The apostolical history containing the acts, labours, travels, sermons, discourses, miracles, successes, and sufferings of the Holy Apostles from Christ's ascention to the destruction of Jerusalem by Titus : a brief description whereof is here inserted : also, a narration of the particular times and occasions upon which the apostolical epistles were written, together with a brief analytical paraphrase of them : to which is added (for the better understanding of this history) a map of the Apostle Paul's travels ... / by Samuel Cradock.

SECT. VII.

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

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

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

* 1.1Which Epistle consists of these Three parts.

• 1. The Preface.
• 2. The Body of the Epistle.
• 3. The Conclusion.

IN the Preface we may take notice of the Writers of the Epistle, namely Paul* 1.2, (called by the will and appointment of God to be an Apostle of Jesus Christ), and Sosthenes(a) 1.3, whom he joins with him, as a witness to this his Admonition, that by two witnesses his Testimony might be confirm'd.

The Epistle is addressed and directed, not only to the Church of Corinth, but to all the Christians of Achaia(b) 1.4, to all that are sanctified by the Spirit of Christ, to all that are Saints by effectual Vocation, to all that have the Name of Christ called on them(c) 1.5, to all that in any place own him, profess him, and seek to him for help; who is the Lord of all true Believers every where. To all such he wishes, that abundance of Grace and Peace may flow from God the Father as the Fountain, and from Jesus Christ as the Conduit-Pipe.

And in the first place, he declares, How thankfull he was to God for the riches of his Grace bestowed on them through Jesus Christ and the preaching of his Gos∣pel among them. For they were endowed with all manner of spiritual Gifts per∣taining to the knowledg and preaching of the Gospel; namely, with the knowledg of the mysteries of the Christian Faith, and the gift of Tongues (d). So that the divinity of the Gospel (which testifies of Christ), was by these Gifts strongly at∣tested and confirmed among them. He tells them, they wanted no spiritual Gifts, which other Christians enjoyed, tending to their edification, or confirmation, only they should look that they improv'd them well, assuredly expecting Christs second Coming. He was perswaded God would(e) 1.6 confirm them, and cause them to perse∣severe in Grace, that they may be found blameless, and unreproveable in the day of Christs appearing. For having effectually called them to a participation of the benefits of his Son, he is faithful and will not forsake them [see Jer. 32.40.], but will carry on his own work in them. From Ver. 1. to 10.

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

1. He Pathetically exhorts them to Unity; beseeching them, for the sake of Christ, that they would all agree in the Doctrine of Salvation, and use one man∣ner of speaking of the same Faith; that there be no Schisms among them; but that they be compacted, and united as members of the same Body, in the same belief, judgment, and affections. And this exhortation, he supposes they had need of, because he had been informed by some of Cloe's(f) 1.7 Family, that there were Schisms among them: and some* 1.8 pretended, that the Doctrine they had recei∣ved, was peculiarly taught them by Paul(g) 1.9, and so declared themselves to be his Disciples: Others cried up Apollo, as being instructed by him, after Paul's departure: Others that came from Judea, and p ssibly had been taught by Peter, cried up Peter: Others professed themselves only the Disciples of Christ, and would not take any factious Names of other T••ach••rs upon them, and therein did well. Hereupon be reproves their divisions, and exhorts them to Ʋnity. And that he might the better perswade them to it, he demandeth of them, whether Christ, (though he hath divers ministers and instruments) hath any more than one Church, one Body, and one Kingdom; and if so, whether one part of the Church should be n••m••d from Christ, and the other parts from Paul, Peter, Apollos, or other Teachers? He asks, whether Paul was crucified for them? Or whether they were baptiz d in the Name of Paul, so as they should deno∣minate

themselves from Paul. As for himself, he was so far from pretending (as some of their vain-glorious Teachers did) by baptizing of many, to bind them unto himself, (that they might acknowledg him for their head) that he baptized none am••ng them, but Crispus(h) 1.10 and Gaius(i) 1.11, (that he remem∣bred), and the Houshold of Stephanus. For Christ did not send him principally to baptize, (which others might do as well), but to preach the Gospel to those who never heard of it before. And this he was to perform in a plain and serious way, and not to set himself to attract men to the Faith by the power and artifices of humane Eloquence; lest the Doctrine of Christ crucified should be rendred sus∣pected, by such a pompous way of preaching it. He acknowledges, that the plain preaching of a crucified Saviour may seem a ridiculous thing to impenitent sin∣ners; but unto such who have been brought by Faith to embrace Christ, and have thereby part in eternal life, 'tis the glorious evidence of the power of God in thus bringing about their Salvation.

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

And he further tells them, they might consult their own experience, whether God in the Calling of the Church, did ordinarily make use of the Philosophers(k) 1.12, or the learned Heads of the World, or the Jewish Rabbies, those mystical and allegorical Interpreters of the Scripture? Nay, whether he did not make their wisdom to appear stark folly, in comparison of the glorious effects the preaching of the Gospel produced. And seeing by the glorious wisdom of God, which shi∣ned in his works of Creation and Providence, the Heathen World (notwith∣standing all their Wisdom and Philosophy) were not brought to know God aright, so as to glorifie him; it pleased God, by such preaching as seem'd to them foolish∣ness, to save those who were thereby brought to believe in his Son. For as the carnal Jews require some sign or prodigy from Heaven to be shewed them, to per∣swade them of the truth of the Gospel: So the Greeks look for profound Philo∣sophy in the Gospel, and scorn it because they think they find it not there. But we, says the Apostle, are nothing discouraged hereby, but go on in our course, prea∣ching Christ crucified; which Doctrine, is to the Jews (who looked for a victo∣rious M••ssias, who should rescue them out of the power of their enemies) a stumbling block; and to the Gentiles (who are gratified with nothing but Eloquence and Phi∣losophy) meer foolishness. However, unto them that are effectually called both among Jews and Gentiles this Doctrine is deservedly acknowledged to be the great evidence of the power of God, and the manifestation of the wisdom of God above all worldly wisdom. Neither ought this to seem strange, for the institutions of God (though they may seem weak and foolish to the World) are more efficacious and powerful then all the wisdom and power of wordly men. And as God in calling of men, (as they might observe), does not, for the most part, call the wise, and noble, and great, but meaner persons; so likewise he hath not made choice of the lofty strain of preaching to serve his glorious ends in converting sinners, but the plainer way. He hath chosen the way which the World will count foolish, on purpose that by the success of it, the wise men of the World may be put to shame, (being so much deceived in their expectation); and he hath chosen that way which the World counts weak, that he may make it appear, how much more power there is in it (when his blessings concurs with it), than in those ways they account most excellent and powerful: and lastly, he hath chosen such means for the bringing a∣bout his glorious ends, which to the men of the World seem despicable, and abject, that it may appear how empty all those things are which are so much valued in the World, when these which they so much despise, shall be manifested to be more effectu∣al than they. And this he does, that no man may have any reason to boast of his wis∣d••m before him; but may be forc'd to ascribe all glory to him. And he tells them, that it is of his working alone, that they are now in Christ Jesus, that they believe

in him, and are by Faith ingrafted into him, whom God hath made to all true Believers the Author of all spiritual blessings; viz. Wisdom by the revelation of the mystery of Salvation; Righteousness by his full satisfaction and perfect obe∣dience; Sanctification by the gift of his Spirit; and full Red••mption from all evils and mis••ries both of Soul and Body; That so all this great good may be thankfully acknowl••dged to come from God alone, and none else, as of due it ought; according to Jer. 9.23, 24. From Ver. 10. to the end.

[Chap. 2] To the intent therefore that the glory of God may not be obscured, he sheweth, he had not used Eloquence of Words, in publishing the Gospel, whereby God t••sti∣fies and reveals his Will concerning the way of saving sinners. Wherefore he thought it not fit to profess, or teach any other Doctrine among them, then that of Christ crucified. And when he was with them, being under some p••nsiveness(a) 1.13 of mind, and fear of danger from enemi••s, h•• was far from s••tting forth h••ms••lf with ostentation or pride, as their vain-glorious Teachers now did. Neither was his publick preaching or private exhortations garnished with humane eloqu••nce but though plain, yet were they accompanied with a s••cret p••wer(b) 1.14, and con∣viction of the Spirit, inlighting the mind, and perswading the Conscience. And he used such plainn••ss, that their Faith might not be grounded meerly on humane perswasion, but on the divinity of the Doctrine, witn••ssed to their hearts by the convictions of the Spirit of God. But though h•• us••d such plainness, yet his pr••a∣ching was not void of all wisdom; for the Doctrine he preach••d, was true and divine▪ wisdom, and appeared to be so, to all true and sound(c) 1.15 Believers, who have arriv'd to a higher pitch of wisd••m than others. These appreh••nd, ad∣mire and magnifie it, though it be of a different strain from the wisdom of the World and the Politick Maxims of the Princes and Rulers of the World who

(neglecting Christ) with all their worldly wisdom and policy dye and perish. But that which he preach'd was the wisdom of the eternal God, touching the redemp∣tion and salvation of man, hidden formerly under holy mysteries(d) 1.16 and Jew∣ish Types, and but darkly spoken of by the Prophets, which God d••termined in himself, before the World began, to manifest in the Gospel, that by the knowledg thereof all true Believers might attain eternal glory, This wisdom few(f) 1.17 of the chief men among the Jews or Rulers of the Gentiles, had any clear under∣standing of; for had they known it, out of reverence to the divine power, they would have been afraid to crucifie the Lord of Glory, who plainly appeared, by the voice from Heaven, and his miracles, t•• be God himself c••me down from Heaven, though cloathed with our nature. Neither is it to be w••ndr••d at, that these witty men could not perceive this wisd m; for those things that the G••spel reveals, pass all mens understandings except they be supernaturally inlightn••d. For (to accommodate the words of the Prophet Isaiah ch. 64.4. to our present purpose), Eye hath not seen, nor ear heard, nor can it enter into the heart of man, naturally to perceive the glorious things that God has prepared, and holds forth in the Gospel, to them that love him. But (says he) God hath revealed these excellent things to us who believe, by his Spirit, who knows(g) 1.18 all the secret Counsels of God, as being of the same essence with the Father and the Son. As the thoughts and designs of a man, none knoweth but his own Spirit; so these divine matters, none can know or reveal to us, but the Spirit of God. And this holy Spirit (and not the Spirit that acts the men of the world, which suggests only worldly things) is given to us who believe, that we may certainly know the things that are freely given us of God, for our Comfort and Salvation, viz. Christ and his benefits. And these spiritual things being made known to us, we desire to manifest them, not with the painted language of mans wisdom, but in a style and words which the Holy Ghost teacheth, adapting(h) 1.19 spiritual language, to spiritual things. But such things as th••se, they that are led only by the light of humane(i) 1.20 reason, do absolutely despise, and cannot apprehend or approve: for spiritual things are only spiritually discerned; namely, by a spiritual light, which the meerly rational unregenerate man is destitute of. But he that is spiri∣tual (that is, that is inlightened and renewed by the Spirit of God) discerneth all these things of which we speak; so that he cannot be convinced of any error in his discerning or judging of them, by any man that is not spiritual(l) 1.21 and rege∣nerate. And what carn••l man can be imagined to know the mind of the Lord so well, as to be fit to inform and counsel the spiritual man, or to convince him of any error? But for us Ap••stles (says he), we have had the mind of Christ re∣vealed to us by his Spirit, therefore none can teach you more of the truth of God than we, From Ver. 1. to the end.(m) 1.22

[Chap. 3] He proceeds to shew a further reason, why he used such plainness when he was among them, namely, because he could not look upon the greatest part of them, as other than Babes in Christ, and carnal(a) 1.23 (if compared with those who have further progress and improvement in Christianity), and therefore judged they had need of milk, and not of strong meat, which they c••uld not at that time bear, neither indeed could they now. And that they were yet something car∣nal (and had not attain'd to the true Christian temper), he shews, the envy, strife and contentions that were among them, did too much evidence; which while they continued in, they walked as carnal and unregenerate men: yea, their denominating themselves from cert••in Teachers, and making a Schism about them, and holding with th••m against others, did plainly argue them to be car∣nal.

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

He now uses another Argument against this Schism taken from the unity that ought to be among their Teachers; who in office, labour and teaching ought to be one, and therefore neither by them, nor for them, is the Church to be di∣vided. Indeed their labour is not one, neither shall their reward be one: but their work is one, for they are by their office to be co-workers together with God in his husbandry, and in his building. And for his own particular, he shews, he had been a builder (under God) am••ng them, and as became a pru∣dent and faithful Master-builder, he had laid the foundation, and by prea∣ching the Doctrine of Christ crucified, had begun a Church among them, and o∣thers have come in since, and have superstructed on this foundation; but he ad∣vises such Teachers, to take heed they superstruct no other Doctrine upon it, than that which agrees with it. If they do, they will do it at their own peril. For he having laid the only sure foundation among them, viz. the Doctrine of Christ crucified, no Teachers whatsoever, ought to teach any thing contrary thereto, nor go about to direct sinners to seek for the remission of their sins any o∣ther way, then by Faith in Christ. Now whether a man build upon this foun∣dation, Gold, Silver, Precious Stones, (that is, pure, solid D••ctrine), or Wood, H••y, Stubble, (that is, vain curious Subtilties, and philosophical Conceits, t••nding more to ostentation than edification, which though they do not destroy the foundation yet disfigure it) every mans work shall be made manif••st of what sort it is: for time(a) 1.24, and the light of Gods Word will manifest the

verity, or vanity of Doctrines delivered by Preachers. And if any mans Doctrine he like good metal that will endure the Furnace or trial without being consumed, he shall receive a reward for his faithfulness. But if his Doctrine will not endure the trial (as Wood, H••y, Stubble, and Dross will not) he shall lose his labour, so as it shall not be accepted or rewarded by God. Notwithstanding for his own person, if he hath held firm to the foundation, and be otherwise found sincere in the Faith of Christ, he shall be saved(b) 1.25, yet with difficulty, even as a man that hardly ••scapeth out of the fire(c) 1.26. From Ver. 8. to 16.

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

And lest any of their vain-glorious Teach••rs (being puft up with a c••nceit of their worldly wisdom) should notwithstanding all his admonitions, resolve to go on in their way, he advises them to take heed, that this their carnal wisdom deceive them not. For says he, I tell you, if any man among you seemeth to himself to be wise, according to the wisdom that acts the men of this world, his best way is to deny his own carnal wisdom, and submit himself to the wisdom of God, and the plain Doctrine of the Gospel, which the World accounts foolishness, and then he shall approve himself truly wise towards God, and in the matters that concern his Soul. For God accounts carnal wisdom foolishness, especially when it rejects his institutions, or (despising the simplicity of them) sets up its own inventions, which will not further a man to true happiness. So that according to the words of Eliphaz, Job 5.13. God catcheth the wise in their own craftiness; and according to Psal. 94.11.(a) 1.27 God manifests the thoughts of the wolrdly wise to be vain. From Ver. 18. to 20.

From all that he hath before said, he infers, that they should not glory in their Teachers, nor ascribe too much to them, nor depend on them, as if they were Lords

of their Faith. For all of them, even the greatest as well as the least, even the Apostles themselves, and all their gifts are ordained of God for the use and service of the Church. Yea al•• things in the World, life, death, things present, things to come, are all appointed to promote, advance, and accomplish the eter∣nal happiness(b) 1.28 of those that are the true members of Christ. And they being Christs redeemed ones, ought to reckon themselves his Flock, and to de∣pend on him, and obey him; as Christ himself, the well beloved Son of God, resigned up himself to the will of his Father. From Ver. 20. to the end.

[Chap. 4] He proceeds to sh••w, h••w he would have them judg of him, and other faith∣ful Ministers of Christ, namely, not as Masters of their Faith, but as Ministers of Christ, and Stewards and Dispensers of the Mysteries of G••d [viz. his Word and Sacraments] wherein faithfulness is especially requir'd. He de∣clares how little he valued their(a) 1.29 judgment of him, who preferr'd their elo∣quent Teachers before him. He shews, he dare not judg himself, whether he had greater Gifts than they, nor determine how much he was to be esteemed above other Teachers, or below them; much less should they judg him, who knew him not so well. For though he was not c••nscious to himself of negligence or unfaith∣fulness in his ministry, yet he durst not justifie himself, or think himself free from all blame, and so determine of his own desert. This he left wholly to the judg∣ment of the L••rd, who knows all things, and the very secret intentions of mens hearts, and at his Coming, will reward every man according to his works; and th••n those who have done ill shall be ashamed, and those who have done well, shall be commended and rewarded. From Ver. 1. to 6.

He concludes this whole Discourse, and shews the scope of it to be, that none of them should glory in their Teachers, or set them up so, as to disparage o∣thers. He shews, how he had used his prudence in this business, concealing the names of their ambitious Teachers; and transferring the whole matter by a fi∣gure upon himself and Apollo, not that they had any part therein, but he did it to this end, that the Corinthians might from them and their example, learn to think soberly of all Ministers, and esteem them no more than Stewards (as he had written to them before at the first verse), who were to distribute to them, what Christ had intrusted them with. For if they were not to frame Sects to themselves under the Name of Paul and Apollos; much l••ss ought they under the Names of others, who could not be supposed to excell in such extraordinary Gifts. And what Teacher (says he) is there, that hath cause to boast, and lift up himself above another? Who is it that differenceth him from another, but God only? And if so, he ought to think modestly of himself, and not to despise others. But ye Co∣rinthians, says he, are so proud of the parts and gifts of your Ministers, and think your selves so full, and rich, and furnished with all kind of knowl••dg, that you fancy to your selves that you reign like Kings, without us, as if you were not beholding to us before, nor now stood in any need of us (your Apostles and spiritual Fathers), who first converted you to the Faith. And I wish for my part, ye were in such prosperity and felicity as you dream of, that so we, who are so sharply persecuted, might come to you, as to a refuge, and enjoy some part of that pros∣perity with you. But I think God hath set us forth (who are the last(b) 1.30 Apostles, and called since Christs ascension) as a spectacle(c) 1.31 to the World, to Angels and men [to good Angels and good men, as those who compassionate

us; so evil Angels and evil men, as those that delight in our sufferings]. I say God hath set us forth, as those that are to conflict with all s••rts of miseries, and death it self. We are accounted Fools, both by the World, and perhaps by you, because we run so many hazzards for Christ; but you count your selves wise, and sufficiently skill'd in the Doctrine of the Gospel, whilst you mingle your worldly wisdom with it, and hazzard nothing for it. We are weak and broken with afflictions, but ye are strong as keeping your selves out of the reach of tribulation. Ye are honourable, we are despised; We are expos'd to wants of several sorts; We labour with our own hands, and suffer injuries and reproaches, and are reckoned as the filth and off-scouring of the world to this very day; and yet, as our Sa∣viour has enjoined us, We pray for our Persecutors, and return good for evil. From Ver. 6. to 14.

He comes now in the last place, to mitigate his sharp reprehension of them, tel∣ling them, his intent therein was only to warn them, not to shame them, and that he did it out of his fatherly affeciion to them, whom he truly loved as his spi∣ritual Children, begotten by the Gospel which he had preached among them. For though others had since instructed them, yet they might remember that he first preached the Gospel unto them. Wherefore he exhorts them to be obedient to him as their spiritual Father; which that they might be, he tells them, he had for the present sent Timothy to them, who exactly knowing his whole course of Life, Doctrine, and Practice, and what Way(d) 1.32, and Rule he followed in teach∣ing the Churches, should put them in remembrance of th••se things that concerned them. He tells them, he hears, some among them were puffed up by reason of his absence, and despised him, as if he would not come again among them, and so they should escape censure. But he acquaints them, that he intended (with the Lords leave) to come speedily unto them, and would then try, whether in those their Teachers they so much boasted of, there be only eloquence of words, or whether their preaching be accompanied with* 1.33 power and efficacy, so as to work on the hearts of the hearers. For the Kingdom of God is not set up in the hearts of men by eloquence, but by the power of the Spirit, accompanying the Word.

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

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

As particularly, 1. For their neglect of Church-discipline, in not excommu∣nicating an incestuous person. He tells them, that it is commonly reported, that there is such Fornication committed among them, which is not so mu••h as na∣med among Heathens without abhorrence and detestation, viz. That one should

marry his Mother-in-Law, and that during his Fathers life, as seems to be in∣timated, 2 Cor. 7.12. And whereas they should have mourned, and been great∣ly humbled, that so scandalous a sin was committed among them; and should, with the open expressions of sorrow(a) 1.34 and grief (as was usual in the Church), have proceeded to excommunicate the offendor, they were puffed up(b) 1.35, and gloried in their present condition; or possibly, one party insulted over the other, whose Teacher this offender was. He tells them, that though he was not perso∣nally present with them, ye he was in heart and spirit [see Col. 2.5.], and by vertue of that authority that belonged to him, he had already passed sentence on that ossend••r; namely, that in a publick Assembly, gathered in the Name of Christ, (in which they were a••so to supp••se him, their Apostle, in heart and spirit present among th••m), they sh uld by the authority of Christ (committed to him and them) proceed t•• ••••••••mmunic••te and deliver up into the power of Satan this incestuous person, that he may inflict some disease upon him, that may be a means to humble him, and bring him to the sight of his sin, and to repentance for it, and so be a means to save his soul at last, 1 Tim. 1.20. He tells them, their glorying and insulting one against another, on occasion of this miscarriage, was very evil and vile. F••r they should consider that sin like leaven is of a spreading nature, and ther••f re they sh••uld purge out from among them (by the dreadful sentence of excommunication) this incestuous person, and all other scandalous sinners, that their Church might be a pure and clean body (a holy Society in truth and reality), as by profession they were Saints and unleavened. And he draws an argument from the custom of the ancient Jewish Church, in the celebration of their Passeover, who were then oblig'd to purge out all leaven among them, and during the whole Feast (in commemoration of their deliverance out of E∣gypt) to eat none but unleavened bread: so (says he) we that are Christi∣ans, Christ our Pascal Lamb being sacrific'd for us, should pass our whole time; and all our days, as a perpetual celebration and commemoration of that great re∣demption wrought for us by Him, keeping this spiritual Feast continually, so as not to allow in our selves, or to tolerate among us the leaven of naughtiness and wickedness, of uncleanness and vilany; but to practise all Christian purity, and to hold fast the truth that hath been delivered to us. From Ver. 1. to 9.

2. He tells them he had wrote to them in a former Epistle* 1.36 to forbear all fami∣liar converse with Fornicators, and to avoid them, as scandalous flagitious per∣sons. But he would not have them understand it of Heathens among them, who had not given up their Names to Christ; n••r that they should only avoid Hea∣thens, that were guilty of those other scandalous sins of Covetousness, Extor∣tion, or Idolatry. For the Corinthians, being for the most part Infidels, were many of them such, with whom they must needs have a civil converse whilst they liv'd among them. But he would have them to understand it of Christians. For what had his or the Churches censures to do with those that are not members of the Church? These were the only persons they were to judg and censure (as they knew by their own practice) and to leave all others to Gods tribunal. And accor∣ding to these rules, he orders them to proceed against this incestuous person. From Ver. 9. to the end.

3. He reproves their contentious Law-Suit••s, and impleading one another be∣f••re [Chap. 6] Infidels, rather than submitting themselves to the judgment of Christians, This he disswades them from, by several Arguments,

1. The Saints at the day of Judgment, being acquitted themselves, shall, at Assessors with Christ, and approvers of his righteous Judgment, judg the World(a) 1.37, and Apostatiz'd Angels, therefore surely they are worthy to decide temporal differences in this life. He tells them, they had better, if their D••ctors and Teachers be not at leisure to end their differences(b) 1.38, refer them to the deter∣mination of some honest, pious, though poor(c) 1.39 Christians, than bring them be∣fore Infidels. He tells them, they shame their own Society, whilst they betake themselves to the Judicatories f Heathens, as if there were never a wise man am••ng themselves. He shews them, that seeing they are Brethren, they ought not to vex one another with Law-Suites, especially before Heathens. It would be much more decent for them to suff••r injury and wrong, than with scandal to con∣tend. And yet, those among them that were most forward to go to Law, were com∣monly the injurious persons, and such as had no Right on their side. And the root of these disorders, was want of love, mutual forbearance, meckness and righte∣ousness. He testifies t•• them, that these unjust contendings, as well as other scandalous wickednesses, and abominable impurities (which he there reckons up) will keep men out of Heaven, except they repent. And seeing that some of them had formerly been defiled with those, or at least with some of those vices, before their conversion, but were now (as he did in Charity judg) changed persons, washed(d) 1.40 in the blood of Christ from the guilt of their sins (of which Bap∣tism is the Sacramental Sign and Seal), and justified by Faith in him (there being no other Name(e) 1.41 under Heaven by which they can be saved), and sancti∣fied by the Spirit of God, therefore they ought to take heed of defiling themselves again with scandalous contentions, or with any other of the Vices there named. From Ver. 1. to 12.

4ly. He comes now to reprehend the growing Heresie of the Nicolaitans, which allow'd the Eating things sacrific'd to Idols, and Fornication, as things in∣different. And First, he grants, that all indifferent things are lawful, and may be used; but with two restrictions, or cautions. 1. When they are expedient, and may be done or made use of, without hurting our selves or our Neighbours. 2. When they do not get such a d••minion over us, as to inslave us to an intemperate use of them. He instances particularly in meats, and shews the difference between the free use of them, and Fornication. He grants, that it is lawful to use any kind of meat, because God hath ordained it for the good of mans nature. Meats are or∣dain'd for the belly, and the belly for meats; but yet with a temporary conjunction: for as God will destroy meats, so he will destroy the belly also, as to the use it now hath: therefore for the sake of the belly we ought not to endanger our eternal Sal∣vation, or the Salvation of others, eating so, as may tend to enc••urage them in sin. But now for Fornication (he shews) the case is otherwise. This he proves, to be utterly unlawful, and that for six reasons. 1. The body was not made for Fornication (as the belly was made for meats), but for the service of Christ, and ought to be imployed to his glory, who is ordained to be the Head of man, to govern both his Soul and Body, that both may be kept holy. For Christ was sent to redeem and sanctifie the Body, at well as the Soul, and consequently to rule and

command it, being Lord of both. 2, Our Bodies are not to be abolished and ut∣terly destroyed, but to be rais'd up to glory at the last day (as Christs Body was raised up) if we be such as truly believe in him, therefore they ought not to be defiled now, with Fornication. 3. The faithful are Members of Christ, therefore they ought not to make themselves members of an Harlot. For as Wedlock makes Man and Wife one Body lawfully, so Fornication makes the Fornicator and the Har∣lot one Body unlawfully. As on the other side, he that is by Faith united to Christ is one Spirit with him, that is, is led and governed by one and the same Spirit, and becomes a Member of his spiritual and mystical Body. Therefore such a conjunction ought to be kept inviolable. 4. Other sins abuse (chiefly and prin∣cipally) some object, that is, without the Body, (as the Drunkard wine, &c.) but Fornication injuries the Body, that acts it, and that more than other sins. 5. The Bodies of Believers are Temples of the Holy Ghost, (who dwells in them, being freely given them of God), and therefore they ought to be kept pure and undefiled. 6. All true Believers and faithful Christians are not their own, but purchased with the Blood of Christ, therefore they should endeavour to glorifie God their Redeemer (whose they are) both in their Bodies, and in their Souls. From Ver. 12. to the end.

[Chap. 7] Having done with the reprehensory part of his Epistle. He now resolves di∣vers Cases of Conscience; about which the Corinthians had written to him. As in the first place, concerning marriage, touching which he declares; 1. That for those that have the gift of Continency, and can live pure, and chast without marrying, 'tis better for them so to do. But for the avoiding all sorts of unclean∣ness and p••llution, 'tis generally most safe, that men and women should betake themselves to the conjugal state. 2. He shews, that married persons ought not to abstain from the conjugal society of Bed and Board, except it be by mutual consent, f••r a time only, and that upon great and extraordinary occasion; namely, when they desire to give themselves more solemnly to fasting and prayer; which time being ended, they should come together again; lest by long abstinence, Satan should gain advantage over them. But as to that which he had said before, viz. that it was (generally speaking) most safe that men and women do betake them∣selves to the conjugal estate, he would have them so understand him, that he spake it by way of permission, allowing them to marry that found their condition to re∣quire it; but not by way of precept, as if he commanded any to marry. For he could wish (if it were the will of God), that the Corinthians* 1.42 (who moved this Question), had the like gift of Continence which God had bestowed on him. But seeing this gift is not given to all, every one should consider how he is quali∣fied by God, as to this matter, namely, whether with ability to live chastly in a single life, or else had inclinations to marry; and accordingly should dispose of himself. Therefore to sum up what he had said, he tells them, that as to the unmarried and Widows, it was convenient they should abide in that estate, (if they could contain), because of the advantages of the single life; but if not, then it was better to marry, than to live inflam'd with sinful lusts. From Ver. 1. to 10.

2ly. He comes now to answer their other Case, about divorce, namely, whe∣ther it be lawful, where the occasion is not adultery, but, 1. Only some disagree∣ments and discontents between the parties where both are Christians: or 2. Because a Believer is yoked or married to an Infidel. For the first, he says, it is not lawful; in which decision, he only repeats an old command given by the autho∣rity of God, who in the institution of marriage established, that the married should be one flesh, and therefore should so continue: and not separate one from the o∣ther, Math. 19.6. Wher••fore he commands, that the Wife should not depart from her Husband, on the account of disagreements between them. But if she, pretending necessary reasons of departing, as danger of her life, &c, shall for a

time depart, he commands, that either she endeavour to be reconciled to her Hus∣band, and so come to him again, or else abstain from a second marriage. And the Husband likewise, he commands, not to put away his Wife on any such account, or to give her cause to depart. For the second Case, seeing (as it seems) some among them held themselves polluted by being married to unbelievers (whom they had married before their conversion), and thought therefore of parting from them; He tells them, God had not determined in the Law, what should be done in such a Case, but he, by special revelation from the Lord, and the assistance of his Spi∣rit would determine it, namely, that they should dwell together, unbelief be∣ing no sufficient ground of parting. For the conjugal society of the unbelieving party is sanctified (that is, made lawful and allow'd) to the believing party, (to the pure, and believing all things being pure, 1 Tim. 4, 5.); and this he proves, because the Children born of such Parents, whereof the one is a Believer, and the other not, are federally holy, and are to enjoy the like priviledges, as if both Parents had been Believers* 1.43. But if the unbelieving party will not co-habit, but will depart, and on his side make void the bond of marriage out of hatred to the Faith, he declares that in such a case, the Believer or innocent party is free, and not bound by the bond of marriage any longer. But he tells them, God re∣quires that we should endeavour to live peaceably with all, and therefore the Be∣liever should use all peaceable endeavours to retain the unbeliever, and not give occasion of difference or departure; because by a peaceable dwelling together, the Believer may gain the unbeliever to the Faith of Christ, and be an instrument of his Salvation, [1 Pet. 3.1.]. From Ver. 10. to 17.

* 1.44

And now taking occasion* 1.45 from what he had said, concerning the conjugal state, namely, that 'tis not to be deserted, because of the infidelity of one of the parties, he disgresses to a general Doctrine, concerning the outward condition and state of men; and shews, that every one should be content with the lot and condition which God hath distributed* 1.46 unto him, and should frame himself to walk Christi∣anly in it, as he taught in all Churches.

Particularly he shews, that if any person that was before circumcised, be converted to Christianity, he should never trouble himself to get off that mark from his flesh, as some it seems did: nor on the other side, if any man that is uncir∣cumcis'd, be converted, he need not receive Circumcision, as some it seems re∣quired, Act. 15.1. For such outward things as these, he tells them, avail no∣thing now under the new Testament, or in the Church of Christ, who looks not on the outward condition of men, but on their obedience to his commands. Therefore he advises, that every one should abide contentedly in the Calling wherein he was called, and not think that Christianity frees him from any obligation that lay on him before. If a bond-man be converted, he should not think it a disparagement to his Chri∣stianity to continue a servant still, nor be solicitous of changing his condition: yet if by any fair regular means, he can obtain his freedom, he may make use of it. However let him know, that he that is called to believe in Christ, being a ser∣vant, is by the Lord freed from the bondage of sin and Satan; and he that is called being (as to his civil and outward estate) a free-man, is yet not exempt∣ed from subjection to Christ. In short, he tells them, that being dearly bought with a price by Christ(a) 1.47, they should not serve men in things repugnant(b) 1.48 to his commands, nor submit themselves to such a servitude, as their high-flown Do∣ctors* 1.49 would impose upon them.

Lastly, He urges again his former exhortation, that every one should content∣edly continue in the outward state wherein he was, when he was called, and not think of changing it, meerly on the account of Christianity, but holding to it, abide

with God, and continue faithful to him in his Church, in which he reigns. From Ver. 17. to 25.

3ly. He comes now to the third Inquiry, that the Corinthians made to him, namely, concerning Virgins, Male and Female. And first, concerning such as are at their own disposal, whether they should marry or no? To which Question, before he gives his answer, he pr••mises, that he had no special command whereby the state of Virginity was either injoined or prohibited, but he would sincerely give his advice, as became him to whom God had vouchsafed mercy to be faithful. Then he gives his answer in three Propositions. 1. That by reason of the present di∣stress, and danger of persecution, 'twas m st convenient, that those that were single, should so continue, if they have the gift of Continence. 2. He declares, that if they marry they do not sin, only they will be like to meet with more troubles. But he would spare to speak any more to them of that matter, lest he should seem to disswade them from marriage more than was fit. However in this advice, he consulteth their qui••t and advantage. 3. He advises, that whether they mar∣ried or not, they should consider, that the time is now but short, before persecu∣tion will arise, (possibly he means that under Nero); insomuch, that they ought to have their affections very much moderated to all things in the world: Those that have Wives, should be as if they had none; those that weep, like those that do not; those that rejoice, as those that rejoice not; those that buy and purchase, as if they possessed nothing; and those that use this World(a) 1.50, as not using it(b) 1.51. For as a Scene which is soon changed, and shews a new face, so the fashion and shape of this present World is passing away, and the times are turning into very troublesome. He gives another reason, why the single life is to be preferr'd before the conjugal, namely, because single persons (comparatively) are more free from cares and distractions, and have (ordinarily) more time and lei∣sure to attend upon the Lord in religious exercises than the married have. For he that is unmarried, hath but one obligation of care, namely, how he may serve God most acceptably; but he that is married, hath another care on him, viz. how he may, in lawful things, please his Wife. And the like difference there is (as to this matter) between married Women and Virgins. A Wife is usually combred with houshold cares, and must, in lawful things, endeavour to please her Husband; and is not, upon that account, so free for holy exercises; but the Virgin (that has no family to care for) being freed from such distractions, and endeavouring to approve her self more eminently holy both in Soul and Body, she hath more leisure to attend on the Lord in holy and religious exercises. And what he spake concerning the advantages of a single life, he shews, he spake not that he might cast a snare upon them, or precisely to bind them to abstain from marriage, if they had not the gift of Continency, but to lead them to that which is fit and comely, that they may attend upon the Lord without distraction. From Ver. 25. to 36.

4ly. He comes in the next place to speak concerning Virgins, who are under the power of Parents and Guardians; and to answer the Question, Whether those Parents or Guardians may advise••ly give their Virgins in marriage? In an∣swer to this, he says, that if there be these three things in the case, 1. If any Pa∣rent or Guardian be suspected to detain his Virgin longer from marriage than is ex∣pedient. 2. If she have passed the fl wer of her age, and begin to be more than of ripe years. 3. If he see the mind of the Virgin much inclin'd to marriage, then he advises, that the Parent or Guardian should please her therein, and consent that she should marry, and in so doing he sinneth not. But if the Parent or Guar∣dian be stedfastly perswaded in his mind, that he wrongs not his Daughter, or Pu∣pil, in declining to marry her, and sees no necessity to seek a Husband for her, so that he hath power over his own will* 1.52, (that is, liberty to determine of her, as to this case, how he pleases), by purposing in his heart to keep her unmarried, he says, he doth a thing very praise-worthy. Whereupon he concludes, that he that gives the Virgin in marriage (if the case be, as is before supposed), doth well. But if it be not, the Parent or Guardian doth better, that is, he d••th that which is more behoveful to the benefit of the Virgin, if he keep her unmar∣ried. So that there is sin in neither way, only greater conveniency on the one side than on the other. From Ver. 36. to 39.

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

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

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

Answ. He acknowledges that an Idol is nothing(a) 1.53. For says he, though in the vain opinion of men, there be many caelestial and terrestrial Gods, and many Lords, or Baalim; notwithstanding we, that are divinely inlight∣ned, acknowledg but one(b) 1.54 true God, the Father, by whose almighty power all things were made, and we for him(c) 1.55, that is, for his glory and service; and one Lord Jesus Christ, by whom are all things, namely, as co-working with his Father, Joh. 1.3. & 5.19. and we by him, namely, are redeemed and purchased. But all have not this knowledg, that an Idol is nothing but some even to this day, do Eat things offer'd to Idols, their Consciences sug∣gesting to them, that an Idol is something* 1.56, and that, things offer'd to them are thereby rendred the more holy, and so their weak and ill instructed Consciences, are (by so doing) defiled and polluted. From Ver. 3. to 8.

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

Answ. Th•••• 〈◊〉〈◊〉 true indeed▪ unless in case of scandal; for in such a case, he sins who uses his lib••••ty so, as it becomes a stumbling block to his weak Brother, and s••, is he doth thereby build him up, and encourage him in sin. As in the f••r••nt••••t•••••• case, ly he that is weak, see another that hath knowledg, sit at meat, that is, at ••east in the Idol Temple, shall not the Conscience of that weak Christian be 〈◊〉〈◊〉 ••y the others example, to go on in this evil way? And so he is in dang•••• of b••••••g encouraged in his heathenish error, and sin, and to have his mind by degrees a••i••nat••d from Christianity; whereas before, whilst he professed to be a Christian, he was in the judgment of Charity to be esteemed one of those, for whom Christ died. Now this confirming a man in his sin, and encouraging him to his after-commissions, whose Conscience was before erroneous, and his practice sinful, is, as if instead of curing a sick man (which Charity requires us to do), we should wound and hurt him more; which is not only an act of great unchari∣tableness against our Brother, but an act of injury and robbery against Christ, in betraying a soul to ruin (as much as in us lyes) and hindring his salvation, for the saving of whom Christ died(d) 1.57. He concludes, that he had rather for ever abstain from all kind of flesh, than be the occasion of the ruin, or damnation of any weak Christian; much more would he deny himself the use of his Christian liberty in indifferent things, in respect of the weak, (though not of the obstinate and wilful) and abstain, at a certain time, and place, from flesh offered to Idols. From Ver. 8. to the end.

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

1. He shews that he had as much right to Christian liberty as any other, for he was an Apostle, he had been honoured with the sight of Christ, and was per∣sonally spoken to by him out of Heaven [Act. 22.18. 2 Cor. 12.2, 4.], and was immediately called by him to the Apostleship, and he had a Testimony thereof in

their conversion, which was as a Seal confirming his Apostleship (at least among them), and afforded him a defence against those that called his Apostleship into Question. Ver. 1.2, 3.

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

2. He shews, he does not ground this, only upon human reason, equity, or custom, but upon the Provision made by God himself in the Levitical Law for the Ox that treadeth out the Corn. Now the end of Gods Law(a) 1.58 is not only to shew and prescribe how Oxen should be fed, but to enjoin, that equity should be used, in the just rewarding those that labour for us; that he that ploweth, and thresheth in hope of reward, should partake of his hoped-for reward, which encourages him in his work. Why then should not they that labour in the Gospel, partake of the fruit of their labours? 3. From common justice. If the Apostles have sown unto them spiritual things, 'tis nothing but justice they should, instead thereof, reap of their carnal things. 4. From the example of their other Teachers at Corinth, who made use of this power, which was as law∣ful for him to do, as for them; but he had forborn it, lest he should hinder the course of the Gospel. 5. From the example of the Levites, to whom mainte∣nance, and a part of the Sacrifices was given by God for their ministry. Even so hath Christ ordain'd, (says he), that they who preach the Gospel should live of the Gospel* 1.59. From Ver. 8. to 15.

Having thus asserted his liberty, he shews, his moderation in the use of it. He tells them, he had not h••¦therto made use of this power among them, (though from other Churches he sometimes received some liberality, 2 Cor. 11.8.), nor desir'd to do it; nor did he write these things, that that should be done for him, that was done for other Teachers; for he had rather dye, than that false Teachers should be able to take this honour from him, which was so justly due to him, namely, That he had preached the Gospel for sincere ends, and not sought what was due to him for his pains. He shews, that if he had preached the Gospel, meer∣ly out of respect to profit, he had had no cause to boast. For he was obliged to preach it by virtue of his office, and the command of God, which he must not dis∣obey; but if he hath done it willingly, and without respect to any worldly pro∣fit thereby, it will be rewardable. But if he hath done it unwillingly(b) 1.60 (as they do, who preach not out of any love to God, or desire of the conversion of Souls, and would not do it, if it were not for lucres sake) then it may be said, that a dispensation or office hath been com∣mitted to him, from which he is not to expect any glory or reward. This therefore was that which gave him hopes of a reward from God, namely, that he had preached the Gospel to the Corinthians, without being chargeable to them. For if he had received maintenance there, where his Reproachers endeavour'd to bring an ill report upon him, to the prejudice of the Gospel which he had preached(c) 1.61, then

he should have abused his liberty in receiving of it. From Ver. 15. to 19.

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

Hitherto he hath set before them his own example; now he c••mes to the ex∣hort••••••••n which he infers from thence, namely, that the Corinthians would imi∣tate him in denying themselves. And particularly, that they would labour after ••emp••••••nce, and not so mind their Bellies, as to eat with offence that which was offerr'd to Idols. To th••s end he shews them, that Christianity is a race, and they must run carefully this race; in which, not only one (as was usual in their common races), but all that run (according to the Laws* 1.62 of God) shall be Crowned. And as those that contended in those famous Games (whether run∣ning or combating, usually celebrated neer to Corinth), did not indulge them∣selves in gluttony and pleasures, but were temperate in all things, inuring them∣selves to a spare diet, by way of preparation, that the conquering Crown might be won by them: After the same manner, he would have the Corinthians to be moderate in the use of worldly things, and to abstain from whatsoever may hin∣der them in their Christian course, that they may attain an incorruptible and an eternal Crown.

And to press his exhortation yet further, he propounds his own example again, who first did so run, not as at uncertainties, or as if he did not aim at a certain Goal, or as if he knew not his reward, if he ran well; and secondly, did so fight (not as making a flourish only in the air like a fencer), but he did fight in good earnest, against the body(d) 1.63 of sin, and the old man, and the lusts of the flesh, that they might be subdued in him; and he denied himself in some indifferent liberties, that his body might be subject to his spirit: And all this, lest having prescribed to others the way of striving and getting the Crown, he himself should at last prove a Castaway* 1.64, or one unworthy to be approved or rewarded by God. From Ver. 24. to the end.

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

1. He disswades from a publick eating of things offered to Idols in Idol-Tem∣ples by several Arguments. 1. If they preceed to be present at ••nd t•• partake of such id••latrous Feasts, they will be in danger to fall into such kind ••f sins, as the Israelites, on such an occasion fell into, and so consequently will expose them selves to such punishments as they suffered. He tells them that the Israelites* 1.65 (who came ••ut of Egypt with Mo∣••••) were such to whom God vouchsased many high dig∣nations; as particularly they had the favour of the Cloud t•• over shad••w them [Exod. 13.21.] which was their protection and conduct, and they all passed through the red sea, Exod. 14.22. And by the Clouds ••ver∣shad••ning them, and by their passage through the red Sea (both which possibly sprinkled them) they were baptiz••d, as it were, and confirm'd in a belief(d) 1.66 of Moses (the Typical Mediator) as a person imploy'd by God, and were obliged to obey his Doctrine, and the com∣mands which he should give them from God. And this w••s a figure to which our Baptism answers, by which we are confirm'd in the Faith of Christ, and obliged to profess him, own him, and obey him. He farther shews, that God fed them with Manna from Heaven, and gave them for drink, the water that flowed out of the Rock (which he caused to follow their Camp). And this Manna and water, he calls spiritual meat and drink, because they had a spiritual meaning, and did figure and signifie the same grace and benefits of Christ, which the Supper of the Lord doth to us; yet notwithstanding all this, he shews, that many of th••se Israelites (by reason of their inordinate lusts) perished in the Wilderness. N w th••se things, he tells them, were to be examples to the Corinthians and other Christians, that they do not indulge themselves in fleshly Lusts, as those ancient Israelites did, nor frequent idolatrous Feasts, (made in the honour of any Idol) lest they suffer the like punishment the Israelites did, who sacrificed to the honour of the Golden Calf, and rose up, and danced before it, Exod. 32. And they should take heed, that they mix not with Idolaters in their Feasts, lest they should be given up to Fornication, as the Israelites were in the Wilderness [Numb. 25.] with the Daughters of Moab, and so fell in one day three and twenty(e) 1.67 thousand. Further they should take heed of tempting Christ, and trying, as it were, how long his patience will last; as the Israelites provoked the Angel of the Cove∣nant, or Christ (who went before them in the Wilder∣ness, Numb. 8.21.), and so perished by fiery Serpents. And Lastly, they should take heed of murmuring, because 'tis not lawful for them, by the Christian Religion, to be present at the Idolatrous Feasts of their Friends in the Idol Temples, lest they should perish with the murmuring Israelites, who for that sin were destroyed by the Angel of God, and perished by the plague, Numb. 14.37. Now he shews, that all these sins and judgments of the Israelites are Emblems of their state, and shew what will befall them, that do not beware of such sins; and these judgments are set down in the old Testament for warnings to Christians, who should live in the latter times. Wherefore he adviseth them to take heed of vain-confidence in themselves, and that those among them that seem∣ed to themselves to stand firmest, should be sensible of their danger, if they fed se∣curely upon things offered to Idols, in Idol-Temples. From Ver. 1. to 13.

But h••re they might object, that if they abstain'd from idolatrous Feasts, there was d••nger hung over their heads from their Fellow-Citizens, (that were Ido∣laters) who would interpret this forbearance, as an abhorring of their society. He answers, that that temptation was no other then what was ordinary to men. But God was faithful who would not permit them to be tempted above their strength, but w••uld open a way for them to escape those dangers, if they continued faithful to him, or else would so strengthen them that they should be able to bear whatsoever bef••ll them. Therefore he exhorts them to fly from that Idolatry which

is join'd to the publick eating of things offered to Idols. And to excite their ••ttention, he tells them, he would make them Judges themselves (who were understanding men) in this matter, whether they must not necessarily commu∣nicate in th••t Idolatry, for which these Feasts were instituted, if they join∣ed in those Feasts: And first he reasons from the example of Christians com∣municating in the Lords Supper. For as all that partake in that Sacrament d•• pr••fess themselves, in that act, to have c••mmunion with Christ, and with such as profess Faith in him. S•• communicating in th••se Idol-Feasts, is no less a sign, and prof••ssion of communion with those Idols, to whom the Sacrifice was offered, and with those Idolaters that worship them. For as Christians, though many, yet by virtue of their society in the same worship, are compacted together, as it were, into one Loaf or Lump, that is, into one mystical Body (whereof Christ is the Head) in that they partake of one and the same Sacramental Bread; so those that communicate with Idolaters (in participating of idolatrous Sacri∣fic••s), by virtue of their Society in the same worship (signified by their idolatrous f••••••ting together in Idol-Temples) are compacted together, as it were, into one body, forasmuch as they communicate in one and the same Sacrifices.

2. He reasons from the like example of the present carnal(a 1.68 Jews, who had their Temple yet standing, and their Jewish worship in use. For as they, cating of the Sacrifices, did, in that, communicate with the Altar, and profess themselves Members of the Jewish Church, and worshippers of that God, whose the Altar was: So they that eat of Idol Sacrifices, in the idolatrous Feasts, have communion with those Idols, to whose honour they were instituted, and with those that w••rship them. He shews, he need not affirm, that an Idol was any thing, that is, had any thing of divinity in it, or that that which was offered in Sacrifice to Idols, was in it self, at all different from any other ordinary meat* 1.69. But the plain truth was, Those Sacrifices of the Heathens were Sacrifices to D••vils [2 Chron. 11.15.], and whosoever did eat of those Feasts, was supposed to join in those Sacrifices, and so to do service to Devils. Now the communicating with Christ in the Lords Supper, could not consist with communi∣cating with Devils in Idol-Feasts; for this were to do homage to two Lords, God and the Devil, and profess service to both. He concludes this matter, by sh••wing what desperate madness it was, to provoke the omnipotent God to jealousie, by j••ining Devils in competition with him. From Ver. 13. to 23.

Having thus resolved the case concerning publick eating of things offered to Idols, namely, in the Idol-Temples; He comes now to answer another Case con∣cerning private buying, and private eating of things offered to Idols. And first he pr••mises that all things (that are of an indifferent nature) are lawful, unless when it was not expedient in respect of our weak Brother to use them, or when they edifie not. And in the use of liberty, we must regard, rather the Sal∣vation of another, than our own temporal profit. Having premised this, he tells them, They may lawfully buy what is sold in the shambles* 1.70, and freely eat thereof, without any scruple of Conscience. And he gives them this reason for it, because, the earth is the Lords and the fulness thereof, that is, those things that are sold for food in the Market, are to be look'd upon as the Creatures of God, made for the use of man, and so lawful to the faith∣ful, if they be received with thanksgiving, 1 Tim. 4.4. And the Devil hath no power over them, to contaminate or defile them by his Idols, if man himself do n••t do it, by same sin, and particularly by that of Idolatry. And therefore if any Believer be invited to a Feast, in the private house of an Unbeliever, he de∣clares, Th•• Christian may eat without scruple, any meat that is set before him: But if the Master of the Feast, or any other there present, shall suggest to him, that some part of the meat had been offered to Idols; in that case, he wills him to forbear, l••st he should encourage any man in idolatry. And the reason he gives is this, For the earth is the Lords, and the fulness thereof, that is, there is

plenty of other meat to be had, which God the Creator of all things, the Lord of the whole Earth hath allowed us the free use of, so that we may well let the Idol-Sacrifices alone. In such a case, the Christian should abstain for the sake of the other man's Conscience, lest he should, by his Example, be encouraged in Ido∣latry. But in other cases, where there is no such danger, they may freely eat without scruple, and none will have cause to blame them for it. If any do, their liberty allowed them by Christ, is unjustly condemn'd by such a mans Conscience. For if they, through the grace and favour allowed them in the Gospel, do eat in∣differently of meats set before them (where they see no danger of hardning any thereby in Idolatry) why should they be reproached for eating that which God allowes them; they receiving it with thanksgiving, 1 Tim. 4 4. He concludes this whole discourse with these three excellent Rules, whereby they should govern themselves in the use of things indifferent. 1. They should always design the glory of God. 2. They should do nothing that may tend to the hurt or just of∣fence of Jews, Gentiles, or Christians. 3. They should imitate the Apostles Example, who in indifferent things accommodated himself to all men; so as to seek their eternal Salvation, and not his own temporal profit or advantage. And so they should be followers and imitators of him, as He was of Christ. From Ver. 23. to the end. And Ver. 1. of Chap. 11.

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

He commends them that they had been so mindful of the instructions and pre∣cepts he had delivered to them, concerning the matters appertaining to the publick worship of God, and had so closely adhered to them: yet notwithstanding, it seems, there were many things reproveable in several others of them. And so be pro∣ceeds to answer their next Query, which concerned decent behaviour of men and women in Church-Assemblies. In order to which, he tells them, 'tis fit they should consider the subordination of persons in the Church, viz. that as Christ, in respect of his Mediatory Office, is inferior to God the Father; but above all men (being Head and Lord of all men, as their Creator and Redeemer); so the Man, being inferior to Christ, is yet above the Woman, being her Head. From which they may understand, that order in Church-Assemblies is to be obser∣ved. Now, it seems, the Corinthians did not sufficiently observe this order, because the Women in their publick Church-meetings laid aside their Veil* 1.71, and the Men covered their Heads and Faces. He shews therefore, that every Man, that either makes the publick Prayer in the Church-Assemblies, or he••r••th, or joineth therewith; or Prophesieth, that is, expoundeth the writings of the Prophets, and opens the mysteries of Salvation, or heareth such expositions, or instructions; or joins with the Congregation in singing Psalms or Hymnes, having any covering on his Head, that is, ha∣ving his Head and Face covered, he dishonoureth himself, and does an indecent thing against the liberty and dignity of his Sex, it being a sign of shame and infamy for a man to have his head cover'd, but was a sign of power and dominion (in that Country)(a) 1.72, to have his Head, and Face bare and uncovered. Next he shews, that eve∣ry Woman, that lays aside her Veil in the Church-Assem∣blies, dishonours her self, doing a thing unbecomming her Sex, and against the dignity of the Man, to whom she (by that action) seems to deny subjection. Now he says, 'tis as unseemly for the Woman to be unveiled, as to be shorn or shaven, which would be a great disgrace to her, yea, against the mo∣d sty of her Sex, to wear her hair short as men do, her hair being given her for an ornamental covering, and as it were a natural Veil. 2ly. The Image of God shineth most brightly in the Man (who is immediately his Image), viz. the Image of his Power and Majesty; and ought so to appear, by having his head un∣covered.

But the Image of God shines more obscurely in the Woman, who is the image* 1.73 of the man, to whom she ought to profess sub∣jection by c••v••ring her Face. 3ly. Another Argument of the inferiority of the Woman, he shews, is this, namely, that original y the Man was not of the Woman, but the Woman of the Man, v••z. made out of his Rib. 4ly. The Man was not created to serve the Woman, or to be sub∣ject to her, but the Woman was created to be, a meet help to the Man, and to be subject to him. And for this rea∣son also must the W••man have a covering(b) 1.74 on her Head, as a sign of her subjection, and that she is under the power of her Husband, because the holy Angels are present in the Assemblies gathered together for the publick Worship of God, and therefore Women ought to do n••thing indecent and unc••mely in the presence of those pure and holy Spirits. Yet notwithstanding this inferi••rity of the Woman, the man ought not to despise her, for the man is not the cause of propagation without the Woman, nor the W••man without the Man; but both are con-causes there∣of, by the Law and Ordination* 1.75 of God(c) 1.76. And though the W••man in the Creation was made of the Man, yet according to the course of ordinary propagation, the Man is by the Woman, and both are equally the work of God. He further appeals to the common custom of those Countreys, and demands of them, whether it would not be unc••mely for men to wear long and dish••velled hair, like Women(d 1.77, to whom Nature hath given long hair for an ornament, and a covering, and so to be a Token to them of their subjection. In Conclusion he says, that if any n••t moved with these Arguments, shall further contend a∣bout this matter, they should consider that other Churches of Christ have no Custom, that Women should be unveiled in their publick Assemblies; and why should they vary from the practice of other Christians? From Ver. 2. to 17.

He comes now to discourse concerning the right administration of the Lords Sup••••r, and he blames the Corinthians that their coming together to celebrate that ordinance, was generally, not for the better, but for the worse. For he heard there were divisions and factions among them [1 Cor. 1.11.]; nay Heresies(e) 1.78; which, considering the cor∣ruption of Man, and the malice of the Devil, he did not much wonder at, especially seeing God in his infinite wisdom permits it so to be, that the sincere among them might the ••••r•• manifest their stedfastness. He tells them, that their behaviour when they met together on this occasion, was far different from what was becoming the cele∣bration of the Lords Supper, they not carrying themselves therein as if they were to celebrate a religious Feast(f) 1.79. For in those their Feasts of Charity (at the end of which the Lords Sup∣per was celebrated) they did not now observe the true Church-communion, but every one, that is, every fa∣ction or division, being come to the place of the Assem∣bly, did presently sit down to eat, what they had brought in the company of those of their own party, not minding or regarding others; whereupon this holy Feast, was

neither celebrated at the same time by all, nor in holy con••ord, c••••t••••••y to the true Ʋnion of Christians, signified thereby. And further, the po••••r ••••re were excluded, while the rich f••••ted, and in their feastings, drank t••o liberally, even unto drunkenness. He tells them, he could not praise them f••r this. If they had a mind to feast, they should do it at their own houses; and not dish n ••ur, and as it were, cast a contempt on the publick Assembly, by such irreligious carriage, nor so despise the Poor (which are part of G••ds Church) and put them to shame, by excluding them out of their Company for their poverty sake. For sith God admits them into his Family, and bids them to his heavenly ban••uet, they ought not to exclude them from this holy Feast. That therefore he may correct th••se misde∣meanours, he recites the primitive institution of the Sacrament, which he had formerly delivered to them, as he had rec••ived it from Christ by special revela∣tion, either when he was ra••t up into the third H••aven, or when Christ appeared to him at his first Conversion [Gal. 1.12.]; viz. That our blessed Saviour, in the night wherein he was betrayed, took Bread, and having, by(g) 1.80 praising God for it, and imploring his blessing upon it, consecrated it to this holy use, he brake it, and bad them eat it, as that which should signifie and repre∣sent his body(h) 1.81, that should now speedily be broken for mankind. This he bad them do in remembrance(i) 1.82 of him.

In like manner after Supper, he took the Cup(k) 1.83 telling them, that the Wine contained in it, was a sign and seal of the new Testament or Covenant, that should be confirmed by his Blood, (which he was now presently to shed on the Cross), as the old Testament or Cove∣nant was confirmed by the Blood of Beasts sacrificed and sprinkled upon the people, Exod. 24.8. And as often as they do this, they would shew forth(m) 1.84 his death; which representation of his death was to be continued in the Church, till he come to judg the quick and dead. From Ver. 17. to 27.

Having declared the original institution of this Sacrament; he comes next, to instruct them in the right use of it. He tells them, that whosoever shall eat this Bread, and drink this Cup of the Lord unworthily, that is, otherwise then is meet, and becoming so holy an ordinance, (particularly without such a disposition of mind, such a preparation of heart, such reverence and devotion as ought there∣in to be exercis'd) shall be guilty of prophaning this Sacrament, (which is the remembrance of Christs death), and of vilifying the signs and pledges of his body and blood. Therefore every man should duly examine himself, whether he be a fit guest for so holy, and heavenly a Table, whether he have a competent knowledg of the nature, signification, end, and use of this Feast, and dis∣cern how it represents the Lords Body; whether he truly repent him of his sins, have a lively Faith in Christ, and be in Charity with his Neighbours; such therefore as cannot examine themselves, are not to be admitted unto this ordi∣nance. And seeing the Apostle says, let him examine himself, and so let him eat of this bread, and drink of this cup, we may observe from thence, that he calls it bread still, even after consecration. 'Tis bread still, though not ordi∣nary and common bread, whilst it is applied to this use. 2. We see from hence that the Sacrament must be received in both kinds because Christ so instituted it, and to receive it otherwise is a palpable violation of his order. The Apostle fur∣ther

d••clares, that he that eates and drinks unworthily, that is, ignorantly, irreverently, prophanely, is guilty of the Body and Blood of Christ, that i••, of prophaning that Ordinance, which he hath ordained for the representation ••f his death, (wherein his Body was broken, and his Blood shed for our sins) and so incurs the danger of temporal judgment and chastisement here, and without repen∣tance, of eternal hereafter, for hearing no greater respect to this holy action; nor discerning how this Bread and Wine represent the Lords Body, but coming to it as to an ordinary meal. And that this would be the Fruit of approaching unwor∣thily to this Table, he proves from the sad experience of the Corinthians them∣selves, upon some of whom God had inflicted diseases, and upon others death, for their prophaning of this Ordinance. Therefore this judgment ought to be prevented by their judging of themselves, and repenting and reforming. For when God in∣flicts those Chastisements on his own people, he inflicts them as f••therly Cor∣rections to bring them to repentance and reformation, that they may not perish with the World.

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

[Chap. 12] The next Case he handles, is concerning spiritual gifts, and the right use of them. It seems they, that excelled in them, were proud of them, and used them to vain-ostentation and discord, and not to their Brethrens edification. There∣fore he t••lls them, that as touching spiritual gifts, he would not have them ig∣norant, from whence they come (viz. not from themselves, but all from one and the same Spirit of God), nor to what end they are given, and how they ought lo be used and imployed. He tells them, they may remember, they were once idolatrous Gentiles, serving dumb(a) 1.85 Idols, ac∣cording as they were led by their idolatrous Priests, and had nothing of this divine Spirit among them; but now they ought to be sensible, that their conversion from Gen∣tilism to Christianity, was the powerful work of this Spi∣rit of God. And this Spirit of God, he shews, does always glorifie Christ, and proclaim him to be God and Lord, and whosoever blasphemes Christ (as the un∣believing Jews did, and some vagabond Sorcerers) does not speak from this Spi∣rit. But he, that out of sincere affection, and true Faith, does profess that Christ is the Lord, he does it by the guidance and instinct of the Spirit of God. Ha∣ving premised this, he shews, there are diversities of gifts, such as prophesying, speaking with strange tongues, &c. (some more excellent than others) and diversly imparted, and in divers measures; but 'tis one and the same Spirit that distributes them all. There are also diversities of administrations, or offices, and functions in the Church, but one Lord Jesus who instituted them all, and who calleth one to this kind of Ministry, another to that. And further there are diversities of operations, or miraculous works, such as casting out Devils, &c. but 'tis the same God, namely, the Father, who by his Son, and holy Spirit worketh all these, in all them in whom they are wrought. But those divers spi∣ritual gifts (wherein the power of the Spirit is manifested) are given for one end, viz the edification of the Church, as he instances in nine kinds of them: 1. The word of Wisdom(b) 1.86, whereby he can seasonably apply sound Doctrine to his Hearers; which is the gift of a Pastor. 2. The word of Knowledg, whereby he can give the sense of the Scriptures; which is the gift of the Tea∣cher. 3. The gift of Faith, or of Confidence and Courage in God, in great dan∣gers. 4. The gift 〈◊〉〈◊〉 Healing. 5. The gift of working Miracles and power∣fully

casting out Devils, and curbing the enemies of the Church, [See Act. 13.11.]. 6. The gift of Foretelling things to come, and rev••••ling Secrets. 7. The gift of Discerning Impostors, from those acted by the Spirit of God. 8. The gift of Speaking with divers kinds of Tongues. 9. The gift of Interpreting Tongues, though they had not the gift of speaking them: These two being diffe∣rent gifts. All these gifts worketh that one and same blessed Spirit; and the divers distributions of them, are according to the good will of God, Now that these spiritual gifts are to be used without discord, to the good of the whole Church, he proves, because the universal Christian Church, is but one spiritual body, where••f Christ is the Head. For all true Believers are by the power and effectual operation of the same Spirit ingrafted into Christ by Baptism, and so incorporated into one Body, of what state and condition soever they be, and are all made to drink one Cup in the Lords Supper, that they may be partakers more and more of the graces of one and the same sanctifying(c) 1.87 Spirit, who vivi••ies all the Members of that Body. So that all the faithful are joined together in the Sacraments of Baptism, and the Lords Supper, and their union into one Church, and their partaking of one Spirit, is signified thereby. And the diver∣sity of gifts given to the particular Members ought not to occasion any dissention or disagreement in the Church. This he illustrates by a comparison taken from the natural Body; the very condition of which does necessarily require plurality and diversity of Members. One Member, though never so excellent, does not make a Body; and the meanest Members are of the Body, and so to be reckoned, as well as the more excellent. Nay the more excellent Members, such as the eye and ear, have need of the inferior. And as God hath set the Members of the Body, each one in his place, and each one for its special use and service for the good of the whole: So he hath given diversity of gifts and administrati••ns to the Church, for the welfare of the whole. And as it would be repugnant to the nature of an or∣ganical Body, to be without divers Members(d) 1.88, so the nature of the organical Church would be overthrown, did it not consist of many Offices, as of so many Members, u∣nited together in one Body. Therefore the superior Mem∣bers must not pride it over the inferior: for those Members of the Body that seem most feeble and weak, are necessary to the others. The Organs of nourishment, though they be not so noble, yet are they more absolutely necessary than those of the Senses, for without them, Man cannot subsist or live, as he may without Eyes, Ears, or Hands. And those Members of the Body, which seem to us less honourable(e) 1.89, on them we put more abundant honour by decent clothing them, and on our uncomely parts we put more abundant adorning by a decent covering them. For our comel•• parts, such as the Face, have no need of covering or adorning, being comely enough of themselves; But God has so dis∣posed the several parts of the Body, that some shall have a natural comeliness, or beauty; others that want that, shall be supplied by Clothes, which are an artificial Beauty: By all which, he shews, they should be instructed, that the meanest Officers, and those that have the least gifts are as well of that spiritual Body the Church, as those that have more excellent Offices and gifts. And as the meaner must not envy the more excellent, and so, in a dis∣c••ntent, withdraw themselves from the Body, and forbear to imploy themselves for the common good of the whole; so the more excellent must not despise the meaner, but put a due respect and value upon them. And as the natural Body would come to ruin by Schism, if the Members should strive am••ng themselves, and should not regard the welfare of one another; so great mischiefs must needs arise to the Church by dissentions. But on the contrary, as in the natural Body, there is a sympathy(f) 1.90 among the superior and inferior Mem∣bers, a fellow-feeling with each other, both of joy and grief; so all the true Members of the Church, of what degree soever, ought to have the same common interests,

and concernments, and mutually to sympathize with each other, both in weal, and we. All this from v. 12. the Ap stle applies to the believing Corinthians, whom he acknowledges to be a part of this mystical Body of Christ, whereof each Believer in particular is a Member, who ought therefore so to carry himself to∣wards his fellow-members as is shewen in the former comparison, namely, as the Members(g) 1.91 of the natural body do towards one ano∣ther. And having spoken so much of the diversity of gifts and Ecclesiastical administrations (of which be had sp••ken in the general, v. 5.) he now comes to reckon up the particular officers that God hath set in his Church. 1. Apostles, as those that were appointed to lay the foun∣dation of Churches. 2. Prophets, who interpreted the Prophetical parts of the Scripture, by a special and extra∣ordinary gift. 3. Teachers, namely, such who are ordinarily called to interpret the Scriptures for the edification of the Church. 4. Such as are endowed with power to work miracles of various kinds, and particularly of punishing enemies to the Gospel 5. Such as have this power restrained to the cure of Diseases. 6. Helps, that is, such as were to take care of the mainte∣nance of Ministers, and the poor, namely, Deacons. 7. Governments, that is, Ruling Elders (as some learned men understand it, according to Rom. 12.8. 1 Tim. 5.17.), who are to take care of the peoples manners, with the Pastors and Teachers. Lastly, Such as were inabled to speak strange Tongues, or to inter∣pret them. In conclusion, he shews, that seeing the Ministers of the Church have not all administrations of the same kind, nor of equal dignity; therefore those that have the highest, ought not to despise those who are of a lower degree; neither ought these to envy the other, and so contend one against another, but all of them ought to imploy their gifts for the common good of the Church. And in or∣der hereunto he advises them to lay aside all evil emulation, and to covet the m st excellent gifts, namely, such as are most useful and profitable to the Church. And he tells them, he will shew them a more excellent way than that they were in, which is this, to lay aside all contention, pride, and envying one another, and to order all their actions by the rule of Charity.

[Chap. 13] Now for Charity, he proves it to be the most excellent gift, and for to surp••ss all other gifts by four Arguments. 1. He shews them, that the gifts they were so ambitious of, were nothing without Charity. This he proves by instancing in five sorts of them. 1. Suppose a man had the gift of Tongues in the highest de∣gree, so that he could speak all the Tongues that any men in the World were ever able to speak, or that the Angels(a) 1.92 themselves would speak, if they con∣versed with men, yet if he have not Charity, he makes only an unprofitable sound, and a vain ostentation. 2. Suppose he had the gift of Prophesie in the highest degree, so that he could understand the darkest mysteries of the Scripture. 3. Sup∣pose he had the highest degree of miraculous Faith(b) 1.93, so that he could remove Mountains. 4. Suppose he had the greatest liberality towards the poor imaginable. 5. Sup∣pose he had the greatest courage for martyrdom that ever any had; yet all these without Charity will not profit him, or conduce to his Salvation. From Ver. 1. to 5.

2. He shews, the superlative excellency of Charity from the famous properties, and effects of it, which are fifteen in number. 1. It suffereth long. 2. Is kind. 3. Envieth not. 4. Vaunteth not it self, that is, carrieth not it self insolently, mal••partly, and scornfully towards others. 5. It is not puffed up, that is, highly conceited of its self. 6. Doth not behave it self unseemly, that is, is not transported to a carriage unbefitting ones place, calling, or age. 7. Seeks not only her own but the good of others. 8. Is not easily provoked to Anger. 9. Think∣eth no evil, that is, is not rashly suspitious, or imputes no evil to any man un∣justly.

10. Rejoiceth not in iniquity, that is, rejoiceth not in other mens sins, but is sorry for them. 11. Rejoices in the truth, or with the truth, that is, rejoi∣ceth at the righteousness(c) 1.94 of the righteous. 12. Cou∣ragiously bears labours and difficulties in discharging its duty, or covers and conceals(d) 1.95 all the ill it knows of others, unless when 'tis greater Charity to reveal it. 13. Be∣lieveth all the good of others, which rationally it may, or hath any ground to believe. 14. Hopeth all things, that is, hopes all things of the amendment of others, that in prudence it can hope. 15. Endures all the infirmities of others; or endures all things which may with a good Conscience be endured, and which make for the honour of God, and the advantage of the truth, without meditating revenge. From Ver. 5. to ver. 8.

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

And seeing Charity is so excellent a grace, he shews, they should very care∣fully [Chap. 14] labour for it; yet spiritual gifts also they should earnestly and zealously desire, especially that of interpreting the Holy Scripture, as the most useful for the edification of the Church. It seems, some among them much affected the gift of Tongues, and despised Pastoral gifts in comparison thereof. He therefore proves the gift of Prophesie, or Exhortation, to be more excellent than the gift of Tongues, separated from the gift of Interpretation. For he that speaks in an unknown

Tongue(a) 1.96, although by the gift of the Spirit, he speak the mysteries of God, yet he speaks without profit, because he is understood by God alone, and not by his Hearers* 1.97. But a Prophet, or a Pastor speaking in a known T••ngue, teaches, exhorts, comforts his Hearers, and so speaks pro∣fit••bly, and to their edification. He that speaks in an unknown Tongue, edifies none but hims••lf; but a Prophet speaking in a known Tongue, speaks to the edification of the whole Church, or Assembly. He wishes they all spake with Tongues, but prefers Prophesie as m••re useful to the Church, except it be joined with Interpretation. This he amplifies, by instancing in his own person, who he says, should not profit them meerly by speaking to them in an unknown Tongue; but if he spake intelligibly to them, that is, either revealed things to come, or communicated his knowledg in the deep mysteries of Religion, and the sa∣cred Figures; or interpreted the prophetick part of the Scripture; or in a plain Catechistical way instructed them in things they were to believe and do, then indeed he should speak to their profit. This he further illustrates, by a similitude taken from Musical Instruments, the one used in peace, viz. the Harp; the other in war, viz. the Trumpet; telli••g them, that as 'tis ordinarily seen in the world, if the Harp sound something n••t understood, a man cannot apply himself to the dance; or if the Trumpet give not such a sound as is understood, a man cannot prepare himself to the Battle: so those that have the gift of a strange Tongue, if they do not utter words intelligible to the Auditors, they will nothing edifie them by what they say; their words will be only unprofi∣tably poured out into the air. There are, it may be, he tells them, as many Voices or Languages in the World, as there are Nations(b) 1.98; so that none of them are without some Language(c) 1.99 which they understand, and ordinarily no other. Now, says he, if he that hath any of these Languages, speaks to me in any Language but that which I understand, and I speak to him also in a Language which he understands not, we shall be Barba∣rians one to another. Wherefore he exhorts them, that of all spiritual gifts, they would most earnestly desire the gift of Prophesie, for the good of the Church. And in order hereunto, he advises, that he that hath the gift of an unknown Tongue, should pray(d) 1.100 that he may be inabled so to interpret that Tongue, that others may profit thereby. For, says he, if I pray in an unknown Tongue, my Spirit prayeth, that is, I make use of my gift which I my self understand, but that understanding of mine is no way use∣ful to others. I will tell you therefore what seems most desireable to me in this case, Namely, that if I pray by the gift of the Spirit in an unkn••wn Tongue, I may add an interpretation, and so pray with under∣standing(e) 1.101 also, that is, so as others, which hear, may understand; and if I sing praises to God by the gift of the Spirit, in an unknown Tongue, I may add an in∣terpretation that the hearers may understand and pro∣fit thereby. For else when any man shall bless God in an unknown Tongue by the gift of the Spirit, how shall ordinary persons in the Congregation give their consent, by saying Amen to what he says. For the hea∣rers (that cannot understand) are not edified, nor can go along with the thanks∣giving, though that which is spoken be v••ry ••xcellent. He t••lls them, he had the gift of Tongues in a larger measure than any of them (and he knew how to value that gift) yet he had rather speak a few words so as to express and in∣terpret his understanding and meaning to others, than many in a T••ngue unknown to the people. In sum, he shews them, that a vain ostentation of things that tended not to profit, was but a childish thing. Indeed in innocency they should imitate little Children, but in understanding of things spiritual they should

approve themselves to be men. He farther shews, out of the Law, that is, the Scriptures of the Old Testament, (See Joh. 10.34.), and particularly out of Isa. 28.11. that because the people of Judah would not be instructed by the plain preaching of the Lords Prophets therefore he would cause them to be spo∣ken to in an unknown Language for a punishment of their unthankfulness and ob∣stinacy, that is, he would visit them with outlandish Enemies and Armies, whose Language they should not understand. So that strange Tongues, except they were interpreted, were not given for a sign of any good to Believers, but they were gi∣ven as a sign of Gods displeasure to unbelievers (f) in∣somuch that by the just judgment of God,(d) 1.102 their ignorance by this means w••uld be the more increased. But the gift of Prophesie serveth not only for the conversion of un∣believers, but for the edification of Believers also. There∣fore Prophesie is t•• be preferr'd before Tongues. Moreover, when the Church meets together, if all that speak should speak in a strange Tongue, what will an ordinary man, or an unbeliever (coming into the Congregation) think or say? Will he not think them all mad? But if all that speak, do Prophesie and interpret the Scripture, and open the Doctrine of Christ to the edification of the Church; in such a case, if an un∣believer come in, he is convinc••d of sin, and condemned according to the sentence of the Law, by all those that Prophesie, and the secret sins of his heart are made manifest unto him, and so falling d••wn he will adore God, and seriously give testi∣mony to G••ds presence with the Prophets of the Church. Therefore Prophesie is more excellent than the gift of Tongues. From Ver. 1. to 26.

He now comes to give several precepts concerning good order in the Church, and particularly to prescribe certain rules which they should observe as to the use of gifts. And first says he, when y••u come together, hath any of you a Psalm or Hymn suggested to him by the Spirit, to the glory of God and the edification of the Church? or hath any one of you a Doctrine, a particular instruction, or matter of consolati••n inspired into him by the spirit? or hath be a strange Tongue; or the gift of interpreting into the Greek Tongue, what another spake in a strange Tongue, (p••ssibly the Hebrew)? Let it be how it will, he exhorts, that all be d••ne so as may most tend to the benefit and edification of the Church. His s••c••nd Precept is, that those that were inabled with the gift of Tongues should not speak in one and the s••me Assembly, one h••re and another there, to the confusion of the Company, that no more than three should speak at one time, and that n••t together, but by course one after another, and that too, when there was an Interpreter present, (whō could explain in the vulgar Tongue, what they said) otherwise he that had the strange Tongue sh••uld be silent in the Church, and keep his Tongue to himself, and use it at home betwixt God and himself in private prayer. And accordingly he directs concerning those that prophesied, to wit, that only two or three of them sh••uld Prophesie at one meeting, and that the other Pr••phets should judg and examine their Doctrine by the rule of the Word. Yet if any Prophet who sate by, desired to be heard, (while the other was speak∣ing), in order to the opening s••me difficulty then before them, the Apostle orders that they should permit him so to do, and that the other that was speaking should be silent. For all the Prophets that were extraordinarily inspired by the Spirit were to be heard, (provided order was duly observed therein), that so the knowledg and consolation of the whole Church might be ther••by promoted. And he tells them, the Spirits of the Prophets, that is, the Doctrines which the Prophets bring, are to be judged and examined* 1.103 by the other Prophets, whether they be agree∣able to the word of God or no. And these rules be exhorts them diligently to ob∣serve, lest a tumult, and confusion should arise among them, which is hateful to God, who requires that peace should be kept, and maintained in all the Churches of his Saints. From Ver. 26. to 34.

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

[Chap. 15] He comes now to assert the Doctrine of the Resurrection, there being some, it seems, in the Church of Corinth at that time that denied it. And first by way of Introduction, he recites the sum of the Gospel which he had preached to them, which they had embraced; and in the profession whereof, the greatest part of them had hitherto stood stedfast, and by which, he tells them, they shall be sa∣ved(a) 1.104, if they faithfully retain and observe it, as he delivered(b) 1.105 it unto them: and this he assures himself they will do, except their former embracing the Gospel was rash, light, and inconsiderate. He tells them, that he delivered unto them what he had received of Ananias, and the Apostles, and by special revelation from Christ himself [Gal. 1.12. 1 Cor. 11.23.] namely, that Christ the true Messias died to make atonement for our sins, as Esay and Daniel had foretold in the Old Testament, [viz. Isa. 53.5. Dan 9.26.]. That he was buried and rose again, as was prefigured in Jonas. That he was seen of Cephas or Peter, Luk. 24 34. Then of the Twelve ga∣thered together, Luk. 24.36.(c) 1.106, (for so the Compa∣ny of Disciples, consisting formerly of Twelve, was still called, though Judas was gone to his own place, and Tho∣mas was now absent). Then of Five hundred Brethren at once in Galilee, [Mat. 28.7.16.], whereof some were yet alive, and able to testifie it. Besides, he was seen of James, then of all the Apostles [Joh. 20.26.], Thomas being with them, and pos∣sibly the greatest part of the Seventy Disciples present also. Last of all, he tells them, he was seen of himself, whom in great humility he calls an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an untimely birth, because he was not by leisureable institution brought to Christi∣anity, whereby he should be as a natural birth, but was as an untimely birth, by reason of his sudden and unexpected conversion, and which was not without some some violence, Act. 9. And as an untimely birth(d) 1.107, is not fit to be called a birth, because Children that are so born, are very imperfect, being lesser, and weaker than those of full growth, so says Paul, I am a poor abor∣tive, one whose conversion was after the Lord was as∣cended into Heaven. And as an abortive Child is the

least of Children, so he reckon'd himself the least(f) 1.108 of the Apostles, not wor∣thy to be called an Apostle because he had persecuted the Church of Christ. H••w∣ever, says he, by the grace and favour of God I am what I am, that is, a be∣lieving Christian, and an Apostle; and so my t••stimony to be received as well as that of the other Apostles: And his grace which was bestowed on me was not in vain. For being by his special favour, constituted an Apostle, I have since la∣boured to walk worthy of it, and have been more lab••rious and industrious than any of the other Apostles; yet what I have done, I do not attribute to my self, but impute intirely to his gracious assistance, that inabled me, and went along with me. Therefore, whether you l••ok upon me, or upon them, (to whom he appe••red here on the Earth, and so were eye-witnesses of his Resurrection), you can ••ave no ground to doubt ••f this truth; for both they and I preach the same things, viz. that Christ died for our sins, and rose again, and that we shall rise again by his power; and this is the Doctrine that you Corin∣thians once believed and received. From Ver. 1. to 12.

2. Having promised these things, He comes now to refute the Error of those that denied the Resurrection, shewing the absurdity of it in six particulars. 1. If there be no Resurr••ction of the dead, then Christ the Head is not risen. For if the Head be risen, he will certainly raise up his M••mbers also. 2. If Christ ••e not risen, then the Ap••stles preaching, and so strongly asserting. His Resur∣rection as an i••fallible argument of the divinity of his Doctrine was in vain: (for if it had not been divine, God would n••t have so confirmed it, and as it were set his S••al to it, by raising him from the dead on the third day); and then their belief of it was in vain also. 3. Then Paul himself, and the other Apostles had given a false testim••ny of God (which they could not reasonably be suspected of) affirming, that he raised up Christ from the dead, which yet he did not, if there be no Resurrection of the dead. 4. If Christ be not raised, it will thence follow, not only that the Faith of these Corinthians was vain, but that they are yet in their sins, and subj••ct to condemnation for them; and that Christ hath not expiated them. For it would be an evidence he had not satisfied for them, if he still remained under death. 5. If Christ be not risen, then they which died in the Faith ••f Christ, are quite lost, seeing they were not delivered from their sins by him. 6. Then Christians are of all men m••st miserable, who subject themselves, f••r the cause of Christ, to many sufferings, and dangers, and afflictions here; and deprive themselves ••f many comforts and advantages which they might otherwise enj••y, if they expected only from him the good things of this life* 1.109, and had no h••pes to be raised by him to a better, when this is ended. From Ver. 12. to 20.

Having thus proved by these arguments, that Christ is risen, he shews, it will from hence follow, that the dead in Christ shall rise also. For as the first Fruits(g) 1.110 are pledges and an earnest of a future harvest; so the Resurrection of Christ is a pledg and assurance of the Resurrection of all the Saints. For as death came by A••am, so shall the Resurrection come by Christ. As by Adams s••n, all that are partakers of his Na∣ture are concluded under the sentence of death; so all truly reg••nerate that are by Faith united to Christ, and are partakers of his divine Nature, shall be made alive again by him. For the righteous he will raise as their Head, and the wicked he will raise as their Judg. But here it will be objected, If Christ the Head be risen

Why are not those that are in Christ raised also? He answers, that the order which God hath appointed must be observed, viz. that Christ as the first Fruits should rise first, and afterwards all the Faithful, (the rest of the harvest) at his Second Coming; at which time, (when the end of the World will be) Christ having subdued and abolished all adverse powers and dominions that were contrary to him, will deliver up his Mediatory Kingdom into the hands of his Father, lay∣ing aside that manner of ruling, by those means, he now useth for the gathering, and governing of his Church. Not that he shall cease to reign with his Father, (for in that sense, Of his Kingdom there shall be no end), but he shall cease to reign as Mediator, and as deputed by his Father. Yet he must reign as Me∣diator till he have subdued all his Enemies, whereof death will he the last; and death being subdued, the resurrection must needs follow. Now that all enemies shall be subdued under him, the Apostle manifests, because God the Father hath promised that all things shall be subject unto him [Psal. 8.6. Eph. 1.22. Heb. 2.8.], yet we are always to suppose, that he hath not thereby devested him∣self of his Soveraign Empire, but under the word All, He himself is excepted, who hath subjected all things else to his Son. And when all things shall be thus subdued to Christ, and his Mediatory Kingdom delivered up to his Father, then the Son himself, as Mediator and Head of his Church, [See 1 Cor. 12.12. Eph. 1.12.], shall he subject unto him. And then shall God the Father, Son, and Holy Ghost, fill all the Saints with glory and bliss eternally and imme∣diately, whereas now He conveys himself to them by means. From Verse 20. to 29.

He further proves, there will be a Resurrection of the dead. For else, what benefit will accrue to those who are baptized for the dead? that is, that suffer great persecution(a) 1.111 for professing, asserting, and de∣fending the Resurrection of some that are dead, viz. of Christ, (whose Resurrection is past), and of the Saints (whose Resurrection is to come): For so the word to be baptized is taken, Mar. 10.38. and the Praeposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies for, Act. 9.16. 'Tis absurd, therefore, he shews, that they who suffer martyrdom, for defending the Resur∣rection of the dead, and expecting of it, should be disap∣pointed of their hope. And why should he himself, and other Christians, run the hazzard of so many dangers, and death it self, if there were to be no Resurrection, wherein their patience and courage for Christ shall be rewarded? He protests by that, which he t••ok the most joy in of any thing in the World, viz. his fidelity to Christ, and the success of his ministry among them (they being thereby brought to believe and rejoice in Christ) that he died daily, (in preparation of mind) being daily exposed to the hazzards of death; which sure he should not do, if he had not an assured hope of a Resurrection to a better life after this. To what purpose was he expos'd to fight with beasts at Ephesus(b) 1.112, and to run such a hazzard of his life as that was, if he had no hope of a better life after this, and of a glorious Resurrection? And further, If there were no Resurrection, then there was some sense in that wild saying of the Epicures among them, Let us eat and drink, for to morrow we shall dye; that is, Let us take our fill of pleasures, while we may; for shortly death comes, and will put an end to all, See Isa. 22.13. But he bids them take heed of attending to such rotten kind of speeches, which might corrupt them with false principles, and vicious manners. He advises there∣fore such among them, as were sleeping in their ignorance and sottish security, to rouze up themselves, and to awake

to righteousness, viz. to live righteously, and to avoid Epicurism, and the company of Epicures. For he tells them, there were some such among them, which had not the right knowledg of the true God, which he spake to their shame. From Ver. 29. to 35.

He now comes to answer three Objections against this Doctrine.

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

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

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

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

To the second, he says, that our Bodies shall arise the same in substance, but not in qualities. They shall rise with far more excellent qualities, than those they were buried with. As a bare grain of Corn that is sown, is raised in substance and kind the same, but diverse in qualities, coming up with blade, and ear, and corn in it: It does not rise in the same figure in which it was sown. Seeds are sown and rot, yet notwithstanding they are so far from perishing there∣by, that they rise up far more beautiful; and whereas they are sown dry and hard, they spring up green and fresh: So why should it seem incredible, that our Bodies should arise from corruption, and yet with far more excellent qualities than they had before? And as there are several kinds of flesh, and one more excellent than another; and as celestial Bodies, are more glorious than terrestrial, and one celestial Body differs from another in glory; so it will be in the Resurrection. The Bodies that rise, will differ from those that dyed. That which was here a corruptible Body, when it rises, will be an incorruptible. The Body that was here obnoxious, and exposed to diseases, griefs, and death, will be raised glorious and strong, beautiful and shining, like unto the Stars, and the Sun in the Hea∣vens [Math. 13, 43. & 17 2.]. That which was sown a natural or an ani∣mal Body, which needed here to be supported, as other animals are, with meat, and drink, and such things as afforded nourishment to it, shall be raised a spi∣ritual Body, endued with spiritual qualities, not needing meat, or nourishment, but shall be supported immediately by the Spirit of God without means, as the Angels in Heaven are, Math. 22.30. So that there are Bodies of both these sorts, which much differ one from the other. And as from the first Adam, (according to Gen. 2.7.) we received a natural, or animal Body, which yet could not be continued in life without nourishment; so by the second Adam, name∣ly Christ, we shall obtain a spiritual Body in the Resurrection, which he will sustain without nourishment by his Spirit, He being a quickning Spirit And as since the Resurrection, Christ hath a spiritual Body, which is immortal and incorruptible; so shall he also give such Bodies to those that are his. Yet all things must be done in order; we must have a natural Body first, and a spiritual Body after, as that which is perfect follows upon that which is imperfect. The first Man is of the earth, earthly, and therefore could communicate nothing but a terrene life. But the second Man, is not only man, but God from Heaven also, and therefore could support his own Body, that it should not see corruption (though in its own nature terrene and resoluble into dust); and having raised it out of the grave he could make it glorious, immortal, and heavenly, not need∣ing

earthly supports. And so in like manner can he make our Bodies also. Such a Body as Adam himself had, such have all we, (who d••scended from him in a natural way), as long as we are upon the earth. And such a Body as Christ now hath (namely, glorified, immortal, and incorruptible,) shall Believers have, after they shall be raised from the dead, and shall be taken up into Heaven. And as here we are conf••rmable to the first Adam, in mortality and corruptibility; so shall we hereafter be conformable to Christ in glory and immortality. F••r our Bodies, as now they are, cannot enter into the Kingdom of God, unless they be first fitted f r that glori••us state, by the mutation of their qualiti••s, and be chan∣ged, purified, and immortalized. From Ver. 35. to 51.

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

[Chap. 16] He shuts up the whole Epistle, giving some directions concerning their colle∣ction f••r the po••r Saints at Jerusalem, how and in what manner it should be made, and how sent. Particularly he orders, that on the Lords day every one should l••y something by, as God had prosper'd him, that there might be a full sum c ll••cted, and so no further need of gatherings when he came. And he tells them, that when he c••mes, they shall chuse the Messengers who shall carry their contribution, that they may be sure of the due disposing of it, according to their own intentions. And those whom they shall chuse, he will by his ••••t∣ter recommend and send to Jerusalem; or if it be thought needful for hims••lf to go al••ng with them, on this occasion, (as he did sometimes, Act. 24.17. & Rom. 15.25.), he declares his willingness to do it. From Ver. 1. to 5.

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

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

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

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

He makes honourable mention of Stephanas and his Family, as those that re∣ceived the Gospel at the first preaching of it in Achaia, and first gave their Names to Christ, and have since addict••d themselves to the ministry of the Saints, being very serviceable and bountiful to them on all occasions. He exhorts them to honour and respect* 1.113 such, and all others that join with them in the propaga∣tion of the Gospel and Faith of Christ. Ver. 15, 16.

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

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

Notes

• * 1.1

  ••he First Epistle to ••e Corinthians.
• * 1.2

  Duplex Apostolo nomen: Hebraeum Saulus, Romanum Paulus.
• (a) 1.3

  See Sect. 10. of Chap. 5. This Sosthenes it seems was now converted to the Faith; and being a man of note and repute among the Corinthians, Paul joins him wi••h him in this admonition.
• (b) 1.4

  See 2. Epist. 1.1.
• (c) 1.5

  See Dr. Hammond in loc.

  V 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Donis linguarum, & prophetandi. Haec, com∣mate sequenti, vocat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Testimonium scilicet quo astruitur sesum esse verum Messiam, cum tali•• dona fuerit largitus. Sic Apoc. 19.10. Testimonium Jesu est ••piritus Prophetiae: Non solum Doctrina quam edit Prophetia, sed ipsum donum Prophetandi. Sic 1 Joh cap. 5.8. Spiritus, & aqua, & sanguis, testimonium de Christo perhibent in terr••. Spiritus, vel donum Prophetiae; aqua, vel baptismus; & sangui••, vel martyrium: Nam cum ita affl••erent dona extraordinaria ••piritûs, conflue••entqu•• tam infinitae turbae ad baptismum in nomine Jesu, plurimique pro isto nomi••e s••bierant mar∣tyrium, indubitatum testimonium est, Eum verum esse Messiam. Lightf.
• (e) 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scil. Deus ex vers 4. ••isc.
• (f) 1.7

  See ch. 16.17. I am glad of the comming of Stephanus, Fortunatus and ••c••aicus; which two latter, probably, were the Sons of Cloe. Vide Grot. in loc.
• * 1.8

  Ver. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Intellige••dum hoc non de omnibus sed de multis.
• (g) 1.9

  Ego Pauli. Ad originem hujus Schismatis investigandam recurri p••test ad bi∣partitionem hujus Ecclesiae in Judaeos conversos, & Gentiles, quae patet ex eju•• histo∣riâ, Act 18. Pars gentilitia, fortè ••auli nomen efferebat, & Apollo: Jud••ica, Cephae & Christi. Utraque iterum bipartitur. Quidam de parte Gentilitiâ, ••aulam aut solum, aut certe prae omnibus aliis sunt reveriti, ut atrem, Apostolum, primum qui inter eos in∣troduxit Evangelium; utcunque planè, humili stylo, & non secundum sapientiam ac a••tem hum••nam, praed••cantem. Quidam autem Apollo ei praetulerunt, ut doctorem profundiorem, elegantiorem, & magis comptum. Vid. Act. 18.24. Hinc copiosa i••ta dissertatio ••postoli de ipsissimo hoc concionandi modo, à cap. 1.17. ad cap. 4.6. ubi di∣cit se, ista, figurâ quâdam transtulisse ad seipsum & Apollo.
• (h) 1.10

  See Act. 18 8.
• (i) 1.11

  Rom. 16.23
• (k) 1.12

  v. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qui docet alios: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quivis literatus, ut distinctus à plebe; ac praecipi è quivi•• Pater traditionum: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qui profundius e•••• concionatus atque interpretatus legem. Qui mysticè & alle••oricè Scripturam interpretatu••, cu••us com∣mentataria interrogationibus, & quaestionibus refert•• sunt.

  v. 20. In••atuavit] scilicet declarativè, h.e. facto suo, stultam esse ostendit dum agen∣di media alia pra elegit.
• (a) 1.13

  Vide Grot. in loc.
• (b) 1.14

  v 4. Figura est quam Hendiadem vocant. Spiritus & virtutis, i. e. Virtutis Spiritûs sancti, quam videlicet Spiritus sanctus suppeditat. Estius.

  v. 4. Neque se mo meus, &c.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. significat, se simpliciter demon∣strasse seu testificatum esse veritatem Doctrinae Christianae: & per hanc demonstratio∣nem seu testifi••ationem Spirituam sanctum exseruisse suam potentiam, atque efficacem fuisse in cordibus Co••inthiorum, ut testimonio illi Dei fidem haberent, Ergo, in de∣monstratiòne Spiritus & potentioe, perinde valet ac si diceret. In demonstratione per quam Spiritus potentiam suam exseruit. Genitivus adjuncti, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Piscat. in loc.

  v. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] Est Genitivus efficientis. Hunc totum ver∣sum optime ex. licat Theophylactur. Haudquaquam, inquit, meus Sermo argutiolis & peritiasionibu•• nitebatur, nec erat dicendi arte & cultu instructus; sed in Spiritus constabat ostensione, hoc est, prae se ferebat ••piritum sanctum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] Haec illa est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quâ Christus docuisse populum dicitur; & Stephanus, Act. 6.8.10. vide Heb. 4.12. Cujus partes duae, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 interpretor authoritatem illam, quam habet in Conscientus hominum is, qui recte secat verb••m fidei Math. 7. ult. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vide Heb. 4.14. 1 Thes. 1.5. Dr. Guil. Slater in loc.
• (c) 1.15

  Per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intelligo quosvis verè fideles, quorum pietas sincera minimeque fucata est, &c. Slater.
• (d) 1.16

  Rom. 16.25.
• (f) 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. ferè nemo.
• (g) 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 metonymicè est Cognoscere sive perspectum habere. Slat.
• (h) 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adaptare, significat, & exhibito judicio ita connectere, ut omnia quàm aptissimè inter se conveniant. Vide 1 Pet. 4.11.
• (i) 1.20

  v. 14 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Est qui humanae tantum rationis luce ducitur.
• (l) 1.21

  Otherwise the Spirit of the Prophets must be subjected to the Prophets, 1 Cor. 14.29, 32.
• (m) 1.22

  See Isa. 40.13.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Est convincere erroris, & sic convictum in suam sententiam adductis argumentis inducere. Significat efficere condescentionem, i. e. argumentis propositis efficere ut aliquis tecum in eandem sententiam conde••cendat.
• (a) 1.23

  Carnales vocat, non simpliciter Spiritu destitutos, sed in quibus caro praeva∣let. Slat.
• (a) 1.24

  Diem ego simpliciter interpretor temporis longinquitatem. Veritas siquidem temporis filia.

  Per Ignem ego intelligo lucem veritatis per Spiritum sanctum in Ecclesiâ accensam.

  Dies aptè vocatur tempus illud, quo discussis tenebris, & caligne, illustratur veritas. Ergo denunciat Apostolis, non semper latere posse, qui fraudulent èr egerunt in opere Domini, aut qui se fidos gesserunt; ac si diceret, non semper erunt tenebrae, aliquando lux orietur, quae omnia manifestabit. Calvinus.

  Dies hic accipitur pro manifestâ revelatione, cum tenebrae depellentur, ut de re, prout ipsa est, judicium seratur. P. Martyr.
• (b) 1.25

  Ipse salvabitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. beneficio lucis quâ fit ut ipse erro∣rem & agnoscat, & revocet. Slater.

  Docet illos qui Christum pro fundamento retinuerunt, etsi non semper optimam structuram addiderunt, servandos tamen, sed aegrè ac sic, sicut si ex igne eriperentur. Illyr.
• (c) 1.26

  Volunt hinc Papistae ignem purgatorium exstruere, sed ineptè.

  In omnibus & singulis parabolis semper unicè attendendum est ad scopum ac intentio∣nem ejus, qui illas loquitur & usurpat. Salubre Theophylacti monitum. Non oportet in omnes parabolarum partes curiosius inquirere; sed quatenus apparent proposito inser∣vire: reliquae sumendae sunt quasi parabolam contexentes & nihil ad propositum facien∣tes. Lepidè vereque illud Solomonis omnibus parabolis applicatur, Prov. 30.33. Qui vehementer emungit, elicit sanguinem.
• (a) 1.27

  Paulus pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 posuit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quia id instituto ipsius conveniebat, & haud dubiè de iis maximè agit Psalmographus qui sibi sapere plurimum videbantur. Grot.
• (b) 1.28

  Haec omnia propter vos sunt & ad vestram ordinantur utilitatem. Estius.
• (a) 1.29

  Ver. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Dies pro judicio ponitur, ex Cilicum idiotis∣mo, ut Hieronymo placet: Metonymia est adjuncti; nam judiciorum certi dies: Ju∣dicia autem humana appellat ea, quae ex affectibus humanis proficiscuntur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: scilicet quod ad dignitatem attinet, q. d. quanti sim, vel non sim, ego nequaquam disquiro aut dijudico: est igitur hoc Pauli dictum ad certam hypothe∣sin restringendum.
• (b) 1.30

  Postremos haud dubiè vocat, qui in ordinem Apostolicum post Christi resur∣rectionem asciti fuerunt. Calvinus.
• (c) 1.31

  q. d. Propinamur omnibus mortalibus irridendi & abominandi, nec in angu∣lo quodam id fit, sed veluti toto mundo in unum theatrum collecto, ut omnes saturen∣tur nostris miseriis. Glass.
• (d) 1.32

  Vias in Christo generatim, specialiùs vias docendi.
• * 1.33

  v. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hic intelligo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 illam & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in docendo, quae in veris Christi ministris cernitur. Slater.
• (a) 1.34

  Non luxistis ut tolleretur] Concisa oratio, h. e. Vos inflati estis, & non po∣tius lugentes, seu cum luctu, id seriò egistis, ut tolleretur.
• (b) 1.35

  Inflati] scilicet ex studio partium atque acrimoniâ contentionum, exultante parte ad versâ in istam in quâ tam gravis lapsus contigerat. Chrysostomus & Theodo∣retus existimant, fuisse unum ex istius Ecclesiae doctoribus.
• * 1.36

  Ista Epistola, de quâ loquitur, hodiè non extat. Nec dubium quin multae aliae exciderint: sed satis est quod nobis supersunt quas sufficere Dominus providit. Calv. in loc.
• (a) 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. impios, Joh. 17.9.
• (b) 1.38

  Per Metonym. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hîc vocat res judicandas.
• (c) 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Comparativè. v. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Defectus.
• (d) 1.40

  Ablutio, sanctificatio, & justificatio mixtim complectuntur justificationem & renovationem. Ablutio videri potest genus justificationis & sanctificationis. Ista asyndeta valdè amplificant: singula enim veluti novo impetu beneficia Christi exaggerant.
• (e) 1.41

  Nomen hic nihil aliud significat quam ipsum Dominum Jesum. Erasmus in∣telligit per nomen, virtutem ac potentiam Domini Jesu.
• * 1.42

  v. 7. Omnes] h. e. Si convenientèr fieri posset.
• * 1.43

  As meats are said to be sanctified in that place, by the word and prayer, that is made pure, lawfull and allowed to Believers.
• * 1.44

  Nam si radix sancta, etiam rami sancti, Rom. 11.16.
• * 1.45

  Mos est Pauli, obiter quaedam à re non aliena interjicere, ac deinde coeptum ser∣monem recipere. Grot.
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur Deus, cum alicui sortem aliquam assignat natalium, fortunae, con∣jugii.
• (a) 1.47

  Aliqui sic. Are ye redeemed with a price? become not again the servants of men. scil. of Heathens.
• (b) 1.48

  Christianos monet, ne pravis hominum libidinibus & voluntatibus inserviant, sed ei, qui eos redemit. Lightf.
• * 1.49

  Vide Grot. in loc.
• (a) 1.50

  Utere nummo quemadmodum viator in stabulo utitur Mensâ, Calice, Urceo, dimissurus, non permansurus. Augustin.
• (b) 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. tanquam non utentes, scilicet usu firmo & tenaci. Si mundo adhaerere vis, eo abuteris; quia re fluxâ, quasi non fluxâ sed firmâ, solidâ, & stabili uteris. Abusus enim est superfluus usus, & modum & naturam rei exsuperans. Cornel. à Lap.
• * 1.52

  v. 37. Is dicitur voluntatem suam in potestate habere, cujus voluntas ab altero non pendet. Pendet autem hac in parte Patris voluntas à liberorum voluntate, ita ut teneamur illorum infirmitati consulere. Slater in loc.
• (a) 1.53

  Ipsum illud simulachris reprae∣sentatum, nihil est.
• (b) 1.54

  The word one, doth not here respect the persons but the nature.
• (c) 1.55

  In him, i. e. we subsist in him, or by his power.
• * 1.56

  Multum adhuc vigebat paganis∣mus, etiam Corinthi. Grot.
• (d) 1.57

  Augustimus dicit, pro omnibus valere Christi mortem quantum ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 magnitudinem, & sufficientiam. Sufficeret enim Christi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 universis redimendis & servandis, si universi id fide susciperent.
• (a) 1.58

  Quod de bobus praecepit id propter homines secit.
• * 1.59

  See Mat. 10.10. & Luk. 10.8.
• (b) 1.60

  Si ergo invitus hoc facio (nam viderer quasi invitus facere si refugerem sumptu proprio id facere) dispensatio quaedam mihi credita est à quâ gloria mihi non est expe∣ctanda. Sin volens & sponte hoc facio, h. e. non expectatâ ab aliis mercede vel sumptu, haec est mea merces & mea gloria. Clarius.
• (c) 1.61

  In hoc casu cum aut detrimen∣tum gloriae divinae accrescere, aut scandalum proximo oriri verisimile sit, abutetur libertate suâ, si quis uta∣tur. Slat.
• * 1.62

  See 2 Tim. 2.5.
• (d) 1.63

  Castigo corpus me∣um, h. e. ad∣versus car∣nem meam pugn••.
• * 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• * 1.65

  v. 1. Patres nostri] i. e. Hebrae∣orum, quorum erat Paulus.
• (d) 1.66

  Unto Moses] i. e. Under the Ministry and Guidance of Moses: Vel in doctrinam & legem Mosis.
• (e) 1.67

  Numb. 25.9. Mention is made of four and twenty thousand that fell: whereof possibly three and twenty thousand died by the imme∣diate hand of God; and execution was done upon another thousand by Phineas, and his Companions. Vide Grot. in loc.
• (a 1.68

  v. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] q d. nos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Israe∣litae sumus qui in Chri∣stum credi∣mus. Illi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.69

  See 1 Cor. 8.4.
• * 1.70

  It was a Custom, it seems, to set to s••le in the Market, Flesh that was sacrificed, as well as other Flesh, the gain whereof went to the Priests.
• * 1.71

  Velamen, signum non solum sub∣jectionis sed pudefactionis, quòd Fae∣mina primùm peccatum introduxerit in mundum. Lightf.
• (a) 1.72

  As on the contrary now at this day among us, those that have power over others, keep their heads covered, and they that are inferior to others, keep their heads uncove∣red before them.
• * 1.73

  v. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i e. 〈…〉〈…〉, ••ox 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quae apud 〈◊〉〈◊〉 LXX vertitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈…〉〈…〉 Psal. 17.15.
• (b) 1.74

  The name of the thing signified is ascribed to the sign, a thing very frequent in the Sacraments; power, that is, a sign of power.

  v. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hoc loco significat te∣••••re sive agnoscere. In capite vero est in vire. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propter hoc, ergo, ••••let mulier potestatem agno cere in viro.

  For this cause ought a Woman to acknowledg the power in her Head, viz. her Hu••band; because of the An∣gels, or because of the Law of Subjecti∣on given her by the Ministry of the Angel, vid. 1 Cor. 14.34. Gen. 3.16. Act. 7.53. Gal. 3.19. Heb. 2.2. Knatchbull. p. 156.
• * 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. ex lege & ordi∣natione Dei. Freillib.
• (c) 1.76

  For neither was the Man to b•• without the Woman, nor the Wo∣m••n without the Man by Gods or∣dination.
• (d 1.77

  Natura ipsa d••cet, quòd viro comatum esse dedecori est; ex hoc quod muliebre est. Nutritio e••mae in Naziraeatu, fuit humiliationis spe∣cimen, atque abnegationi•• sui (for∣san & p••de••actionis) ut & erat ab∣stinentia ••vino, & uvis. Religiosum quendam squallorem (ut ita dicam) prae se tulit, & vilificationem sui.

  Fallunt••r ergo plurimùm qui Ab∣sol mum c••m••tum ex superbiâ in∣c••s••se ••b••••••ntur, cum ita quidem in••ess••••it ob votum (sictum saltem) Nazi••••••••••.

  Judaei, si non voto Naziraeatûs astricti, se tondebant frequentissime! atque utcunque aliis tempori∣bu•• c•••••• nunqu••m non ante Festum; idque in honorem adventantis Festi. Lightf.
• (e) 1.78

  Schism, is a difference about ••••••es or external D••scipline. Heresie is a difference about Doctrine and Faith.
• (f) 1.79

  This is not ••••••at the Lords Sup∣per You do not do a legally and ••olemnly according to Christs insti∣tution.
• (g) 1.80

  The prayer he u∣sed, consisted of two parts: compare Mat. 26.26. with this place.
• (h) 1.81

  This is my Body] Metonym. i. e. The sign or representation of my Body. As he is call'd the Rock. 1 Cor. 10.4. Because it represented him.

  The flesh of Christ on the Cross was broken; there was solutio continui, with the Nailes in his Hands and Feet.
• (i) 1.82

  Do this in remembrance] It must be a remembrance cum effectu, viz. a relying on his death with a lively Faith.
• (k) 1.83

  This Cup] i. e. The Wine in this Cup, is the new Testament in my blood i. e. signifieth unto you the New Covenant of Grace, which is ratified and confirm'd in my blood, i. e. by my death.
• (m) 1.84

  v. 26. Do shew forth the Lords death] Hence a Sacrament was termed by the Ancients a representative or commemorative though not a proper Sacrifice.
• (a) 1.85

  Though the Devils sometimes sp••ke in and by the Idols, yet the Id••ls themselves had mouths and spake not.
• (b) 1.86

  vid. Glas∣sius in loc.
• (c) 1.87

  vid. Piscat.
• (d) 1.88

  Corporis unitatem non tollit membrorum varietas, sed ponit magis.
• (e) 1.89

  Membra illa ab Apostolo ap∣pell••ntur inhonesta, & indecora non per se sed comparatè, ratione eorum quae eximiâ venustate sunt praedita. Fullerus.
• (f) 1.90

  Ut cum talo Spina inhaeserit, universum corpus sentit delorem & curationem adhibet.
• (g) 1.91

  In corpore naturali membra praecipua, decentissima, validissima pro¦caeteris solicita sunt, ut infirmitatem solentur, indecorum ornent, dolori condoleant: Ergo corporis Christi membra eandem pro se curam & sol∣licitudinem mutuam praestare de∣bent.
• (a) 1.92

  Suppositio nihil ponit in esse.
• (b) 1.93

  The Faith of working Mira∣cles may be severed from Charity; but justifying Faith cannot, which always worketh by Love. All Faith] i. e. All degrees of miraculous Faith.
• (c) 1.94

  The Hebrews by truth some∣times understand righteousness and in∣tegrity. Amat integritatem & vias rectas. Vide Grot.
• (d) 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (a) 1.96

  Opinamur, nec sine ratione linguam istam ignotam quâ usi sunt isti vel abusi potius in Ecclesiâ fuisse linguam Hebraeam, &c. Lightf. in loc.
• * 1.97

  Prayer in the Church in an un∣known Tongue, crosseth, in a man∣ner, this whole Chapter.
• (b) 1.98

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sub∣audi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (c) 1.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.100

  Precetur vel ut ipse vel ut alius interpretetur, quod locutus est, ut alii discant.
• (e) 1.101

  I will pray with the Spirit, that is, with a strange Tongue mi∣nistred to me by the Spirit.

  To pray with the understanding is to pray so as others may understand.
• (d) 1.102

  Hinc vero Paulus rectè col∣ligit linguarum peregrinarum u••um, ita ut eo utebantur Corinthii, signum esse destinatum non iis qui credunt sed infidelibus, i. e. maledictionis signum qua profanos Dominuus ulciscere∣tur non benedictionis quâ suos crudi∣ret. Non solent autem Apostoli anxiè syllabas numerare in citandis scri∣pturae testimoniis, &c. vid. Bezam in loc.
• * 1.103

  We are com∣manded to try the Spirits, 1 Joh. 4.1.
• (a) 1.104

  Praesens pro futuro.
• (b) 1.105

  i. e. Historiam cum suis cir∣cumstantiis, & dogmata cum suâ ex∣plicatione.
• (c) 1.106

  Receptum erat ut coetus ille discipulorum Christi domesticorum nomine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intelligeretur, quae appellatio, etiam Juda sublato, permansit. Slater.
• (d) 1.107

  Verisimile est, hanc loquendi for∣mulam apud Hebraeos usitatam fuisse, cum de re vili, quae planè abjici so∣leat atque abscondi, loquuntur; prae∣sertim si spectes, Numb. 12.12. Die∣teric. Antiq. Bibl.
• (f) 1.108

  Non ••••∣que adeò m••∣tutus ad Apo∣stoli muneris functionem.
• * 1.109

  In hac tan∣tum vita spe∣ra••e in Chri∣stum est tan∣tum hujus vi∣tae bona ab eo expectare cum futuram vitam non credant. Fla••.
• (g) 1.110

  v. 20. Primitiae dormienti∣um] 1. Christus primus dignitate. 2. Primus causalitate, per Christum enim omnes resurgemus. 3. Tempo∣re, primus inter resurgentes ad vi∣tam immortalem. Licet enim aliqui ante Christum suscitati ab Elia & ••li∣saeo surrexerint, tamen illi tant••n re••urrexerunt ad praesentem vit••m mortalem, rursumque mortei sunt. Sic Christus dicitur primogenitus mor∣tuorum, i. e. ante omne•• resurgens & q••••si renascens ex mortuis. Cornel. à Lapide.
• (a) 1.111

  Beza takes the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the middle Voice, and so renders it, Cur ablutione utuntur? Some take it passively, and render it, Why are they then washed with the washing men use over the dead. q. d. If the dead rise not, if the Corps shall for ever perish, to what end do you wash them? Do men give respect, where there is no hope?

  See Note (b) of Sect. 4. Chap. 2.
• (b) 1.112

  Id est, cum bestialibus homi∣nibus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ho∣minibus ferarum more saevientibus. Scaliger in notis, Feros & praefracti ingenii viros, quibuscum illi nego∣tium & contentio fuit, vocat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quidam haec verba intelligunt de dis∣putationibus quas per tres menses cum incredulis & pertinacibus Judaeis, Ephesi habuit. De mortuorum re∣surrectione loquens, frustranea esse ostendit varia illa 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quae propter Christum sustinebant v. 30.31. & frustraneam omnem suam cum adversariis veritatis (tanquam besti∣is) de veritate religionis Chistianae concertationem, nisi soret re••urre∣ctio, & potius (his omnibus supinè posthabitis) gulae, luxui, & volup∣tati indulgendum esse. Aliqui in∣telligunt Pauli verba propriè, ac si revera bestiis objectus suisset: sed si tale quid evenisset ei, non erat rem tam insignem praeteriturus Lucas; & certè in malorum catalogo, 2 Cor. 11.23. (ubi potiores, & omnium maximas suas calamitates Apostolus enumerat) hujus pugnae & periculi mentionem fe∣cisset. Deinde si Ephesii tale quid tentassent, Paulus ad jus civitatis provocâsset; quomodo fecit, & evasit, cum debebat flagellis caedi. Praeterea, non I cebat Civem Romanum bestiis objicere; sed mancipiorum illud erat supplicium. Digest. leg. 3. ad legem Corneliam de Sicariis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod attinet, si verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 subaudiatur (uti illa ellipsis alibi occurrit ut 2 Cor. 9.6.) omnia recte se habent. Secundum hominem enim sen humanitùs loqui se dicit Paulus, quando similitudinibus utitur, Gal. 3.15. Rom. 6.19. qualis & hic sermo est, metaphoricè conceptus. Vide Glassius & Treid libius.
• * 1.113

  v. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hoc loco est revereri, honorem & obsequia deferre. Ut Eph. 5:21. 1 Pet. 5.5. Grot.