CHAP. VI.
THE THIRD AND FOURTH ARTICLE CON∣CERNING LAW SUTES, AND A∣VOIDING FORNICATION.
IN this Chapter the third and fourth Article of the E∣pistle is handled, concerning the avoiding of going to Law before the judgement seat of Infidels, to vers. 12 and of shunning Fornication, to the end.
Vers. 1. Dare any of you, having a matter against a∣nother, go to Law before the unjust, and not before the Saints?
By eleven Arguments hee proveth that Christians ought not to contend before Heathen Judges: Argum. 1. It is a shameful thing, when there are holy Judges, to go to Law under Infidel Judges: Therefore wee must not con∣tend before Infidel Judges.
Vers. 2. Do you not know that the Saints shall judge the world? and if the world shall bee judged by you, are you unworthy to judge the smallest matters?
Argum. 2. The Saints which shall judge the World, are much more worthy of judging matters pertaining to this world: Therefore wee must not contend under Infidels.
Vers. 3. Know yee not that wee shall judge Angels? how much more things that pertain to this life?
Argum. 3. The Saints shall judge Angels, viz. Evil Angels, in the day of judgement; therefore they are much more fit to judge of temporal things: Therefore wee must not contend under Heathen Judges: The Saints are said to judge Angels and the world, Because they being now acquitted in judgement, as assessors in judgement with Christ, shall consent to the sentence of the Judge against the enemies of God and the Church.
Vers. 4. If then yee have judgements of things pertain∣ing to this life, set them to judge who are least e∣steemed in the Church.
Argum. 4. Those that are of least esteem in the Church, are rather to bee appointed Judges, than that wee should betake ourselves to Infidels: Therefore, &c.
Vers. 5. I speak to your shame, is it so, that there is not a wise man amongst you? no not one that shall bee able to judge between his Brethren?
Hee corrects himself in this Argument, by shewing that hee would have appointed Judges, not simply those that are least esteemed in the Church, but this hee would have done by a comparative concession, from what they practised, that hee might with shame restrain them.
Is it so] Argum. 5. You have amongst you those that are wise men, and yet you betake your selves to prophane judicatories, as if there were not wise men amongst you, which might decide controversies: Therefore it behoves you not thus to behave your selves.
Vers. 6. But Brother goeth to Law with Brother, and that before the unbeleevers.
Argum. 6. Seeing that you are Brethren, yee ought not to contend one with another in going to Law: There∣fore much less under Heathens.
Vers. 7. Now therefore, there is utterly a fault among you, because you go to Law one with another; why do yo not rather take wrong? why do you not rather suffer your selves to bee defrauded?
Argum. 7. Strivings and contentions, discover your weakness, infirmities, and sin: Therefore you must not contend, especially before Infidels.
Wherefore] Argum. 8. I•• would bee better to suffer injury and wrong, than with scandal to contend: There∣fore wee ought not to contend, especialy under In∣fidels.
Vers. 8. Nay, you do wrong, and defraud, and that your Brethren.
Argum. 9. Those that are active in contending a∣mongst you, joyn it with injury, and defrauding of your Brethren, inasmuch as the actors are full of revenge, pride, and covetousness: Therefore your contending is unjust, and especially under Infidels.
Vers. 9. Know yee not that the unrighteous shall not inherit the Kingdome of God? bee not deceived: neither Fornicators, nor Idolaters, nor Adulterers, nor effeminate, nor abusers of themselves with man∣kind,
10. Nor Theeves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, shall inherit the King∣dome of God.
Argum. 10. These unjust contendings, as well as o∣ther kinds of wickedness, and abominable impurity, which are here reckoned up, keep men out of the King∣dome of Heaven: Therefore you ought not to contend, &c.
Vers. 11. And such were some of you; but yee are washed, but yee are sanctified, but yee are justifi∣ed in the Name of the Lord Iesus, and by the Spi∣rit of our God.
Argum. 11. And last: Seeing you Corinthians have been defiled with all, or most, or at least with some of these fore-said vices, and now, so far as in charity wee may judge of you, yee have obtained remission of sins, and are sanctified through the Spirit, and cloathed with the Righteousness of Christ; you ought to beware (re∣ceiving power from the Grace of Christ) le••t you fall a∣gain into the same filthiness, either by stirring up con∣tentions with others, or defiling your selves any other way.
Vers. 12. All things are lawful unto mee, but all things are not expedient; all things are lawful for mee, but I will not bee brought under the power of any.
The other part of the Chapter containing the fourth Article of the Epistle followes, concerning the avoid∣ing simple Fornication (as it is called) which the Co∣rinthians accounted a thing indifferent, as other Gentiles did: Hee proceeds to reproof, by preventing their A∣pology which they were ready to make: The Corin∣thians might say, All indifferent things are lawful for us, but as meat, so also Fornication is indifferent: Therefore it is lawful for us. First, Hee answers in ge∣neral, by limiting of the Major, viz, that all indifferent things are lawful, so far as they are convenien••, and law∣ful, so that wee bee not brought into bondage to our af∣fections, by the intemperate use of our liberty, for in those and the like cases▪ hee sins in the use of indifferent things.