An Exposition of Pauls Epistles

CHAP. VIII.

THE Sixth ARTICLE CONCERNING THE AVOIDING OF THINGS offered to Idols.

The disputation which is contained in this Chapter consists in the answering of three Objections, from whence it appears, that it is not simply lawful to feed upon things offered to Idols.

The first Objection ; we are sufficiently instructed by knowledge, concerning the lawful use of things offered to Idols: Therefore we may lawfully eat of them. He answers by way of concession, and correction, to this sense, although any one knows his liberty in using things offered to Idols, yet a bare knowledge is not sufficient, unless it be joined with charity in use and practice; because knowledge without charity puffeth up, and makes them proud despisers of the Brethren that know but little; but joined with charity if edifies, i. e. accommodates itself for the good of others.

He explains what he had spoken, by distinguishing betwixt him that knows with pride, and him that knows with charity to God and his neighbor. The one, who hath knowledge joined with pride, knows nothing solidly, because he is puffed up with a vain opinion of his own knowledge, but the other who hath knowledge joined with love, as he is taught by God, so he is approved of by God that he is truly knowing.

The second Objection ; we know that an Idol hath no divinity in it, either externally or internally, which is conceived to be in him by those that offer things to the Idol, or is feigned to be represented in him. We know also that there is no God but one: Therefore seeing the Creatures of God may not be polluted by us from the fictions of men, it is not lawful to feed upon things offered to Idols.

He answers first by concession and confirmation of the antecedent laid down by the opposers. For although they may be in the words and opinion of men, and may be called celestial and terrestial God's, and many Lord's, yet there is but one God, and Lord, viz. the Father (by which name we are brought to the other persons, to wit, the Son and the holy Spirit, who are one God, the beginning of all Creatures from whom ; and the end of all to whom, chiefly in respect of us, who are believers, and dedicated to his glory) and one Mediator Jesus Christ, the same God with the Father, by whom, as by the Word of the Father, all things were created; and we believers redeemed by him, who therefore is said to be Lord, both in respect of creation and redemption.

Secondly, He answers by way of limitation, denying that this measure of knowledge is in all that are converted; because some have not yet manifestly laid down their old opinion concerning Idols, but are touched with a certain reverence of the Idol, whilst they eat things offered to Idols, and so their weak consciences are defiled, doubting whether they do well: Therefore it is not simply lawful to feed upon things offered to Idols.

Objection 3. But the eating of meats is in indifferent things placed without Religion, in which, liberty is granted to us: For our eating, and our not eating are both alike pleasing to God, so far as it is for our health, whether we eat this or that meat: Therefore we are not here to be barred of our liberty.

He answers, that this is true indeed, unless in case of scandal, yet that he sins, who uses his liberty to the offense of his weak Brother.

This he proves by four Reasons. First, Because in the praesupposed case, the weak one is encouraged and ill instructed by the example of him that eats in the Idols Temple with knowledge, without charity, to the polluting of himself by eating things offered to Idols: Therefore it is not simply lawful to eat things offered to Idols.

Because by so doing he is destroyed, for whom Christ died, to wit, as much as can be by the intention and procurement of the practice of them that eat: Therefore it is not simply lawful to eat things offered to Idols.

Reason 3. Because in so doing we sin not only against the Brethren, whose conscience is wounded, but also against Christ, because it tends to the frustrating of the end of Christ death, viz. so far as he whom Christ hath redeemed, that he might be saved, he that eats with offense, endeavors what in him lies, that he should perish: Therefore, &c.

Reason 4. Because it is better to be deprived forever of our liberty of eating flesh, than to eat with offense, which the Apostle shows in the instance of his own vow: Therefore, &c.

CHAP. IX.

The Antecedent he prosecutes by parts ; and proves by three reasons, that the first, not the last place was due to him in Christian liberty. 1. Because he was an Apostle. 2. Because he was honored with the • ight of his Lord, and immediately called. 3. Because he had the testimony of his Apostleship in the conversion of the Corinthians, ver. 1. Which fruit, as a seal, confirmed his Apostleship, at least among the Corinthians, ver. 2. and afforded a defense to the Apostle against them, (who called his Apostleship into question) at least amongst the Corinthians.

Afterwards he applies this his liberty, first, to things that are to be eaten and drunk, which he (if any one) might lawfully make use of, ver. 4. Secondly, to Marriage, and we ought to use that benefit, which he proves from the example of other Apostles, ver. 5. Thirdly, to forbear working with his hands, and by consequence, to require maintenance from the Churches, (which he proves that he might lawfully do, by seven Arguments.)

The first Argum. From the example of other Apostles, and Ministers; it is lawful for other Apostles: Therefore it is lawful both for me and Barnabas.

Argum. 2. From the Law of Nations, propounded in a threefold example, of Soldiers, of Vine-dressers, and Shepherds: Soldiers, Vine-dressers, and Shepherds, are nourished by the fruit of their labors, everyone in his calling: Therefore also we Ministers ought to be maintained by the fruit of our labors in the Gospel.

Argum. 3. From the testimony of the Law, of giving food to the Ox that treads out the corn, which shows that it was spoken for the sake of those that labor for the use of others, especially in the Ministry. The Ox is fed with the corn which he did beat out with his feet; therefore all laborers, plowers, threshers, and by consequence the Laborers in the Gospel ought to be maintained with the fruit of their own labors. For if he that plows and threshes in the hope of reward, is partaker of his hoped-for reward, Why should nor they also that labor in the Gospel be partakers of the fruit of their own labors?

Argum. 4. From the rule of Justice; If we have administered spiritual things to you, will not you let us instead thereof reap your carnal things?

Argum. 5. From the like example of the Teachers, who preached at Corinth, whose example he alleges in point of lawfulness, but denies that he would follow them in the doing of any such thing, that he might promote the Gospel. Your Teachers are maintained at your charges: Therefore it is fitting that we also should be maintained, although we are resolved not to use our right.

Argum. 6. From the example of the Levites, to whom maintenance, and part of the Sacrifices was given for their Ministry: The Levites lived of the Altar: Therefore we that are the Ministers of the Gospel ought to live of the Gospel.

Argum. 7. Christ hath given a Command for maintaining the Ministers of the Gospel: Therefore they ought to live of the Gospel.

Hitherto he hath asserted his own right; Now he shows his moderation in the use of his foresaid liberty; First, in the business about maintenance, he shows his resolution for the future to forbear; from which his resolution he will not be removed with hindrance to the Gospel, choosing rather to die by famine; the reason whereof he gives, from the end, that he might glory against those that spake evil of him, who perhaps might say that the Apostle Preached for hire.

He explains himself, that this boasting was not merely in the Preaching of the Gospel, because he was obliged to that by the necessity of his office, and the Command, as also the fear of God's displeasure.

My Preaching (saith he) if it be voluntary, it shall have a reward, but if against my will, yet I must discharge it, because of the dispensation committed unto me, by the Command of God, and that would be without the glory of my voluntary Preaching, If I should unwillingly preach the Gospel, as they do, who exercise their Ministry, not out of any love to God, and desire of converting Souls, but for filthy lucres sake, or out of vain-glory.

Now he saith, that he hath matter whereof to boast against his Reproachers, as a reward of his not receiving any stipend from them, in as much as he Preached the Gospel to the Corinthians without charge unto them: whereunto he sub-joins another reason, That if he had exacted a maintenance there where his Reproachers endeavored to bring an evil report upon him, then he had abused his liberty.

He extends the moderating of his liberty to all sorts of things indifferent, wherein he served not himself, but others, that he might gain them.

That he explains particularly in three things: First, that he did conform himself to the Jew, bound (as they thought) under the Ceremonial Law, observing the Mosaical Ceremonies for time and place, as the matter required, as if he had been under the yoke of Ceremonies; and that he did by the opinion of the Council at Jerusalem, which left to the Jews (born under that yoke) whereof the Apostle was, a free use of Ceremonies for a time, but in no wise to the Gentiles, Act. 21. 21, 25.

The second is, That conforming himself to the Gentiles which were without Law, he laid aside the use of Ceremonies, as one that was without Law; but in the mean time, he intimates that he did not understand the Moral, or the law of love, which is the perpetual Law of God and Christ, from which he could not be freed; but the Ceremonial Law, from which indeed he was freed, that he might freely, for the advantage of the Gospel, use Ceremonies, or might abstain from using them.

The third, That he conformed himself to those that doubted of their liberty, abstaining from things lawful, as they did; finally, he accommodates himself in all things indifferent to all men, for three causes.

First, That he might gain as many as possible, or at leastwise some.

The second cause, That the Doctrine of the Gospel might be better esteemed of amongst all, by his moderate carriage.

The third cause, That serving the advantages of the Gospel, he might be saved, being made partaker of the Gospel with other Believers.

Hitherto he hath insisted upon his own example, as the Antecedent of the Argument, the force of this example follows, or the hortatory conclusion, viz. That the Corinthians would labor after temperance, and not so mind their meat, as to eat with offense that which was offered unto Idols; To this end he shows them, that they must run in their Christian Race, in which all (not one only, as it was usual in their sports) that run according to the Laws of God, were to be crowned.

And how that comes to pass he shows, viz. If after the example of those that contended in those Noble Games, (whether running or combating) usually celebrated near unto Corinth, they should not indulge themselves in gluttony and pleasures, but temperate in all things, bearing all things, whereby the conquering Crown might be won. In their Isthmian or Corinthian Games, the Runners and Wrestlers inured themselves to a most temperate diet, by way of Preparation for the Race, as now horses are fitted for running: The Conquerors in these Games were crowned with Laurel, or Ivy, or were honored with some such like reward: After the same manner, the Apostle would have Christians most moderate in their using the things of this world, and abstinent from whatsoever may stop their course, or hinder them in their warfare, and that they might obtain an incorruptible, that is, an Eternal Crown, (laid up in heaven for all those who strive lawfully, and finish their course.) He adds three Hortatory Arguments.

Argum. 1. Because you Christian Wrestlers may expect a more noble Crown than that corruptible one, of those that sport in those Gymnastick Games.

Argum. 2. From his own example running, and acting the part of a Champion, and smiting his adversary certainly and seriously. I earnestly keep down the body of sin, and the old man, and the lusts of the flesh, that they may be slain; and I compel my body properly so called, (by virtue of Spiritual Discipline) to be subject to my Spirit: Therefore do you the same thing: For so the Apostle nurtured his body, that in labors, and watchfulness, and fastings, it might hold out in its duty, that it might not wax wanton against the Spirit: and the body of sin (as much as lay in him) be destroyed.

Lest by any means] Argum. 3. From the end of it, I keep under the body of sin, or the old man▪ lest if I should live otherwise than I advise others to live, I should be a cast-away, or as an hypocrite, should be blotred out of the number of the Saints: Therefore do you the same thing that I do, and to the same end.

The Apostle here does not oppose Reprobate to one that is Elect, but to one that is Approved ; for as the Scripture calls Reprobate silver, that which is not true and genuine, and that Approved, which is sincere ; so the Apostle calls him Reprobate, who answers not 〈◊〉 profession, and is not sincere, and as he ought to be: If we should imagine that here he takes Reprobate in an absolute sense, we are to take notice of nothing but the necessary connection betwixt a profane life, (if it be supposed to continue to the end) and Reprobation: For whoever dies in his sins, shows himself to be a reprobate. For it is absurd, and no ways agreeable to the writings of this our Apostle to affirm, that he made any doubt of his Election, or thought the decree of his Election changeable. For on the other side, Because he was persuaded of his Election and Regeneration, the demonstration whereof he gave in the holiness of his life, taking all heed, lest by an evil life, he should show forth in himself the signs of Hypocrisy, not in any wise of Reprobation.

CHAP. X.

Argum. 1. There is danger, lest you fall into those sins and punishments, into which the Israelites fell, if you proceed to participate of, and be present at Idolatrous Banquets, and covet after things offered in Sacrifice to Idols: Therefore you ought not to eat things sacrificed to Idols, in the Idols Temple.

That the likeness of the Israelites example may appear, he shows that they had the like privileges with us (because the Iseaelites were our Fathers) not of the Israelites only, but also of the Christians amongst the Gentiles, viz. in the profession of the true Religion, and propagation of them to us their posterity; for as they are wont to be called Fathers, who lived in ancient times, with some certain relation of propagating Religion to us; So he calls the Israelites our Fathers; because they went before us in the partaking of the same Religion, the same Covenant, and like Sacraments: For the walking under the cloud, and the Sea which was over their heads, as if they had with us been bapized into the doctrine and outward profession of Moses, of obtaining salvation by the Messias.

They did also as it were partake of the same Supper of the Lord with us, eating Manna, and drinking out of the Rock, or waters gushing out of the Rock, which followed the Camp of the Israelites (which are called spiritual meat and drink, because they had a spiritual meaning, figuring the same Grace of Christ, which the Supper of the Lord doth) yet notwithstanding many of those Israelites (because they displeased God) perished in the wilderness.

Furthermore, he reckons up the sins for which God inflicted punishments, and death itself upon them, for an example to posterity; from which sins the Apostle dehorts the Corinthians, lest they also perish; and first, he exhorts them in general, lest they covet evil things as they did, i. e. lest they indulge their fleshly lusts, as those ancient Israelites did, who by their lusts were hurried beyond the bounds appointed by God.

More especially he admonishes them, that they be not Idolaters, or Fornicators, or Tempters of Christ (trying how true and just Christ is, and that by unlawful ways) or murmurers against the providence of God, as the Scripture witnesses of the Israelites. The meaning of this dehortation is this: That you be not amongst any Idolatrous Banquets made in the honor of any Idol, lest ye suffer that which the Israelites did, sacrificing to the honor of the Golden Calf, whose indulging their gluttony and sport, was instead of Religion, verse. 7. Be not taken with the desire of pleasing Idolaters, that for their sakes you be mixed with them in Idolatrous Banquets, lest God also deliver you to your hearts lusts, that together with the pollution of your souls, you defile also your bodies by Fornications, Adulteries, and so perish with those Israelites, verse. 8. Tempt not Christ, by abusing of his knowledge, and pretending Christian liberty for your lusts, which is nothing else, than to provoke Christ to anger. As the Israelites in the wilderness provoked the Angel of the Covenant, or Christ, who went before them in the wilderness, and perished by Serpents, verse. 9. Lastly, Murmure not, because it is not lawful to you by Christian Religion, to be present at the Idolatrous feasts of your friends in the Idols Temple, lest you perish with the murmuring Israelites.

Further he shows that the use of these examples belong unto all men living, and those that shall live hereafter; he declares the danger of falling into the same sins, and the same punishments, if they shall mix themselves with Idolatrous Feasts; rebuking in the mean time their vain confidence, who feared not the danger, but fed securely upon things offered to Idols in the Idols Temple.

He prevents an Objection, from the fear of evil things, which did hang over them, from the Idolaters, their fellow Citizens, if they should so much abhor their society, that they would not be at their public Religious Feasts. He answers, that that temptation was no other than what was ordinary to men, for which they might hope for an end, for the faithfulness of God who will not permit, that they should be tempted above measure, who endeavor to keep themselves from impurity, chiefly in the case of confessing of him, but lest they should fall with the temptation, he is wont to discover a way of freedom from danger, or at least from sin; out of these things precedent from the first verse, it follows: Therefore we ought not to feed in the Idols Temple, upon things offered to Idols;

Argum. 2. Of dissuading from things offered to Idols in the Idols Temple. Idolatry is joined with the public eating of things offered to Idols, from which Idolatry ye ought to fly: Therefore we ought not to eat things offered to Idols in the Idols Temple.

Being about to confirm this Argument, he calls his Hearers or Readers wise, and commands that they weigh both the argument now spoken, and the confirmation of it, which he sub-joins, adding five reasons, by which he proves, that this public eating of things offered to Idols in the Idols Temple, doth render them guilty of Idolatry.

The first reason, from the like example of Christians, whose fashion is this: The partaking of the Elements in the Supper of the Lord, is the profession of our Communion with Christ, and other Christians in the true Religion: Therefore the partaking of things offered to Idols, in the Feast of the Devil together with Idolaters, is the profession of Communion with the Devil and Idolaters, in Idolatry, or their false Religion.

But he urges this reason and the rest, by often questioning; The Cup of Blessing ▪ he says, Is it not a sign, a powerful token, and real profession of that saving Communion which we have in the Blood of Christ shed for us? Also that holy bread which we break in our Assembly, is not it a sign, and real profession of that Communion, which all of us have in the Body of Christ crucified for us? Therefore it follows from the like, that the partaking of the Sacrifice in an Idolatrous and devilish Feast, is no less a sign and real profession (in itself, and out of the intention of the deed) of Communion with Idolaters, and the Idol, to whom the Sacrifice was offered.

He unfolds this reason to this sense. As we Christians, although many, yet by virtue of our Society in the same worship, Sacramentally sealed, grow together, as it were into one bread, i. e. into one Mystical Body, in this that we communicate of one and the same Sacramental Bread: So those that communicate with Idolaters, in the participation of Idolatrous Sacrifices, by virtue of their society in the same worship, sealed by their Idolatrous feasting in the Idols Temple, grow up into one Mystical body with them, in this, that together with them, they communicate of one and the same Sacramental Sacrifice.

Reason 2. From the like example of the Israelites, the Israelites eating of the Sacrifices, by thus doing testified themselves to be partakers of the Altar and Jewish Religion: Therefore they who eat of the Idol-Sacrifices in the Idolatrous Feast, witness that they communicate with Idolaters in their Idolatry.

Reason 3. Propounded by way of answer to an objection: Although an Idol hath nothing of Divinity (as was said before) nor things offered to Idols is anything of the Worship of God, which possibly the Idolater supposeth and intends; yet in the nature of the work, an Idolatrous Sacrifice is the worshipping of Devils, 2 Chron. 11.15. Therefore partaking of that which is offered unto Idols, is the most gross Idolatry, from which you ought to abstain.

Argum. 3. By way of dehortation from things offered to Idols in the Idol Temple; The partaking of the Sacramental Feast of Idols, or Devils, cannot consist with a lawful and saving partaking of the Supper of the Lord; because this was to do homage to two Lord's, God and the Devil, and to profess public service to both: Therefore we must not eat of things sacrificed to Idols in the Idol Temple.

Argum. 4. By way of dehortation from things offered to Idols: God is provoked to jealousy, if any one profess himself a Christian, and yet publicly partakes of things sacrificed to Devils: Therefore must we not eat of things sacrificed to Idols.

Stronger] Argum. 5. Because to persist in this so manifest a sin, is to proclaim war with God, and to try whether any be stronger than he: And therefore unless any be so mad, as to think himself stronger than God, we must abstain from things offered to Idols in the Idol-Temple.

CHAP. XI.

THE SEVENTH ARTICLE CONCERNING ORDER AND DECENCY.

As concerning the first part, he premises a command to imitate him, so far as he followed Christ: He also commends the Corinthians, that for some time they observed the Doctrine and Precepts delivered to them, partly by letter, partly by his lively voice • concerning Religion, and things which appertain thereunto, so far at least, that they deserved some commendation.

Furthermore he sub-joins to the following▪ admonition a maxim concerning order divinely stablished in the mystical body of the Church, viz. that Christ is nearest subordinate to God, as he is God-man, the Mediator and the Head of the Church, and that the man next succeeds in dignity unto Christ, and the woman to the man, which so far as it appertains to the honor of the sex, she is made subordinate to the man as Head; whereupon they may understand that order in Church-Assemblies is to be observed.

It is apparent that the Corinthians did not sufficiently observe this order, because their women in the public Assemblies (after the manner of Heathens) laid aside their veils, and the men covered their heads and faces; (they are said to pray and Prophesy, who met publicly, and consented to promote this public Worship of God.) This uncomeliness he reproves both in the men and women, by nine Arguments.

Dishonours] Argum. 1. The covering of the man is not agreeable to the dignity of his sex, and against the honor of Christ, whom he ought to represent: Therefore it is uncomely.

Argum. 2. It is dishonorable to the Female Sex to lay aside her veil, and against the dignity, as well of her natural head▪ as of her metaphorical head, to wit, the man to whom she owes subjection for the honor of the Masculine Sex; the reason whereof he gives, because it was not less unseemly for the woman to be without her veil, than to be shorn: Here therefore the woman is reproved for undecency, which she ought to amend.

Argum. 3. The man (seeing he is the Glory of God, and the representation of his glorious Excellency in respect of the woman over whom he is appointed head) ought to show forth the Glory of God in his manly deportment: Therefore he must beware of this unseemliness in the use of a veil.

The woman.] Argum. 4. The woman is the glory of the man; or the image of his dignity, in whom (as in a Glass) the excellency of the man (for whose sake she was created) is seen, to whom she ought to profess subjection by the covering of herself: Therefore seeing the woman behaves herself otherwise amongst you, she is blamed for uncomeliness. This does not any whit hinder but the woman is created, in respect of her Soul and spiritual state, to the glory and Image of God, as well as the man.

Argum. 5. The man is the material principle of the woman, because she was made out of the ribs of man: Therefore it becomes the man and the woman to testify the privilege of their original, in the observation of the aforesaid decency: Therefore you are guilty of undecency which do otherwise.

Argum. 6. Seeing the man hath the respect of the end, and the woman is destined for the end; it is fitting that this difference of their excellency should be expressed by the observance of decency: Therefore when it is not observed, you are deservedly to be reproved.

Argum. 7. Even because of the Angels, who behold and are witnesses of comely and uncomely deportment • in the Church▪ although you would not regard that me • look upon you, yet it 〈◊〉 Women to te •• ifie the subjection of their Sex, 〈…〉 power of the M • n, by putting a veil over their 〈…〉 a sign of it? Therefore you are guilty of indecency 〈◊〉 your behavior 〈◊〉 otherwise.

That this comparing of the Man and the Woman, may not be drawn out further to the despising of the Woman, in a threefold respect he equals the Woman to the Man. First, In respect to Christ our Lord, or in respect to our state of Grace in Christ: The Man and the Woman are equal, bought with the same price, and alike ordained to the service of Christ. Secondly, In respect to the same Original; for as in the Creation the Woman is of the Man, so by ordinary propagation the Man is by the Woman. Thirdly, In respect to the first and principal efficient cause, i. e. God; (who hath made the Man and the Woman, and all things else) the Man and the Woman are equal.

Argum. 8. Common sense, and nature itself, or natural inclination (so he calls settled custom, and agreeable to nature, in respect to what is comely) dictates that it is unseemly for a woman to pray uncovered, or that a man should wear long hair, and the contrary is decent: Therefore you observe no decorum when you behave yourselves otherwise. Hair is said to be given to the woman for a covering, because it is given to that end, that she may know her head ought to be covered.

Argum. 9. If any perhaps should not be moved by these Arguments, but should contend, the Apostle opposeth to their contentious Apologies, the received and established custom of the Jews, and the rest of the Churches: Other Churches have no such custom, that women should be present at public assemblies, with their heads uncovered, and the man with his head covered: Therefore your custom not agreeing with decency, either according to natural use, or of the Churches, is altogether unseemly.

CHAP. XII.

THE EIGHTH ARTICLE CONCERNING THE USE OF SPIRITUAL GIFTS.

The Apostle comprehends all abuse, only under ignorance, or imprudence, and the right use of spiritual Gifts, under prudence: The Position which the Apostle propounds to be proved, is this: ye ought not to behave yourself ignorantly, or imprudently in the business of spiritual Gifts, but prudently.

Argum. 1. From the comparison of their former and present state, to this sense: Not long since ye being destitute of all the Gifts of the Holy Ghost, ye were carried about after the pleasure of the Devil, that impure spirit, even as other Gentiles, into the grossest worship of dumb Idols, or into Idolatry: Therefore now being converted, and adorned with spiritual Gifts, you ought to behave yourselves prudently, taking heed, that you be not hurried about by that evil spirit, to no less hurtful enormities, in the abuse of spiritual Gifts.

Argum. 2. Those that blaspheme Christ, as they are certainly destitute of his Spirit, so certainly are all you, (who with a sincere Faith profess Jesus Christ your Lord) endued with his Spirit, or with the saving and special gift of the Holy Spirit, without which you cannot profess him with a sincere Faith: Therefore concerning other spiritual gifts, which do not necessarily accompany Salvation, ye ought not to envy each other.

Argum. 3. Although there are diversities of gifts, yet all flow from the same Fountain, and one Holy Spirit: Therefore in the use of these gifts you ought to carry yourselves prudently, and friendly to agree together.

Argum. 4 Administrations and Ecclesiastical offices are many, but the same Lord, whom you all ought to serve: Therefore ought you to demean yourselves prudently, and promote the work of God only.

Argum. 5. There are divers operations, various works produced by divers men as instruments, but the same God is he that works those works in those divers instruments: Therefore there ought to be no debate concerning these. He ascribes gifts to the Holy Spirit, who distributes gifts both ordinary and extraordinary, according to the necessity of the Church, ver. 4. He ascribes Functions and Offices to Christ, who being Lord in his house, appoints what services he pleases, he calls to offices whom he will, and makes use of those that are called, in their functions, as he will, ver. 5. But operations, or the exercises of gifts of what kind soever, he ascribes in this verse to God the Father, who as he is the first beginning of all, so he works very effectuously in all; nor therefore doth the Apostle distinguish these, as if gifts, offices, and operations, may be so of one person, as not of all the persons, but that we may have need, that by this distinction of gifts, offices, and operations, (which concur to the producing of the same work) we might more easily be led by the hand, to apprehend the distinction of persons, and unity of essence; and that we might observe the equality of the persons of the Holy Trinity, and their unity in gifts, offices, and exercises of gifts, and observing, might all of us unanimously endeavor for the good of the Church, and the glory of God.

Argum. 6. Spiritual gifts, or manifestations of the Spirit, to wit, in which the Spirit is manifested, are given for one end, viz. for the good and edification of the whole Church: Therefore there ought not to be difference concerning these.

This he shows by reckoning up the nine kinds of gifts, which all tend to the good of the Church. The first gift, To one is given the Word of Wisdom, whereby he can seasonably apply sound doctrine to his Hearers, which is the gift of a Pastor. The second; To another the word of Knowledge, which is the gift of a Teacher, whereby he can give the general doctrine and sense of the Scripture, although he hath not the gift fitly to apply it.

The third gift, is Faith, which is called the Faith of many and famous miracles, and in the following Chapter it is called all Faith. 4: Is the gift of healing Diseases, which was one kind of miracles, as the rest following. 5. The gift of working miracles, and powerfully casting out devils, and the enemies of the Church, of which we have an example, Act. 13.11. 6. The gift of fore-telling things to come, and revealing secrets. 7. The gift of discerning impostures from the gifts of the Spirit. 8. The gift of speaking with divers kinds of Tongues. 9. The gift of Interpretation of Tongues, without the gift of speaking with those Tongues; for it will appear that some spoke with Tongues who could not interpret, and contrarily; for so it seemed good to God to distribute his gifts.

Argum. 7. To the wise using of gifts. This diversity of gifts, and distribution of them, is according to the good will of God: Therefore we must rest in his will, and use them without discord.

Argum. 8. Christ Mystical, or Christ is one Body with the Church, consisting of many members, and they instructed with variety of gifts: Therefore as in the human, so in the Mystical Body there ought to be concord in the use of gifts.

Argum. 9. All the faithful are joined together in the Sacrament of Baptism, and the Lord's Supper, or the union of all the Faithful into one Church, and partaking of one life, in one body, and one Spirit, is signified in the Sacraments: Therefore you ought not to disagree amongst yourselves about the diversity of gifts.

Argum. 10. Seeing the condition of the body requires necessarily plurality of members, and by consequence diversity, it will follow, that the meanest offices in the least gifts, are as well of the body, as the most excellent offices and gifts. And if they should exclude themselves, they would not do less foolishly, than if the foot should deny that it was the hand, or the ear deny that it was the eye; and for this cause should conclude that it is not of the body: Therefore there ought to be no dissention amongst you, because of the diversity of gifts.

Argum. 11. Even as if the body was one member, three inconveniences would follow. (1.) The rest of the members should be excluded, and the more noble senses, ver. 17. (2.) The change should be made contrary to the wise dispensation of God, who hath otherwise appointed diversity of members, ver. 18. (3.) The change should be contrary to the nature of an organical body; for the very organical body should be destroyed, ver. 19. Because God hath made one organical body of many members, ver. 20. So in Ecclesiastical Functions, if there was but one Function, three inconveniences would ensue. 1. The other offices would be extinct. 2. The dispensation of God would be destroyed. 3. The Organical Church itself would be overthrown, which now consists of many offices, united together into one body: Therefore concord and agreement is to be regarded.

Argum. 12. As in a natural body, the superior and more excellent members cannot be without the inferior, which are most necessary; therefore they are friendly each to other; so it is in Ecclesiastical functions: therefore ought they to be assisting one to another.

Argum. 13. As in the body natural, that there may be an agreement, those members which are more infirm are most honored, and necessary, by the appointment of God: so ought it to be in Ecclesiastical functions: Therefore in the choosing of Deacons rather than Pastors, care must be had, that other things being alike, men of the fairest fortunes, may be elected for the adorning of this inferior office.

Argum. 14. As the Natural body would come to ruin by Schism, if the members should strive among themselves, and should not regard each other: So in Ecclesiastical functions: Therefore concord is to be highly regarded.

Argum. 15. As amongst the superior and inferior members of the body, there is a sympathy in joy and grief, so it ought to be amongst the Governors and Ministers of the Church: Therefore the greatest accord: He gives the Reason of it, Because ye (saith he) are the body of Christ, and members in particular, i. e. such as ought as members to agree with the whole body, the Church, and amongst yourselves: And here is the common Apodosis of the whole similitude, taken from the body, from verse. 12. to this 27. verse.

Now in order he reckons up the Ministers of the Church, as much as might be sufficient to restrain the ambition and envy that was among the Corinthians ; The Authority of Paul by name, and of the other Apostles was prejudiced, by the subtle and Eloquent Doctors amongst the Corinthians (as is manifest in the second Epistle. ) Therefore he asserts the dignity of the Apostles in the first place, as those that were appointed of God to lay the foundation of all the Churches. Concerning the Evangelists and Prophets extraordinary, either there was no question amongst them, or the dignity of the Ministers of the Gospel extraordinary, being asserted in the vindication of the Apostolical office, concerning the authority and dignity of the Evangelists and Prophets extraordinary (whose Ministry was common to all the Churches, and subservient to the Apostles) it was manifest and apparent enough.

Secondly, He determines concerning Prophets (by which name (as shall appear, chap. 14.) he understands Pastors) who applied in their Sermons the doctrine to usefulness, whose gift was the word of wisdom, as verse 8.

In the third place he names Teachers, who although they were not eloquent and prudent for the application of the doctrine to all the uses of the Church, yet they had a word of knowledge, that they were able to apply the general Doctrine to the capacity of the Church: These are the functions which were employed in the Word and Doctrine, and therefore the more eminent.

In the fourth place, he sets down those, who in the Primitive Church, for the confirmation of the faithful, were endued with a power of working miracles, signs and wonders of all kinds, in great measure.

Fifthly, He sets down those who had power miraculously to heal diseases, in whom the gift was more straightened and restrained to this one kind.

After this sixthly, he names ordinary offices and gifts, viz. helps, or the office of Deacons, whose work it was to see to the maintenance of Ministers, and the necessities of the Saints, and the dispensation of the public revenues of the Church: which office, though it may seem the meanest, it appears to be in no small account, and imposed not upon men of inferior rank, but upon those that were of tried fidelity, and the more able, or men of fairest estate, as verse. 22, 23, 24. And that for the necessary use of it; for without the help of this office, the work of the Ministry would be much hindered, for had there not been helps or Deacons, who undertook the care of collecting the stipends, that the Ministers might more freely attend the work of the Lord: It is necessary that the Ministers with the Levites, Nehem. 13. to whom a designed portion was not given, should betake themselves to their fields, and their work, or secular businesses, and also to Law-suits, being debarred of their due allowance, they might lose their zeal of laboring in the Lord's Vineyard, or the fruit of their labors.

After these (unless perhaps there was no difference touching these inferior offices) the Apostle is not solicitous any further about the order; He names Governors, or Ruling Presbyters, who take notice of the people's manners, and as presidents with the Pastors and Teachers, with the Ecclesiastical Assembly attend to the removing of scandals.

In the last place he sets down the gift of tongues, to wit, solitary, with which any one either spake that which he could not interpret, in a language known to the people, or could interpret it, but could not speak in an unknown tongue; which gift, because above others it caused admiration, it seemed to be affected among the other Corinthians, and to be matter of boasting to the rest.

By all which fore-cited, he sharply corrects and reproves the ambition and envy of inferiors, as if they would all have the most eminent gifts, and the more excellent functions, which was most unreasonable, as the interrogations repeated to the piercing of their consciences show.

Argum. 16. Of Exhortation, that there be no evil emulation about their gifts, their ambition might be better laid out, by coveting the most excellent gifts, to wit, saving, or such as accompany salvation, which kind of gifts first of all is Christian Charity, by which saving Faith is effectual (whereof he promises to speak:) Therefore evil emulation concerning gifts and Ecclesiastical or Spiritual Offices, is to be taken heed of.

CHAP. XIII.

The first Argument, the gifts which you desire are nothing without Charity, and he reckons up five sorts of gifts, before which he prefers Charity. The gift of Tongues in the highest degree (which is, if any one could speak with all Tongues, or like unto Angels) would do nothing more to salvation without Charity, than an unprofitable sound.

The second gift, is the gift of Prophesy in the highest degree (being joined with knowledge and wisdom) which will not at all conduce to the salvation of the Prophet without Charity. The third gift is of a Faith miraculous in the highest degree (to the doing of those things which are most impossible) which if it should be given, yet it would be nothing without Charity.

The fourth gift is the greatest liberality towards the poor, that can be imagined. The fifth gift is the greatest courage of Martyrdom, as any one can imagine, all which without Charity, will not at all profit to salvation: Therefore Charity is the most worthy gift which you can desire.

The second Argument, from the famous properties or effects of Charity, which he reckons to be fifteen. 1. Charity suffereth long. 2. And is kind. 3. Envyeth not. 4. Charity vaunteth not itself. 5. Is not puffed up.

6. Doth not disgrace itself or its neighbor by behaving itself unseemly. 7. Seeks not her own, but the good of others. 8. Is not provoked to render evil for evil. 9. Thinketh no evil unjustly.

10. Rejoiceth not in iniquity. 11. Rejoiceth at the good successes of others. 12. courageously bears labors and difficulties in discharging its duty. 13. Beleeveth the best of all, so far as truth suffers. 14. Hopes the best of the amendment of all, so far as prudence suffers her. 15. Endures all the infirmities of others: Therefore is the most worthy gift which you can affect.

Argum. 3. Charity never faileth ; therefore the most excellent and worthy to be desired. This propriety he illustrates, by comparing it with other gifts. First, With Prophecy and Tongues, which because we shall not have use of them in the life to come, as means, they shall cease, being no further necessary. Secondly, He compares Charity with knowledge itself, and prefers it before knowledge, because knowledge shall vanish away, viz. that mediate knowledge, or manner of knowing, which is now obtained by books, by hearing and meditation, &c. Therefore Charity is the most excellent gift which you can desire.

Which he proves, because knowledge is now in part, and imperfect, not only in respect of the measure, for so also is Charity imperfect, but chiefly in respect of the manner of knowing, viz. by means, which kind of knowledge, because it is mediate, it is imperfect.

This manner of knowing, viz. mediately, shall be quite abolished when the perfect way of knowledge shall come, viz. the immediate. But Charity, although it be imperfect, as to the measure, yet as to the manner of loving, it is perfect; for it is immediately carried to God; and therefore this manner of loving shall never be abolished, but rather increased.

He shows that the present way of kno • ing is to be abolished, by the similitude of the abolishing of childish sports, when any comes to be a man.

He shows the same by another similitude, ••• paring the present manner of knowing, to knowledge by a glass darkly, which kind of knowledge is mediate, but the knowledge to come is immediate, whereby any one kno •• intuitively, because in the life to come our mind shall immediately be enlightened by God, and we shall see and know God immediately.

Argum. 4. Charity is more excellent than Faith or Hope (which are saving Graces, and gifts not to be repented of.) Therefore the most worthy. Because Charity shall never fail, but shall also continue in the life to come, when Faith and Hope shall cease. In the mean time, let us remember that Faith in some respects is more excellent than Charity, because Faith is the cause of Love, Gal. 5.6. We are justified by Faith, and have peace with God, Rom. 5.1. And Christ dwells in our hearts by Faith, which works Charity in us, Ephes. 3.17. But the Apostle regarding the concord and edification of the Church, by right extolls Charity, as much as belongs to his purpose; he knew also that no man could endeavor after the increase of Christian Charity, but he must also labor after the increase of Faith, which is the cause of Love.

CHAP. XIV.

HEE PROCEEDS TO TREAT OF SPIRITUAL GIFTS, AND THEIR RIGHT USE.

He proved in the fore-going Chapter, that Charity was the most excellent gift: In the beginning of this Chapter he infers an Exhortation by way of conclusion, that they would affect it, and have all both gifts and spiritual offices in honor; but because some were proud of the gift of tongues, and most despised Pastoral gifts in comparison of this gift, and too much admired the gift of tongues: Therefore he compares these gifts together, and proves that the gift of Prophecy or Exhortation is more excellent than the gift of tongues, separated from the gift of interpretation. He gives thirteen Reasons.

The first Reason ; He that speaks in an unknown tongue, although by the gift of the Spirit, he speaks the Mysteries of God, yet he speaks without profit, because he is understood by God alone, and not by men: But a Prophet or Pastor speaking in a known tongue, teaches, exhorts, comforts his hearers, and so speaks profitably: Therefore Prophecy is more excellent than the gift of tongues.

Reason 2. He that speaks in an unknown tongue, edifies none 〈◊〉 himself; but a Prophet, the whole Church or Assembly: Therefore Prophecy is more excellent.

That he might rightly be understood, he shows that he doth not abolish tongues, though he prefers a Prophet before him that speaks in an unknown tongue.

Reason 3. From his own example; his Apostolical Ministry would not be profitable to them, unless he should speak to them in a known tongue by extraordinary Prophecy, by Revelation, or ordinary knowledge; either by Prophecying, or exhorting, as a Pastor, or instructing, as a Teacher: Therefore the gift of tongues is inferior to the gift of Prophecy.

Reason 4. As a Trumpet, or any other instrument touched or blown, sounding confusedly, utters an unprofitable and an ungrateful sound, so also a tongue, not understood, gives no other than an uncertain and useless sound: But the Prophets in their Prophecying speak in a known tongue: Therefore the gift of tongues is inferior to the gift of Prophecy.

Reason 5. The voices of Brutes are many; whereof none is so inarticulate, but represents a certain species of the living creature to those that hear: It is therefore an unworthy thing, so to debase the gift of the Spirit, that it should profit no more, but should be less valued than the blearing of a brute beast: In Prophecy it is not so: Therefore the gift of Tongues is inferior to that of Prophecy.

Reason 6. Because to speak things not understood, makes the Teachers and the Hearers Barbarians each to other: Therefore, &c.

He infers an exhortation to what was fore-spoken, that they might be zealous of the gift of Prophecy, for the good of the Church, and to that end, that he which hath the gift of an unknown tongue might pray, that he might have also the gift of interpreting that tongue.

Reason 7. If any one speak unto God, praying publicly in an unknown tongue, he doth ill, because though he that prays understands, yet the understanding of him that prays shall be unfruitful to those that hear and do not understand, and he doth ill much more who speaks publicly to men in a tongue not understood: Therefore the gift of Tongues is inferior to that of Prophecy.

Hence he draws forth his exhortation, because amongst those who had the gift of strange tongues, some had the faculty miraculously to reason in divine mysteries, some had the faculty of praying, others did sing in those strange tongues, and others gave thanks; these gifts were divers, and for divers uses; he commands them so to use them all, that they may be understood by the hearers; for if any one pray by the Spirit, or from the gift of the Spirit, what profit shall it be to the Church, unless he pray also with understanding, i. e. so that the hearers may understand him?

This he confirms and adds the eighth Reason, from the unprofitableness of it, because when any one shall bless by the gift of the Spirit, those that occupy the room of private men in the Church, i. e. the rest of the hearers in the Assembly, cannot join their prayers with him, or say Amen, unless he speaks in a known tongue. The matter is otherwise in Prophecying, where all things are uttered in a known tongue: Therefore, &c.

He gives a reason, because the hearers in the Church neither understand, nor are edified, although that which is spoken is most excellent.

Reason 9. From his own example, who was most enabled in the gift of Tongues, and yet he had rather speak a few words which might be understood by the hearers, than many in a tongue unknown to the people: Therefore the gift of Prophecy excels that of Tongues.

Reas. 10. Backed with a Precept, because this abuse of the gift of strange Tongues, being no way profitable to the hearers, is a childish and foolish ostentation; whereas it became them to be children indeed in respect to innocence, but not in respect to knowledge.

Reason 11. Out of Isa. 28.11. and Ier. 5.15. because to speak with Tongues not understood in the Church, is set down of God as a threatening for a punishment of unbelief; But Prophecy serves for the edification of Believers: Therefore let unknown Tongues be rejected out of the Church, and let Prophecy be preferred.

Reason 12. Taken from the avoiding of Scandal: Unbeleevers, or Professors of a private condition, will be estranged from the Faith, and they will say that both the Preacher and the People are mad, if the time appointed for public worship be spent in the hearing of an unknown Tongue: Therefore the gift of Tongues is inferior to the gift of Prophesying.

Reason 13. From the special fruit which would ensue, If laying aside the use of strange Tongues, all the Prophets (for he denies that all the faithful in the Church were Prophets, Chap. 12.29.) should prophesy, i. e. should propose the Oracles of the Prophets, and their Doctrine, to the edification of the Church: For in this case, if any unbeliever should come in, or a private Christian one of their hearers, should hear them prophesying, he is convinced of sin, and condemned according to the sentence of the Law, by all that prophesy, and the secret sins of his heart are manifest unto him, which when the hearer sees, and observes the Grace of God laid open by the Prophets in the Gospel, he falls upon his face, adores God, and seriously gives testimony of God's presence with the Prophets in the Church: Therefore Prophecy is more excellent than the gift of Tongues.

CHAP. XV.

THE NINTH ARTICLE, OF THE RESURRECTION.

That which belongs to the first. Because by denying of the Resurrection he knew the whole Gospel was overthrown; First, He confirms the Corinthians in the Faith of the Gospel in general, silently admonishing them, that they would not fall from it, using five Arguments. The first Argument. I constantly preached the Gospel to you: Therefore keep firmly my doctrine.

Ye received] Argum. 2. You have now received the Truth by Faith: Therefore keep it.

Wherein you stand] Argum. 3. You have kept this doctrine hitherto, and even now also you profess it: Therefore keep it.

Argum. 4. By this Gospel you are to obtain salvation, unless your Faith be Hypocritical: Therefore keep it.

Argum. 5. Confirming also that which went before; because that which is preached and believed by you concerning the death and resurrection of Christ, &c. was revealed from Heaven: Therefore keep it.

Christ ] Afterwards especially confirming their Faith. First, Concerning the death of Christ for our sins, because according to the Scriptures it is preached and believed. 2 Concerning the burying of Christ, because also it is believed according to the Scriptures; and lastly, concerning the resurrection of Christ he confirms their Faith by an eightfold Testimony. The first Testimony is of the Scriptures.

2. Testimony is of Peter the Apostle, who saw Christ alive again.

3. Testimony is of the twelve Apostles gathered together.

4. Testimony is of the five hundred Brethren, many of whom then saw him.

5. Testimony is of James.

6. Testimony is of all the Apostles, who at the second time being together saw Christ alive again.

7. Is the testimony of Paul himself, which although it may seem to be little valued by some, (because that after Christ's death, and ascending into heaven) he as an abortive offspring was suddenly sent forth into the light of the Gospel, and also, because for his past life in the state of nature, he might deservedly be accounted the least of the Apostles; yet in respect of the grace bestowed upon him, he shows that his testimony might be compared with the testimony of the rest, because the grace of God was by so much the clearer manifested towards him, than towards the other Apostles, by how much the more his Conversion was more wonderful than the Conversion of the other Apostles, and by how much the grace of God was more approved by working in him, and by him, and his great labors in the Gospel, and was more famous than that which was expected in the other Apostles, in regard of the effects; The whole praise of this excellency he gives wholly to the grace of God, but no part of the glory to himself.

8. Testimony is the consent of Paul and the other Apostles in the preaching of the Resurrection of Christ, to all which testimonies the Corinthians set to their Faith for a Seal.

CHAP. XVI.

As touching the Collection: The famine which was prophesied by Agabus, Act. 11.28. as also the persecution, did much distress the Churches in Judea, wherefore the Apostles living at Jerusalem, exhort Paul and Barnabas, that they would take care to make a collection amongst the Gentiles, to succor the need of the poor Jews, Gal. 2.20. he speaks of this contribution, commanding that on the Lord's Day (whereupon all Christians ceased from their labors, and met publicly to the Worship of God) that everyone according to his ability, without vainglory, should cast something into the Treasury.

There are six reasons of his Exhortation: The first is from the example of other Churches, by name of those which were in Galatia, who were bound to the same duty, under the same Precepts.

Reason 2. Because nothing is required of them unfitting or burdensome, but that once every week, in convenient time and place, everyone would contribute according to that measure wherewith God had blessed him: And the manner is plain, whereby the collection might be made publicly every Lord's Day, and yet everyone should lay it by himself, i. e. no man knowing the sum: We may imagine that they imitated the example of the Antient Church, a bored Chest being placed in the entrance to the house where they met for the Worship of God.

Lest when I come] Reason 3. Because he was about to come unto them, to inquire of their obedience. Here we have the fourth Reason, lest upon their putting off, or neglecting the matter, they might be found unprepared when the Apostles should come, and might make their collection not so seasonable, with greater difficulty and prejudice.

Reason 5. He prevents an objection, lest there should be any suspicion of laying out their collection: Behold, I will commit your charitable contribution to be carried to Jerusalem, unto men approved, chosen by yourselves, whom I will send together with you, with letters.

Reason 6. Because this business so well likes me, that I am ready, not only to commend your messengers to the Churches which are in Judea, by our Epistle, but if it shall seem meet, I also have determined to go along with those whom you commit the charge of this business to.

CHAP. I.

The first Reason: Because Paul the Author of the Epistle▪ was an Apostle of Jesus Christ, and of chiefest Authority in the Church. Reason 2. Because he did not assume to himself this honor (as certain false Brethren feigned themselves servants of Christ, when they were not sent of God) but obtained it by the special Will of God. Reason 3. Because he had brought in Timothy with himself to witness against them, if they should not admit of this Truth of God, written by him. Reason 4. Because what he was about to write, appertained not only to the Church of Corinth, but to all the Saints and Churches in all Achaia, to wit, to know this asserted truth which he was about to write.

Reason 5. Comprehended in the salutation or Apostolical benediction: Because Paul, the Author of this Epistle, would not that the dignity of the Church of Corinth should any ways be eclipsed (although he knew there were most corrupt persons among them, not only which lay hid, but openly shown themselves enemies to the Apostle) but constantly accounted the Church at Corinth a true Church, to which, by his Authority he applied the benediction of the Gospel, and doubted not to wish them all good things: Therefore they were obliged to receive the things which he wrote, with that submission and readiness of mind that was fitting.

CHAP. II.

Sign 1. That the cause why he changed his purpose concerning his coming to them, was, lest he should bring sadness to the Corinthians, at his coming, being compelled more severely to correct their manners, which he did desire might be amended before his coming.

Sign 2. That his sympathy was so much with the Corinthians, that he could not, unless they were glad, rejoice, neither moderate himself from sorrow, so long as any one amongst them, by reason of him remained sad.

Sign 3. That the writing, not only of the former Epistle, but also of this second, was undertaken for this end, lest if he had come to those, and had found them impenitent, besides his sorrow for their sin, he might have been forced to a new sorrow, which necessary severity would create both to them and himself.

Having confidence] Sign 4. That he was persuaded, that his joy was matter of joy to the Corinthians themselves, and their joys were both to him and them common.

Sign. 5. That the former Epistle, which necessarily was more sharp, was not writ by him without tears, and truly for that end, that he might testify his ready mind towards them, not that he might make them sorry.

Sign 6. His friendly mind towards the Corinthians, That the Apostle did esteem as nothing, that heaviness which the incestuous person had created to him, in comparison with that sadness which he had caused to all the Corinthians : He addeth ( in part ) because his grief was now turned into joy through the incestuous persons repentance: Therefore by way of mitigation he saith, that he added ( in part ) for the incestuous persons sake now a penitent, lest he should cast a burden on him already burdened in himself, if he should too much aggravate his sin.

Sign 7. That now he was ready to receive the penitent incestuous person into favor, and so to give a proof of his lenity and meekness, that it might appear that the former severity came not, but from love and his desire of advantage to the Church of Corinth. To which end he declareth that the chastisement of this Incestuous person, inflicted by the Authority of many ( i. e. the Governors of the Church, the Church itself consenting) after his repentance appeared, was sufficient.

That he might show his meekness towards the penitent Incestuous person, he adviseth that he may by the Corinthian Church be again received into favor, for these six Reasons annexed.

Reason 1. Because they are bound to forgive the penitent, and to comfort him, no less than they were bound to excommunicate him, being impenitent.

Lest perhaps] Reason 2. Because otherwise it was dangerous, lest he should be swallowed up with over much sorrow, except they should now receive the penitent into favor again.

Reason 3. Because (especially they were so desired by the Apostle) they are bound to testify their love towards him, to wit, by showing themselves to have excommunicated that man, not that they might destroy him, but that by repentance, they might save him.

Reason 4. Because by this means they were about to show themselves obedient to the command of the Apostle in all things, as before in excommunicating, so now also, by absolving him from the bond of excommunication, wherein the Apostle did prove their obedience.

Reason 5. Because the Apostle, for the sake of the Corinthians, had granted him pardon, and was about to forgive him: Therefore it was meet that they for the Apostles sake should forgive this man also.

Get an advantage] Reason 6. Lest through the craftiness of Satan, the Church should suffer harm: except now they should forgive him repenting; for by ever much severity sinners may be brought into desperation, or a depar • ing from the Church, because of Satan, whose arts and deceits to do harm are not unknown to the Church.

Sign 8. His constant good will towards the Corinthians ; That he could not anywhere rest, also that great hope of promoting the Gospel being offered, as in Troas, until he had known of Titus, whom he had sent to Corinth, concerning their affairs, for the cause of meeting him he went into Macedonia, that by him he might be made more certain concerning the affairs of the Corinthians, and that he might learn, whether as yet it was a convenient time to come to the Corinthian • . All which signs of his ready mind towards the Corinthians, being considered, the Apostle persuadeth himself that the suspicion that his mind was alienated from them, was removed.

CHAP. III.

Argum. 1. Of the commendation of his Ministry, containing also his clearing himself from the desire of vain-glory.

The efficacy of my Ministry is so apparent to all the Churches, that I need not any commendatory Letters from any particular person, or from you, or from others, neither do I say these things, because I care for vain-glory, but that I may defend my Ministry against my enemies for your good: Therefore my Ministry is commendable.

Argum. 2. Because your conversion, O Corinthians, to the profession of the Faith by my Ministry, sufficeth in my conscience and yours, for a commendatory Epistle, which is understood and acknowledged amongst all.

Argum. 3. by confirmation of the former: Because my Ministry was effectual, not only in bringing you to the profession of the Faith; but also to your saving regeneration, by the special operation of Christ's Spirit, this is that which he saith that they were the Epistle, which Christ himself by his Ministry hath written, by writing his will in their hearts by the Holy Ghost, after a more excellent manner, than anything was wont to be writ with Ink upon Paper or Tables of Stone.

Argum. 4. Because he himself (as it becomes a faithful servant) doth not ascribe the whole confidence of glorying, to himself, but to his Lord, Jesus Christ, in the sight of God.

Which Argument he illustrates, partly by confessing his natural impotency to think that which is good, or to the least beginnings of a good work, much less to the converting the Corinthians, partly by acknowledging the Grace of God, as the fountain of his sufficiency, in that he is fitted to communicate so much Grace to others.

Argum. 5. Because his Ministry is the Ministry of the New Covenant, not of the Law and Covenant of Works. He confirms this Argument with a seven-fold Comparison of the Ministry of both Covenants.

CHAP. IV.

Argum. 1. The inward testimony of so glorious a Ministry committed unto me by the mercy of God, is effectual to sustain me, lest I be overcome in the doing of my duty, with the hurthen of evils, and that by the measure of grace given to me, I go forward valiantly▪ From hence therefore it appeareth, that I am sincere and faithful: For modesty sake he joineth others, but he himself in the conflict was especially aimed at by his Adversaries.

Argum. 2. I have renounced ambition, covetousness, and the other shameful lusts, which some secretly indulging, do cover this their disgrace in corners, under other, or the like veils and pretences: Therefore I am faithful.

Not with] Argum. 3. I have not walked in craftiness, deceitfully handling the Word of God, or bending and fitting that to the dispositions of men, as the false Apostles do: Therefore I am faithful.

By manifestation] Argum. 4. I have carried myself so mildly in the clea • preaching of the Word of God, that the consciences of all men are compelled to acknowledge my integrity, of which thing also I have God to my witness: Therefore I am faithful.

Object. But how comes it to pass that thy Doctrine is not understood by so many wise and potent men, if it be so clearly taught? He answers, that the ignorance of the Gospel so plainly unfolded to them, was no argument of the obscurity of the Doctrine, but of the incredulity of the hearer, and his future perdition from the blindness of unbelievers, blinded by the Devil, whom the world serves. For the Devil further blindeth the blind Infidels, lest they should see God offering himself in Christ, lest they should behold Christ to their Salvation, shining in the Gospel, who hath brought forth the invisible God as to our view by his Doctrine and Power manifested in the flesh, that we may behold God in Christ, the true Image of God the Father.

Argum. 5. Of the Apostles fidelity, I (saith he) seek the glory of Christ alone, and acknowledge Christ only, Lord in the Church. Truly I declare myself, and other Teachers, not only Ministers of Christ, but also of his people, that Christ alone may be exalted: Therefore I show myself faithful.

Argum. 6. Confirming the former, wherein he compares his Conversion from Pharisaism, to the creation of light out of darkness; God, who by his Omnipotent Word hath produced light out of darkness, by no less efficacy hath he brought me lost sinner out of the darkness of Pharisaism, and sin, and hath so powerfully enlarged my heart, illuminated by the light of Christ his glorious Son, that I cannot but communicate to others this glorious knowledge of the grace of God given to me, manifestly shining in Christ: Therefore it behooveth me to be faithful.

Argum. 7. God, by showing my infirmity in all exercises, and also by maintaining his strength in me under frequent afflictions, and by keeping me constant hitherto, hath rendered my faithfulness commendable with all men: Therefore I can affirm myself faithful.

CHAP. V.

The first impellent cause to faithfulness in the Ministry is his certain confidence of a blessed immortality, which after death remains for him, and all the rest of the faithful Ministers of Christ, of which felicity also the body shall be partaker in the Resurrection. I am persuaded (saith he) that after the dissolution of this my frail body, I shall continually enjoy felicity of soul, and the glorious immortality of a raised body, why should not I therefore be faithful, so long as I dwell in this mortal body.

The solidity of this his confidence or persuasion is confirmed by seven Signs, all which did stir up his mind to faithfulness.

Sign 1. Is a desire of departing out of this life, that he might obtain immortality, or be endued, instead of a corruptible body, with immortal glory. An Argument certainly of a mind conscious of its sincerity, and certified of future happiness.

He limits this sign and privilege of being endued with future glory, That it may belong to those only, who departing out of this life to an immortal and immutable state, are not found naked, i. e. not destitute of that true covering, whereby our filthy nakedness is covered, which covering is Christ, or Christ's Righteousness, which can alone cover our sins, wherein our nakedness consists: This therefore is the second Sign of his solid desire of going out of this life, and of a mind very conscious of the faithful administration of his office, that he knew himself to be in the number of those, to whom alone the certainty of being clothed upon with glory belonged, to wit, of those, who are clothed already with that covering, whereby the foul nakedness of sinners is covered, i. e. the Righteousness • f Christ, with which, except a man be clothed in this life, he shall be found naked in the other, and shall remain naked forever.

Sign 3. That the desire of his departing this life arising from this confidence, was holy, i. e. it was derived not so much from the weariness of natural life, but from the hope of a better: This is that which he saith, although he groan and be sorrowful in his body, yet he would not be unclothed of this body, but that this body might be clothed upon with immortality, and that mortality might be swallowed up of immortality.

Sign 4. That this desire is not natural, but the supernatural work of God, stirred up, and formed in the hearts of his own by the special work of God: It is God that hath wrought, formed and created us for this thing. His confidence therefore is solid.

Who also] Sign 5. That this confidence of a better life is sealed by the earnest of the Spirit, having as it were a taste and experience of that life in the peace and joy of the Spirit, i. e. in the first fruits of that happiness which is to come.

Sign 6. That this confidence is firmly grounded in the certain persuasion of his nigher access to the Lord, which should be vouchsafed to him after death, when doubtless, even as in one house, he should dwell with God, who now in the body is as absent from the Lord.

Sign 7. Confirming the former, that he knoweth himself to walk by Faith in this life, and not by sight of the beatifical vision, which abideth for us in the life to come, who in our sense are absent from the Lord, while we are present i • the body: Therefore more vehemently and confidently he did both desire and choose to go to the Lord, rather than to remain in the body.

That this confidence confirmed by so many signs of sincerity was the impellent cause to his faithfulness in his Ministry, he now expressly declares: Because whatsoever change towards life or death did happen to him, out of this confidence he did endeavor to please God, with no less diligence than those which contend for honor, that both in this life or pilgrimage, and in his death or approaching to God, he might be made acceptable to him.

His second impellent cause to faithfulness in his Ministry, is the consideration of punishments and rewards which abide everyone according to their works at the last judgment, in which God will inflict punishments upon the wicked, but to the godly (whose good works after their sins are pardoned only remain) he shall render rewards.

He shows by calling God and the consciences of the Corinthians