An Exposition of Pauls Epistles

The second Part.

The second part of the Chapter, wherein that he might satisfy all, concerning the calling of the Gentiles, and the casting off the Jews, and strengthen the Faith of the Romans, that they might not be offended with doubtful thoughts of Reprobation.

First, he applies the Doctrine of Election to the Christian Jews and Gentiles, whose election and future glorification God had made manifest by their effectual calling to Faith in Christ.

Secondly, he proves the calling of the Gentiles to be fore-told by the testimony of Hos. 2. ver. 23. after this manner; Those that were not my people, I will effectually call, or make them my people, and they that were not endued with the gifts of my grace and love, shall partake of the same, Chap. 1.10. to this purpose; The Gospel was preached in Greece, Italy, and other places among the Gentiles, (where they lived that were alienated from the Covenant of God) that they might be effectually called the children of the living God, or the Elect should be converted to the true Worship of God.

Thirdly, he proves the rejection of the Jews to be fore-told, by the testimony of Isai. 10.22. crying out on this manner; Although the people of Israel, according to the flesh, after the promise of God, should be so multiplied, that they might be compared with the sand which is on the Sea shore, yet a remnant only, i. e. a very few▪ shall be saved; but a multitude shall be rejected, and perish, ver. 27. For God after much abuse of his lenity, will in short time end his controversy with that people, following the exactness of Justice: because God determined quickly to execute and complete his severity in casting off that people. And Chap. 1. ver. 9. the same Isaiah foretold, Except the Lord of Hosts had left to the people of Israel a very small remnant, in which the promised blessings should be fulfilled, we should have been wholly consumed and destroyed, as Sodom and Gomorrah.

The third Part.

The third part of the Chapter, wherein the Apostle opens this, as his scope to what went before, that the experience of Believers among the Gentiles, and of Justiciaries among the Jews, might confirm his former Doctrine of Justification by Faith, and not of Works. The first part of the experience touching the Gentiles, is this, The Gentiles (saith he) which did not follow after the righteousness of works, attained true righteousness, viz. that righteousness which is by Faith: Therefore that is the only ground of Justification, which is by Faith, and not of Works.

The other part of the experience, is of the unbelieving Jews; The Israelites (saith he) followed after the law of righteousness, that they might be justified according to that, but attained not that righteousness which is by works, because righteousness by the Law is impossible▪ Therefore Justification is not by Works, or according to the Law, but of Faith.

That he might further make use of this experience, he enquires after the cause, why the Jews that followed after the Law, did not attain to righteousness: By way of answer, he assigns a threefold cause: The first is, because they did not seek after righteousness by Faith, which is the only ground of Justification.

Another cause, in as much as they sought after righteousness by works, which way is impossible, not only because no man could perfectly observe the Law, but also because good works, which the followers after legal righteousness, without Faith perform, are not worthy the name of good works, they have only the show of good works, and they that affect Justification thereby, fondly desire to be justified, as it were by works, or a show of good works. The third cause, because they knew not Christ, by reason of his humility, and the infirmity of his flesh, in whom they should believe, that they might be justified, but despised him, and to their own destruction set themselves against him, stumbling at him, as at a stumbling stone.

Both parts of this experience he confirms from the Prophets prediction, Isai. 8.14. and 28.16. after this manner: Behold I will lay (saith God) Christ in the Church, whose beginning is out of Zion, a tried stone, a rock of offense (as the incredulous Jews have experienced) and whoever believeth in him, in the expectation of him, that is, in his righteousness and life eternal, he shall not be frustrated, as the believing Jews have found by experience: And thus the Apostle hath firmly proved that we are justified by Faith.

CHAP. X.

The Apostle being about to show the just causes of the Jews rejection, he prefaces, as before, from his good affection, lest anything should be thought to be spoken by him, out of hatred.

He shows their preposterous zeal for God to be the cause of his affection, which zeal was worthy of human commiseration, though it was not to be commended, because it did not arise out of knowledge, but ignorance, therefore it was blind zeal, the zeal of fools.

He proves the folly of the Romans, by six Arguments.

The first Argument. Out of ignorance of the righteousness of God, imputed to us by Faith in Christ, they affected the inherent righteousness of their own works, and proudly rejected the righteousness of Christ offered to them: Therefore they betrayed their folly.

The second Argum. Christ is the end of the Law, for righteousness, to him that believes, i. e. the whole Law is therefore given, that men acknowledging their sins, manifested by the Law, might flee unto Christ, and might obtain righteousness by Faith: Therefore the Jews did foolishly, who making a show of the Law, did not acknowledge Christ, which is the end of the Law.

Argum. 3. The righteousness of the Law, or Works, as Moses testifies, confers life upon none, but those that perform all things that are commanded in the Law, which is impossible: Therefore the Jews foolishly affected such a kind of righteousness.

Argum. 4. The righteousness of Faith (as the same Moses witnesseth) forbids those that believe in God, from being troubled for those things, which are so difficult, or impossible, as to ascend into heaven, or to descend into the deep: Because seeing Christ hath already overcome those difficulties, descending from heaven, and rising from the dead, to be any further troubled, how to attain righteousness, life eternal, and freedom from death, is no less than to destroy the foundations of the Christian Religion, and to inquire how it was possible to descend from heaven, or rise again from the dead: Therefore the Jews betray their folly, who renounce this righteousness of Faith.

Argum. 5. The righteousness of Faith, as it gives security to those that believe, touching the difficulties in the way of salvation, so also it holds forth an easy way to righteousness and salvation: For the Word of God, or the Word of the Gospel, the same which the Apostles preached, is near us, that receiving it into our hearts, we may acquiesce in it, and confess the truth of it with the mouth; As if he should say to us, Be not troubled, cast your care upon God, and believe him that speaks in the Gospel, and show forth your Faith by your works: Therefore the Jews rejecting this easy way of righteousness propounded, are very foolish.

Argum. 6. Opening and confirming the former; The sum of the Gospel is propounded under this most sweet condition, viz. If thou applyest with sincere affection to thyself the redemption procured by Christ, and manifested in his Resurrection by the power of God, and studiest to glorify Christ with a sincere confession, without doubt thou shalt obtain salvation: Therefore the Jews refusing this condition of Justification and Salvation, betray their folly.

This he confirms with five reasons:

The first Reason is, From the connection of Faith in the heart, and confession in the mouth, according to the order appointed by God, which is, that by Faith from the heart in Christ Jesus, we might obtain righteousness or Justification; and that, justified by Faith, we might proceed to the possession of Salvation, glorifying Christ, by confession of the mouth, or outward works: Therefore they ought to be joined, Faith in Christ from the heart, and confession of Christ in the mouth: or inward Faith, and outward works, ought to be joined together.

Reason 2. Confirming the connection of true Faith and Salvation, from the testimony of Isai. 28.16. which shows, that they shall not be frustrated in their hope, or their expected salvation, whoever believe in Christ: Therefore the connection of Faith and Salvation is firm.

Reason 3. Confirming the generality of the connection, betwixt Faith and Salvation, there is no distinction of Jew or Gentile, nor exception made with God of any that believes: Therefore everyone that hath Faith, without exception, shall be saved, as well Jew as Greek.

The same] Reason 4. Confirming the universality of the connection, between Faith, and confession of the mouth, or sincere calling upon God and Salvation: The Lord Jesus Christ is the same, and always like himself, and rich in his grace to all that call upon him: Therefore all that believe, and call upon Christ by Faith, or confessing him with their mouth, shall be saved.

Reason 5. Confirming the connection betwixt true confession of the mouth, or calling upon Christ through Faith, and Salvation, from the testimony of Joel 2.32. who pronounceth, All that call upon the Name of the Lord, shall be saved.

CHAP. XI.

Argum. 1. God hath not cast off all and everyone of the Jews, He hath not cast off his Elect people: Therefore the Jews are not to be despised, as if they were all cast-awayes. This Argument he backs with three Reasons.

Reas. 1. I Paul come of that Nation, and yet not a cast-away: Therefore not all and everyone of the Jews are cast off.

Reas. 2. The Elect people whom he fore-knew is not rejected because of the Election, and the unchangeableness of his love: Therefore all are not cast-off.

Reas. 3. As in the times of Elias, when the whole Nation seemed to him to be lost and cast away, God reserved to himself seven thousand of his Elect: So in this temporal rejection of the Jews, God hath reserved some, according to the Election of Grace: Therefore all are not cast off.

From hence the Apostle infers two Conclusions; the first answering the design of this Epistle, viz. That the Election, seeing it is of Grace, not of any Works foreseen, because in the matter of Election, Grace and Works (as causes) mutually destroy each other: For if Grace be the cause of Election, Works are not; And on the contrary: But Grace is the cause, as hath been said: Therefore Works foreseen are not the cause.

The second Conclusion, showing what was said before, Chap. 9. verse. 31. of the Israelites, who sought for Righteousness by the Law, and did not attain it, is to be understood only of the Reprobate: For the Elect Israelites obtained Righteousness, which they sought for by Grace, in the Messiah, but the rest, that is the Reprobate, were hardened.

That the Reprobate were hardened, he proves by a twofold Testimony: The first is of Isaiah 29.16. and 6.9. where God is said in his Righteous judgment, to have smitten this perverse people with the punishment of blindness and stupidity, or, for the contempt of his Word, to have given up to a reprobate sense, that they might not discern the Grace of God offered in the Gospel; which judgment lay upon the multitude, till the time of the preaching of the Gospel.

Another Testimony is from David, Psal. 69.23, 24. who (as a type of Christ) prays against his enemies, that all the benefits of God, and the Gospel also tendered to them, might be to them an occasion of ruin, that afterwards they might savor nothing but earthly things, who being so often warned of God, would not relish heavenly things, and that in just revenge of their unthankfulness.

He repeats the first Argument, to prove that the Jews were not to be despised, and he adds a second : The Jews are not cast off, that all, and everyone of them should perish, that are of this Nation; but that salvation through Christ refused by the Jews, might come to the Gentiles, that the Gentiles being converted unto God, might provoke the Jews to jealousy, and by consequence to Repentance: Therefore the Jews are not to be despised.

The Jews are provoked to jealousy, when they see themselves shut out from God, and scattered, that they might not be a Church: But the Gentiles in their room to be taken of God into his bosom, wherein before the Church of the Jews had been cherished.

Argum. 3. As the ruin of the Jews turned to the good of the Gentiles, so also, and much more, the restitution of the Jews, shall prove an advantage to the world, and the Gentiles: Therefore, so far should it be from us to despise the Jews, as wholly cast away, that on the other side, their Conversion is to be wished and hoped for.

Argum. 4. I myself am an Apostle of the Gentiles, so much the more earnestly do I bestow my Ministry in converting as many as I can, and magnify my office, to this end, that I might provoke the Jews, my Kinsmen, not to suffer you only to enjoy the privilege of the Sons of God, but that they would join themselves unto you, and so might be saved: Therefore it is your duty not to despise them, as altogether cast off, but to labor with me that they may be saved.

Argum. 5. If the casting off the Jews, is through the goodness of God turned to an occasion of reconciling the Gentiles, from the conversion of the Jews, is not such a change for the better to be expected amongst the Gentiles, as if it was a kind of Resurrection from the dead? Therefore the Jews are not to be despised, as altogether cast off, but their conversion is to be desired and hoped for: For when God shall again resume his ancient people, what wonder if he shall pour out upon all the Churches a greater plenty of his Spirit? What wonder if he take away those destructive Heresies and Schisms, wherewith the Christian Churches amongst the Gentiles, was almost oppressed even to death, and unite them more firmly among themselves, and with the Church of the Jews? That this hereafter shall be the happy condition of the Churches, about the time of the Jews conversion, the Apostle would not have us despair, who propounds to us, as it were, a Resurrection from the dead, to be hoped for by us, in the change of the Churches condition.

Argum. 6. The Nation of the Jews, by virtue of the Covenant with their Fathers, is consecrated unto God, and is honored with the dignity of Federal Holiness, descending from their Fathers that were in Covenant: As the lump and harvest is sanctified in the first fruits, and the branches in the consecrating of the root: Therefore the Jews are not to be contemned as wholly cast away.

Some unbelieving Jews, as branches, are broken off from the Olive-tree, (from the Church of the holy Patriarchs) and thou a Gentile, being as a wild Olive, far from the Covenant of God, art implanted in their stead, and so made partaker of the privileges of that Church, and holy Covenant, as of the fatness of the Olive-tree: Therefore thou oughtest not to despise the Jews.

Argum. 8. If thou shalt boast against the Jews, as more worthy than they, thou behavest thyself no less foolishly, than the branches born by the root, should boast against the root which bears them: Therefore thou oughtest not to despise the Jews.

Argum. 9. In answering the objection it is propounded; Its true the Jews are rejected, that upon this occasion thou mightest succeed them in the Church, but seeing they for their unbelief are rejected, and thou standest by Faith, thou hast no reason to insult over and despise the Jews, but rather to fear and to take heed to thyself that thou sin not, and be punished: Therefore oughtest thou not to contemn the Jews, as if altogether cast off.

Argum. 10. Confirming the former; If God spared not the proud Jews, the natural branches of the holy Church, he will not spare the Romans, or any insulting Gentiles, to wit, branches graffed in: Therefore thou being a Gentile, oughtest not to despise the Jews.

Argum. 11. Unless thou continue in the Faith and obedience unto Christ, considering the severity of God against the Jews, and his goodness towards thee, thou also shalt be broken off, and cast away: Therefore unless thou wilt be rejected, keep thyself in the fear of God, and despise not the Jews.

Argum. 12. Even as thou, unless thou continue in the Faith, shalt be cut off: So the Jews, if they continue not in unbelief, they shall again be graffed into the holy Church of the Patriarchs; yea, verily, the restoring of the Jews, according to the omnipotent goodness of God, is not to be despaired: Therefore the Jews are not to be despised by thee.

Argum. 13. If God implant the Gentiles, (as branches out of the Covenant of Grace) into the Church of the Patriarchs, much more will he restore the Jews, which are natural branches of that Church.

Argum. 14. I open a mystery unto you, and out of special Revelation declare, that this hardening of the Jews, was not universal, nor of all, but in part, or of some only, and that but for a certain time, viz. till the fullness of the Gentiles was brought in: Therefore ought you not to lift up yourselves, or contemn the Jews. By the fullness of the Gentiles, he means, that great multitude of the Gentiles, such as was not before the conversion of the Jews; with the coming in of which multitude to the true Religion, Israel shall be provoked to return unto the Lord Jesus Christ, or to true Faith in the Messias, from whom they had departed through unbelief; and so all Israel, i. e. the multitude of the Jews, the body of that dispersed people, shall be converted.

He confirms this Prophesy out of that of Isai. 29.26. and 27.3. Where he fore-tells that the Messias should come of the Jews Church, according to the flesh, the true REDEEMER, to redeem his Nation from the guilt and bondage of sin, pardoning their sins, and that he should take them into the Covenant of Grace, to the full abolishing of sin, which when it should be, the Apostle hath now declared.

Argum. 15. Although the rejected Jews (so much as concerns the Gospel, refused by those reprobate Jews) are accounted of God, as enemies, for your advantage: yet in respect to the election of this people, that they might above all other Nations be esteemed the people of God; and in respect to the Elect in this Nation, the Jews are loved, because of the Covenant betwixt God and their Fathers: Therefore for the very same reason ought they not to be despised, but loved by you.

Argum. 16. Preventing an objection; Although this Nation by just desert, may seem to fall from all its privileges, yet because of the gifts of special grace bestowed, (and in particular, their calling according to his purpose) whether upon any Nation above others, or upon any man above others, are unchangeable, which God will never wholly cut off, or re-call, but will in the conversion of this people make it appear that they are firm: Therefore this Nation ought not to be contemned by you, but to be had in honor rather.

Argum. 17. It is every way to be believed, that God will manifest as much grace to the Jews, by occasion of that mercy shown to you Gentiles, as he hath shown to you Gentiles heretofore disobedient, by occasion of the stubbornness and unbelief of the Jews: Therefore the Jews are not to be despised, as altogether cast off, but their conversion is rather to be endeavored.

Argum. 18. After this manner, The most wise Providence of God hath so ordered the business of saving his own, that all being found in sin and rebellion, might have no matter of boasting, and whoever should obtain Salvation, might ascribe all to Divine bounty: Therefore the Jews are not to be despised, as wholly cast off, but the work of Divine mercy towards this people, in the time appointed, is to be expected.

The Apostle shows a twofold use of this argument, as also of the fore-going Doctrine, especially concerning the election of some, and the reprobation of others.

The first is, that we may admire and celebrate the depth of the riches of the ineffable Wisdom of God: Another is, That we seek no further than is revealed, touching the Counsels of God, but even in things revealed, we be wise to sobriety, (because the Counsels of God exceed our capacity, and are indeed unsearchable) glorifying God in all.

Three Reasons he adds of both those deductions.

Reason 1. No creature hath pierced into the mind of God, none was ever of his Counsel: Therefore the Counsels of God are past finding out, we ought not to search after them, but admire and magnify the riches of his Wisdom.

Reason 2. God is in no man's debt, or can be, no man merits at his hand, no man can come forth and say, that he hath obliged God by any act of goodness in himself: Therefore they cannot boast, any of the Elect, as if God was bound to them by any Law, that he should appoint them unto life: neither can any of the Reprobates complain, as though he paid not what he ought, seeing he is a debtor to no man.

Reason 3. Confirming the former; All things are of God, as the first Author; All things are upheld by him, as the Preserver; All things tend to him, as the ultimate end: Therefore when it seems good to him to promote his own glory, in the rejection of the Jews, or calling of the Gentiles, in the Election of some, and Reprobation of others, all honor and glory ought to be ascribed unto him by all men forever. Amen.

CHAP. XII.

By an allusion made to the typical manner of sacrificing, under the Levitical Law, he most friendly exhorts them to show forth the fruit of free Justification granted to them by Christ.

There are three branches of the Exhortation.

First, That we would present our bodies to God, that is, offer and consecrate ourselves wholly, not only our souls, but bodies also to God as a Sacrifice of thankfulness. The reasons of the exhortation are five, which also contain the properties of this sacrifice.

The first reason is contained in a vehement entreaty; because the mercies of God before rehearsed, to wit, Election, of his Mercy ; Redemption, of his Mercy ; Calling, of his Mercy ; and Justification, of his Grace and Mercy, require of you this gratitude and thankfulness.

Living] Reason 2. Because this is a living Sacrifice, wherein nothing is to be slain but sin; and you yourselves shall live consecrated unto God, and shall be preserved unto eternal life.

Holy] Reason 3. This Sacrifice is truly holy, in the daily offering up whereof, Holiness itself consists.

Acceptable] Reason 4. Because this Sacrifice will not be rejected of God, as those many legal shadows offered up by hypocrites, but accepted of God.

Reasonable] Reason 5. Because the act whereby you offer up this Sacrifice to God, is your reasonable, or spiritual service, pre-figured by that typical worship, and so much above that, as spiritual things are above carnal, and the bodies of Saints to be prefer'd before the carcasses of brute beasts.

The second branch of the Exhortation, That we take heed in life and conversation, that we do not make the pleasure and manners of worldly men our Rule, to which we conform ourselves: This exhortation contains a Reason in itself; because men of the world only savor the honors, pleasures, and profits of this present world.

Be ye transformed ] The third branch of the Exhortation, That we endeavor the transforming of our carnal mind into that which is spiritual, by the daily renewing of our understanding and will. Two Reasons he gives of this Exhortation.

Discern ye] Reason 1. Because the Law of God, or his Will revealed in the Word, is the Rule to which we ought to conform. 1. Good, teaching and leading us to those things which are good, and making us good. 2. It is acceptable to God, who accepts no obedience, but what is prescribed in the Word. 3. It is perfect, comprehending all things, which appertain to the worship of God, and our salvation: Therefore endeavor after renewing your minds.

Discern ye] Reason 2. Because without a renewed mind, and spiritual, we cannot discern the proper sense of the divine Will revealed in the Word, and knowing it, we cannot approve, and approving it, we can have no experimental knowledge, how good, acceptable to God, and perfect it is in it srlf: Therefore ought we to endeavor after renovation of mind.

CHAP. XIII.

The Exhortation is propounded in the first words: That every soul, or every man, be subject, or subordinate to the higher Powers, i. e. To the Civil Magistrate: The Arguments of the Exhortation are ten.

For there is no] Argument 1. Because the Magistrate of what kind or order soever, is from God's institution and ordination.

The Ordinance] Argum. 2. Because he that is not subject, but resists and opposes the Magistrate, sets himself against the Ordinance of God.

Damnation] Argum. 3. Because he that resists, brings upon himself revenge, and punishment, as well from God, as the Magistrate.

Argum. 4. Because the office of the Magistrate is ordained of God, that it may restrain the evil, and punish evil deeds, but not what is good: Therefore we ought to be subject unto him.

Praise] Argum 5. Because the Magistrate confers rewards and praise upon those that do well, and observe the Law.

Argum. 6. Because the Magistrate is the Minister of God for our good; for by the Magistrate God enjoins us things honest and profitable, and takes away those that are evil, which is very advantageous to us.

For he bears not the sword] Argum. 7. Because he is armed with the sword to punish them that are evil, by that authority which is divinely given him: Therefore it behooves them that are guilty of evil, even in danger of life, to fear, and to be subject.

Argum. 8. Because it is necessary to be subject, not only for avoiding the anger of the Prince, and civil punishments, but also for the sake of a good conscience, in respect to the command of God, commanding subjection.

Argum. 9. Because we owe tribute to Magistrates, as to the Ministers of God, who are employed in the defense of the public, and solely attend that: Therefore ought you to be subject unto them.

Argum. 10. Brought in by way of conclusion: Because as it is just to give everyone his due, so also to the Magistrate tribute, fear, honor is to be paid: Even as all, or some of these belong to the Supreme or inferior Magistrate, and their Ministers.

CHAP. XIV.

The Apostle counsels that they mutually adjoin themselves to those, with whom they were persuaded concerning the abrogation of the Ceremonial Law; as also with those that were weak in the Faith, or in this persuasion, and that they would forbear contentious disputes, concerning which he exhorts both, beginning with those that were strong in the Faith.

He shows the occasion of the difference and dispute, in the instance of meats, whilst some eat any flesh without any fear of the ceremonial prohibition: Others not persuaded, abstain from those meats forbidden, content with herbs, or any other sort of meat.

The Apostle forbids discords, betwixt these, and condemning of each others in such a case; using nine Arguments.

For God] Argument 1. Because God hath taken both into the fellowship of the grace of his Son; therefore it is unworthy that in such a case one should despise or condemn another. For it was unequal that they which were weak, should be contemned by them that were stronger, as superstitious, and Novices: and in like manner, that they which were strong in the Faith, should be condemned as profane by them that were weak.

Argum. 2. It is unequal to judge another man's servant, without a Call from God, because it concerns his Master, not another, whether he perish or be saved: Therefore in this thing one ought not to condemn another.

He shall be holden up] Argum. 3. Because he that is a servant of Christ, shall be established by him, who both can and will keep him: Therefore this Judgment is contrary to the judgment of Christ, or, mutual condemning of each other, is a sin.

He propounds another instance of the occasion of this contention, in observing the days prescribed by Moses, which days some (to wit certain converted Jews) affirmed to be observed before others: But others, (to wit, the Gentiles) out of conscience of their liberty purchased by Christ, equally esteemed those days, with others, not prescribed by the Ceremonial Law. Here the Apostle prohibits contention, and condemning of each other, propounding a rule of due carriage of themselves in such a case, to wit, that everyone of them should labor after solid grounds for the supporting their Faith, either for the doing or omitting those things, which were controverted touching the Ceremonial Law; and thus he addeth a fourth Argument ; That they would not condemn one another, because in the foresaid case, some might do it with a well-grounded persuasion, and another upon the like foundation might abstain: Therefore it was not fitting that they should condemn one another. For the Apostles in the Council at Jerusalem, freed the Gentiles from the Law of Moses, for the Ceremonial Law was never imposed upon them: But the Apostles taking away from the Jews the necessity of Ceremonies, for some time left them to a free use, till after a season, the Gospel shining forth more clearly, they might plainly see that their Synagogue was to be buried; wherefore the Gentiles might with a full persuasion lay aside those ceremonies, and the Jews observe them; at least so long as the favor of God suffered the Temple at Jerusalem to stand, whereunto the chief ceremonies were tied.

Argum. 5. Because the Jew observing a day prescribed by the Law of Moses, and abstaining from meat forbidden, in like manner the Gentile, not observing the Law of Moses, both of them acted (with Thanksgiving) to the glory of God: The Jew, because he had meat enough, not forbidden: The Gentile, because he might eat any meat, gave thanks: Therefore neither to be condemned by the other.

He confirms the end propounded to him that did observe, and to him that did not observe the ceremonies, and withal adds a sixth Argument. They that are not in their own power, but another's, nor live to themselves, nor die to themselves, but only to Christ, they are bound to direct their actions, and omissions, to the glory of Christ, as also not to condemn their fellow-servants: But we, or none of the Faithful lives or dies to himself, nor is at his own dispose, ver. 7. But we live and die to Christ, to his honor, to whom appertains the care over us in life and death, ver. 8. which he proves, because Christ died and rose again to this end, that he might be Lord over his Redeemed ones, living and dying: Therefore it follows, that the Faithful ought not to condemn or contemn one another.

Argum. 7. The Faithful are Brethren, whether Jews or Gentiles: Therefore they ought not to judge or contemn one another.

We shall appear] Argum. 8. All are to be judged at the Tribunal of Christ: Therefore all ought to take heed that they do not rashly condemn one another.

That he confirms by the testimony of Isaiah, foretelling, Chap. 45.23. that Christ shall be Judge of all, and that all shall acknowledge subjection to him, as to God.

Argum. 9. Drawn from the former, Everyone is to give an account of himself to Christ, ver. 12. Therefore everyone ought to prepare himself for the Judgment Seat of Christ, and not to judge his Brother.

CHAP. XV.

That which concerns the first, Because no agreement in differences about the use of things indifferent can probably be expected without sin, unless they that are strong carry themselves decently towards them that are weak in the use of their liberty: Therefore he exhorts, that they would so do, and bear the infirmities of the weak, patiently bearing with them, and by prudent counsel, pardoning them as those that are weak in that matter. The Arguments of his Exhortation are seven.

To bear] Argum. 1. It's the duty of the stronger, both by the Law of Nature, and by Divine Law, to bear the burdens of the weak: Therefore the strong in Faith in these things indifferent ought to bear with the infirmities of the weak.

Please] Argum. 2. The stronger which refuse to perform this duty towards the weak, will be found guilty of self-love, only minding their own private advantages: Therefore the weak are to be born with.

Argum. 3. Because every man is bound to please his neighbor, when it may be done to his edification, and for his good. He adds to Edification, lest we fall into sin for the sake of any one.

Argum. 4. Whereby the former is confirmed, from the example of Christ: Christ not respecting his own profit, but our infirmity, and salvation, pleased not himself, but us: which he proves, because our sins (which in their nature are injuries unto God) Christ bore, that he might free us from deserved punishments, and he put his shoulders to bear our burden: Therefore for the sake of them that are weak, we ought to depart from our right, at least in things indifferent, that they may be saved.

He proves that this example is to be imitated, from the general scope of the Scriptures, which is our edification (in faith and obedience) by promises, precepts and examples: that we in all our tribulation, patiently obeying the Will of God, might have consolation and hope through the Scriptures.

He concludes the Argument with prayer, that God, who is the fountain of patience and comfort, would give unto them the same affection one towards another, according to the example of Christ, i. e. that they might think the same thing, according to the doctrine of Christ, and might love one another, for if love abounded, there would be agreement in things indifferent.

The end of his prayer is, that all strife and discord being removed, with one heart and mouth they might glorify God, even the Father of Christ, who hath given us the adoption of Sons, and joined us amongst ourselves, by the bond of Brethren, with Christ.

Argum. 5. In like manner by the example of Christ, drawn from what was abovesaid, by way of exhortation, Christ had compassion on us, took us weak ones, and unworthy into fellowship with him, to the glory of God, pardoning our sins: Therefore we ought to take into our fellowship of love and peace, those that are weak, and (as they may seem) unworthy, passing by their infirmities.

Argum. 6. Again also from the example of Christ; Christ was a Minister of the Circumcision, or to the Jews, preaching amongst them, and undergoing all the offices of a Minister, by reason of the Covenant that was made with their Fathers: Therefore it behooves all Christians, to be of the same mind with Christ, towards the Jews (which are weak in the Faith) even because of the Covenant with their Fathers.

Argum. 7. Again from the example of Christ, who preached among the Jews, not only that he might promote the completing of the Truth of God, and the promises made to the Patriarchs, but also to this end, that the Gentiles converted by and with the Jews, might glorify God together: Therefore it is most unworthy that the Jews and Gentiles should contemn one another for things indifferent.

Wherefore ] As concerning the Gentiles, he proves out of the Scripture, that Christ intended to call them into the fellowship of the Jews, by a fourfold testimony: first, out of Psal. 18.50. Wherein Christ under the type of David, promiseth that he will preach the Name of God amongst the Gentiles.

The second proof is taken out of Deut. 32.43. wherein the Gentiles are commanded to rejoice, with the Jews, as the people of God: Therefore the Gentiles are joined with this people.

The third proof is taken out of Psal. 117.1. The Gentiles are commanded to praise God: Therefore they shall obtain mercy.

The fourth proof is taken out of Isaiah 11.10. Christ shall reign as King over the Gentiles, and the Gentiles shall believe in him: Therefore they shall be converted.

He concludes this whole Exhortation, concerning abstaining from the unseasonable use of our liberty, about meats, in case of scandal, with a most ardent prayer: That God would recompense this their Christian abstinence from meats, with the abundance of spiritual gifts, which would create to them more joy, from the comfort of Faith, and the holy Spirit of Peace, than they could otherwise find in all the delights of what meats soever.

The other part of the Chapter, containeth the conclusion of the Epistle : wherein he first shows the cause of his writing, and of his not coming yet unto them, that although he was persuaded, that the Romans abounded in grace, and knowledge, whereby they were able to exhort, and instruct one another in all those things whereof he had spoken before; Yet notwithstanding he shows that he hath written the more freely and fully to them; First, Because the advice which he gave them was profitable unto them: Furthermore, because of his Apostolical authority given him by the Grace of God, it behooved him so to attend to his Ministry among the Gentiles, that they being converted and crucified according to the old man, by his Gospel, might be offered unto God, as a Sacrifice sanctified by the Spirit of holiness, and accepted of God through Jesus Christ.

That by what is said before his authority might appear, he commends his Apostleship upon a seven-fold account.

First, from the spiritual effects produced by the power of Christ, which with God is highly esteemed, however men undervalue it.

Secondly, From the conversion of the Gentiles, whereof he durst not speak more than was truth, neither could he say how much he hath done, or what Christ had effected by his Ministry, to the conversion of the Gentiles.

Thirdly, From the signs of his Apostleship, viz. the power and miracles of the Holy Ghost, by which the Gentiles were convinced, touching the certainty of the Doctrine of the Gospel.

So that] Fourthly, From the multitude of the Gentiles which he conquered by his Ministry, amongst which were all those which lie betwixt Jerusalem and Dalmatia, containing as it is thought the space of about a thousand four hundred miles, besides the Provinces adjacent.

Fifthly, From his founding the Churches of God in those places, the bringing in of whom, as Christ was the only Author, so was it only by Paul's Ministry, and not by any other of the Apostles.

Sixthly, Because in his Ministry was most evidently fulfilled what was fore-told by the Prophet.

Laying a foundation for his excuse in what he said before, that hitherto he had not come to the Romans, ver. 22. and 23. he gives them hopes of his coming, and tarrying a while with them, in his journey, which he intended for Spain : After he should have been refreshed with their company, as with Aromatick odors.

He expresses the time of his coming, after he had been at Jerusalem, and had brought the charitable benevolences of the Greek Churches for the relief of the poor Saints in Judea.

He proves that this benevolence was to be bestowed upon the Jews, because the Gospel came from the Jews to the Gentiles.

After he had delivered this collection to the Saints, and had sealed to them this fruit without diminution, he promiseth that he would come unto them. In the mean time he gives them hopes of spiritual blessings by his Ministry to be conferred upon the Romans at his coming, which he speaks, that his coming might be more acceptable, and more fervently desired and expected by them.

Lastly, he earnestly entreats their prayers to God, that they would be importunate for him in three requests.

The first is, that he might be delivered from the snares of those that did not believe in Judea, which vehemently thirsted after his blood.

My Ministry ] The second Petition is, that the contribution which he was carrying to Jerusalem, might be acceptable to the Jews his Brethren.

The third Petition is, that he might come with joy to Rome, and rejoice together with them.

In the mean while, he prays that God would keep them in peace, that the work of the Gospel might not be hindered amongst them.

CHAP. XVI.

At Cenchrea there was a Haven near to Corinth, in which little Town a Church collected, the charge which this Church could not bear, it seems Phebe sustained, whose house was freely set open as a common receptacle for Christian strangers, and therefore she is called the Servant of the Church: For it does not seem that she was of the company of poor Widows, which the Church maintained at their public charge, (1 Tim. 5.) but it is likely, that she supplied the office of them, and sustained them at her own cost, because she succoured both the Apostle, and many others: And that she took so great a journey from Greece to Rome, having the care of secular affairs at Rome, (which deserved the cognizance and assistance of the whole Church, and to that end, Apostolical intercession) are not the signs of a poor, but wealthy famous woman, whom therefore he would have received by the Romans in the Lord, i. e. with Christian affection, and for the Lord's sake, and treated fairly by the Saints, i. e. as became the outward condition of the Romans and Phebe, adorned with holiness.

The salutations, with the names and commendations of the Saints, are so clearly distinguished, that here is no need of any Analysis, some observations shall suffice for our purpose.

How could Priscilla and Aquila be helpers to the Apostles? It appears, Act. 18. that although they were private persons, yet as much as could be privately done by them, keeping themselves in their calling, they did vigorously labor in propagating the Doctrine of Christ, according to their knowledge, and with singular zeal; in which business, as the wife is named before the husband, so she seems to precede him [in piety.]

Their necks ] It appears that Priscilla and Aquila courageously stood up in the defense of the Apostle in some dangerous persecution or tumult, and that they rescued his life with hazard of their own lives; upon which account, all the Church which regarded the welfare of the Apostle, ought to render thanks to them.

By Church, he seems to understand only their family, (piously instructed, and daily employed about holy things, amidst their manual labors) by reason of its resemblance to a Church; because he saith not the Church which met in their house, but which is, or dwells in their house, unless we suppose them to have given entertainment also to the whole Church, as Gaius, of whom ver. 23.

Epenetus is said to be the first fruits of Achaia, because he was converted to the faith amongst the first, as 1 Cor. 16.15. the family of Stephen also, upon that account is commended amongst those that are of chief note, and approved Christians in the faith.

The pains of Mary toward the Faithful, and the Apostles, he would have the Church take notice of and acknowledge, that he might encourage or exci • e the like pains in others.

Andronicus and Iunia of the Apostles Kindred, are said to be of note among the Apostles, because they were known and approved of by the Apostles, and highly accounted of among them, who also were converted to the Faith before the Apostle Paul, and were partners of his sufferings for the Gospel, in prison and bonds.

Amplias is said to be worthy of love in the Lord, for the faith and piety which was vouchsafed of the Lord.

Urbane seems to be one of the Pastors of the Church at Rome, and an helper of the Apostle in his labors in the Gospel.

Apelles he calls approved, because he gave certain evidences of his faith and constancy.

He doth not salute Aristobulus and Narcissus, because they continued unbelievers, as we may safely conjecture, but their Christian household servants, that they might be confirmed in the Faith, and continue their obedience towards their Masters, though unbelievers.

He salutes the approved Matrons, which contributed their labors, zealously and successfully for the promoting of the Gospel.

He salutes Rufus an eminent young man, whose Mother very much respected Paul, even as much as she did Rufus her own Son.

Because he could not insist upon the rehearsal of all, setting down some Saints by name, the rest he salutes in general.

Because in those times, amongst the signs of mutual love, a kiss was, (as now the shaking of right hands amongst us) he commands that they salute one another holily, without fraud and deceit.

Salute ] The second part of the Chapter follows, wherein the Apostle salutes the Romans in the name of the Churches amongst which he was conversant, who understood his purpose of writing to the Romans.

He interposes (as it were in a Parenthesis) his admonition to observe, restrain and excommunicate those which should move anything against the Apostolical doctrine, or discipline (already received by them) to the renting of the Church, and commands to avoid fellowship, viz. after they were excommunicated by the Church.

He adds four Reasons of this his admonition; First, because such men whoever they be, serve not God, but their own belly, minding worldly things, i. e. their own lusts, and advantages, but not the welfare of the Church.

Reason second ; Because unless they be observed by the wiser sort, the more simple are easily deceived by their feigned words, by which means they make a schism in the Church.

Reason the third ; Because there was danger, le • t the commendable readiness of the Romans to believe the Preachers, might be exposed to some impostures, unless they were wary, viz. except they tempered that simplicity with prudence, respecting simplicity only as to mischief, but in other things, following after prudence, lest they be wronged by the subtlety of others.

The fourth Reason ; Because although we must conflict with Satan, the author of contentions, yet the Go • of Peace will give victory to us, when we have a while combated with those that trouble us: which Argument the Apostle concludes with an Apostolical benediction.

The Parenthesis being shut up, he subjoins the salutations of other Saints with him to the Romans, the first of wh • m is Timothy the Evangelist, after him Lucius ▪ who as it seems is that Cyrenean, Act. 13.1. Jason, of whom, Act. 17.5. Sosipater, of whom, Act. 20.4.

Tertius Paul's Secretary who wrote this Epistle, in honor of his Ministry, he receives this mentioning of himself from the Holy Ghost, as it were in reward of his faithfulness.

Gaius, of whom Act. 20.4. and 1 Cor. 1.14. commends himself to the Romans, and in the mean while is commended by Paul to the Romans, that his house did not only give entertainment to Paul, but also the whole Church in which they met for the performance of religious duties.

Erastus, the Chamberlain of the City of Corinth, to whom is added Quartus a Brother by name; he shuts up these salutations, repeating his Apostolical wish.

In the three last verses he concludes this excellent Epistle with a solenm thanksgiving, in which he asserts the Faith, and the certainty of the Romans salvation, against all fear, which dangers, persecutions, Impostors, Schismatics, or their own infirmities, or any other temptations might cause in them, and that by reason of the power and good pleasure of God, which God by the Gospel set down in this Epistle, as it were holds forth his arms for their salvation; and also he commends his Gospel upon a sixfold account; First, Because it is the preaching of Jesus Christ, 2. Because it is the Revelation of the Grace of God which was kept secret: for although Grace was made known to the Fathers, yet in comparison of the present light, which hath shined in the world by the doctrine of the Apostles, it may be termed secret and hidden.

Because 3. This Gospel is agreeable to the Old Testament, and is confirmed out of that. 4. Because it hath God's command, and appointment for its authority. 5. Because it is not contained, as the Old Testament, in the narrow bounds of the Jews, and one people, but shines forth for the use of all Nations. 6. Because it tends to the obedience of Faith, that is, that the hearers being brought to the Faith of Christ, may be made obedient subjects to the Grace of that Kingdom: Withall he ascribes the glory of all these to God, as the only wise, in himself, and of himself, who owes his wisdom to none; To him, through Christ, be glory forever and ever. Amen.

CHAP. I.

An Apostle ] The first Argument: I Paul, who write these things unto you, am an Apostle of Jesus Christ: Therefore ought you to obey my Doctrine, and receive my Counsels.

By the will of God] Argum. 2. I perform my Embassage by the special command and will of God, not by my own usurpation, so I write these things unto you: Therefore • nless you will be disobedient to the will of God, you ought to obey my admonition and teaching.

Sosthenes] Argum. 3. I have taken in Sosthenes as a witness to my admonition, (touching whom, Act. 18.17.) that by two witnesses this testimony might be confirmed: Therefore ought you to obey my admonition and Doctrine, unless you will have the witness of us two against you.

Argum. 4. In the description of those to whom he writes: you are the Church of God, called out of the world, consecrated unto God, brought into communion with Christ, called unto holiness: Therefore if you will be accounted worthy of your privileges, you ought to hearken and obey me in my doctrine and admonitions, which make for holiness.

With all that call upon] Argum. 5. My Apostleship, and the authority of this doctrine, the use, and fruit of it, is not extended only unto you, but to the Church of God universally, and all the Saints which adore Jesus Christ, the true God, and our Lord: Therefore ought you to hearken and obey my doctrine and admonitions.

In this salutation is the sixth Argument. I acknowledge you, to whom (with the rest of the Saints, living in any place, according to the authority committed to me) I may apply the blessing of the Gospel, as also grace and peace, i. e. all things that pertain to virtue and glory, to holiness and happiness, that being made more certain by me of the favor of God, you may expect the same things with a stronger faith, through the Mediator Jesus Christ: Therefore ought you cheerfully to obey my doctrine and admonition.

In the other verses of the Preface, because he was about to reprove many vices among the Corinthians, he commends what was good in them, confirming their faith in God, lest being sharply reproved they should faint; withal he shows what opinion he had of them, and what good will towards them, whereby he might better reach the end which he aimed at.

Argum. 7. I do not envy you, but rather rejoice and render continual thanks to God, for the rich grace of God towards you, especially in your reconciliation to him by Jesus Christ, ver. 4. I rejoice much for the abundance of spiritual gifts bestowed on you, pertaining to the knowledge and preaching of the Gospel, ver. 5. Therefore ought you readily to obey me, advising you concerning the right using of that grace, and those gifts.

Argum. 8. Those gifts are confer'd upon you for the confirmation of our testimony, and your faith, concerning this Gospel of Christ: Therefore ye ought (that you might more abound in the gifts of the Spirit) to give credit, and yield obedience to me, admonishing and teaching the things which are sound, from the same Author, Christ.

Argum. 9. You want no kind of Ecclesiastical and Spiritual gifts, which are necessary for those that are travellers in the way, yet notwithstanding you are not perfect, you must expect your fullness at the coming of Christ: Therefore that you may with joy receive Christ at his coming to Judgment, you ought to yield obedience to my admonitions and doctrine, which may promote your perfection.

Argum. 10. I am persuaded (I speak concerning the Elect, such as in charity it is fitting I should think you to be) that Christ will confirm you, and cause you to persevere in grace, and will purge you from all spot, and at length will present you without blemish in the presence of God: Therefore to this very end ought you to hearken to my teaching and admonition.

Argum. 11. Confirming that he had said before: Your effectual calling into communion with Christ, which is a lasting and saving gift, as also the faithfulness of God, (who hath promised perseverance and confirmation in grace to that very end, to those that are effectually called into the fellowship of his Son) are pledges of this my persuasion of you: Therefore that you may answer my expectation, and your calling, you ought to obey my counsel and doctrine.

CHAP. II.

The first Argument. I Paul, when I came to you Corinthians to preach the Gospel, by which you were converted to the Faith, did advisedly abstain from the eminency of eloquence: Therefore plainness of speech in preaching the Gospel is better than artificial Rhethorick.

Argum. 2. I did not at all value it, to show amongst you, or discover of myself the knowledge of anything, save of the person, offices, efficacy, and virtue of Jesus Christ, and specially of his Passions and Humiliation: Therefore this way of preaching is most excellent.

I, being mindful of human infirmities, in the midst of dangers, composing myself to humility without pride, preached amongst you, and carried myself pensively and tremblingly in my duty: Therefore the preaching of the Gospel plainly is the excellentest way.

My speech and preaching never glistered with the acuteness of wit, or human Philosophy, nor with fineness of words fitted for persuasion, but in the evidences of Scripture, and sound truth, in which the Spirit shown himself powerfully, and worked in your hearts: Therefore this kind of preaching is most excellent.

Giving a reason of his practice, why he refrained himself from Human Eloquence in his speeches, he adds the fifth argument: If I had made use of artificial expressions to convert you to the Faith, Human Eloquence had been the cause of believing the Gospel amongst you Corinthians, and not the naked truth, (which is said to be the power of God, because God works powerfully by it in his people) and so the Faith of the Corinthians had been grounded upon the deceitful foundation of Human Eloquence; but when any one by Eloquence is moved to believe, he may be moved also by greater Eloquence to forsake the truth of Faith: Therefore it follows, that this plain way of preaching is most excellent.

Argum. 6. From the comparing the Gospel and Human Wisdom together: That the Gospel hath its own proper wisdom, eloquence and luster (in this plain kind of preaching) any one of years may be judge; neither can it more admit of the dressing of Human Wisdom, than the most beautiful face admits of painting. In those that undertake to preach the Gospel, the help of Human Wisdom is requisite, not the splendor of it in preaching.

Wisdom ] His comparison of Divine Wisdom in its plainness of speech, with worldly wisdom, is eightfold.

The first Comparison ; They that are perfect, or grown up in the School of Christ, which have their senses exercised, to discern good and evil, this Wisdom of the Gospel they apprehend, admire, and magnify; but that which is Human, they suspect, and only they that are Novices, and ignorant altogether of Divine things, admire it.

Not of this world] Comparison 2. Human Wisdom is only of this world, or temporary; but the wisdom of the Gospel is of the world which is to come, or Eternal.

Of the Princes] Comparison 3. Human Wisdom is of men, who although they are accounted by the world for Princes, yet they perish with their wisdom, and come to naught.

The other part of the Comparison ; The Wisdom of the Gospel, is the wisdom of the Living and Eternal God, because it was wisely contrived of God, and because in it the wonderful Wisdom of God is revealed, touching the Salvation and Redemption of men.

In a mystery] Comparison 4. Human Philosophy is common and obvious to everyone that is endued with the gifts of Nature; but the Wisdom of the Gospel is a Mystery, or hidden wisdom, because it is not understood by natural reason, as Human Philosophy, but by Supernatural Revelation.

Before the world] Comparison 5. In the antiquity of it, the Wisdom of the Gospel is not of yesterday, but ordained of God before the world: But Human Philosophy is an invention lately found out, and not yet perfected or finished.

Glory] Comparison 6. The Wisdom of the Gospel appertains to Glory and Salvation, especially of us who live under grace: But Human Wisdom, compared with this, appertains not to salvation, but vain speculation.

Comparison 7. Human Wisdom may consist with the not knowing of Christ, but Divine Wisdom cannot. This comparison is confirmed by experience, because the chief heads of the Jews, and the Rulers of the Gentiles, (who in respect to their wisdom, seemed to get a name in the world) understood nothing of the Wisdom of the Gospel, which he proves by this instance, because had they known anything of the Gospel, they had either out of reverence to the Divine Power, or out of fear been wary of Crucifying the Lord of Glory so ignominiously.

Comparison 8. By which he confirms and illustrates the fourth and sixth comparison: The object of Human Wisdom, is apprehended by the external senses, and the understanding, or the natural light of reason; but the object of that Wisdom which is unfolded in the Gospel, containing those things which Christ hath procured for us, (to be enjoyed in this present, and in the world to come) cannot be apprehended, either by the outward senses, or the understanding, founded in sensible things, or by the discourse of reason, without revelation, because the knowledge of it, (as Isaiah speaks, Chap. 64.14.) cannot come into the heart of man naturally. From all the parts of this comparison arises

Argum. 6. The Wisdom of the Gospel, which the plain way of preaching it, best opens, far excels all human wisdom, which only the wisdom of words (used for preaching) opens, and that with obscuring the wisdom of the Gospel: Therefore the preaching of the Gospel in simplicity, is for the best. The sum of all is, plainness of speech shows to the hearers the depth of the wisdom of God; but wisdom of words, shows how learned the Preacher is in human wisdom.

He illustrates this Doctrine, by answering two Objections.

Objection 1. From whence therefore do you know the Gospel? He answers, From the revelation of the Spirit through Faith, we understand the subject of the Gospel, which he confirms from the end and properties of the Holy Spirit, which is given unto us; because the Holy Ghost, as it were by searching, perfectly knows all things, even the hidden things of God, and reveals to us these mysteries.

This property of the Spirit, he proves by way of comparison; As the Spirit of a man can best know the things which are in man, so the Spirit of God only can know the deep things of God, and by consequence reveal them.

Objection 2. But if the Spirit only knows, what have you to do with the Spirit? He answers, That the Spirit is given to us that believe, not that common spirit of the world, not the gift of Eloquence, or worldly wisdom, but the Spirit, or the gift of spiritual grace, to this end, that we may know those spiritual gifts, viz. Christ with his benefits freely bestowed upon us, through the grace of God.

Argum. 7. Confirmed by the practice of the Apostles: Spiritual things ought to be manifested (if the Apostles practice be to be imitated) not with the painted language of man's wisdom, but in a spiritual style, and in words which the Holy Ghost teaches: Therefore this is the best manner of preaching: This heavenly business cares not to be adorned, but is content to be taught: He that speaks (saith Peter ) let him speak as the Oracles of God, that is, let him use pious language, reverend, sanctified, speaking of divine things, as becomes the Oracles of God.

Spiritual things ] Confirming this argument, he subjoins the eighth: Because to spiritual things, and spiritual men, or men endued with the Spirit of God, a spiritual style, and manner of speech ought to be fitted, using spiritual arguments taken out of the Scripture, which will not be, if the preaching of the Gospel be clothed with Rhetorical flourishes, and Philosophical sentences, with painted speeches; for such kind of speech is as much unbecoming the Gospel, as Herod's Purple Garment was unbecoming Christ: Therefore this manner of preaching is the most excellent.

He illustrates this Doctrine, by occurring to an Objection : Some man might say, This Doctrine of the Apostle cannot be admitted by human reason, for there is no man but accounts it folly, not to set out the most excellent and spiritual things with the most elegant manner of speech: He answers, by distinguishing men, or the same man, into Rational, and Spiritual ; because he is called rational, as he is considered in his mere naturals, or so far as in any particular act, being destitute of the Spirit, he judgeth of divine things by the wisdom of the flesh, as also of this spiritual manner of preaching: And he is called the spiritual man, so far as renewed in his mind and affections, he attends to the dictate of the Spirit. Concerning the former, i. e. The rational man, (not regenerated) or any one not born again, he grants what is objected, showing the reasons why he cannot apprehend nor approve this Doctrine, nor any other spiritual matter. The reasons are three. 1. Because they are foolishness unto him, and ridiculous, even those things which are the very wisdom of God. 2. Because so far as he is so, for want of light, as also the enmity of his natural wisdom against God, he cannot apprehend spiritual things. 3. Because spiritual things are discerned only spiritually, i. e. by a spiritual light, and the Spirit within actually manifesting the object, of which the rational man is destitute: For so great is the blindness of our mind, the deceit, perverseness, and unaptness to spiritual things, that unless we are regenerated, and illuminated actually in everything by the Spirit of Christ, we discern nothing in spiritual things.

The other part of the distinction lies thus; The spiritual man, so far as he is spiritual, knows all the things of God, ( viz. concerning whom we speak) and discerns the spiritual and saving manner of handling these mysteries of God, and acknowledges them according to his measure: But he himself, in his spiritual state and actions, can be discerned or accounted spiritual, by no man which is not spiritual, or so far as he is not spiritual.

He proves the answer given, by a sentence borrowed from Isai. 40.13. Because no man knows the counsel of God, but they to whom he hath given his Spirit: And therefore no natural (or rational ) man can judge concerning the mysteries of Salvation, and the spiritual manner of handling them, but only they that are spiritual, so far as they have the mind of Christ revealed to them by his Spirit, such as were the Apostles, and the rest of the Faithful, everyone in his own measure.

CHAP. III.

He takes an argument from the necessity of the hearers, amongst whom are found some less knowing, to whom the height of spiritual things is not only to be tempered and seasoned with simplicity of speech, but to be brought down to a familiar and plain manner of speaking; which he confirms by his own experience, and the example of the Corinthians, amongst whom, as amongst those that were carnal, and Babes in Christ, the Apostle is compelled to descend from his manly kind of speech, and, as with children, to stammer, as it were, about divine things: Wherefore he fed them with a more easy and familiar kind of speech, as children are fed with milk.

For ye were not ] He gives three reasons of this his doing: The first is, because you could not then bear a more perfect manner of Preaching, as stronger meat.

Nor yet] Reason 2. Because neither as yet, when he wrote these things, were they able to bear it.

Reason 3. Because ye are carnal, comparatively, viz. in respect to spiritual perfection, after which you ought to strive; which that he might prove, he passes to a reproof of the Schism which sprung up amongst them: First in general, because among them the works of the flesh were manifest, a preposterous ambition, and from that arose contentions, and thence divisions, or Schisms, which was to walk in the ways of unregenerate and carnal men.

Furthermore in particular he proves the Corinthians to be carnal, and more specially taxes them of Schism, because they chose to themselves certain Teachers, from one of whom one would call himself, and from another, another. In the mean time he forbids them making any Schism about their Teachers, laying down fourteen Arguments, all which prove, that they ought not to nourish the Schism which was grown up amongst them, neither the Teachers, nor the people.

Are ye not] Argum. 1. This contending about your Teachers, argues that you are carnal: Therefore Schism is not to be nourished.

Argum. 2. The prime Apostles and Evangelists, not your ordinary Teachers (whose names he mentions not) are only the Ministers of your conversion and Faith: Therefore they are not so highly to be magnified, that you should name yourselves from them, and because of them should be rent into factions: Therefore this Schism is not any further to be maintained.

Argum. 3. The Ministry and labor of the Apostles and Evangelists, whether in conversion, or edification of those that are converted, profits no more (without the blessing of God) than planting or watering of the Gardener, if God give not the increase: Therefore so much honor (that you should glory in them) is not to be ascribed to men, but God.

Argum. 4. All teachers in office, labor, and intention ought to be one : Therefore neither by them, nor for them is the Churc • to be rent by Schisms.

Reward] Argum. 5. Everyone shall receive his reward according to his work: Therefore it lies upon the Teachers, that they rather attend to their work, and their reward, than to the fomenting of factions.

Argum. 6. All Teachers ought to work together with God, and to minister together with him: Therefore Schisms ought not to be by, or for them.

Husbandry] Argum. 7. They that are the people of God, as a field, or building, ought to be closely united to one another in the service of God: Therefore ought they not to be rent into parties one from another.

Argum. 8. Is propounded under the form of an admonition, whereby he more sharply wounds their ambitious Teachers, the authors of Schism, which strove by their boasting of Philosophy and Eloquence, everyone to gain Disciples after them: This is the Argument : It is dangerous, lest while each of these ordinary Teachers, serve their own ambition, they build some kind of doctrine upon the Apostles foundation, which agrees not with the foundation: Therefore Schism is not to be fomented.

He gives a Reason, why he directs his admonition only to their ordinary Teachers, about superstructures, because the sum of all saving doctrine concerning Jesus Christ, as the sure and only foundation, is laid by the Apostles, from which it is not lawful for ordinary or extraordinary Teachers to depart.

Therefore he compares the doctrine of the Gospel to a building, the Apostles to builders, laying the foundation of all saving doctrine: Those Teachers that follow after, he compares to those that build the walls upon the foundation laid by the Apostles; of whom some taught • ound doctrine agreeable to the foundation, for the truth of it, and the spiritual manner of handling it; others stuffed their preaching with Philosophical flowers, and the wisdom of words, building as it were, Wood, Stubble, Hay, not solid matter, nor tending to salvation.

That they might here know their danger, he fore-tells the trial of every ones work in his preaching the Gospel (no less exact, than that of Gold-smiths in trying their metals by fire) at leastwise in the last day, wherein God will judge of all persons and works.

In which day at least, whosoever hath built solid and precious doctrine, agreeable to the foundation, shall receive a reward of his faithfulness, according to the promises of God.

But if any one shall mingle Philosophical speculations, the hay of human wisdom, the stubble of wordy eloquence, with his preaching; or shall add any other devices of his own, which cannot endure the sentence of divine judgment, he shall suffer loss of all his labors, but the Preacher shall be saved, but so as by fire, i. e. if so be he is able to abide the fiery and exact trial of God, whereby he wi • l accurately separate the sincere from Hypocrites, as the fire purges the rust from the metal: the sum of all is: The Preacher himself shall be saved, if otherwise he be found sincere in the Faith of Christ.

Argum. 9. Appertains to preachers, as also hearers, because when they know themselves to be the Temple of God, it is a wicked thing to defile and do violence to the Church or Temple of God, even their own conscience being witness: Therefore this Schism is not further to be fomented, unless they will do injury to the Spirit of God dwelling in them.

Argum. 10. From the pernicious effect: It is to be feared lest God destroy you with your vanities and dissensions, while you defile his Temple: Therefore this Schism is not to be fomented any further.

Argum. 11. Propounded by way of prevention of an Objection, in maintaining this Schism you seem wise to yourselves, but yourself-confidence deceives you: This is the cause of Schism, and therefore you are to beware of it, and that you may beware of the Schism, he prescribes the way how they should beware, which is this, that he which seems to excel in human wisdom, renounce this vain opinion of his own wisdom, and yield up himself in obedience unto God, following the plain manner of Preaching, which though it seem foolishness to men, yet it alone is able to make us wise.

He confirms the counsel that he had given, from the judgment of God, concerning carnal wisdom, that God accounts it foolishness, especially when carnal wisdom rejects the institutions of God, and despises the simplicity of them, which he proves by the testimony of the Scriptures, the first is of Job 5.13. The sense whereof is, However vain men may seem wise to themselves and the world, yet God so frustrates their devices, and turns them into snares, that they may fall by their own Counsels, rather than by others; and thus he convinceth them of folly. Another Testimony is in Psal. 94.11. Where God declares the thoughts of the wise to be vain, which savor only human things, for those things which they imagine to make most for their happiness, contribute least.

Argum. 12. Propounded by way of dehortation from the Schism, which he reprehended: Because Schism, and making parties concerning their Teachers, is unholy boasting in men: Therefore this Schism is not to be fomented: They gloried in their Teachers, when they ascribed too much to them, depending upon them, and made them (as it were) Masters of their Faith, when they ought only to depend upon God, who speaks by his Ministers, when, and as much as he please.

All things ] Confirming this dehortation, he adds Argum. 13. Because all your Teachers, the least and the greatest, even the Apostles themselves, and all things in the world, things present, and things to come, life and death, and whatsoever else can be reckoned up, are appointed of God, that they may be serviceable to the salvation of the faithful: Therefore you ought not for the vain glory of your Teachers, to rent yourselves into parties, or boast in your Teachers, as if you were the flock of learned men.

Argum. 14. The last Argument is in the last verse, wherein calling their Teachers as also the people, and the gifts and dignity of all, to the fountain, he reduceth them into order, that they might depend upon Christ, and God alone, and in him might make their boast: for as the world is ours, and all things in the world, are designed as it were to our good, so we are of Christ, redeemed by him, that we might be his f • ock: For Christ personally considered, is of God, as the most beloved Son of the Father, in the work of redemption, humbling himself to the office of a Mediator, and that to the glory of God, essentially considered. To whom be glory. Amen.

CHAP. IV.

Argum. 1. Which is propounded in a similitude taken from Stewards: We, whom you despise, although we are not Masters of your Faith, yet we are the Ministers of Christ, from whose hands you ought to receive the treasure of salvation, and the bread of life: Therefore you ought to beware of comparing the gifts of Teachers.

Argum. 2. That which commends the Ministry of the Gospel, is not the excellency of gifts, but a faithful dispensation of their gifts, and the mystery of salvation, whereof God alone is the just Judge: Therefore we must beware of this unequal comparing of the gifts of Teachers.

Argum. 3. Because neither ye, nor any men, nor I Paul am a competent Judge of my own dignity: Therefore ye are to take heed of this unequal comparing of Teachers: For if Paul could not determine in what esteem he himself ought to be had, the Corinthians were rash, who determined concerning the dignity of Paul and the rest of their Teachers.

Argum. 4. Confirming the former: I an Apostle, though I am not conscious of ill managing my office, yet I dare not acquit myself, or determine of my own dignity to the injury of others, but I leave the judgment wholly to God: Therefore this unjust comparing of Teachers from their gifts, is to be taken heed of.

Argum. 5. Propounded by way of dehortation; To judge, especially by way of comparison, concerning the dignity [or worth] of men, is not seasonable, before the coming of the Lord: Therefore we are to take heed of this unfitting comparing of men, from their gifts.

Counsels] Argum. 6. Confirming also the former: The secret intentions of the heart, and the hidden purposes of men in the Ministry, shall not be manifested before the day of judgment; neither can judgment be made by any touching the excellency of men, but by God himself only, who will distribute in that day to every man, praise or dispraise according to their dignity: Therefore we are to take heed of the comparing of men from their gifts.

Argum. 7. It is not fitting upon the account of the most excellent gifts (such as are in me Paul the Apostle, and Apollos the Evangelist) to e •• oll any Minister, above what is written in the first very of this Chapter ▪ i. e. to lift him up above the dignity of a Steward, and much less out of prejudice, to discredit faithful Ministers, because of this or that Teacher, whom we admire: Therefore this comparing of men from their gifts, is to be taken heed of: That he might evidence the force of this Argument, he opens how he used his prudence in this bus • ness viz. That concealing the names of these 〈◊〉 Teachers, he transfers the whole matter upon 〈◊〉 and Apollos, to this very end, that the Corinthians might learn in the person of these, who excelled in extraordinary gifts and dignity, to think soberly of all Ministers, and not to pride themselves in the name of any Teacher, against another, so as to entitle themselves from any man.

Argum. 8. God differenceth one from another, giving more or less gifts to this or that man, according to his pleasure, no man makes himself to differ: Seeing then whatsoever gifts one man hath, he hath received them of God, he ought not to boast in what he hath received, but to think modestly of himself and others: Therefore this unjust comparing of men from their gifts, is to be taken heed of.

Argum. 9. This unfitting comparing of men, hath in it foolish self-pleasing, therefore we must beware of it: By a most grave Irony the Apostle checketh this their self-pleasing: Because the Corinthians did not less please their selves in common gifts, and worldly prosperity, than if they had obtained a perfection of gifts, a full felicity, and the enjoyment of a Kingdom, wanting in the midst of their fullness, • eing unmindful of the Cross of Christ, and unacquainted with those afflictions wherein the Apostle was involved: He taxes this vanity thus, that he wishes them the happiness which they dreamed they had, that their happiness might comfort the Apostles, who lay in many afflictions.

He shows the afflictions of himself and Barnabas, (which are called the last of the Apostles, because they were called after the Ascension of Christ, and by a special command sent to the Gentiles) (as it is, Act. 13.2. & 14.14.) showing that they were set forth of God in the sight of all, as those that conflicted with all kind of troubles.

Further, he compares his afflictions with their prosperity, and their unequal opinion concerning themselves and the Apostle, he shows in three particulars. 1. In Wisdom, we are accounted fools, both by the world, and perhaps by you, that we run into so many hazards for Christ: Ye seem to yourselves and others wise, because you enjoy the Gospel, and prosperity withal. 2. In strength, we appear weak, broken with distresses: you seem strong and powerful, living out of the reach of any the darts of tribulation. 3. In honor, you shine forth in glory and authority: we in the mean time, are ignominious, and despicable both to you and others.

He rehearses other sorts of his troubles, We are (saith he) exposed to want, and injuries, ver. 11. It is not by our fault that we are poor, for we labor with our hands, we suffer injuries, but not by our own desert; for we are so far from giving occasion either by word or deed, that on the other side, we patiently requite good for evil, ver. 12, 13.

In the other part of the Chapter, he concludes his reprehension of their Schism: First by way of exhortation to obedience, and the following of him, to ver. 18. Secondly, by threatening a severer discipline, unless upon his admonition they repent. As for the first, he propounds four Arguments, by way of persuasion to obedience.

Argum. 1. By way of preventing an objection ; I have not writ these things to shame you, but to admonish you: Therefore be obedient to me.

Children] Argum. 2. I account you, and love you as Sons: Therefore taking in good part these my admonitions, be obedient to me.

Argum. 3. After a special manner (in comparison with your other Teachers) I am a Father unto you, because you have been converted by my Ministry: Therefore be obedient to me, and follow me, rather than your ambitious Teachers: for I was the Minister of your Regeneration, not those ambitious teachers, which are at the most but Instructers, not Fathers.

Argum. 4. To this end have I sent Timothy unto you, that I might the more easily procure your following of me: Therefore be obedient unto me, and follow me in those things wherein I shine forth to all the Churches, by reason of my Apostleship, both in doctrine and holiness of life.

As to the other part of the conclusion, because some amongst them were puffed up, in hopes to escape censure, as if the Apostle would not come unto them,

He threatens 1. That he would come. 2. That he would try, whether in those Teachers there be that Power of the Spirit, or merely the eloquence of words, without the demonstration of the Spirit.

He gives an account why he esteemed nothing of their mere eloquence, or their boasting in human wisdom, because the Kingdom of Christ, and the Salvation or edification of men, is not promoted with words, or the wisdom of words, but by the Power of God.

Lastly, lest any of the Corinthians, whether Teachers or their Followers should foment Schism, he propounds this choice to them, Whether they would that he should come to their correction, with the authority of Church-censures, which he resolved to do, if they further made Parties, and fomented Schism; Or whether they would that he should come to their comfort, in the spirit of love and meekness, which he intended, if they repented.

Thus he passes to the Excommunication of the Incestuous Person.

CHAP. V.

THE SECOND ARTICLE CONCERNING THE INCESTUOUS PERSON.

The first Argument ; because the Incestuous Person is defiled by an heinous wickedness, which the Gentiles will not so much as speak of without detestation: Therefore he is to be Excommunicated.

The second Argument is joined with the reproof of the Corinthians, because you ought long since to have grieved for the great offense, and to have excommunicated the wicked person, and not to excuse his fault by lessening of it, or making a jest at it, or glorying in it, as if you were taken with the fact.

Argum. 3. Because now besides that ordinary power which you have in the Ecclesiastical Senate, viz. you are instructed and obliged also by an extraordinary Power to excommunicate him; for truly you have my mind, or spirit, judgment, opinion and authority concerning that wicked person (as much in my absence as if I was present:) Therefore when you are gathered together, being fortified by this Apostolical Epistle, (in which the spirit, or mind, or opinion of me an Apostle is contained) and by the authority of Christ, (in whose name the censures of the Church are to be made) that you deliver that wicked one to Satan, or excommunicate him. He says, Deliver him to Satan, because he that is rejected and cast out of the Church by Excommunication from the Church-dignity of the Saints, as to the outward condition of a man, the same also is declared to be (as to his outward condition) in the Kingdom, bondage and power of Satan; for to be a Citizen even in the outward state of the Church, (which is said to be the Kingdom of God) is a greater honor than to reign without the Church: Therefore he that is Excommunicated, he loses much of his repute, and honor, and dignity, and is reckoned amongst the subjects of the devil.

Destruction of the flesh] Argum. 4. From the end of Excommunication, by way of preventing an objection, because Excommunication is a means of Repentance and Salvation; for truly by this censure the pride of the flesh may be mortified, and the new creature be saved in the day of judgment: Therefore he is to be excommunicated.

Argum. 5. Lest the whole Church should be infected and polluted by the contagion of so great a wickedness, as by a little leaven the whole lump is leavened: Therefore the Incestuous Person is to be Excommunicated. This Argument is enforced by repeating his reproof of the Corinthians.

Argum. 6. Propounded by the continuing of the Allegory ; because the Christian Church is to be purged from scandals, yea, and the hearts of Christians, from all the corruption of their old nature, with no less diligence than heretofore the houses of the Jews, under the Law, were purged from common leaven, before the Passover was sacrificed: Therefore the Incestuous Person is to be Excommunicated.

That ye may be] Argum. 7. From the profitableness of it. Ye must endeavor, that ye may be a new and holy society, an holy lump, or that ye may be found new creatures, really and in deed, as ye are unleavened by your obligation and profession, or as you are Saints: Therefore the Incestuous Person is to be Excommunicated.

Passover ] Confirming this Argument, he adds the eighth, because the thing signified in the Passover, to wit, the Sacrifice of Jesus Christ, doth not less engage Christians to their duties, (represented by the celebration and ceremonies of the Feast) that is, to be careful, that holiness may flourish in us, and in the Church; than it did oblige the Jews heretofore, to observe the ceremonies of the Feast, in which the Paschal Lamb, being a type, sacrificed was set before them.

From hence he infers, (as it were by a persuasive conclusion) the ninth Argum. That malice and wickedness being put away, both from themselves, and from the Church, and by consequence, that Incestuous Person being excommunicated, they might worship and serve the Lord cheerfully, and holily, in sincerity and truth: The force of this Argument is this, We cannot live holily and righteously (as the signification of the Feast of the Paschal Lamb typified, requires of us) unless the leaven of our former life, and wicked practices, be purged away out of us, and the House of God, or the Church; and unless we endeavor to keep sincerity and truth in us and the Church: Therefore he is to be Excommunicated.

Argum. 10. Because he before forbad them by his Epistle to have fellowship with Fornicators, and by consequence they might understand, that Fornicators were to be Excommunicated from the Church, and much more incestuous persons: Therefore that Incestuous Person is now to be excommunicated.

Lest they should excuse themselves, he shows them that that Precept concerning vicious persons, was not to be understood by them▪ of those that were in the world, or without the Church; because thus the Apostle had commanded a thing impossible, because they must eithe • necessarily live amongst such wicked persons, or go out of the world; for they lived at Corinth, the Citizens whereof (with whom the Faithful necessarily must have civil commerce) remained for the most part Infidels.

Argum. 11. If you have not been heretofore sufficiently instructed in this business, at least ye now have my mind, which you have heard out of this Epistle, that you must not ea • with a Professor, or Brother, that is a Fornicatour; and by consequence that Brother is to be excommunicated, who being convinced of his faults by the Church, remains still wicked without repentance: Therefore now you ought much more to conclude that the incestuous person is to be excommunicated.

Another reason of the Exposition is given, by urging the twelfth Argument, for excommunicating the incestuous person, because from thence (that neither the Apostle, nor the Church, had right to exercise Church Censures upon those who were without the Church, but they were left to the judgment of God only) they ought to conclude, that to judge of the members of the Church belonged to them: Therefore that wicked incestuous person, was to be taken away from amongst them by excommunication, which is the scope of the whole Chapter.

CHAP. VI.

THE THIRD AND FOURTH ARTICLE CONCERNING LAW SUTES, AND AVOIDING FORNICATION.

By eleven Arguments he proveth that Christians ought not to contend before Heathen Judges: Argum. 1. It is a shameful thing, when there are holy Judges, to go to Law under Infidel Judges: Therefore we must not contend before Infidel Judges.

Argum. 2. The Saints which shall judge the World, are much more worthy of judging matters pertaining to this world: Therefore we must not contend under Infidels.

Argum. 3. The Saints shall judge Angels, viz. Evil Angels, in the day of judgment; therefore they are much more fit to judge of temporal things: Therefore we must not contend under Heathen Judges: The Saints are said to judge Angels and the world, Because they being now acquitted in judgment, as assessors in judgment with Christ, shall consent to the sentence of the Judge against the enemies of God and the Church.

Argum. 4. Those that are of least esteem in the Church, are rather to be appointed Judges, than that we should betake ourselves to Infidels: Therefore, &c.

He corrects himself in this Argument, by showing that he would have appointed Judges, not simply those that are least esteemed in the Church, but this he would have done by a comparative concession, from what they practiced, that he might with shame restrain them.

Is it so] Argum. 5. You have amongst you those that are wise men, and yet you betake yourselves to profane judicatories, as if there were not wise men amongst you, which might decide controversies: Therefore it behooves you not thus to behave yourselves.

Argum. 6. Seeing that you are Brethren, ye ought not to contend one with another in going to Law: Therefore much less under Heathens.

Argum. 7. Strivings and contentions, discover your weakness, infirmities, and sin: Therefore you must not contend, especially before Infidels.

Wherefore] Argum. 8. I • would be better to suffer injury and wrong, than with scandal to contend: Therefore we ought not to contend, especially under Infidels.

Argum. 9. Those that are active in contending amongst you, join it with injury, and defrauding of your Brethren, inasmuch as the actors are full of revenge, pride, and covetousness: Therefore your contending is unjust, and especially under Infidels.

Argum. 10. These unjust contendings, as well as other kinds of wickedness, and abominable impurity, which are here reckoned up, keep men out of the Kingdom of Heaven: Therefore you ought not to contend, &c.

Argum. 11. And last: Seeing you Corinthians have been defiled with all, or most, or at least with some of these fore-said vices, and now, so far as in charity we may judge of you, ye have obtained remission of sins, and are sanctified through the Spirit, and clothed with the Righteousness of Christ; you ought to beware (receiving power from the Grace of Christ) le • t you fall again into the same filthiness, either by stirring up contentions with others, or defiling yourselves any other way.

The other part of the Chapter containing the fourth Article of the Epistle follows, concerning the avoiding simple Fornication (as it is called) which the Corinthians accounted a thing indifferent, as other Gentiles did: He proceeds to reproof, by preventing their Apology which they were ready to make: The Corinthians might say, All indifferent things are lawful for us, but as meat, so also Fornication is indifferent: Therefore it is lawful for us. First, He answers in general, by limiting of the Major, viz, that all indifferent things are lawful, so far as they are convenien • , and lawful, so that we be not brought into bondage to our affections, by the intemperate use of our liberty, for in those and the like cases▪ he sins in the use of indifferent things.

Further he answers in special to the minor, showing the difference betwixt meats and fornication, granting that it is lawful to use any kind of meat, because God hath ordained to the good of nature, meats 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, as to the use it now hath; so that for the sake of the belly, we ought not to endanger our eternal Salvation, or the Salvation of others, eating with offense: As to that which concerns fornication, he denies it lawful upon any necessity, as meat is lawful, but simply to be a sin, and to be avoided; and that he proves by six Arguments.

Argum. 1. Because the body is not made for fornication, or ordained to that end, as the belly for meats, and meats for the belly, but that it should be a member of Christ our Lord, who is ordained to be the head of the man, to govern the whole body, that it may be kept holy: Therefore Fornication is no way lawful.

Argum. 2. Our bodies shall be raised glorious in the Resurrection, as the Body of Christ was raised: Therefore they ought not to be defiled with fornication.

Argum. 3. The Faithful which are members of Christ, are not by fornication to be made the members of an Harlot, which argument he sharpens with an Interrogation: Therefore, &c.

That he may confirm this argument, he proves from the Analogy of Marriage, that fornication with an harlot, makes the fornicators one flesh; and by consequence the fornicator is made the member of an harlot: Therefore fornication is unlawful.

Further he proves that Believers are members of Christ, because joined by Faith, and are one Mystical Body with Christ, one Spiritual Body, or one Spirit.

He turns the Position into a Dehortation, and adds the fourth Argum ▪ by way of comparison with other sins; other sins abuse the object without, chiefly and principally, but fornication abuses its own body, and more dishonors the body than any other sin: Therefore it is unlawful.

Argum. 5. Our bodies are the Temple of the Holy Ghost, which is in us, given us of God: Therefore they are not to be polluted with fornication.

Neither are ye] Argum. 6. The Faithful are not their own, but purchased with the Blood of Christ: Therefore they ought to take heed, that they defile not themselves with fornication, but rather endeavor by an holy conversation, both of body and soul, to glorify God their Redeemer, whose they are.

CHAP. VII.

THE FIFTH ARTICLE OF CASES TOUCHING MARRIAGE.

The first enquiry is of men unmarried, who lived a single life, whether it were best for them to marry: The reasons of this demand were two, the fear of troubles, and the fear of defilement in Marriage. That which belongs to the first reason, we are to remember that the Corinthians had been a long time in danger of persecution; although now they lived prosperously; and the most part feared nothing. The Apostle answers those that are in such a case, if no necessity lies upon them to marry, it is good and profitable not to marry, but where there is danger of sinning by incontinence, we are rather to eschew fornication and sin, than the danger of troubles in Marriage.

That which concerns the scruple▪ le • t any one should think his conscience by Matrimonial Society defiled, he declares not only the conjugal bed to be undefiled, but also the right of the Marriage-bed ought to be granted to him that seeks a wife, whereto he subjoins four reasons.

Due] Reason 1. Because that benevolence is due by the Law of Marriage.

Reason 2. Because by conjugal agreement, the husband hath power over the wives body, and the wife over the husbands, chiefly to avoid fornication.

Reason 3. Because otherwise there would fall out an unjust defrauding of each others part, if commerce should be denied without reason.

That you may give yourselves ] He limits what he had said with a special exception▪ unless it be agreed by consent on both parts, that for a time they might give themselves to fasting and prayer.

Le • t Satan tempt] Reason 4. Because after the set time, if benevolence desired be denied, it is dangerous lest Satan tempts the party defrauded, for his incontinency, to commit adultery.

He explains this his opinion touching contracting Marriage, and using conjugal society, that it is not an universal precept, as if here commanded Marriage to all, but that the granting or permission is universal, only in case of incontinency; for plainly, if by the will of God it might be, the Apostle could with the Corinthians (who moved the question) both continence, and the advantages of single life, which God had bestowed upon him; but because the gift of Continence is not given to everyone, he saith, that he spake this by permission, which he hath granted.

From hence he gathers up the sum of what he had said, that he might plainly answer those who lived unmarried, or Widows, it was convenient that they should abide in that state, if they could contain, if not, that they marry.

For it is better ] He gives a reason, because it behooved them rather to beware of burning lusts, which defile the conscience with sin, than of the troubles of Marriage, even those troubles which accompany a married state in times of persecution.

The second thing they inquire of, is concerning Divorce, the parts whereof are two : The first is, concerning both being Believers, whether it is lawful for married Christians to make a Divorce, unless the case be for adultery? He answers, that it is not lawful; which answer that he may confirm, he denies that he commanded anything new, or from special revelation, but that he repeats an old command by the authority of the Lord, who in the Institution of Marriage, established, that the married should be one flesh, whereupon that separation and divorce is unlawful.

But if the wife, (pretending necessary causes of departing, as danger of life, or such like) shall depart, he commands that either she be reconciled to her husband, or abstain from new Marriage, and by consequence much more from fornication; and that he commands both for the punishment of frowardness and impatience, and the trial of sincerity, lest this liberty should be drawn into licentiousness: In the mean time he commands the husband that he put not away his wife, or give her cause to depart.

The other part of their enquiry follows, wherein the question is concerning those that are married, where the one is an Infidel, whether Divorce is lawful? He saith that he will answer to this part, from the authority of special revelation, because God had not determined it in the Law, what Christians should do in that case; this is it which he saith, The Lord hath not determined it in the old Law, but I, viz. by special revelation from the Lord, will determine it. In the first part of his answer, he forbids that the unbelieving party should be put away, if she desire not to leave him.

He lays down five Reasons. First, Because an unbelieving person is sanctified, though not in itself, yet to the use of the Believer; although not simply, yet so far, that Marriage is sanctified to the believing party, and to the children brought forth: Therefore let not the unbelieving wife be put away, if she desire to tarry.

Else] Reason 2. Confirming the former, from the consequent absurdity, because otherwise the children of Christians, in such a case, would not be born under the Covenant, they would not be born Christians, and dedicated to Christ in holiness; the contrary to which is true: Therefore let not the unbelieving wife be put away, if she desire to tarry.

Before he adds the reasons that are behind, he propounds another part of the answer: If the unbelieving party will not co-habit, but depart, in this case, he declares the Marriage to be void, and the party believing to be free.

To peace] Reason 3. Proving that the unbelieving party is not to be put away, being willing to stay, because Believers are called to maintain peace with all: Therefore if the unbelieving party admits of equal terms of peace, she is not to be put away.

Reason 4. Because by dwelling together the unbeliever may be gained.

Reason 5. Because everyone, in what condition soever, ought to abide in that honest and lawful calling, in which God by his Providence hath set them, as the Apostle taught in all Churches: Therefore we must also abide in Marriage with an unbeliever, being willing to stay: For whereas Marriage hath been contracted in Heathenism, God would not that the calling of one to the Grace of Christ Jesus, should defraud the party not yet converted: The Apostle prescribes the same Law to believing servants, that they shake not off the yoke of an unbelieving Master, who desired not to put away the servant converted to the Faith.

He confirms the Reason fore-going by an Induction. First, of Circumcision and Uncircumcision, neither whereof was to be stood upon by a Christian, but this only, that in both states, they observed the Moral Commandments of God.

From hence, because in one example of the Induction, the fullness of it might easily be apprehended, he infers a general position of abiding in that state wherein God had called him.

Further, he adds another member of the Induction, concerning bondage, in which he adviseth them to abide, unless God had opened a door to their liberty.

He gives a reason, Because bodily servitude is no diminution to the spiritual liberty of Christians, from the guilt of sin and wrath, neither doth bodily liberty exempt and free us from the service of Christ.

By the way he admonisheth them, that (whether bond or free, as to the body) that they take heed they do not things unlawful in themselves, by the command or will of men, because that would be, to serve men against Christ, who had bought them with a price, that in all things they should do the Will of their Redeemer, not of men.

That no man might rashly depart from his Calling, he further inculcates a general Precept of abiding with God in the present condition of life, in obedience unto God, until it should seem good to him to change their condition.

The third inquiry which the Corinthians made to Paul, concerning Virgins, Male and Female, whether they might marry or not? To which being about to give answer, he premiseth, that he had no special command, whereby the state of Virginity was either enjoined, or prohibited, but that he would faithfully give his advice, and his opinion of the convenience, as it became him, to whom God had vouchsafed mercy to be faithful.

There are three parts of the answer: First, In the present necessity, or the danger of persecution, as he forbids those that are married, to put away their Wives, so he saith it is more convenient, that they that are single should continue unmarried, viz. if they have the gift (as he said before) of continency.

The other part of the answer follows, wherein he teacheth, that to marry is not sinful, but incident to several troubles, concerning which he will not any further treat, lest he should seem to dissuade them from marriage, more than was safe.

The third part of the answer follows, wherein he commands, that whether they married or not, they should take heed to themselves that they be not much moved with the advantages, or disadvantages, the pleasures or troubles of this short life, but moderately bearing prosperity and adversity, they should provide for the life which is to come, always prepared to suffer sorrowful things, and to leave a joyful condition, according to the Will of God, for this is as much as if they had not Wives, as if they wept not, &c. whilst they using a marriage-state, are not hindered in their race to the Kingdom of Heaven, but they go forward with all expedition, through sorrow and joy, through the conveniences and inconveniences of this life, all occasions, all changes.

The reason of this is laid down, Because the good and evil things of this life, as a shadow, pass away: Therefore ought we to use the things of this life, as it were in our passage, that they hinder us not in our race.

He lays down two Reasons of his counsel about the keeping themselves unmarried, First, That they might be freed from trouble, which the fear of persecution, and of the present condition, might cast those that are married into. Reason 2. Because he that is unmarried, more conveniently is at leisure for divine employments, or to attend upon the exercises of Religion, and more immediately to please God: But he that is married is forced by his Calling▪ to lay out much of his time about earthly businesses, and household-cares, and so in lawful things to please his Wife, which care, although it may be obedience, where it is performed in the fear of God, yet it is not so immediate obedience, and so near to God, as that which is placed in the exercises of Religion.

He shows the same difference to be betwixt the condition of Virgins, and Women that are married: That a Virgin may with fewer avocations, and less difficulty, more holily (both in body and soul) attend to holy employments, because she hath no family to take care of; This is called Holiness, not as it is opposite to sin, but as opposed to Civil or Common: So▪ the Ministry of the Gospel may be called more holy, than any civil Calling: But a Wife is usually encumbered with household-cares, and an endeavor to please her Husband, nor can she so freely have leisure for holy exercises.

The Apostle expounds all this his advice, that it tends only to this, that they may more conveniently and fitly be composed, to attend upon God without distraction in the exercises of Religion, if they have the gift of continency, not that he might cast upon them a snare of necessity to abstain from marriage, if they had not the gift of continency.

The Fourth matter that is inquired of, is, Concerning the duty of Parents, in whose power are Daughters marriagable, whether advisedly they may give their Virgin Daughters to marriage or not? The Answer hath two parts; The first upon a threefold supposition. 1. If any one is suspected to detain his Daughter from Marriage longer than is expedient. 2. If his Daughter have passed the flower of her age, i. e. hath attained to the twentieth year of her age, and begins to be more than of ripe years. 3. If he see the mind of the Virgin inclinable to Marriage, let him follow the will of the Virgin, and his own. Let the Daughter, and the Son in Law, whom the Father shall choose, be joined in Marriage, the Parent sins not in it.

The other part of the Answer, also upon a threefold supposition, 1. If the Parent be persuaded that he wrongs not his Daughter, if he with-hold her from Marriage. 2. If his Daughter have the gift of continence▪ and out of no necessity the Father is moved to seek an Husband for her, so that the Parent may determine of his Daughter as he please. 3. If he purpose to keep his Virgin unmarried, he hath done well, saith he, for the advantage of his Daughter.