Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...

CHAP. VI.

Vers. 2. DOe ye not know that the Saints shall judge the world?] They shall not judge by pronouncing a soveraigne sentence of absolution or condemnation, which is proper to Christ the Judge;* 1.1 but by assisting him (as Justices upon the Bench) both by witnessing and assenting unto that righteous judgement.

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

Vers 4. Pertaining to this life] The Greek word (say some) signifies rather pertai∣ning to life; and so they would have it rendred also in the former verse;* 1.2 but Luke 21.34. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is rendred cares of this life; and Grotius renders the third verse here res hujus vitae.

Set them to judge who are of l••ast esteem in the Church] It is not spoken by way of precept, commanding them to let the simplest of their brethren judge their causes:* 1.3 but by way of concession, they were better so to doe, then to sue before Infidels.

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

Going to Law in this Chapter is not simply forbidden, but sundry abuses observed: 1. Going to unfit Judges whom the Apostle stileth unjust and unbelievers,* 1.4 and bringing Christians before them, vers. 6. 2 Contending about small matters and meer trifles, vers. 2. 3 Too much forwardnesse to Law, vers. 5. 4 Doing wrong themselves vers. 8.

Vers. 9. Idolaters] There were two kinds of them: worshippers of Idols, that is,* 1.5 false gods, as all the Heathens were; Or secondly, of the true God, in an Idoll or Image, as the Jews often were; and as all the Papists are at this day.

Effeminate] Or, soft. The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth soft-spirited men,* 1.6 men of a kind of soft carriage, apt to all wantonnesse.

Mollis erat facilisque viris Paeantius heros.

Abusers of themselves with mankind] The Greek is but one compound word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Paederastae. Calvin.

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

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

Vers. 11. And such were some of you] The Apostle addes this word some (saith Estius) to moderate his speech, least he should seem to accuse all the Corinthians of all the fore-mentioned vices; to shew that some were guilty of some of those vices, and others of other; although the sinne of Idolatry was common to them all. Calvin thinks this particle is superfluous, after the usuall manner of the Grecians, which often use it Ornatus gratia,* 1.7 and not for restriction; and that the Apostle in∣tends onely that no man is free from these evils until he be renewed by the Spirit. The plain meaning (saith he) is, that before their regeneration, some of the Corin∣thians were covetous, some adulterers, some extortioners, some effeminate, some revilers:* 1.8 but now being freed by Christ, they ceased to be such. The Apostle puts them in mind of the sinnes they had repented of, not to reproach them; but 1. That they might be more able to mortifie their present corruptions, Psal. 38. 2 That they might be more pitifull to others, Titus 3.11. and more thankfull to God.

But ye are washed, but ye are sanctified, but ye are justified] He useth three words, saith Calvin to expresse one thing, the more to deter them from falling into those sinnes againe which they had escaped. Pareus saith * 1.9 we are to take washed generally for all the benefits of Christ; remission of sinnes and regeneration by the Spirit and Blood of Christ; the other two, for the parts of his washing; the first of which is Justification, and the other Sanctification.

Vers. 13. Now the body is not for fornication, but for the Lord, and the Lord for the body] The Apostle propoundeth six reasons why we should fly fornication: 1. Our bodies are the Lords, and must be serviceable unto him, in this Verse, the body for the Lord; the body is ordained for the Lords use, and ought to be imployed to his glory; and the Lord for the body, to redeem and sanctifie the body as well as the soule; and con∣sequently to rule and command it as well as the soule, being Lord of both. 2. We look they should be raised to glory in the last day, vers. 14. and therefore we must in the mean time keep them honourable. 3. They are the members of Christ, vers. 15. we may not then make them the members of an Harlot. 4. Whereas all other sinnes are without the body, this directly is against the body, vers. 18. where he also bids them flee Fornication. 5. The body is the Temple of the holy Ghost, vers. 19. and these sinnes make it the Devils stie and stews.* 1.10 6 Our bodies are bought with a price, ver. 20. and it is sacriledge not to glorifie God in the body as well as in the soule, seeing they are both alike his.

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

* 1.11Vers. 17. Is one Spirit] one spirituall body. Pareus. rather in respect of the bond, Gods Spirit. Beza.

Vers. 18. Sinneth against his own body] not because the body is used as the instru∣ment; then it will hold also in stealing, backbiting, swearing; rather as Peter Martyr more eminently against the body then other sins. Or, the body is not onely the in∣strument, (as in other outward sins) but the object in this sin; a man sinnes against his own body,* 1.12 spoyling it of that excellent honour whereto God hath advanced it.

Notes

• * 1.1

  Perkins on Jude.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad vi∣tam pertinentia.
• * 1.3

  Thorndike.
• * 1.4

  Dr. Gouge.
• * 1.5

  Pareus.
• * 1.6

  Such who are guilty of self-pollution.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

  See Mr. Pemble of Justification. Sect. 1. cap. 1. p. 11.
• * 1.9

  Hisce in ver∣bis describit Apostolus exi∣mia illa benefi∣cia quae fideli∣bus in Spirituali lavacro conferuntur; primo ponit ablationem sive purgationem peccati quae se habet ut genus atque deducitur in has duas species, Justificationem scilicet & Sanctificationem. Iustificatio purgat & abluit à reatu peccati, idque uno momento & perfecte: sanctificatio purgat ab ipsa inhaerente contagione & sorde peccati, sed paulatim & per gradus. Epis. Dav. de justitia habituali. c. 23.
• * 1.10

  See Mr. Caryl on Job 3.1. p. 325.
• * 1.11

  Vide Bezam.
• * 1.12

  Dr. Sclater. Non negatur prorsus quin aliis quoque vitiis dehonestetur & probro afficiatur corpus nostrum: sed hoc tantùm dicitur, non ita residere in cor∣pore nostro foeditatem ex illis, sicuti ex scortatione. Manus quidem mea furto inquinatur vel caede: lingua verò maledicentia aut perjurio, corpus totum ebrietate: sed scortatio maculam in corpore impressam relinquit, qualis non imprimitur ab aliis peccatis. Calvinus. vide Pareum.