unto men to edification and exhortation, and comfort. to edifie them in knowledge, and to stirre them up with exhortation, and to raise them up with comfort.

Now brethren, if I come to you speaking with tongues,6 Now brethren, if I come unto you speaking with tongues, what shall I profit you: except I shall speake to you either by revelatiō, or by knowledge, or by prophesying, or by doctrine? what shall I profit you? surely nothing at all; neither shall yee receive any good at all by my labours, except I speake unto your understanding by a cleare revelation of Gods holy mysteries, on my part, and by knowledge on yours; except I speake by way of prophesying, and exposition on my part, and by learning on yours.

There is a number of severall sounds of voices in the world;10 There are, it may be, so many kindes of voices in the world, and none of them are without signification. which are significant to those which are acquainted with them, but to others seeme strange and uselesse notes; and there is no voice that can be uttered, but it is, somewhere, of some signification.

Therefore if I heare a man speake such words as whose meaning I do no way understand;11 Therefore if I know not the meaning of the voice, I shall be unto him that speaketh, a Barbarian, and he that speaketh shall be a Barbarian unto mee. I am as a mere Barbarian to him that, speaketh them; and he that speakes them, is a Barbarian to mee; because we understand not each other.

So then for as much as ye Corinthians are zealously desirous of spirituall gifts,12 Even so yee, for as much as yee are zealous of spirituall gifts, seeke that yee may excell to the edifying of the Church. labour not so much for those indowments, which may make you admired of men, as for those which may inable you to edifie the Church of God.

Wherefore,13 Wherefore let him that speaketh in an unknowne tongue, pray that he may interpret. let him that hath the supernaturall gift of strange tongues, pray to God that he would give him ability to interpret the Scriptures; so as he may improve his tongues to the good of many.

And as it is in preaching, so in praying also;14 For if I pray in an unknowne tongue, my spirit prayeth, but my understanding is unfruitfull. if I pray in an unknowne tongue, my will in the generall drift thereof, is devout, and the extraordinary gift of the Spirit puts words into my tongue, but my understanding is not at all benefited.

p. 22815 What is it then? I will pray with the Spirit, and will pray with understanding also: I will sing with the Spirit, and I will sing with understanding.What should I doe then? I will pray with the generall good intention of my will, and the language which the Spirit gives mee; and I will pray with the understanding of the words wherein I pray; I will sing with a generall devotion of my will, and I will sing with the understanding also.

16 Else, when thou shalt blesse with the Spirit, how shall hee that occupieth the roome of the unlearned, say Amen, at thy giving of thankes, &c?Else, when thou shalt blesse in that unknowne language which the Spirit speakes by thee, how shall those that are ignorant, and unlearned, in that tongue, say Amen to thy prayers or thanksgivings, seeing he understands not what thou sayest?

20 Brethren, be not children in understanding: howbeit in malice bee yee children, but in understanding be men.Brethren, be not children in your judgement, and understanding, that you should childishly make ostentation of the gift of those tongues, which others understand not: but in respect of an harmlesse simplicity, and freedome from malice, be ye as children.

21 In the law it is written, With men of other tongues, and other lips will I speake unto this people: and yet for all that will they not heare me.In the old Testament God tels his people by his prophet Esay, that hee would speake unto them by men of other languages (meaning the Chaldeans whose different tongue is threatned for a punishment unto the Jewes;) notwithstanding which judgement, he complains that they would not heare, and obey him.

22 Wherefore tongues are for a signe, not to them that beleeve, but to them that beleeve not; but prophesying serveth not for them that beleeve not, but for them which beleeve.Wherefore this strange tongue was threatned as a plague to his people; there is no reason, then, that wee should glory in that, which was minaced for a judgement unto our forefathers; and these strange tongues, we know (which are now given,) were intended for another use, even to be for a signe of the marvelous power of Gods Spirit, for the conviction of those that beleeve not the Gospell, and not so much for the benefit of those that do beleeve already; but prophesying, or interpreting of the Scriptures, serves not for infidels, which beleeve not, but for Christians that are already converted to the faith.

24 But if all prophesie, and there come in one that beleeveth not, or one unlearned; hee is convinced of all, hee is judged of all.But if yee all prophesie, and interpret the Scriptures by course, and there come in one that beleeveth not, or is ignorant, hee is met with, and convinced by every one of you, and findes himselfe censured by each of you.

25 And thus are the secrets of his heart made manifest, and so falling downe on his face, he will worship God, and report that God is in you of a truth.And by this meanes are the secret wickednesses of his heart discovered; and hee, in an humble and earnest remorse, on the one side; and admiration of Gods gifts, on the other, falling downe on his face, will worship God, and report that God is in you of a truth, and speaks by you.

26 How is it then, brethren? when yee come together, every one of you hath a Psalme, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation: let all things be done unto edifying.What then, my brethren, is to be done? when yee come together, let every one of you, who is indued p. 229with any speciall gift, make use of it to the benefit of the Church, whether he have some divine hymne or Psalme, which hee hath composed to stirre up the hearts of the people, or whether hee have some wholsome doctrine prepared to deliver unto them, or whether a revelation from God of some future occurrence necessary to be foreknowne, or some interpretation of any obscure place of Scripture, let all things be so done, as may most edifie.

If in your meetings there be occasion of speaking unknowne tongues, let onelyonly two, or three,27 If any man speake in an unknowne tongue, let it be by two, or at the most by three, and that by course, and let one interpret. be appointed to speake by course, one after another, and let one be appointed to interpret, and render in a knowne tongue, what they deliver.

Let those that preach, and expound the Scriptures speake two or three, by course one after another,29 Let the Prophets speake two or three, and let the other judge. in your publique meetings, and let the other preachers judge.

And the spirits of the teachers are subject to the tryall, and judgement of other teachers; which onelyonly can,32 And the spirits of the Prophets are subject to the Prophets. and may examine those points which they deliver, whether they be consonant to the truth of God.

All may not take upon them, either to teach, or judge;33 For God is not the author of confusion, but of peace, as in all Churches of the Saints. this were to make a confusion in the Church: and God is the author, not of confusion, but of peace, and gives by us these holy, and meet orders to be observed, not amongst you onelyonly, but in all the Churches every where.

And if they have any doubts, or questions to propose,35 And if they will learne any thing, let them aske their husbands at home: for it is a shame for a woman to speake in the Church. let them not do it publiquely, in the congregation, but let them aske their husbands privately at home; for it doth not agree with the modesty of women, to speake in the publique assembly.

It is not for you, Corinthians,36 What? came the word of God out from you, or came it unto you onelyonly? to stand stiffely upon your owne customes, and factions; or to thinke it fit that others should frame themselves after your example: What? were ye the first Christians? were there none before you? are there none other beside you?

If there be any man which beleeves that hee hath received the Spirit of God,37 If any man thinke himselfe to be a Prophet, or spirituall, let him acknowledge, that the things which I write unto you, &c. and that hee is a true minister of God, hee cannot but acknowledge that the things which I write unto you, are the Commandements of the Lord, and needfull and requisite to be observed.

But if any man be willingly, and perversely ignorant,38 But if any be ignorant, let him be ignorant. I will not stand out in contention with him, let him be ignorant still.

p. 230CAP. XV.

6 And that he was seen of above five hundred brethren at once, of whom the greater part remaine unto this present, but some are fallen asleepe.AFter that he was seen of above five hundred brethren at once, in that mountain of Galilee, where he had appointed to meet his Disciples; of whom the greater part remaine unto this day, and being yet alive, can give ample witnesse to this truth, but some of them rest in the sleepe of death.

8 And last of all he was seen of me also, as of one borne out of due time.And, last of all, he was seene of me, as one out of season, (after all the rest) called to my Apostleship.

9 For I am the least of the Apostles, that am not meet to be called an Apostle, because I persecuted the Church of God.For, I am the meanest of all the Apostles; and not worthy of that honourable title; because I persecuted the Church of God; although not maliciously, but in an ignorant zeale of the Law.

10 But by the grace of God I am what I am, and his grace which was bestowed upon me, was not in vaine, but I laboured more abundantly then they all; yet not I, but the grace of God which was with me.But, by the mere grace, and mercy of God, contrary to my deservings, I am called to this station of my Apostleship, and furnished with gifts, and abilities, to discharge it; neither was I carelesse in improving this mercy and goodnesse of God to mee; for I laboured more abundantly then they all; and yet, why doe I say, it was I that laboured? rather it was the grace of God, which both inabled me, and wrought by me.

11 Therefore whether it were I, or they, so wee preach, and so ye beleevedBut, whether it were my labour, or theirs; all comes to one; Christ hath beene by us preached so to have died, and so to have risen; and accordingly by you beleeved.

17 And if Christ be not raised, your faith is vaine, ye are yet in your sins.And if Christ be not risen, your faith should be in vaine pitched upon a dead, and perished redeemer; and so ye are yet under that wofull condemnation which is due to your sins; from which only the resurrection of Christ can acquite, and discharge you.

19 If in this life onelyonly wee have hope in Christ, we are of all men most miserable.If the comforts and hopes that we have in Christ were onelyonly confined to this present life, and extended not beyond death, we were of all men the most miserable; who doe willingly curbe and restraine our selves of those pleasures which others take full scope unto; and indure those hardnesses, and miseries, which others shift off; only, in the expectation of that glory, which wee shall once injoy, with Christ.

20 But now is Christ risen from the dead, and become the first fruits of them that slept.But now, all our stay and comfort, is, that Christ is risen from the dead; and is so becomne the first fruits of them that sleep in death, as that, the vertue of his resurrection extends unto all his that lie in their graves, and p. 231that they by the power thereof shall necessarily follow him, in rising to life.

For, as in the first Adam, who was the first fruits of all his dying generation, we all die; so in the second Adam,22 For as in Adam all die, even so in Christ shall all be made alive. which was the first fruits of those that rise from the dead we all shall be made alive; Adam brought death upon mankinde; Christ, life and resurrection.

So as, all shall rise, but every man in his owne order;23 But every man in his order, Christ the first fruits, afterward they that are Christs, at his comming. First, Christ (who is as the first sheafe of this harvest of the resurrection, by and from which all the whole crop of the dead saints receive vertue) shall shew himselfe, as being already risen; afterwards, they that are Christs, who are found alive at his comming; and they that are dead in him, and in his faith, and favour, shall be, upon their happy change, carried up to meet him.

Then commeth the end of all this miserable and troublesome world;24 Then commeth the end, when hee shall have delivered up the kingdom to God, even the Father, when hee shall have put downe all rule, and all authority and power. when he shall have delivered the kingdome of his mediator-ship unto God the Father; and shall have vanquished, and put downe all the adversary principalities, and powers, both of earth, and of hell.

For he must, by the interest of his mediatory power,25 For hee must reigne till hee hath put all enemies under his feet. reigne, untill he hath fully subdued all the enemies of his Church, and children.

The last enemie that shall be subdued, and destroyed,26 The last enemie that shal be destroyed is death. shall be death it selfe, who hath hitherto subdued, and destroyed all things.

It is manifest, that herein God the Father excepteth himselfe,27 It is manifest that he is excepted which did put all things under him. who did put all things under the subjection of his Sonne.

And when all things shall be thus subdued unto the sonne, as the King of his Church, God and man;28 And when all things shall be subdued unto him, then shall the sonne also himselfe bee subject unto him that put all things under him, that God may be all in all. then shall the sonne also (to whom as Mediator the power and rule of all things is committed, and as it were delegated by the F…ther) resigne up this mediatory rule, and government, to his Father, who hath committed it unto him; so as, he shall no more raigne, now, as Mediator, but as God; and we shall injoy God immediately, who shall be all in all to us.

Else,29 Else, what shall they doe which are baptised for the dead; if the dead rise not at al, why are they thē baptized for the dead? to what purpose is the usuall (but mis-grounded) practise of those men, which are baptized for their dead friends, in a conceit of giving aide, and refreshment to them, in that common state of death, if they were not fully assured that the dead shall arise againe?30 And why stand we in jeopardy every houre?

And why doe we stand in continuall jeopardy every p. 232houre, for the profession of the Gospell, and particularly of the truth of the resurrection, if wee were not perswaded of a retribution after our departure hence?

For me, I protest, I sweare by that joy which I take in you,31 I protest by your rejoycing which I have in Christ Iesus our Lord, I dy daily. as the deare children and fruit of my Apostleship which is the greatest comfort that my Lord Jesus Christ hath given unto me; that I am every day dying, ready to be offered up for the name of my Lord and Saviour.

32 If after the manner of men I have fought with beasts at Ephesus, what advantageth it mee, if the dead rise not? Let us eate and drinke for to morrow we die.If, as it is the manner of men to be put to fight with beasts, in their Amphitheaters; so I have beene put to fight with bestiall men, at Ephesus, and have with them beene exposed to so manifest, and great perill of my selfe, what am I the better, or to what purpose have I done it, if there were no resurrection? Well might ye profane men then, take up these atheous words of your leud predecessors, which the Prophet Esay hath set downe, Let us eate, and drinke, for to morrow we shall die, and there is no further account to be made.

33 Be not deceived: evill communications corrupt good manners.But for you, O Corinthians, bee not yee miscarried with such godlesse, and wicked speeches, remembring that old (but true) verse of the heathen Poet; Evill communications corrupt good manners.

34 Awake to righteousnesse, and sinne not: for some have not the knowledge of God, I speake this to your shame.Awake ye from the secure and dangerous estate of your former corruptions, to a life of grace and righteousnesse, and doe not dare to yeeld your selves over to your sins; and give not eare to those leud suggestions of wicked and profane men, for there are some such, even amongst you who professe Christianity; that have not the true knowledge, and feare of God; I speake this to your shame; who have had so powerfull meanes to the contrary.

35 But some man will say, How are the dead raised up, and with what body doe they come?But some man will object, and say; you speake of a resurrection; but what an impossible thing is this that you tell us; how can it be that that body which is vanished to dust, and corruption, should rise againe? Tell us then what body is it that shall be restored to us, for this cannot possibly be repaired?

36 Thou foole, that which thou sowest is not quickened except it die.Thou foole, doe but looke to the graine that thou sowest; that which thou sowest doth not sprout up againe, except it first corrupt, and die.

37 And that which thou sowest, thou sowest not that body that shall be, but bare graine.And when thou sowest, thou sowest not that eare and that corne which shall be, but bare graine, &c.

38 But God giveth it a body as it hath pleased him, and to every seed his owne body.But God gives it (in the growing up) that body, or substance which it hath, according to his pleasure, and to every seed his owne body; not the body of another kinde of graine, nor the body of another graine of the p. 233same kinde, but to every graine his owne body.

And, as it is in plants,39 All flesh is not the same flesh, but there is one kinde of flesh of men, another flesh of beasts, another of fishes, and another of Birds. that they have their severall bodies and substances, which God gives them at his pleasure, so is it in those creatures, which have sense, and motion; there are severall kindes of flesh in them: there is one flesh of men, another of beasts, &c. And even so in the resurrection, God, who hath here given a fleshly body unto men, shall then give them such a body as shall be for glorified persons.

There are also celestiall bodies or substances,40 There are also celestiall bodies, and bodies terrestriall, but the glory of the celestiall is one, and the glory of the terrestriall is another. as the heaven it selfe, the planets, and other starres; and there are terrestriall substances, as these elements of earth, and water, and the mineralls and metalls therein contained, each of these have bodies of their owne, differing in degrees of worth and excellency one from another.

And even so in the heavenly bodies themselves,41 There is one glory of the Sun, another of the Moone, and another glory of the Starres: for one star differeth from another Star in glory. there are severall degrees of glory; for there is one glory of the Sun, which is the great originall of light, and another of the moone which is next to it, in glory and lightsomnesse; and another of the starres, which make lesse shew, then it; and amongst those starres also, one differs from another in brightnesse, and glory.

So is it in the state of the resurrection,42 So also is the resurrection of the dead, it is sowen in corruption, it is raised in incorruption. compared with the present; the body, as it is now, is a goodly creature; but then, it shall have another manner of lustre upon it; it is laid downe in corruption, it is raised againe, in a state of immortality, and incorruption.

So also verse 43.

We lay downe in the grave a naturall body,43 It is sowen in dishonor, it is raised in glory: it is sowen in weaknesse, it is raised in power: such as we tooke from our parents, earthly, dull, heavie, and such, as when it was at the best, needed the aide of our senses, but it is raised a body quite altered in all the qualities thereof; having put off all the grossnesse,44 It is sowen a naturall body, it is raised a spirituall body, &c. and cloggy substance of it; and become pure, light, and apt to motion, and, as neare (as a body may be) to the nature, and qualities of a spirit; so, there is a grosse and naturall bodie, and there is a body that is pure, agile, and spirit-like.

And, so it is written;45 And so it is written, The first man Adam was made a living soule, the last Adam was made a quickning spirit. that the body of the first man (which was Adam) was informed, and enlived by a living, and reasonable soule; but herein the second or last Adam Christ, excelled the first, in that he gives us a spirituall life, by the power of his quickning spirit; In our naturall being, therefore, we have a living soule, but in our spirituall, we have a life-giving spirit.

p. 23446 Howbeit, that was not first which is spiritual, but that which is naturall, and afterward that which is spirituall.Howbeit, our naturall being was first, and then, after, our spirituall; we must first receive our elementary, and naturall body from Adam, ere we can receive our spirituall, and incorruptible.

47 The first man is of the earth, earthy, The second man is of the Lord from heaven.The first Adam was formed of the earth, and therefore was of a base, and earthly composition; The second Adam, which is the Lord Christ, as he came from heaven, so he hath an heavenly and glorious body.

And according to the differences of the first, and second Adam,48 As is the earthy, such are they that are earthy; and as is the heavenly such are they also that are heavenly. so are they that partake of the natures of them both; as the first Adam was earthly, so those which are derived from him, and have nothing, but what they receive from him, are earthly, and corruptible; And as the second Adam is heavenly, so they that partake of him, are heavenly and glorious.

49 And as wee have born the image of the earthy, we shall also beare the image of, &c.And, as we have been like the first Adam sinfull, mortall, and corruptible; so shall we bee, like the second Adam, pure, immortall, incorruptible.

50 Now this I say, brethren, that flesh and blood cannot inherite the kingdome of God.Now, this I say, brethren, that these naturall bodies of ours, consisting of flesh and blood, as they are in this base, dreggish, and drossy condition, cannot inherit the Kingdome of God, &c.

51 Behold, I shew you a mystery: we shall not all sleepe, but we shall all bee changed.We shall not all sleepe in death; but we shall be suddainly changed to an incorruptible estate; those that shall be found alive, at the comming of Christ, shall be instantly so wrought upon, by the power of God, that their bodies shall passe by a present alteration into an immortall, and glorious condition.

52 In a moment, in the twinkling of an eye, at the last trumpe, for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall bee changed.We shall be changed in a moment, even in the twinkling of an eye, when the last summons to judgement shall be given; for the Archangell, with a trumpet-like voice, shall call all that are dead in their graves unto judgement; and the dead shall thereupon rise incorruptible, and those that are alive shall then undergoe that change.

For this corruptible body must lay downe this impurenesse,53 For this corruptible must put on incorruption. and corruption, and must, in stead thereof, put on incorruption, and perfect glory, &c.

54 So when this corruptible shall have put on incorruption, and this mortall shall have put on immortrlity, &c.Then shall be brought to passe that saying, that is written in the Prophet Esay; He shall swallow up death in victory; for that death shall be fully both vanquished and destroyed, and happily triumpht over, by life, and immortality. Esaiah 2.

55 O death, where is thy sting: O grave, where is thy victory.And that other of the Prophet Osee; O death, I will be thy plagues, O grave I will be thy destruction; Now then may we justly insult over subdued death, and say, O p. 235death, where is thy sting, wherewith thou hadst wont to wound all creatures? O grave, where is thy victory, &c?

It is only sinne by which death hath power over us,56 The sting of death is sinne, and the strength of sinne is the law. and it is the just rigor of the law, that inflicts death upon us, for sinne.

But thankes be to God,57 But thankes bee to God, which giveth us the victory through our Lord Iesus Christ. who hath given us the victory over sinne, which is the cause of death; and over death which is inflicted for sinne, through our Lord Jesus Christ.

Therefore, my brethren,58 Therefore, my beloved brethren, be ye stedfast, unmovable, alwaies abounding in the worke of the Lord, forasmuch as you know that your labour is not in vaine in the Lord. since ye know that there is certainly a resurrection, and a day of retribution, wherin in ye shall receive the reward of your good workes, and holy obedience; and ye cannot lose any of your hopes and labours, which ye have undergone for Christs sake, be ye therefore stedfast, and unmovable, &c.

CAP. XVI.

VPonUpon the first day of the weeke,2 VponUpon the first day of the weeke, let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. which is the Lords day, let every one lay by him, in store, some such proportion of almes, as he can spare, out of his gettings in the weeke before; that this stocke of your contribution may be ready to send to the poore Saints at Hierusalem, and that there be no need of gatherings, when I come.

For I have very ample,9 For a great doore, and effectuall is opened unto me, and there are many adversaries. and full oportunity offered me of preaching at Ephesus; many vehement invitations; and great likelihoods of the good successe of the Gospell in the conversion of many; and besides, there are many adversaries, which must be opposed, silenced and convinced.

Doe ye incourage him against the malice and mischievous plots of false teachers;10 See that he may be with you without feare, for he worketh the work of the Lord. for it is the Lords work that he doth conscionably undertake and performe, &c.

Ye know the house of Stephanas,15 I beseech you brethrē that ye know the house of Stephanas, that it is the first fruits of Achaia, and that they have addicted themselves, &c. that it was the first family in all Achaia, that received the Gospell; and that they have continued constant in that good profession, ever since; and have beene exceedingly forward in providing for, and attending up the Saints.

That you give all loving and reverent respects unto such, and to &c.16 That ye may submit your selves unto such.

That comfort which I could not but desire,17 For that which was lacking on your part they have supplied. and yet could not hope for, of injoying you all, is, as in your name, supplyed to me, by their presence.

p. 23622 If any man love not the Lorld Iesus Christ, let him be Anathema Maranatha.If any man give manifest proofes of his hatred, and opposition to the Lord Jesus Christ; let him be branded with the heaviest curse, and sentenced with the fearefullest degree of excommunication.