Annotations on the New Testament
[ f] Ib. Destruction of the flesh ] That Satan had (when he was permitted by God for sin) power to inflict diseases on men's bodies, appeareth by what hath been said Note e. and by most of Christ 's cures of men possessed with devils, those possessions being generally accompanied with some ordinary disease, discernible by the symptoms there mentioned, the Epilepsie, and the like. And to this purpose 'tis observable what we find in the Jerusalem Targum on Gen. 2. 14. supposed to be said to the serpent by God, Cùm filii mulieris praecepta legis deseruerint, nec mandata observaverint, tu (that is, the serpent) firmus eris, & percutiens eos in calcaneo eorum aegritudine afficies, When the children of the woman shall forsake the commandments of the law, thou shalt be strong, and shalt strike them on the heel, and inflict sickness upon them.
[ g] V. 9. Company with fornicators ] What is the meaning of 〈 in non-Latin alphabet 〉 , whether only interdicting Ecclesiastical assemblies or farther excluding from civil commerce, is a matter of some question. In favor of the former of these, we may here observe one thing in the Context, that 'tis somewhat which the Apostle had before these words written to them about, 〈 in non-Latin alphabet 〉 , &c. I wrote to you in an Epistle; where there is no enforcing reason to conclude that the Apostle refers to some former Epistle of his (not now extant, nor anciently mentioned by any) the words being very capable of this other rendering, that in this Epistle he had so written to them, and so he did v. 2. of this Chap. Just as Gal. 1. 9. As we have before said, even now again I say, the word 〈 in non-Latin alphabet 〉 , before said, looking no farther off then to the eighth verse immediately precedent, where that was said that v. 9. is repeated by him. As for the 〈 in non-Latin alphabet 〉 but now I have written v. 11. which may seem to oppose this to some former Epistle, there is no force in that. For the 〈 in non-Latin alphabet 〉 now is not always a note of time, but, as 'tis ordinary amongst us, of transition, thus; When I wrote to you not to converse with fornicators, I meant not the heathen fornicators, but I wrote to you only in reference to the Christian professors guilty of those sins. But whether this be so or no, yet 'tis apparent that v. 11. which refers undoubtedly to this Epistle, the same phrase is used, 〈 in non-Latin alphabet 〉 not to converse with them, which will therefore make it reasonable to explain this phrase by that which is mentioned v. 2. 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 , removing the offender from among them, which is the ordinary phrase for Excommunication (see Note c.) and the brief of the sentence set down v. 3, 4, 5. I have judged, &c. and then there will be no necessity of extending it any farther, then to not joining with such an one in sacred meetings, excommunicating, delivering up to Satan; and so 2 Thess. 3. 14. 〈 in non-Latin alphabet 〉 , have no fellowship with him, that he may be ashamed, may refer to these censures of the Church inflicted on the 〈 in non-Latin alphabet 〉 , disobedient, or refractary there. But then a second circumstance in the Context will be observable, that v. 11. where the 〈 in non-Latin alphabet 〉 is repeated again, there is added to it, 〈 in non-Latin alphabet 〉 , nor to eat with such an one. This is indeed more likely to belong to the interdicting all familiarity of civil commerce, and the rather, because the Jews thought it unlawful to eat with the Samaritans, Publicans, and sinners ( 〈 in non-Latin alphabet 〉 , they will have nothing to do with such, and, Why eateth your Master with such? say they to Christ 's disciples) and a special example we have of it, 3 Macc. where speaking of the 〈 in non-Latin alphabet 〉 , desertors, apostates from their Law by any notorious breach, 'tis said, 〈 in non-Latin alphabet 〉 , they expressed a detestation of them, judged them as enemies of the nation, and denied them the civility of common commerce and good usage; and the same is called afterward in that place 〈 in non-Latin alphabet 〉 a separating from them, 〈 in non-Latin alphabet 〉 (though it be corruptly and without sense read 〈 in non-Latin alphabet 〉 ) aversation, and expressed by 〈 in non-Latin alphabet 〉 , they appeared enemies to them. And 'tis certain that the Jewish 〈 in non-Latin alphabet 〉 or first degree of Excommunication, being a separation or remotion ad quatuor passus, not suffering any man to come within four paces of him that was under that censure, was an interdiction of civil familiar converse, or of eating with him. And for this there is one farther argument from ver. 10. For if he had meant only Church-assemblies, the caution he there interposeth of not extending it to Heathens had been superfluous, since they who never were within their communion could not be ejected out of it. And so again the reason he gives for their converse with them, for else they must needs go out of the world, seems to denote a civil commerce, which is here interdicted. It is true indeed that the not-eating with the Fornicator may be also applied no farther then to sacred converse (and accordingly the words may be thus read, 〈 in non-Latin alphabet 〉 , including what is between in a parenthesis, not to join, nor eat with such a man ) for in those they eat together, 〈 in non-Latin alphabet 〉 , saith S. Jude, v. 12. feasting together in their agapa, the common suppers that accompanied the Sacrament in this Epistle chap. 11. 20. and when fornicators, &c. were received or admitted there, S. Jude calls them 〈 in non-Latin alphabet 〉 spots in their feasts, unfit to be present there, as blemished sacrifices to be offered to God. And if there be anymore then this meant by the 〈 in non-Latin alphabet 〉 not eating with them, it must probably relate to the particular case of the Church of Corinth at that time, as being then torn asunder with schisms ch. 3. 4. & ch. 11. 1, 8. in which case the censures of the Church being neglected (ch. 11. 31. and so here v. 2.) the Apostle might think fit to prescribe to private Christians this method of showing their dislikes, by avoiding all civil commerce or familiarity with no • orious offenders, and that the rather, in respect of the scandal of such sins, that being not practiced by the Gentiles there, but detested by them, v. 1. could not be committed by Christians among them, without bringing great reproach on Christianity: And that would not be removed by exclusion from sacred meetings which could not be visible to the Infidels, and therefore might fitly be provided for by this separation from familiar converse or society, an expression of a clear detestation of so foul facts. And so 'tis possible the Apostle might design his exhortation Rom. 16. 17. to mark such as cause divisions, &c. among them, and avoid them, and 2 Thess. 3. 14. to note him that obeys not S. Paul 's orders by Epistle, and have no company with him, as a direction not only for the public censures in a quiet Church, where they may be seasonably exercised, but also what private Christians were to do for the discountenancing of offenders in case of schism, and of either the neglect or unefficaciousnesse of the censures of the Church. And to that also may be applied that of Christ, Mat. 18. 17. Let him be to thee an heathen, and a publican; it being in this case reasonable for private Christians to restrain themselves towards those who resist all fraternal methods of charity and by outward behavior to show a dislike of their contumacy and obduration, especially when an Apostle at a distance shall pass that judgment on any particular man, and the present state of the Church leave no place for expectation of formal censures, the law of Charondas being not unreasonable in this case, 〈 in non-Latin alphabet 〉 , That no man converse with a wicked man or woman, or bring a reproach on himself, as if he were like him. But this is not to be thought necessary, but when it is by the Governor of the Church, as 'twas here by S. Paul, prescribed; nor prudent, but when by so doing we may hope to bring offenders to some sense of their faults. And whensoever it is done, it ought only to be designed to charitable ends, and not to gratify a man's own pride or wrath, to express animosities or revenges on any.
[ h] V. 10. Extortioners ] What 〈 in non-Latin alphabet 〉 signifies here is somewhat uncertain. That which the other sins with which 'tis mentioned incline it to, is, that it denote violence or rapes, forcing or ravishing to uncleanness, the 〈 in non-Latin alphabet 〉 2 Pet. 2. 13. preying like vultures on all that come near them. The literal notation of the word from 〈 in non-Latin alphabet 〉 rapio, by which, as by 〈 in non-Latin alphabet 〉 , the Hebrew 〈 in non-Latin alphabet 〉 is rendered. This was the sin of Sodom, forcing of strangers, and even of the Angels when they came into the city to destroy it. And this is it which seems to be meant by the earth's being full of violence, Gen. 6. 11. joined with the corruptnesse of it before God; for which two there joined together (as 2 Pet. 2. 12. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 taking and corrupting ) the word corrupt is used alone ver. 12. which, we know, in the New Testament signifies those pollutions, (see Note on 2 Pet. 1. b. and 2. b.) which probably were the sin of the old world, a consequent of the sons of God seeing and marrying▪ with the daughters of men, v. 1. (the like as happened •• ter on the like occasion, Num. 25. 1.) and they are therefore joined with Sodom in this matter, 2 Pet. 2. 5, 6. For to that of Uncleanness it is that this whole Chapter belongs, on occasion of 〈 in non-Latin alphabet 〉 unlawful lusts and incest, at the beginning. And to that of violence or ravishing, or using to unnatural sins, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ordinarily belongs. Thus in Harmenopulus 〈 in non-Latin alphabet 〉 . 5. 〈 in non-Latin alphabet 〉 . (where 〈 in non-Latin alphabet 〉 , the goods of the ravisher shall be carried and forfeit to the Exchequer,) the word is used in this sense. So in the second book of the Sibylline Oracles (written, I suppose, by some ancient Christian) with
those that had put off all shame are joined 〈 in non-Latin alphabet 〉 , forcers, violaters of chastity, and p. 216. with 〈 in non-Latin alphabet 〉 , and[ i] Ib. Idolaters ] That 〈 in non-Latin alphabet 〉 here is not to be restrained to the particular sin of worshipping pictures or images, will be probable by the rest of the sins which are joined with it, for which a Christian professor is to be excommunicated v. 11. It seems rather to refer either to the joining in the Idolfeasts, of which the Gnostic heretics were guilty, or else to those filthy practices so frequent and customary in their mysteries, as prime rites of the heathen false worships, and taken up in a most vile manner by the Gnostics also. That the word should thus be used, will appear most reasonabe, 1. because of the words used in the Old Testament to signify an idol; 〈 in non-Latin alphabet 〉 is one which signifies pollution, or filth, by which any man is contaminated, and which is sometimes rendered 〈 in non-Latin alphabet 〉 abomination, and the false God or idol meant sometimes when 〈 in non-Latin alphabet 〉 abomination is used, as Wisd. 12. 23. referring to those abominable sins which those idol-worships were commonly guilty of; and to the same purpose is it that the Hebrew 〈 in non-Latin alphabet 〉 , abomination or filthiness, commonly rendered 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , abomination or pollution, is sometimes 〈 in non-Latin alphabet 〉 idol also. And so saith Lyra on Gen. 21. of the word 〈 in non-Latin alphabet 〉 that it signifies idololatrantem, and coeuntem or lascivientem, idolatry, and any act of uncleanness or lasciviousness. 2 d lie, Because their heathen worships were so full of these foul sins. Thus Wisd. 14. after an enumeration of many other wickednesses in their 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , sacrifices and secret mysteries. v. 23. (that Cereris arcanum, the secret of Ceres in Horace, secreta Ceres in Seneca, Hercul. Fur. and Cadmaeis orgia condita cistis, in Oe • eus ) he concludes with 〈 in non-Latin alphabet 〉 , pollution, inversion of nature, confusion of marriages, adultery and shameless uncleanness, v. 26. and concludes that the worship of nameless idols, or idols not to be named, is the beginning and cause and end of all evil, v. 27. So Jer. 44. 19. when they that dwelt in Egypt justify themselves to Jeremy, that they did no harm in their sacrifices to the Queen of heaven, because they did it not secretly, without the privity of their husbands, 'tis clear that there were such night sacrifices used by women, and suspected and disliked by their husbands. Thus 1 Kin. 14. 24. after the mention of idols and groves, it follows that there were Sodomites in the land, doing according to the abomination of the heathens which the Lord had cast out before the children of Israel; which withal notes the particularity of the sin of the Amorites and other nations, for which they were rooted out, set down more fully Lev. 18. 24, 25, 27, 28. and an express threat from heaven v. 29. that Whosoever shall commit any of these abominations shall be cut off from among their people. To which purpose no doubt it was, that the sign of God's covenant with his people was that of Circumcision, 〈 in non-Latin alphabet 〉 , a sign of the excision of pleasures, saith Philo, noting the casting off that 〈 in non-Latin alphabet 〉 superfluity of naughtiness, which had been practiced among those nations; and the same is more then intimated in our Baptism, the outward part of which is 〈 in non-Latin alphabet 〉 , the washing away the filth of the flesh, and signifies the forsaking of all the sinful lusts thereof. So 1 Kin. 15. 12. the Idols and the Sodomites are mentioned together, and 2 Kin. 23. 7. the houses of the Sodomites are cast down. Where there is also mention of the groves for those dark purposes, by which, under the name of Ash • eroth, Astarte seems to be designed. So when the Babylonians made Succoth Benoth, that signifies the tents of Venus, in which the Virgins were solemnly prostituted to the honor of that false Goddess, under the title of Mylitta; and so the prostitution of their daughters for the honor of their God's, which is mentioned not only by Herodotus l. 1. and Serabo l. 16 but in the Epistle of Jeremiah ver. 43. where as the 〈 in non-Latin alphabet 〉 (from the Hebrew 〈 in non-Latin alphabet 〉 apertura ) hath an unclean notation in it; so the cords there mentioned are the signs of their foul vows and obligation to pay their sacrifices before they went. So Isa. 57. 5. You that inflame yourselves with Idols under every green tree, noting that prostitution of men and women in the groves about their Idol-Temples, in honor of their false gods. So 1 Mac. 5. 43. the Temple that was at Carnaim is expressed 2 Mac. 12. 26. to be the Temple of Venus, for so 〈 in non-Latin alphabet 〉 signifies, 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 being with the addition but of an 〈 in non-Latin alphabet 〉 all one with 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , and with 〈 in non-Latin alphabet 〉 Athara, or 〈 in non-Latin alphabet 〉 , the expression of, and title for Venus. And 2 Mac. 6. 4. when the Heathens profaned the Temple of God and transformed it into the Gentile worships, the first things that is mentioned is their 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , luxury and unclean night-meetings (so the Scholiast on Theocritus explains 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , &c. committing all filthiness in the precincts of the Temple. And so there is more then a trope or figure in it, that Idolatry in the scriptures of the Old Testament is so oft expressed by fornication, having so much of the reality of that vice in it, Philo calling the 〈 in non-Latin alphabet 〉 , sensual inordinate pleasures, 〈 in non-Latin alphabet 〉 idols, & the heathen idols generally leading into those heathen sins also. Thus in the Sibylline Oracles speaking of the Roman lustrations, l. 3. p. 231. we find all the unnatural villainies mentioned, the same that Rom. 1. 26, &c.
[ k] V. 11. Railer ] That 〈 in non-Latin alphabet 〉 signifies a railer or opprobrious, contumelious speaker, there is no doubt; but that it signifies reproachful actions, as well as words, there is as little question, and therefore Hesychius that renders it 〈 in non-Latin alphabet 〉 in reference to words, renders it 〈 in non-Latin alphabet 〉 a contumelious person, it may be, in respect of actions also. And then it may be here another notation of the heathen Gnostics sins of uncleanness, which in all languages have been civilly expressed by words that note contumely or reproach. So in the Sibylline Oracles,
[ l] V. 12. For what have I to do— ] Some doubt there is of the reading and rendering the words from this place, to the end of the chapter. Theophylact tells us of some that set the point after 〈 in non-Latin alphabet 〉 , and then began a new sense without an interrogation. And then the reading must be, what have I to do to judge those that are without? No, Judge ye those that are within, adding as in a parenthesis, (but those that are without God judgeth) and ye shall take away the evil from among you, which best agrees to the 〈 in non-Latin alphabet 〉 ( and, not therefore ) in the Greek, and to the reading of Chrysostom and Theophylact, who read 〈 in non-Latin alphabet 〉 , ye shall remove the evil thing, (not 〈 in non-Latin alphabet 〉 remove the evil or wicked person) from among you, referring, say they, to the passage in the Old Testament, Deut. 13. 5. and 22. 21. And accordingly Theodoret and the vulgar read 〈 in non-Latin alphabet 〉 the evil. For this later part, that this reading and rendering is to be adhered to, there will be little doubt to any that considers how evidently these last words 〈 in non-Latin alphabet 〉 — and ye shall remove the evil from among you, refer to the phrase in the Old Testament, Deut. 22. 21. (though there the Rome Edition reads corruptly 〈 in non-Latin alphabet 〉 ) all the question is of the former part, which depends on the pointing of the 〈 in non-Latin alphabet 〉 , of which Theophylact adds, 〈 in non-Latin alphabet 〉 , some read it conjoined with what follows, and by way of interrogation, as we do, and all the Copyes that now we meet with. And that I prefer this reading, beside the consent of Copyes, these are my reasons. 1. Because the Context agrees very well to it, the thing that the Apostle now hath in hand, being to disclaim meddling with heathens, in the beginning of the verse, upon which that which is here added, 〈 in non-Latin alphabet 〉 ; if it be read all in one interrogation, Do not ye judge those that are within, but those that are without God judgeth? will follow, & cohere very commodiously; for thus it willly. I have nothing to do to judge those that are without, but as ye, that is, the Church, use to censure those that are within, who belong to your cognizance, so for all others they must be referred and left to God's tribunal: (many speeches of this kind are taken notice of, Note on Matt. 9. d.) 2 d lie, Because in the former reading, 〈 in non-Latin alphabet 〉 is made an answer to 〈 in non-Latin alphabet 〉 , which I believe to be without example, the question by 〈 in non-Latin alphabet 〉 being so strong and familiar a negative, that generally there is not any negation added to it, and if there were, 〈 in non-Latin alphabet 〉 would be it most regularly. 3 d lie, Because 〈 in non-Latin alphabet 〉 is very frequently an interrogative form, and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the forms of answering the question, and that argues the necessity of retaining the second reading. The only difficulty remaining is how 〈 in non-Latin alphabet 〉 , and ye shall take away the evil from among you, shall fitly connect with this sense. For that 〈 in non-Latin alphabet 〉 should be rendered therefore is not very reasonable, and that also which supposeth the right reading to be 〈 in non-Latin alphabet 〉 , take away the evil person, not 〈 in non-Latin alphabet 〉 , ye shall take away the evil thing, which we have already with great reason pitched on for the true. The probablest way to salve this difficulty is, either to affix these last words of the Chapter, and of this matter, as a testimony out of the Old Testament, to conclude, and to belong to the whole business of this Chapter, that by their obeying his directions in it, they should thus put away the evil from among them, and secure themselves from the punishments which else might fall on them, among whom notorious sinners were thus permitted to live impune as it had oft fallen out among the Jews: Or else to put the whole 12 t h verse, and the beginning of the 13 th , in a parenthesis (and not the beginning of the 13 th only) and then to read it in sense thus, from v. 11. But now I have written to you not to accompany, or so much as to eat or use any familiar converse with any unclean or drunken professor, and by so doing ye shall put away the evil from among you: secure your selves from the judgments, which else you have reason to fear will come upon you, then adding the parenthesis in its due place, to give an account of his restraining these censures to professors or Christians only. And this seems the fairest way of composing all difficulty.
CHAP. VI.
1. DAre any of you, having a matter against another, go to Law before the unjust, and not before the Saints?]
[Paraphrase] 1. When there is any matter of controversy betwixt you, about your worldly goods, I hear that you implead one another, (see Rom. 3. note b.) before the heathen tribunals, and use not that method prescribed by Christ to Christians Mat. 18. 15. How dareth any Christian do thus?
2. Do ye not know that the Saints shall judge the world? and if the world shall be judged by you, are ye unworthy [note a] to judge the smallest matters?]
[Paraphrase] 2. You cannot but know, that in the great final judgment of all the world, the Saints of God shall bear God company in judging the wicked: and if Christians shall then by God be vouchsafed that honor, to have anything to do in matters of so much higher importance, is there any reason they should be deemed unworthy to be entrusted with the judging of worldly differences, which are much inferior to those of adjudging of men's eternal being?
3. Know ye not that we shall judge angels? how much more things that pertain to this life?]
[Paraphrase] 3. 'It is certain that God's children, when crowned by him, shall pronounce sentence against the evil spirits; and shall they not be thought fit to decide a controversy about an ordinary trespass among men?
4. If then ye have judgment of things pertaining to this life, set them to judge who are least esteemed in the Church.]
[Paraphrase] 4. If therefore there fall out betwixt you any matters of controversy concerning the matters of common life, which are to be brought to Judicatures, or will not otherwise be composed, and if ye do despise the Governors of your Churches (which, since these dissensions are come in, are quite out of esteem among you) so far, that ye do not think fit to stand to their sentences or decisions, yet sure ye have all reason to refer it to the simplest and meanest Christians, or even to set them in the tribunal, rather then carry your controversy before the Gentile Courts.
5. I speak this to your shame; Is it so that there is not a wise man amongst you? no not one that shall be able to judge between his brethren?]
[Paraphrase] 5. My mentioning the meanest and most despicable among you, is to make you ashamed of your unreasonableness in supposing (as by going to heat •• n courts, ye must be interpreted to do) that there is no one Christian fit for this employment, that is, that there is not one man of them that hath understanding enough to arbitrate an ordinary business between fellow-Christians, whose inclinableness to peace is to be presumed of, and then that must needs work somewhat toward the pacification.
6. But brother goeth to law with brother, and that before the unbelievers.]
[Paraphrase] 6. But one Christian impleads his fellow Christian, and that before Gentiles.
7. Now therefore, there is utterly [note b] a fault among you, because ye go to law one with another: Why do ye not take wrong? why do ye not rather suffer yourselves to be defrauded?]
[Paraphrase] 7. It is not so well, that you go to law at all; it were the part of a more excellent magnanimous Christian spirit, to be content to lose somewhat that were his own, to bear some injuries, rather then to go to law upon every trespass.
8. Nay, you do wrong, and defraud, and that your brethren.]
[Paraphrase] 8. But some of you are so far from this excellent Christian temper, that you are ready to injure others, even your fellow-Christians, and, so ye may gain to yourselves, care not how you deprive others.
9. Know ye not that the unrighteous shall not inherit the kingdom of God? be not deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,]
[Paraphrase] 9. This is absolutely unconsistent with the Christians duty or reward; Never do you flatter yourselves with a belief of the contrary, nor permit the false teachers that are crept in among you, to give you any hope of it: And as for matters of injustice, so for all your other Gnostic practices of uncleanness (see notes on c. 5. a, h, i.) and unnatural lust.
10. Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God.]
[Paraphrase] 10. Neither they that are guilty of them, nor of any other injustice, shall, without reformation, ever be capable of inheriting the crown which is by Christ promised to Christians.
11. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of our Lord Jesus, and by the spirit of our God.]
[Paraphrase] 11. And such sins as these were ordinary among you in time of your heathen state: but now you have given up your names to Christianity, which denounceth judgment against all these; your baptism is a renouncing of them all, your sanctification by the Spirit directly contrary to it, your justification by what Christ hath suffered and done for you (see note on Mat. 7. b.) utterly incompatible with such impurities and injustices, spoken of either in the last or this chapter.
12. All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.]
[Paraphrase] 12. And whereas your teachers, to allure you to sensual practices, tell you first that all meat is freely to be eaten, and so sooth you up in luxury, and then proceed and persuade you that use of venery is as necessary for your bodies, and so as lawful, as eating of meat is; I shall tell you first, that supposing them lawful, yet it will befit a Christian to abstain from many things that are not utterly unlawful; and secondly, that if indifferent things begin to get a dominion over any, 〈◊〉 men, upon conceit that meats are lawful, come to be enslaved to their bellies (as of the Gnostics 'tis affirmed, that they serve their bellies, and that they are lovers of pleasures more then of God) this is then absolutely unlawful.
13. Meats for the belly, and the belly for meats; but God shall destroy both it and them. Now the body is not for fornication, but for the Lord, and the Lord for the body.]
[Paraphrase] 13. 'It is true that meats are by God and nature appointed for the use of men, and that the body of man here in this life hath absolute necessity of them: And yet to take off our hearts from them, we may also consider that in the next life, which is a spiritual life, this eating and desiring of meat shall be taken away, and therefore even here we should keep the flesh in such a subordination to the spirit, that we may be able to deny ourselves even lawful pleasures sometimes, especially when any occasion makes it more expedient, v. 12. But then for fornication (whatsoever your former heathen principles, or present false teachers, the Gnostics, teach you) that is no such lawful or indifferent thing, your bodies are to be consecrated to God either in lawful wedlock, or in chaste single life, and by being kept pure here, must be made capable of rising to everlasting life with Christ hereafter. v. 14.
14. And God hath both raised up the Lord, and will also raise up us by his own power.]
[Paraphrase] 14. And then God, that raised up Christ's pure sinless body out of the grave, and hath made it a spiritual body, shall also do the same for us, though we lie down in the grave also.
15. Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid.]
[Paraphrase] 15. And this one consideration may have force on you. Your bodies expect to rise with Christ, as members with the head: ye must not then in any reason pollute a member of Christ, a devoted consecrated person, by such unclean embraces.
16. What, know ye not that he which is joined to an harlot, is one body? for two (saith he) shall be one flesh.]
[Paraphrase] 16. That which was said at the institution of marriage in paradise, that the man and the wife become one body, concludes, that the fornicator makes himself one body with a whore.
17. But he that is joined unto the Lord, is one spirit.]
[Paraphrase] 17. As on the other side, he that keeps close to Christ's commandments, and so cleaves to him, Deut. 10. 20. hath a spiritual union with him, minds the same things that he minds, and so is very far from these carnal base joys, in which all the Gnostics religion consists.
18. Flee fornication. Every sin that a man doth, is without the body: but he that committeth fornication sinneth against his own body.]
[Paraphrase] 18. Be sure therefore that ye keep yourselves far removed from that sin. Most other sins are committed against God, or the neighbor; but sins of uncleanness are against one's self, a defiling of his flesh, a polluting of that which by chastity and single life is set apart to be a temple of God, a place of sanctity and purity. v. 29.
19. What, know ye not that your body is the Temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?]
[Paraphrase] 19. Your bodies are, by your being Christians, consecrated to the service of his Spirit, (and the Governors of the Church, of which sort the incestuous person is thought to be, (see c. 5. 2.) set apart in all purity to discharge that function, to which they are consecrated by receiving the holy Ghost.) This benefit of the Spirit ye have received from God▪ and it is an engagement to you to think your own bodies are not now at your own disposal, to use them as you please (as in your state of Gentilism, or without that engagement ye might be tempted to imagine.)
20. For ye are bought with a price, therefore glorify God in your body, and in your spirit, which are God's.]
[Paraphrase] 20. For God hath pai'd dear for the purchase of you, hath given his son out of his bosom, and his very Spirit, to this purpose, to purchase unto himself a peculiar people, zealous of good works, by this price making purchase of our bodies as well as our souls, and so engaging us to serve and glorify him in both, and not leaving either of them at liberty for us to dispose of as we please.
[ a] V. 2. To judge ] That the word 〈 in non-Latin alphabet 〉 signifies not matters, but places of judicature, appears by Hesychius ( 〈 in non-Latin alphabet 〉 ) and authors and Glossaryes generally; and so in the sacred style, Susan. 49. where we read, the place of judgment. So Judge. 5. 10. sit in judgment, and Dan. 7. 10. the Judgment was set, that is, the Court of Judges. And Jam. 2. 6. 〈 in non-Latin alphabet 〉 are distinctly and necessarily rendered Judgment-seats. And so here the Arabic interpreter renders it by words which are thus in Latin, Subsellia Judicii ad mundum pertinentis, seats of judgment belonging to the world.
[ b] V. 7. A fault ] The word 〈 in non-Latin alphabet 〉 is used Rom. 11. 12. and is opposed to 〈 in non-Latin alphabet 〉 fullness, noting there the great paucity of the Jewish converts to Christianity. Accordingly, though it be here applied to another matter, yet in the same notion it is a going less, or an inferior degree, which in respect of that which is to be expected of the higher proficience in Christianity, is a defect or failing, a low pitch for any Christian, but not such as can absolutely and universally be counted a sin, as not being against any precept. Contending, or going to law, for light inconsiderable matters, is forbidden by Christ, Mat. 5. 40. but not absolutely, all contending for the recovering or defending ones own, when the matter is of weight or importance. Only they that have gotten a superiority and contempt of the world, they will go higher then that strict precept, and rather endure considerable losses, then engage themselves in such disquiets of mind and turmoiles, as such contentions use to bring with them: and to this is to be applied that which here follows in this place, why do ye not rather suffer injury and defraudation? that is, it is more Christian and excellent to do so. And in this respect, or comparatively to this higher virtue, the going to law at all though it be not a sin, 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , yet it is 〈 in non-Latin alphabet 〉 a dim • nution, a less • egree of Christian perfection; and that is all that is meant in this place. As for the word 〈 in non-Latin alphabet 〉 although that be left out in the Kings MS. which reads 〈 in non-Latin alphabet 〉 it is a diminution for you, yet it may be well retained, and note, that this defect was universal among them. See Note on c. 5. a.
[ a] V. 2. To judge ] That the word 〈 in non-Latin alphabet 〉 signifies not matters, but places of judicature, appears by Hesychius ( 〈 in non-Latin alphabet 〉 ) and authors and Glossaryes generally; and so in the sacred style, Susan. 49. where we read, the place of judgment. So Judge. 5. 10. sit in judgment, and Dan. 7. 10. the Judgment was set, that is, the Court of Judges. And Jam. 2. 6. 〈 in non-Latin alphabet 〉 are distinctly and necessarily rendered Judgment-seats. And so here the Arabic interpreter renders it by words which are thus in Latin, Subsellia Judicii ad mundum pertinentis, seats of judgment belonging to the world.
[ b] V. 7. A fault ] The word 〈 in non-Latin alphabet 〉 is used Rom. 11. 12. and is opposed to 〈 in non-Latin alphabet 〉 fullness, noting there the great paucity of the Jewish converts to Christianity. Accordingly, though it be here applied to another matter, yet in the same notion it is a going less, or an inferior degree, which in respect of that which is to be expected of the higher proficience in Christianity, is a defect or failing, a low pitch for any Christian, but not such as can absolutely and universally be counted a sin, as not being against any precept. Contending, or going to law, for light inconsiderable matters, is forbidden by Christ, Mat. 5. 40. but not absolutely, all contending for the recovering or defending ones own, when the matter is of weight or importance. Only they that have gotten a superiority and contempt of the world, they will go higher then that strict precept, and rather endure considerable losses, then engage themselves in such disquiets of mind and turmoiles, as such contentions use to bring with them: and to this is to be applied that which here follows in this place, why do ye not rather suffer injury and defraudation? that is, it is more Christian and excellent to do so. And in this respect, or comparatively to this higher virtue, the going to law at all though it be not a sin, 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , yet it is 〈 in non-Latin alphabet 〉 a dim • nution, a less • egree of Christian perfection; and that is all that is meant in this place. As for the word 〈 in non-Latin alphabet 〉 although that be left out in the Kings MS. which reads 〈 in non-Latin alphabet 〉 it is a diminution for you, yet it may be well retained, and note, that this defect was universal among them. See Note on c. 5. a.
CHAP. VII.
1. NOw concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.]
[Paraphrase] 1. Now in answer to that particular in your letter, which (on occasion of the Gnostic doctrine of marriage being from the devil, &c.) seems with some reason to prefer single life before marriage, I thus far acknowledge, that, for them that can live chaste and pure without marrying, it is better or more commendable that they do so.
2. Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.]
[Paraphrase] 2. But for the avoiding of all kinds of uncleanness or pollution, it is generally most safe and fit, that men and women should betake themselves to the conjugal state.
3. Let the husband render unto the wife [note a] [due benevolence,] and likewise also the wife unto the husband.
[Paraphrase] 3. All acts of conjugal love,
4. The wife hath not power of her own body, but the husband; and likewise also the husband hath not power of his own body, but the wife.
5. Defraud you not one the other, except it be [ with consent for a time, that ye may give yourselves to fasting and prayer, and come together again, that Satan tempt you not [note b] for your incontinency.]
[Paraphrase] 5. By mutual consent for some time, particularly, that ye may have a vacancy for duties of devotion, fasting, &c. wherein it was usual to abstain from those things which are lawfully enjoyed at other times (see note on Mat. 6. h.) which being past, ye may then take care to prevent those dangers that may attend long abstinencies, for want of strength to resist those temptations that Satan may take advantage to present to you, or cast in your way.
6. But I speak this by [note c] permission, and not of commandment.]
[Paraphrase] 6. What I thus say, v. 2, 3, 4, 5. I say only by way of counsel, what appears to me to be best for men, generally speaking, all being not able to contain, but herein I am far from laying any precept on any to marry.
7. For I would that all men were even as I myself: but every man hath his proper gift of God, one after this manner, and another after that.]
[Paraphrase] 7. For I would rather desire or advise all men to continue unmarried as I do; but that will not, I suppose, be best for everyone, because everyone is not fitly qualified with the gift of continence, to undertake that more honorable pitch, and such a man may have some other special excellence, whereby to glorify God.
8. I say therefore to the unmarried and widows, It is good for them if they abide even as I.]
[Paraphrase] 8. It is more worthy their design and endeavor, either to live unmarried, or when the wife is dead, to abstain from second marriages, for which ye have me for your example.
9. But if they cannot contain, let them marry; for it is better to marry then to burn.]
[Paraphrase] 9. But if they have not that experience of their own strength and ability to abstain, and preserve chastity, which may encourage them to this, let them marry in God's name: It is infinitely better to do so, and preserve conjugal chastity, then by rejecting the use of that remedy to be enflamed with burning vehement desires, perhaps to break out into unnatural practices (see Rom. 1. 27. Jude 11.)
10. And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:]
[Paraphrase] 10. But to them that are married, 'tis not my caution or commandment, but Christ's, that the woman be not separated from her husband.
11. But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.]
[Paraphrase] 11. Or, if upon just cause, that is, in case of fornication, she be put away from her husband, let her either remain single, or use means to gain the pardon and affection of her husband again; and for the husband, let not him in any case, but that wherein Christ allows it, the case of fornication, put away his wife.
12. But to the rest speak I, not the Lord, If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.]
[Paraphrase] 12. But in answer to the other parts of your letter, ver. 1, 6, 8, 10. or, For other
13. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.]
[Paraphrase] 13. And so in like manner for the Christian wife that is married to an Infidel, if he be willing to live with her, let her by no means separate from him.
14. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; [note d] else were your children unclean, but now are they holy.]
[Paraphrase] 14. And beside the prohibition of Christ, which obliges to this, other advantages there are worth considering; For it sometimes hath come to pass, and there is great reason to hope it, that the heathen husband may be converted by the Christian wife living with him, and so the wife by the husband: and this one consideration is the reason why the young children of Christians are admitted to baptism before they come to knowledge, because by their living in the family with Christian parents, these children may be brought up in the faith, and kept from heathen pollutions (and the Church requiring and receiving promise from the parents, doth consequently presume they will) and by the same reason it is that the children of the heathen are not so admitted.
15. But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace.]
[Paraphrase] 15. But now the thing not stated or meddled with by Christ, and therefore now promised to be defined by me ver. 12. is this, that in case the infidel will not live with the believer unless she will forsake her religion, she is not then so enslaved or subjected so far, that she may do acts prejudicial to her religion, and to the betraying thereof, for that end that she may continue with her husband, but she remains blameless, if she remain separate from him, upon such his desertion. But yet above all things, that which is most to be observed is, that the believing party do the utmost that is possible to keep peace and agreement with the other, not to fall out at all, or if they do, to repair the breach and be reconciled again; nay farther, not to marry again, as long as there remains any hope of returning or reconciliation.
16. For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?]
[Paraphrase] 16. For 'tis possible that the Christian wife may use some means to work upon the infidel husband, or the Christian husband on the wife, so as to bring him or her to repentance and the faith of Christ, and in intuition and hope of this any difficulties would be undergone: but when this possibility ceaseth, as in case that the heathen party desert, or will not live with the Christian unless he or she desert the faith of Christ, then 'tis evident that this hope ceaseth, and in this case the Christian party is free from those observances, v. 15.
17. [note e] But as God hath distributed to every man, as the Lord hath called every one, so let him walk, and so ordain I in all Churches.]
[Paraphrase] 17. Only according to the lot that any man hath befallen him, if it be with an infidel wife or the like, let him be content with it, and do as much good in it as he can, and not think himself privileged by his being a Christian to throw it off. And this everywhere is my doctrine, and I desire it be universally resolved on in all Christian Churches.
18. Is any man called being circumcised? let him not [note f] become uncircumcised: is any man called in uncircumcision? let him not be circumcised.]
[Paraphrase] 18. If one which hath been circumcised be converted to Christianity, let him contentedly continue in it, let him never trouble himself to get off that mark from his flesh (as some did:) as on the other side, he that is not circumcised when he is converted, need not receive circumcision (as some required of them, Act. 15. 1.)
19. Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God.]
[Paraphrase] 19. For such outward things as these on either part, are no part of Christianity, but the observation of the precepts of Christ is all in all: see Gal. 5. 6. and 6. 15.
20. Let every man abide in the same calling, wherein he was called.
21. Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.]
[Paraphrase] 20, 21. In what condition of life soever a man is, when he is converted to Christianity, let him contentedly continue in it, and not think that Christian religion frees a man from any obligation that lay upon him before, for that is to make Christian liberty a pretence for covetousness, or lusts, or secular advantages (see 1 Tim. 6. 5.) if either the being a Christian might manumit a servant, or free an husband or wife from former obligations. He therefore that being a bond-man is converted to Christianity, must not think it any disparagement to his Christianity, that he continues a servant still, nor be solicitous of changing his condition. Yet this is not so to be understood, but that if, by any fair regular means, he can obtain his freedom, he may then make use of them, and prefer liberty before servitude; for so he might have done if he had never been Christian.
22. For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called being free, is Christ's servant.]
[Paraphrase] 22. For he that being in the condition of a servant is converted to Christianity, doth by his conversion become a freeman in respect of Christ; not that he ceaseth to be a servant to his former master, or reaps any secular advantage thereby, but his advantages are spiritual, to wit, that by being a Christian he is now delivered from many servitudes, that of sin, &c. that lie upon all others, and to live in Christ's family, as one of his freemen, though in respect of the world he continue as a servant; and so on the other side, he that is a freeman and turns Christian, becomes thereby a servant of Christ, undertaking obedience to his commands, though he lose not his liberty in the world by that means. (By which 'tis clear that Christ meddles not with the secular government of the world, nor changes any man's outward condition by his becoming Christian.)
23. Ye are [note g] bought with a price, be not ye the servants of men.]
[Paraphrase] 23. On the other side they that have bought out their liberty, and obtained manumission, having been formerly servants to heathens, let them not sell themselves again, or revert voluntarily into that condition of slavery, but prefer liberty rather, ver. 21.
24. Brethren, let every man wherein he is called, therein abide with God.]
[Paraphrase] 24. And so still, as he was when he was converted, so set him still abide; let not his being a Christian move him out of his state, or make him less, but rather more contented with it.
25. Now concerning virgins, I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.]
[Paraphrase] 25. For your other question concerning virgins marrying at such a time as this, or of those that are betrothed, whether they should be bound to consummate their marriage or no, I must say again, that I have no command of Christ to build my answer upon; yet I shall again give you my opinion in it, as an honest faithful man, with all uprightness.
26. I suppose therefore that this is good for the present distress, I say that it is good for a man so to be.]
[Paraphrase] 26. First then my opinion is, that 'tis best in respect of the distresses that are daily to be looked for on Christians, I say that 'tis best for men and women (supposing them not contracted) to continue unmarried.
27. Art thou bound to a wife? seek not to be loosed: art thou loosed from a wife? seek not a wife.]
[Paraphrase] 27. But if thou art engaged or betrothed to a woman, this is no excuse for thee to seek to get loose again (for that cannot be done so as to be free to marry another, as long as she lives.) All that I say is, that it is not now the prudentest way to think of marrying, if thou art not already engaged.
28. But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned: nevertheless such shall have trouble in the flesh: but I spare you.]
[Paraphrase] 28. Yet not so, that if thou dost, 'tis a sin to marry, or that the virgin that now marries commits any sin; only (in such times as these) the married state is likely to be fullest of trouble, and therefore my kindness to you makes me persuade you not to marry.
29. But this I say, brethren, the time is short; it remaineth that both they that have wives, be as though they had none;]
[Paraphrase] 29. But by the way let me tell you, that within a short time now 'twill come to pass, that they that have wives shall be as they that have none, all in great and equal dangers;
30. And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;
31. And they that use this world, as not abusing it, for the fashion of this world passeth away.]
[Paraphrase] 30, 31. And they that weep for the loss of husband or wife, as those that have lost neither, and those that rejoice for being newly married, as those that are not married at all; and rich men and purchasers, as those that keep nothing at all for themselves; those that deal in the world, as those that are wholly taken off from it: for as a scene which is turned and shows a new face, so doth now the fashion of this world begin to appear, the times are turning into very troublesome.
32. But I would have you without carefulness: he that is unmarried careth for the things that belong to the Lord, how he may please the Lord.]
[Paraphrase] 32. All the advantage therefore I wish you, is to be as uncompounded as may be, that you may have the less perplexity beforehand, and be able to attend the service of God, more then you would be if you were married. He that is unmarried hath but one obligation of care, how he may serve God most acceptably.
33. But he that is married careth for the things of the world, how he may please his wife. ]
[Paraphrase] 33. But the married man hath another obligation of care lying on him, viz. the pleasing of his wife, and by this means he is divided and distracted.
34. [note h] There is difference also between a wife and a virgin: the unmarried woman careth for the things of the Lord, that she may be holy both in body and spirit; but she that is married careth for the things of the world, how she may please her husband.]
[Paraphrase] 34. The widow and virgin being both unmarried, have no diversion, nothing else to do but to serve God, and to take care to render themselves acceptable to him; whereas domestical affairs are part of the married woman's care, and it is part of her calling to be very careful to please her husband.
35. And this I speak for your own profit, not that I may cast a snare upon you, but for that which is comely, and [note i] that you may attend upon the Lord without distraction.]
[Paraphrase] 35. But all this while I speak only of that which is expedient for you in respect of worldly convenience, not as if marriage were in any kind unlawful, but that if you can contain from marriage, and if no such unfitness be in it, as is mentioned v. 36. you may have the advantage of the less distractions in attending the service of God.
36. But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not; let them marry.]
[Paraphrase] 36. As for the last part of your question, that of being betrothed, that, I confess, is a circumstance which will much alter the case; For in case a man be betrothed, but not married (see note on Mat. 1. f.) to a virgin, and she begin to grow in years, so that if (in respect of the present condition of the times approaching) marriage be defer'd, 'tis necessary that she must pass her prime, in this case I lay no restraint upon him, so much as in prudence, let him do what he likes best, let them marry.
37. Nevertheless he that standeth steadfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart, that he will keep his virgin, doth well.]
[Paraphrase] 37. But he that hath made a firm resolution to stay a while, and finds himself able to do so, and neither from any necessity arising from himself, nor from the condition of the virgin to whom he is betrothed, is any way obliged to present marriage, but hath free power in all respects to do what he will, and hereupon judges it fit and determines to keep his virgin, that is, not yet to marry her for a time, but at last in a better season to do so, this is a very commendable resolution.
38. So then he that giveth her in marriage doth well: but he that giveth her not in marriage doth better.]
[Paraphrase] 38. So that the conclusion is, that he that marries, even at this time, doth that which is absolutely lawful, and in the case mentioned v. 36. expedient also: and again he that in the case set v. 37. doth defer, and for a time abstain from marriage, makes a more prudent choice in the respects forementioned v. 35. of attending the better on the service of God, and for avoiding of distraction.
39. The wife is bound by the law, as long as her husband liveth: but if her husband be dead, she is at liberty to be married to whom she will, only in the Lord.]
[Paraphrase] 39. As for her that is once married, she is by that obliged to her husband as long as he lives, but if he die, 'tis absolutely lawful for her to marry another, so that in the doing of it there be no other circumstance that make it unlawful, or so that considerations of piety be taken in in the doing of it, and not only carnal desires gratified thereby.
40. But she is happier if she so abide in my judgment: and I think also that I have the spirit of God.]
[Paraphrase] 40. But 'tis more for her earthly advantages to continue unmarried, and more convenient toward the serving of God without distraction v. 35. according to my judgment, and I think the spirit of God guides me in making this judgment, though I have no express precept for it.
Annotations on Chap. VII.
[ a] V. 3. Due benevolence ] What 〈 in non-Latin alphabet 〉 here signifies will be best conjectured by the use of the Hebrew 〈 in non-Latin alphabet 〉 Exod. 21. 10. (mentioned after food and clothing) that must not be denied the wife. The Septuagint render it 〈 in non-Latin alphabet 〉 , accompanying with her; the Hebrew word also signifies 〈 in non-Latin alphabet 〉 benevolence, which is therefore here used as a mode •• er word, instead of the other; the Syriac reads the love which he owes, and some other Greek copies read 〈 in non-Latin alphabet 〉 due honor or worship, which perhaps is the ground of the use of the word worship retained by our Church, in the form of marriage, meaning that kindness which is here said to be due unto her: but the Kings MS. hath 〈 in non-Latin alphabet 〉 only, all that by vow of marriage is due unto her.
[ b] V. 5. For your incontinency ] What 〈 in non-Latin alphabet 〉 signifies here will be best guessed by the Context, where the reason of the advice, 〈 in non-Latin alphabet 〉 , for the man and the wife to accompany together, being this, that the devil tempt them not 〈 in non-Latin alphabet 〉 being the occasion or advantage that the Devil takes hold of to tempt, must signify their want of ability to contain: Not that it signify incontinence, for that is a sin against the marriage vow, and will not agree with the Context, which supposes no such sin; but, I say, a want of ability to contain or abstain any longer from the lawful pleasures of marriage, as 〈 in non-Latin alphabet 〉 is he that 〈 in non-Latin alphabet 〉 hath himself in his power, his own command, and so 〈 in non-Latin alphabet 〉 v. 9. they that have not the command of themselves, so as to live chastely without marriage, and so 〈 in non-Latin alphabet 〉 , and thence 〈 in non-Latin alphabet 〉 the contrary inability to contain; which inability or weakness is an occasion of temptation, and will be an advantage also to the tempter, by which, when he tempts, he may be most probably able to overcome.
[ c] V. 6. Permission ] That 〈 in non-Latin alphabet 〉 may signify advice or counsel, will be gathered from the Grammarians, Hesychius and Phavorinus; 〈 in non-Latin alphabet 〉 , say they (it should be 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , giving counsel, and 〈 in non-Latin alphabet 〉 they that are persuaded by advice or counsel. And then the plain importance of this verse is, that in respect of the contrary dangers of fornication, &c. v. 2, 5. he generally gives his advice, that men should marry, &c. v. 2, 3. Yet for this he is far from giving any command, or laying obligation on any. For if upon experience, and long trial, there be no fear of those dangers, then his advice is to live unmarried. For so he had said, v. 1 that it is good for a man not to touch a woman, and again he subjoins it, ver. 8. that it was good for them to continue as he was himself, that is, in single life. And so each of these, marrying, and not marrying, is according to several circumstances, matter of counsel, but neither absolutely of precept. If there be danger of fornication, then it is his advice, that for the avoiding of that, marriage be chosen, v. 2. and to the same purpose, rather let them marry then burn, v. 9. And because every man hath not the gift of Continence, and it is not presently discerned who hath, therefore in general speaking, and as far as belongs to those who do not discern that they have this gift, the contrary danger is so strictly to be avoided, that the Apostles advice (though not command) is, that 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , men and women generally v. 1. betake themselves to that safer course. But this still far from any universal precept, for in case security from that danger of fornication be otherwise to be had, then the Apostle's counsel and advice is to follow his example v. 7, and 8. and either in Virginity, or Widowhood, to remain unmarried. That is the meaning of 〈 in non-Latin alphabet 〉 for I will, or would, not that he commands or prescribes that, but that, in case a man hath the gift of containing, he prefers the single life. For the Hebrews for want of a word in their language to denote Comparative degrees, use Positives instead of Comparatives, and accordingly 〈 in non-Latin alphabet 〉 to will signifies here to wish rather, or to be more willing, to prefer, or recommend, as better. And that is the meaning of 〈 in non-Latin alphabet 〉 . it is good, both v. 1, and 8, and 26▪ that is, 〈 in non-Latin alphabet 〉 better or more eligible, if that circumstance of the contrary danger do not hinder it, or outweigh on the other side. Of this speech of the Apostles concerning Marriage it is Tertullian 's saying lib. De monog am. Dixit hoc Apostolus indulgens, non praecipiens, What the Apostle here said, he spake by way of indulgence, not by way of command, rendering 〈 in non-Latin alphabet 〉 indulgence, according to that other notion of the word, whereby it signifies pardon or forgiveness of a fault; and so saith hesychius, 〈 in non-Latin alphabet 〉 , it denotes pity or mercy. Thus it is possible Tertullian might interpret the place▪ being by the Montanists infusions somewhat unkind to marriage. But against this the Apostle's words are plain, (even when he advises single life as best at that present) If thou marriest thou hast not sinned, v. 28. And in this place the Context is no way favorable to that notion. For the 〈 in non-Latin alphabet 〉 let every man have his own wife, &c. ver. 2. and the 〈 in non-Latin alphabet 〉 let them marry ver. 9. (in case of the forementioned danger, 〈 in non-Latin alphabet 〉 because of fornications, and 〈 in non-Latin alphabet 〉 if they have not command over themselves; see Note b.) is certainly more then this, even a free concession of marriage to all, and in case of that danger, an advice and counsel also. To which purpose it is observable, that as here 〈 in non-Latin alphabet 〉 is opposed to 〈 in non-Latin alphabet 〉 command, so is 〈 in non-Latin alphabet 〉 also, ver. 25. where that 〈 in non-Latin alphabet 〉 signifies advice or counsel, and not only permission, or indulgence, appears by the consequents, 〈 in non-Latin alphabet 〉 — v. 26. I think this is good (that is, as was said, better) for the approaching instant distresses, and again 〈 in non-Latin alphabet 〉 that it is good, or better, for a man to be so. From whence as it follows evidently that 〈 in non-Latin alphabet 〉 signifies counsel, as that looks on that which is better, and as counsel is generally opposed to precept, and as many things which are not under precept are yet under counsel; so in all reason the 〈 in non-Latin alphabet 〉 differing so little from 〈 in non-Latin alphabet 〉 will by the opposition to 〈 in non-Latin alphabet 〉 precept (common to both of them) be determined also to this signification of advice and counsel. And so there is no question of it, that for all those who have not that command over themselves, which may give them some degree of security against the danger of fornication, it is 〈 in non-Latin alphabet 〉 v. 9. better to marry, and so matter not only of permission, or indulgence, but of counsel to them.
[ d] V. 14. Else were your children unclean, but —] The meaning of 〈 in non-Latin alphabet 〉 , not unclean, but holy, in this place, appears by the Context to be clearly this, that the children of Christians are not refused, or rejected from baptism, are suffered to come to the font, when others are not suffered: in the same sense that 〈 in non-Latin alphabet 〉 is used, when Peter refuses to preach to the Gentiles, because they are 〈 in non-Latin alphabet 〉 , profane and unclean; where God, reforming his error, bids him Call no man common, which God hath cleansed or sanctified, that is, reputed fit to be made partaker (there) of the privilege of preaching, (here of Baptism. ) For the ground of this saying here, that Else were your (that is, the Christians) children unclean, but now are they holy, is only this in the beginning of the ver. For the unbelieving husband hath been sanctified by the believing wife, &c. that is, 'tis of common experience, and from thence presumed very probable, that a Christian living with an unbeliever will instill Christianity into him or her, and therefore they should live together. This he farther proves by the practice of the Church about children, thus, Were it not for the great probability that the Christian living with the heathen, should infuse Christianity into him, there could no reason be rendered of the practice of the Church, why the Christians child, which is no more a Christian then the child of an heathen (Christianity being no natural gift, born with them) should yet be capable of Baptism, and thought fit to receive that Sacrament, when the heathen's child is not wont to be so admitted; and this, it seems, by the general judgment and practice of the Church, with whom 'tis thought reasonable thus to presume, that the Christians child shall be educated in Christian knowledge, which of the heathen's child they cannot presume, unless he be taken out of the hand of the parents. This consideration thus proposed by the Apostle here by the way, is of great authority to prove the Apostolical use and practice of baptizing the infants of Christian parents, viz. upon presumption that those parents will see them educated and instructed in the knowledge of their undertaking, and vow of Baptism; and when any other Christian will undertake the same for the children of heathens, there is little doubt but they may be admitted to Baptism also, paritate rationis by analogy of the reason. And thus it was the custom of the Jews before Christ, in their receiving and baptizing of proselytes (from whence that the Christian baptism was deduced, see Note on Mat. 3. a.) For, say they, this Baptism belonged not only to those which being of years came over from heathenism to the Jewish religion, but also to their infant children, if their parents, and the consessus under which they were, did desire it in behalf of the children, promising to let them know and understand when they came to age, what was required of them by their proselytisme, and on condition that they should not then renounce the Jewish religion; which is since the office of the sponsores or susceptores, the godfathers in the Church, who do it in the name of the consessus, the Church or congregation. This practice of the Church seems clearly deducible from this place, where by the Context is concluded, that it is strongly probable (and being by the parents and sponsores undertaken and promised, it is by the Church presumed) that the Christians child will be catechized, and consequently that such an one may be allowed Baptism on that presumption, and that is was then in the Apostles time the custom of the Church to baptize them; which is here expressed by 〈 in non-Latin alphabet 〉 , but now they are holy, the word 〈 in non-Latin alphabet 〉 , which is vulgarly to sanctify, signifying among the Jews, to wash, as when the HighPriests washing his hands and feet ten times on the day of Expiation is called 〈 in non-Latin alphabet 〉 the ten sanctifications, J • ma c. 3. §. 3. which being the word that notes the washing of some part of the body, and distinguished in use from the word 〈 in non-Latin alphabet 〉 which is the immersion of the whole body (see Note on Joh. 13. b.) may perhaps be an intimation, that the primitive Baptismes were not always a dipping or immersion of the whole body, but that the washing or sprinkling of some part might be sufficient, for that was the meaning of the 〈 in non-Latin alphabet 〉 . As for any privilege which the parents faith hath to save the child, or infuse saving grace into it, it is not conclusible from hence, nor anything, save only this, that Christians children, 'tis presumed, will be catechized and instructed in the Christian faith, and so may, and frequently used to be baptized, but the children of heathens brought up with them, will not probably be so instructed, and therefore are not to be thus admitted to Baptism. That this should be the notion of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 will farther also appear by remembering the nature of legal uncleannesses or pollutions. They made the man to be separated from the congregation; They that were so unclean, might not enjoy the privileges of the Temple, till they were washed or sanctified; and that is just proportionable to the notion here given of it. And accordingly 〈 in non-Latin alphabet 〉 to be sanctified in Gregory Nazianzen and the ancients signifies to be baptized.
[ e] V. 17. But as God hath —] In this place some ancient copies give us another reading thus, 〈 in non-Latin alphabet 〉 — What knowest thou, o man, whether thou shalt save thy wife, or no? As God hath distributed to every man —This we learn from Theophylact upon the place: 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , some have read thus. And then this will take away all debate, what should be the proper notation of 〈 in non-Latin alphabet 〉 in the beginning of the verse, reading it 〈 in non-Latin alphabet 〉 — For though, if it were certain that that were the true reading, some probable account might be given of it, as that 〈 in non-Latin alphabet 〉 might signify Only, or the like; yet when other copies have read it in a form thus perspicuous and free from all question, it will be more reasonable therein to acquiesce, especially considering that if it should be as our copies have it, 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 , yet joining that to the end of v. 16. and not transferring it to the beginning of v. 17. (as 'tis certain the ancient copies were not divided into verses, or so pointed as ours now are) then still there will be as little difficulty in it; for so the words will be very current, 〈 in non-Latin alphabet 〉 ; What knowest thou, o man, if thou shalt save thy wife, if not? that is, whether thou shalt or whether thou shalt not.
[ f] V. 18. Become uncircumcised ] 〈 in non-Latin alphabet 〉 signifies attraction, and particularly belongs to a practice of some Jews, who under the Egyptian tyranny first, then under Antiochus, and lastly under the Romans, being oppressed for being Jews, of which their Circumcision was an evidence, used means by some medicinal applications to get a new praeputium: And these were called by the Talmudists 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 attractores. And that it is possible to be done is affirmed by Cor. Celsus the famous Physician, but easier, saith he, in a boy then a man. So saith R. Aleai of Achan, that he made himself a praeputium, in Excerp. Gemar. Sanhedr. c. 6. §. 2. This the author of the books of the Maccabees affirms 1 Mac. 1. 15. 〈 in non-Latin alphabet 〉 , they made themselves foreskins. So under the tyranny of the Romans there were many who therefore were circumcised again by Bar-chuziba, when he took upon him to be the Messias, and got power among the Jews two years and an half, and was at last slain under Aelius Adrianus. This also Epiphanius observes of the Jews when they turned Samaritans, and of the Samaritans when they turned Jews; for in both those cases there was use of the 〈 in non-Latin alphabet 〉 attraction, that they might be capable of being initiated by Circumcision, of which number Symmachus is said to be one, (the Greek Translator of the Old Testament) when being hated by the Samaritans he betook himself to the Jews in the reign of Severus the Emperor. Now that this practice is here forbidden the Corinthians by the Apostle, may seem to be from hence, because some that were converted to Christianity from Judaism, did so zealously renounce all their Judaical rites, that they used means to attract the praeputia again, which was an act of too much superstition and curiosity, and so is censured here.
[ g] V. 23. Bought with —] In this place the whole Context persuades to read 〈 in non-Latin alphabet 〉 ; interrogatively; for so will it best answer 〈 in non-Latin alphabet 〉 ; Art thou called being a servant? or is thy calling that of a servant? Thus ver. 18. both parts of the speech are delivered interrogatively, 〈 in non-Latin alphabet 〉 ; Is any man called being circumcised? and presently, 〈 in non-Latin alphabet 〉 ; Is any man called in uncircumcision? For the confirming of this reading, 'tis to be observed, first, That as before and after those two questions, ver. 18. the rule is given, that every man walk in, or abide in, that calling, or condition, wherein God hath placed him, contentedly without making advantage of Christianity for his pretence of a change; so 'tis here likewise, before, v. 21. (where the interrogation is varied, Art thou called being a servant? ) and after this verse, which assures us of the continuing the same manner of speaking, and so that this latter is by way of interrogation also. Secondly, That after the first question, and the short answer to it, Art thou called being a servant? care not for it, all that follows, as far as to this, v. 23. is but as in a parenthesis (but if thou mayest be free, use it rather, For he, &c.) and so what here follows, v. 23. answers to that, by way of parallel, 〈 in non-Latin alphabet 〉 , &c. Which yet will not be a parallel, or answerable to the former question, unless, as before uncircumcision was opposed to circumcision, and the mention of the latter was interrogative as well as of the former, so here the being bought with the price be opposed to being called a servant, (which it cannot be, unless it signify manumission from service) and the form of delivering it interrogative also. Lastly, 'tis apparent that the design of the whole place is to assure Christians that they are not to expect secular immunityes or privileges by being Christians, that their being spiritually redeemed by Christ doth not make them free men that before were servants, and this 23. verse, is a medium to infer that, and the conclusion repeated immediately upon it, v. 24. Let everyone, &c. Yet such a medium it would not be (but the contrary) if speaking still to the person, or persons, last spoken to, v. 21. that is, to servants, he should here tell them, they were bought, or redeemed, by Christ (as the same phrase evidently signifies, ch. 6. 20.) and therefore must not be the servants of men. And that he speaks to any other, viz. to free men, it can no way be collected from any words unless from these v. 23. nor yet can it from these unless 〈 in non-Latin alphabet 〉 signify being bought out from human servitude by some sum of money, &c. as we know it was ordinary to buy freedom from heathen Masters. Therefore in all probability that is it which is here meant, and then that is best expressed by form of interrogation.
[ h] V. 34. There is difference —] For the right understanding of the word 〈 in non-Latin alphabet 〉 , it will first be necessary to set down out of the Kings MS. a various reading of this whole place, which differs much from that which is vulgarly received, and seems very probably to be the truer: It is thus, ver. 33. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , v. 34. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , &c. He that is married careth for the things of the world, how he may please his wife, and is divided, or distracted. And the unmarried woman (that is, the widow) and the unmarried virgin careth for the things of the Lord, that she may be holy both in body and spirit. Here 〈 in non-Latin alphabet 〉 signifies being divided between two, the service of God, which lies upon him as a Christian, and the pleasing his wife, which lies upon him as an husband; and contrary to this is the 〈 in non-Latin alphabet 〉 without distraction v. 35. which belongs to the unmarried. Thus the Hebrew 〈 in non-Latin alphabet 〉 , to which 〈 in non-Latin alphabet 〉 is punctually answerable; signifies ordinarily to divide an inheritance, but among the Rabbin's, in partes distractum esse, to be distracted several ways, and when 'tis rendered dividi to be divided, it is yet oft to be taken in that notion of distraction. Hence it is that the Jerusalem Targum, Gen. 22. 14. describing Abraham's faith and ready obedience, without any doubting or anxiety or distraction what to choose, describeth it thus, Tibi perspicuum est, nullam fuisse in cord meo divisionem, quo tempere jussisti me offerre Isaacum, &c. Thou seest, O Lord, that I had no division, or distraction, in my heart when thou badest me offer Isaac; and Gen. 25. 26. speaking of Jacob's not believing the news of Joseph's being alive, instead of non credidit, he believed not, the Targum reads, & divisit cor ejus, and he divided his heart. The word in all other places in the New Testament signifies simply to be divided into two parts, Mat. 12. 25. Lu. 12. 13. 1 Cor. 1. 13. and so doth 〈 in non-Latin alphabet 〉 Heb. 4. 12. and 〈 in non-Latin alphabet 〉 Lu. 12. 14. And there is no appearance of reason, that it should do otherwise here. Now for the vulgar reading of the words, 〈 in non-Latin alphabet 〉 in the front of verse 34. (which indeed is very ancient among the Latins, as appears by Tertullian's using it De. veland. Virgin. c. 4. Divisa, inquit, est mulier & virgo, quare? quoniam innupta i. e. virgo cogitat ea quae sunt Domini —) that cannot well be imagined in the notion of differing. For though the Hebrew 〈 in non-Latin alphabet 〉 signifies with the Rabbin's, divisio Arithmetica, division in numbering, and thence differentia and discrimen, difference of one from another, yet first that importance of the Noun is not observed to belong to the Verb among them, and 2 d lie, the Verb in the singular cannot be applied to the two Nounes, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the woman and the virgin in conjunction, ( mulier & virgo differt would not be true Latin, nor would it be better Greek) and therefore if that should be the reading, the words must be rendered severally, the woman is divided, that is, distracted, and likewise the virgin. But there would be no great sense in that, the Context speaking only of the distractions of the married, whereas in the other reading, to which we adhere, the whole Context is very current, and the meaning perspicuous, as we have expressed it. But the not understanding of this notion of 〈 in non-Latin alphabet 〉 for distraction, seems first to have been the occasion of taking away the 〈 in non-Latin alphabet 〉 , and then the 〈 in non-Latin alphabet 〉 which is in the end of ver. 33. was of necessity to be put in the front of v. 34. and from thence all the perplexedness of the place, which is clearly taken away by the other reading.
[ i] V. 35. That you may attend —] This rendering of 〈 in non-Latin alphabet 〉 , that you may decently wait upon the Lord without distraction, is avowed by the Syriac, and the figure of 〈 in non-Latin alphabet 〉 expressing one thing by two words, in the 〈 in non-Latin alphabet 〉 , will bear it very well.
Annotations on Chap. VII.
[ a] V. 3. Due benevolence ] What 〈 in non-Latin alphabet 〉 here signifies will be best conjectured by the use of the Hebrew 〈 in non-Latin alphabet 〉 Exod. 21. 10. (mentioned after food and clothing) that must not be denied the wife. The Septuagint render it 〈 in non-Latin alphabet 〉 , accompanying with her; the Hebrew word also signifies 〈 in non-Latin alphabet 〉 benevolence, which is therefore here used as a mode •• er word, instead of the other; the Syriac reads the love which he owes, and some other Greek copies read 〈 in non-Latin alphabet 〉 due honor or worship, which perhaps is the ground of the use of the word worship retained by our Church, in the form of marriage, meaning that kindness which is here said to be due unto her: but the Kings MS. hath 〈 in non-Latin alphabet 〉 only, all that by vow of marriage is due unto her.
[ b] V. 5. For your incontinency ] What 〈 in non-Latin alphabet 〉 signifies here will be best guessed by the Context, where the reason of the advice, 〈 in non-Latin alphabet 〉 , for the man and the wife to accompany together, being this, that the devil tempt them not 〈 in non-Latin alphabet 〉 being the occasion or advantage that the Devil takes hold of to tempt, must signify their want of ability to contain: Not that it signify incontinence, for that is a sin against the marriage vow, and will not agree with the Context, which supposes no such sin; but, I say, a want of ability to contain or abstain any longer from the lawful pleasures of marriage, as 〈 in non-Latin alphabet 〉 is he that 〈 in non-Latin alphabet 〉 hath himself in his power, his own command, and so 〈 in non-Latin alphabet 〉 v. 9. they that have not the command of themselves, so as to live chastely without marriage, and so 〈 in non-Latin alphabet 〉 , and thence 〈 in non-Latin alphabet 〉 the contrary inability to contain; which inability or weakness is an occasion of temptation, and will be an advantage also to the tempter, by which, when he tempts, he may be most probably able to overcome.
[ c] V. 6. Permission ] That 〈 in non-Latin alphabet 〉 may signify advice or counsel, will be gathered from the Grammarians, Hesychius and Phavorinus; 〈 in non-Latin alphabet 〉 , say they (it should be 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , giving counsel, and 〈 in non-Latin alphabet 〉 they that are persuaded by advice or counsel. And then the plain importance of this verse is, that in respect of the contrary dangers of fornication, &c. v. 2, 5. he generally gives his advice, that men should marry, &c. v. 2, 3. Yet for this he is far from giving any command, or laying obligation on any. For if upon experience, and long trial, there be no fear of those dangers, then his advice is to live unmarried. For so he had said, v. 1 that it is good for a man not to touch a woman, and again he subjoins it, ver. 8. that it was good for them to continue as he was himself, that is, in single life. And so each of these, marrying, and not marrying, is according to several circumstances, matter of counsel, but neither absolutely of precept. If there be danger of fornication, then it is his advice, that for the avoiding of that, marriage be chosen, v. 2. and to the same purpose, rather let them marry then burn, v. 9. And because every man hath not the gift of Continence, and it is not presently discerned who hath, therefore in general speaking, and as far as belongs to those who do not discern that they have this gift, the contrary danger is so strictly to be avoided, that the Apostles advice (though not command) is, that 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , men and women generally v. 1. betake themselves to that safer course. But this still far from any universal precept, for in case security from that danger of fornication be otherwise to be had, then the Apostle's counsel and advice is to follow his example v. 7, and 8. and either in Virginity, or Widowhood, to remain unmarried. That is the meaning of 〈 in non-Latin alphabet 〉 for I will, or would, not that he commands or prescribes that, but that, in case a man hath the gift of containing, he prefers the single life. For the Hebrews for want of a word in their language to denote Comparative degrees, use Positives instead of Comparatives, and accordingly 〈 in non-Latin alphabet 〉 to will signifies here to wish rather, or to be more willing, to prefer, or recommend, as better. And that is the meaning of 〈 in non-Latin alphabet 〉 . it is good, both v. 1, and 8, and 26▪ that is, 〈 in non-Latin alphabet 〉 better or more eligible, if that circumstance of the contrary danger do not hinder it, or outweigh on the other side. Of this speech of the Apostles concerning Marriage it is Tertullian 's saying lib. De monog am. Dixit hoc Apostolus indulgens, non praecipiens, What the Apostle here said, he spake by way of indulgence, not by way of command, rendering 〈 in non-Latin alphabet 〉 indulgence, according to that other notion of the word, whereby it signifies pardon or forgiveness of a fault; and so saith hesychius, 〈 in non-Latin alphabet 〉 , it denotes pity or mercy. Thus it is possible Tertullian might interpret the place▪ being by the Montanists infusions somewhat unkind to marriage. But against this the Apostle's words are plain, (even when he advises single life as best at that present) If thou marriest thou hast not sinned, v. 28. And in this place the Context is no way favorable to that notion. For the 〈 in non-Latin alphabet 〉 let every man have his own wife, &c. ver. 2. and the 〈 in non-Latin alphabet 〉 let them marry ver. 9. (in case of the forementioned danger, 〈 in non-Latin alphabet 〉 because of fornications, and 〈 in non-Latin alphabet 〉 if they have not command over themselves; see Note b.) is certainly more then this, even a free concession of marriage to all, and in case of that danger, an advice and counsel also. To which purpose it is observable, that as here 〈 in non-Latin alphabet 〉 is opposed to 〈 in non-Latin alphabet 〉 command, so is 〈 in non-Latin alphabet 〉 also, ver. 25. where that 〈 in non-Latin alphabet 〉 signifies advice or counsel, and not only permission, or indulgence, appears by the consequents, 〈 in non-Latin alphabet 〉 — v. 26. I think this is good (that is, as was said, better) for the approaching instant distresses, and again 〈 in non-Latin alphabet 〉 that it is good, or better, for a man to be so. From whence as it follows evidently that 〈 in non-Latin alphabet 〉 signifies counsel, as that looks on that which is better, and as counsel is generally opposed to precept, and as many things which are not under precept are yet under counsel; so in all reason the 〈 in non-Latin alphabet 〉 differing so little from 〈 in non-Latin alphabet 〉 will by the opposition to 〈 in non-Latin alphabet 〉 precept (common to both of them) be determined also to this signification of advice and counsel. And so there is no question of it, that for all those who have not that command over themselves, which may give them some degree of security against the danger of fornication, it is 〈 in non-Latin alphabet 〉 v. 9. better to marry, and so matter not only of permission, or indulgence, but of counsel to them.
[ d] V. 14. Else were your children unclean, but —] The meaning of 〈 in non-Latin alphabet 〉 , not unclean, but holy, in this place, appears by the Context to be clearly this, that the children of Christians are not refused, or rejected from baptism, are suffered to come to the font, when others are not suffered: in the same sense that 〈 in non-Latin alphabet 〉 is used, when Peter refuses to preach to the Gentiles, because they are 〈 in non-Latin alphabet 〉 , profane and unclean; where God, reforming his error, bids him Call no man common, which God hath cleansed or sanctified, that is, reputed fit to be made partaker (there) of the privilege of preaching, (here of Baptism. ) For the ground of this saying here, that Else were your (that is, the Christians) children unclean, but now are they holy, is only this in the beginning of the ver. For the unbelieving husband hath been sanctified by the believing wife, &c. that is, 'tis of common experience, and from thence presumed very probable, that a Christian living with an unbeliever will instill Christianity into him or her, and therefore they should live together. This he farther proves by the practice of the Church about children, thus, Were it not for the great probability that the Christian living with the heathen, should infuse Christianity into him, there could no reason be rendered of the practice of the Church, why the Christians child, which is no more a Christian then the child of an heathen (Christianity being no natural gift, born with them) should yet be capable of Baptism, and thought fit to receive that Sacrament, when the heathen's child is not wont to be so admitted; and this, it seems, by the general judgment and practice of the Church, with whom 'tis thought reasonable thus to presume, that the Christians child shall be educated in Christian knowledge, which of the heathen's child they cannot presume, unless he be taken out of the hand of the parents. This consideration thus proposed by the Apostle here by the way, is of great authority to prove the Apostolical use and practice of baptizing the infants of Christian parents, viz. upon presumption that those parents will see them educated and instructed in the knowledge of their undertaking, and vow of Baptism; and when any other Christian will undertake the same for the children of heathens, there is little doubt but they may be admitted to Baptism also, paritate rationis by analogy of the reason. And thus it was the custom of the Jews before Christ, in their receiving and baptizing of proselytes (from whence that the Christian baptism was deduced, see Note on Mat. 3. a.) For, say they, this Baptism belonged not only to those which being of years came over from heathenism to the Jewish religion, but also to their infant children, if their parents, and the consessus under which they were, did desire it in behalf of the children, promising to let them know and understand when they came to age, what was required of them by their proselytisme, and on condition that they should not then renounce the Jewish religion; which is since the office of the sponsores or susceptores, the godfathers in the Church, who do it in the name of the consessus, the Church or congregation. This practice of the Church seems clearly deducible from this place, where by the Context is concluded, that it is strongly probable (and being by the parents and sponsores undertaken and promised, it is by the Church presumed) that the Christians child will be catechized, and consequently that such an one may be allowed Baptism on that presumption, and that is was then in the Apostles time the custom of the Church to baptize them; which is here expressed by 〈 in non-Latin alphabet 〉 , but now they are holy, the word 〈 in non-Latin alphabet 〉 , which is vulgarly to sanctify, signifying among the Jews, to wash, as when the HighPriests washing his hands and feet ten times on the day of Expiation is called 〈 in non-Latin alphabet 〉 the ten sanctifications, J • ma c. 3. §. 3. which being the word that notes the washing of some part of the body, and distinguished in use from the word 〈 in non-Latin alphabet 〉 which is the immersion of the whole body (see Note on Joh. 13. b.) may perhaps be an intimation, that the primitive Baptismes were not always a dipping or immersion of the whole body, but that the washing or sprinkling of some part might be sufficient, for that was the meaning of the 〈 in non-Latin alphabet 〉 . As for any privilege which the parents faith hath to save the child, or infuse saving grace into it, it is not conclusible from hence, nor anything, save only this, that Christians children, 'tis presumed, will be catechized and instructed in the Christian faith, and so may, and frequently used to be baptized, but the children of heathens brought up with them, will not probably be so instructed, and therefore are not to be thus admitted to Baptism. That this should be the notion of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 will farther also appear by remembering the nature of legal uncleannesses or pollutions. They made the man to be separated from the congregation; They that were so unclean, might not enjoy the privileges of the Temple, till they were washed or sanctified; and that is just proportionable to the notion here given of it. And accordingly 〈 in non-Latin alphabet 〉 to be sanctified in Gregory Nazianzen and the ancients signifies to be baptized.
[ e] V. 17. But as God hath —] In this place some ancient copies give us another reading thus, 〈 in non-Latin alphabet 〉 — What knowest thou, o man, whether thou shalt save thy wife, or no? As God hath distributed to every man —This we learn from Theophylact upon the place: 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , some have read thus. And then this will take away all debate, what should be the proper notation of 〈 in non-Latin alphabet 〉 in the beginning of the verse, reading it 〈 in non-Latin alphabet 〉 — For though, if it were certain that that were the true reading, some probable account might be given of it, as that 〈 in non-Latin alphabet 〉 might signify Only, or the like; yet when other copies have read it in a form thus perspicuous and free from all question, it will be more reasonable therein to acquiesce, especially considering that if it should be as our copies have it, 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 , yet joining that to the end of v. 16. and not transferring it to the beginning of v. 17. (as 'tis certain the ancient copies were not divided into verses, or so pointed as ours now are) then still there will be as little difficulty in it; for so the words will be very current, 〈 in non-Latin alphabet 〉 ; What knowest thou, o man, if thou shalt save thy wife, if not? that is, whether thou shalt or whether thou shalt not.
[ f] V. 18. Become uncircumcised ] 〈 in non-Latin alphabet 〉 signifies attraction, and particularly belongs to a practice of some Jews, who under the Egyptian tyranny first, then under Antiochus, and lastly under the Romans, being oppressed for being Jews, of which their Circumcision was an evidence, used means by some medicinal applications to get a new praeputium: And these were called by the Talmudists 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 attractores. And that it is possible to be done is affirmed by Cor. Celsus the famous Physician, but easier, saith he, in a boy then a man. So saith R. Aleai of Achan, that he made himself a praeputium, in Excerp. Gemar. Sanhedr. c. 6. §. 2. This the author of the books of the Maccabees affirms 1 Mac. 1. 15. 〈 in non-Latin alphabet 〉 , they made themselves foreskins. So under the tyranny of the Romans there were many who therefore were circumcised again by Bar-chuziba, when he took upon him to be the Messias, and got power among the Jews two years and an half, and was at last slain under Aelius Adrianus. This also Epiphanius observes of the Jews when they turned Samaritans, and of the Samaritans when they turned Jews; for in both those cases there was use of the 〈 in non-Latin alphabet 〉 attraction, that they might be capable of being initiated by Circumcision, of which number Symmachus is said to be one, (the Greek Translator of the Old Testament) when being hated by the Samaritans he betook himself to the Jews in the reign of Severus the Emperor. Now that this practice is here forbidden the Corinthians by the Apostle, may seem to be from hence, because some that were converted to Christianity from Judaism, did so zealously renounce all their Judaical rites, that they used means to attract the praeputia again, which was an act of too much superstition and curiosity, and so is censured here.
[ g] V. 23. Bought with —] In this place the whole Context persuades to read 〈 in non-Latin alphabet 〉 ; interrogatively; for so will it best answer 〈 in non-Latin alphabet 〉 ; Art thou called being a servant? or is thy calling that of a servant? Thus ver. 18. both parts of the speech are delivered interrogatively, 〈 in non-Latin alphabet 〉 ; Is any man called being circumcised? and presently, 〈 in non-Latin alphabet 〉 ; Is any man called in uncircumcision? For the confirming of this reading, 'tis to be observed, first, That as before and after those two questions, ver. 18. the rule is given, that every man walk in, or abide in, that calling, or condition, wherein God hath placed him, contentedly without making advantage of Christianity for his pretence of a change; so 'tis here likewise, before, v. 21. (where the interrogation is varied, Art thou called being a servant? ) and after this verse, which assures us of the continuing the same manner of speaking, and so that this latter is by way of interrogation also. Secondly, That after the first question, and the short answer to it, Art thou called being a servant? care not for it, all that follows, as far as to this, v. 23. is but as in a parenthesis (but if thou mayest be free, use it rather, For he, &c.) and so what here follows, v. 23. answers to that, by way of parallel, 〈 in non-Latin alphabet 〉 , &c. Which yet will not be a parallel, or answerable to the former question, unless, as before uncircumcision was opposed to circumcision, and the mention of the latter was interrogative as well as of the former, so here the being bought with the price be opposed to being called a servant, (which it cannot be, unless it signify manumission from service) and the form of delivering it interrogative also. Lastly, 'tis apparent that the design of the whole place is to assure Christians that they are not to expect secular immunityes or privileges by being Christians, that their being spiritually redeemed by Christ doth not make them free men that before were servants, and this 23. verse, is a medium to infer that, and the conclusion repeated immediately upon it, v. 24. Let everyone, &c. Yet such a medium it would not be (but the contrary) if speaking still to the person, or persons, last spoken to, v. 21. that is, to servants, he should here tell them, they were bought, or redeemed, by Christ (as the same phrase evidently signifies, ch. 6. 20.) and therefore must not be the servants of men. And that he speaks to any other, viz. to free men, it can no way be collected from any words unless from these v. 23. nor yet can it from these unless 〈 in non-Latin alphabet 〉 signify being bought out from human servitude by some sum of money, &c. as we know it was ordinary to buy freedom from heathen Masters. Therefore in all probability that is it which is here meant, and then that is best expressed by form of interrogation.
[ h] V. 34. There is difference —] For the right understanding of the word 〈 in non-Latin alphabet 〉 , it will first be necessary to set down out of the Kings MS. a various reading of this whole place, which differs much from that which is vulgarly received, and seems very probably to be the truer: It is thus, ver. 33. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , v. 34. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , &c. He that is married careth for the things of the world, how he may please his wife, and is divided, or distracted. And the unmarried woman (that is, the widow) and the unmarried virgin careth for the things of the Lord, that she may be holy both in body and spirit. Here 〈 in non-Latin alphabet 〉 signifies being divided between two, the service of God, which lies upon him as a Christian, and the pleasing his wife, which lies upon him as an husband; and contrary to this is the 〈 in non-Latin alphabet 〉 without distraction v. 35. which belongs to the unmarried. Thus the Hebrew 〈 in non-Latin alphabet 〉 , to which 〈 in non-Latin alphabet 〉 is punctually answerable; signifies ordinarily to divide an inheritance, but among the Rabbin's, in partes distractum esse, to be distracted several ways, and when 'tis rendered dividi to be divided, it is yet oft to be taken in that notion of distraction. Hence it is that the Jerusalem Targum, Gen. 22. 14. describing Abraham's faith and ready obedience, without any doubting or anxiety or distraction what to choose, describeth it thus, Tibi perspicuum est, nullam fuisse in cord meo divisionem, quo tempere jussisti me offerre Isaacum, &c. Thou seest, O Lord, that I had no division, or distraction, in my heart when thou badest me offer Isaac; and Gen. 25. 26. speaking of Jacob's not believing the news of Joseph's being alive, instead of non credidit, he believed not, the Targum reads, & divisit cor ejus, and he divided his heart. The word in all other places in the New Testament signifies simply to be divided into two parts, Mat. 12. 25. Lu. 12. 13. 1 Cor. 1. 13. and so doth 〈 in non-Latin alphabet 〉 Heb. 4. 12. and 〈 in non-Latin alphabet 〉 Lu. 12. 14. And there is no appearance of reason, that it should do otherwise here. Now for the vulgar reading of the words, 〈 in non-Latin alphabet 〉 in the front of verse 34. (which indeed is very ancient among the Latins, as appears by Tertullian's using it De. veland. Virgin. c. 4. Divisa, inquit, est mulier & virgo, quare? quoniam innupta i. e. virgo cogitat ea quae sunt Domini —) that cannot well be imagined in the notion of differing. For though the Hebrew 〈 in non-Latin alphabet 〉 signifies with the Rabbin's, divisio Arithmetica, division in numbering, and thence differentia and discrimen, difference of one from another, yet first that importance of the Noun is not observed to belong to the Verb among them, and 2 d lie, the Verb in the singular cannot be applied to the two Nounes, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the woman and the virgin in conjunction, ( mulier & virgo differt would not be true Latin, nor would it be better Greek) and therefore if that should be the reading, the words must be rendered severally, the woman is divided, that is, distracted, and likewise the virgin. But there would be no great sense in that, the Context speaking only of the distractions of the married, whereas in the other reading, to which we adhere, the whole Context is very current, and the meaning perspicuous, as we have expressed it. But the not understanding of this notion of 〈 in non-Latin alphabet 〉 for distraction, seems first to have been the occasion of taking away the 〈 in non-Latin alphabet 〉 , and then the 〈 in non-Latin alphabet 〉 which is in the end of ver. 33. was of necessity to be put in the front of v. 34. and from thence all the perplexedness of the place, which is clearly taken away by the other reading.
[ i] V. 35. That you may attend —] This rendering of 〈 in non-Latin alphabet 〉 , that you may decently wait upon the Lord without distraction, is avowed by the Syriac, and the figure of 〈 in non-Latin alphabet 〉 expressing one thing by two words, in the 〈 in non-Latin alphabet 〉 , will bear it very well.
CHAP. VIII.
1. NOw as touching things offered unto Idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.]
[Paraphrase] 1. Now for that other part of your letter, which enquires of the lawfulness of eating things offered to idols (on occasion again of the Gnostics infusions) and accordingly speaks of the knowledge that you have (from whence the word Gnostic comes, see note on c. 1. c. and 2 Pet. 1. b. and Rev. 2. 6. that is, knowing men) that an Idol is nothing, and so that that which hath been offered to Idols may as freely and indifferently be offered to Idols as anything else, I shall now tell you, first, that we orthodox Christians have knowledge too, to wit that knowledge of our Christian liberty, and therefore need not be despised by those among you, who separate yourselves from us, in the pride of your hearts calling yourselves Gnostics, which supposes all others ignorant but yourselves; but our care is to join charity or the love of God with our knowledge, and that will incline us to suffer anything for Christ's sake, and so we shall not need to go to their idol-feasts, to save us from persecution, as the Gnostics do: and a little of this courage and love of Christ is much better, tends more to our profit, then all that pretended deep knowledge of their liberty which the Gnostics pretend to, and by that choose to go to the Idol-feasts, rather then confess and suffer for Christ. (see note on Rev. 2. b.)
2. And if any man think that he knoweth anything, he knoweth nothing yet as he ought to know.]
[Paraphrase] 2. And therefore if any man please himself with an opinion of his knowledge, from such subtilities as these, and so come to despise other men, and not to consider what tends to their good and edification, this man (let him call himself Gnostic, or what he will) is far enough from the true Christian knowledge, or from directing his knowledge to the right end, for that is charity, or the edification of his brethren.
3. But if any man love God, the same is known of him.]
[Paraphrase] 3. If any man love God sincerely, and so adhere to him in time of danger, or temptation, he truly knows God, and consequently is known and acknowledged by God.
4. As concerning therefore the eating of those things that are offered in sacrifice to idols, we know that [note a] an idol is nothing in the world, and that there is none other God but one.]
[Paraphrase] 4. Having premised thus much concerning the name and sect of the Gnostics, who are such assertors of their liberty to do all things, and particularly in this matter think they have argued so subtilely for liberty to eat of the idol-feasts, to make that an indifferent thing, because forsooth an idol is nothing, I come now to the thing itself, by confessing their objection, that an idol indeed, according to the notation of the Hebrew word, is nothing, there being but one God, and all the heathen idol-gods being but fictions of theirs, so far from being gods, that they are but the works of men's hands.
5. For though there be that are called gods, whether in heaven or in earth (as there be God's many, and Lord's many)]
[Paraphrase] 5. For though there be many called by that title, whether the celestial and supreme deities, so esteemed among the heathen, or inferior, of a second order, called Baalim, or Lord's, agents and mediators between the gods and men, or whether the Sun and Stars of Heaven, or men of the Earth deified. Theophylact.
6. But to us there is but one God, the Father, of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him.]
[Paraphrase] 6. Yet we Christians know and are assured that there is but one true God, the Creator of all things, to whom all men's prayers must be addressed, as to the supreme, from whom as we had our being, so we are to think ourselves obliged to be his servants, and to make all our applications to him; and so likewise but one mediator, but one Lord, by whom all things were created, and by whom, as the only mediator betwixt God and us, all our prayers are addressed to heaven, viz. Jesus Christ.
7. Howbeit, there is not in every man that knowledge: for some with conscience of the idol unto this hour, eat it as a thing offered to an idol, and their conscience being [note b] weak is defiled.]
[Paraphrase] 7. But all men do not know or think this, that these idols or heathen gods are nothing, (for sure they that are accustomed to worship them think they are something) nay 'tis clear that some men that are of opinion that idols are something, and who fear them as able to hurt, (and so that must confess, that the eating of those feasts pollutes those that have cast off the worship of them) and that continue their custom and former heathen course to this very time, though they have received Christianity, do still go to idol-feasts as such, even now that they have received the faith of Christ; and their sick, that is, wounded, sinful consciences, see note b. (that is, they that go on still in this old heathen practice, not yet laid down) are defiled or polluted by doing so. This is certainly a sin in them.
8. But meat commendeth us not to God: for neither if we eat, are we the better; neither if we eat not, are we the worse.
9. But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.]
[Paraphrase] 8, 9. Now this being supposed, it will follow that he that goes to the idol-Temple with these, though he be not of their persuasion, may yet be a means of confirming them in their error, it being certain that they will think he comes as they come, that is, with an opinion of that deity, and of the benefit he shall reap by eating of (that is, partaking in) the sacrifice, which inconvenience being counted of, there is no so great benefit to be reaped by going and eating there, as that it should be fit to incur that danger. For though neither eating nor abstaining be in its self in the sight of God of any moment, yet this care will befit every Christian, that he so use his own liberty, that he be not an occasion of sinning (or continuing in sin) to those that are already in that erroneous sinful course, by confirming them in it.
10. For if any man see thee, which hast knowledge, sit at meat in the idols temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols?]
[Paraphrase] 10. For if any man that, through an erroneous conscience, goes to those Idol-feasts, shall see a Gnostic (who within himself knows an idol to be nothing, and therefore eats this but as ordinary meat) be at an Idol-feast and partake of it, will not he by this means be confirmed to go on in his erroneous course?
11. And through thy knowledge shall the weak brother perish, for whom Christ died.]
[Paraphrase] 11. And that Christian of an erroneous conscience (see note b.) shall be confirmed in his error and sin, and consequent ruin, by occasion of this practice of thine, all which, through confidence of thine own knowledge, without care of thy brothers heathenish errors remaining in him, thou hast been guilty of, which is a sin in thee, not only of uncharitableness to him, but of injury or robbery against Christ, in betraying a soul to ruin, for the saving of which Christ died.
12. But when ye sin so against the brethren, and [note c] wound their weak conscience, ye sin against Christ.]
[Paraphrase] 12. And though it should be granted that your presence at idol-feasts were no impiety against God, yet sure this uncharitableness against thy brother, bringing him to a confirmation in his sinful practice, who through error is already in it, must be looked upon as an impiety and sin against God himself, who is concerned in him.
13. Wherefore if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.]
[Paraphrase] 13. If therefore this my eating in an idol-Temple of that feast, (or any use of my liberty in the same kind) be an occasion of confirming any Christian in an erroneous sinful practice, or bringing him to do anything which is unlawful, I will sure deny myself the use of that liberty, be it supposed to be such as by the Laws of Christ truly belongs to me, when it shall prove of so dangerous consequence to my fellow-Christians.
Annotations on Chap. VIII.
[ a] V. 4. An Idol is nothing ] The meaning of this assertion of the Gnostics, and concession of S. Paul 's, that 〈 in non-Latin alphabet 〉 , an idol is nothing in the world, must be fetched from the notation of the Hebrew word 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 that signifies nothing, that which hath no exsistence, Job 13. 4. Jer. 14. 14. Zach. 11. 17. and from thence comes 〈 in non-Latin alphabet 〉 idols, that is, so many nothings, so far from being God's that they are 〈 in non-Latin alphabet 〉 , nothing in the world, no parts of God's first creation, only inventions and fancies of men, creatures of men's own creating, 〈 in non-Latin alphabet 〉 , saith Greg. Nazianzen, wicked men are the formers first, and then the worshippers of their wicked deities.
[ b] V. 7. Weak ] That 〈 in non-Latin alphabet 〉 signifies being sick, in the New Testament, hath been formerly made clear, Note on Rom. 8. m. And being applied to the soul or conscience, as here, it must needs signify the disease or wound or sickness of the soul or conscience, which is sin or error. Thus in the Greek of the Old Testament, Nahum 2. 5. where we read out of the Hebrew, they shall stumble in their walk, there 'tis, 〈 in non-Latin alphabet 〉 they shall be weak. And so generally the Hebrew 〈 in non-Latin alphabet 〉 impingere, and cespitare, to stumble, or fall on gal-traps, or any other mischief by the way, is rendered by the LXXII 〈 in non-Latin alphabet 〉 being weak, because they are wounded and galled by these means, and so made unable to go forward. So Rom. 14. 21. we have together in the same sense 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 being offended (or galled ) and being made weak. So Rom. 5. 6. 〈 in non-Latin alphabet 〉 when we were weak signifies when we were in a wounded, mortally wounded state, noted by when we were enemies in other places, and there by 〈 in non-Latin alphabet 〉 v. 8. when we were sinners, and by 〈 in non-Latin alphabet 〉 v. 6. impious or ungodly. So saith Theophylact, 〈 in non-Latin alphabet 〉 , weak, that is sinners, for weakness is sin, as righteousness is health. And thus, 'tis clear, it signifies in this place, the discourse being of those who take the idol-gods to be true God's, and consequently that the eating or partaking of their sacrifices, which is a part of the worship of those idols, will stand them instead, prove beneficial to them, and therefore go on purpose to those feasts and eat the idol-sacrifice, 〈 in non-Latin alphabet 〉 , as, or because (or under that very notion, or upon that reason that) it is so; which certainly is an erroneous, and so an idolatrous, sinful conscience, though it be in one that hath embraced Christianity. So v. 9. it is used again for these same men of those erroneous consciences, leading them into that heathen sin, to whom a Christian's going to (or being present at, and eating of) their idolfeasts, though he eat it but as ordinary meat, will yet be a means of scandal, that is, an occasion of confirming them in their sin. Thus again v. 10, 11. where they are called brethren, which notes that this heathen error was yet, 〈 in non-Latin alphabet 〉 , v. 7. continued among some Christians at Corinth, not the Gnostics (for they pretended to know that an idol was nothing, and so professed not to eat of those feasts as idol-feasts, but only as of ordinary meat, who therefore are here warned to take heed that they do not confirm these others in their sin) but some more rude, ignorant, heathen Christians, that through the customariness of their former practice 〈 in non-Latin alphabet 〉 , the custom of the idol until now, and secondly through their 〈 in non-Latin alphabet 〉 c. 3. 1. their infancy or rawnesse in Christianity (which made S. Paul look upon them not as spiritual, but as carnal men, not as Christians, but Heathens still) and thirdly through the infusions of corrupt false teachers (mentioned in the following chapter, the wood, and the hay, and the stubble, v. 12▪ that must be fired out of the Church) and fourthly through fear of losing all that they had by the heathen persecutors (which seems to be mentioned c. 10. 13. and which occasioned many to offer sacrifice in after-times, when Christianity had taken deeper root then it had yet at Corinth ) were still in these dregs and lees of Heathenism, after their embracing of Christianity; which will be no wonder to any that observes in this very Epistle, that they thought all kinds of Fornication, and even Incest, no sins, c. 5. &c. 6. 15. suing one another at heathen tribunals, no sin, c. 6. yea and believed not the Resurrection, c. 15. And the villainies that were under pretense of Christian liberty practiced by the Gnostics, who took themselves to be persons of far deeper knowledge, at the beginning of this Chapter, were yet as gross and as heathenish and abominable as could be imagined, setting Christians at liberty from all their former obligations toward Husband, Master, Prince, and engulsing themselves in all the filthiness in the world, 1 Tim. 6. Jude 8. From this explication of 〈 in non-Latin alphabet 〉 will appear also the notion of it Rom. 14. 21. where being placed also with 〈 in non-Latin alphabet 〉 stumbling, and 〈 in non-Latin alphabet 〉 being scandalized, it must needs signify to sin also.
[ c] V. 12. Wound ] 〈 in non-Latin alphabet 〉 signifying to strike, or give any blow, and being here applied to the weak or sick, that is erroneous, sinful conscience, and being parallel to 〈 in non-Latin alphabet 〉 scandalize, v. 13. must be understood in a notion which will be common to that other. Thus he that lays a stumbling-block in any man's way, at which he falls or breaks his shins, or otherwise hurts himself, is said 〈 in non-Latin alphabet 〉 to strike, or hurt, or wound him; and so it best agrees with this place, noting the confirming that man in sin, betraying him to all his after-commissions, whose conscience was before erronenous, and his practices sinful, which is as if instead of curing a sick man, which sure stands in need of that charity, I should wound and hurt him more.
Annotations on Chap. VIII.
[ a] V. 4. An Idol is nothing ] The meaning of this assertion of the Gnostics, and concession of S. Paul 's, that 〈 in non-Latin alphabet 〉 , an idol is nothing in the world, must be fetched from the notation of the Hebrew word 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 that signifies nothing, that which hath no exsistence, Job 13. 4. Jer. 14. 14. Zach. 11. 17. and from thence comes 〈 in non-Latin alphabet 〉 idols, that is, so many nothings, so far from being God's that they are 〈 in non-Latin alphabet 〉 , nothing in the world, no parts of God's first creation, only inventions and fancies of men, creatures of men's own creating, 〈 in non-Latin alphabet 〉 , saith Greg. Nazianzen, wicked men are the formers first, and then the worshippers of their wicked deities.
[ b] V. 7. Weak ] That 〈 in non-Latin alphabet 〉 signifies being sick, in the New Testament, hath been formerly made clear, Note on Rom. 8. m. And being applied to the soul or conscience, as here, it must needs signify the disease or wound or sickness of the soul or conscience, which is sin or error. Thus in the Greek of the Old Testament, Nahum 2. 5. where we read out of the Hebrew, they shall stumble in their walk, there 'tis, 〈 in non-Latin alphabet 〉 they shall be weak. And so generally the Hebrew 〈 in non-Latin alphabet 〉 impingere, and cespitare, to stumble, or fall on gal-traps, or any other mischief by the way, is rendered by the LXXII 〈 in non-Latin alphabet 〉 being weak, because they are wounded and galled by these means, and so made unable to go forward. So Rom. 14. 21. we have together in the same sense 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 being offended (or galled ) and being made weak. So Rom. 5. 6. 〈 in non-Latin alphabet 〉 when we were weak signifies when we were in a wounded, mortally wounded state, noted by when we were enemies in other places, and there by 〈 in non-Latin alphabet 〉 v. 8. when we were sinners, and by 〈 in non-Latin alphabet 〉 v. 6. impious or ungodly. So saith Theophylact, 〈 in non-Latin alphabet 〉 , weak, that is sinners, for weakness is sin, as righteousness is health. And thus, 'tis clear, it signifies in this place, the discourse being of those who take the idol-gods to be true God's, and consequently that the eating or partaking of their sacrifices, which is a part of the worship of those idols, will stand them instead, prove beneficial to them, and therefore go on purpose to those feasts and eat the idol-sacrifice, 〈 in non-Latin alphabet 〉 , as, or because (or under that very notion, or upon that reason that) it is so; which certainly is an erroneous, and so an idolatrous, sinful conscience, though it be in one that hath embraced Christianity. So v. 9. it is used again for these same men of those erroneous consciences, leading them into that heathen sin, to whom a Christian's going to (or being present at, and eating of) their idolfeasts, though he eat it but as ordinary meat, will yet be a means of scandal, that is, an occasion of confirming them in their sin. Thus again v. 10, 11. where they are called brethren, which notes that this heathen error was yet, 〈 in non-Latin alphabet 〉 , v. 7. continued among some Christians at Corinth, not the Gnostics (for they pretended to know that an idol was nothing, and so professed not to eat of those feasts as idol-feasts, but only as of ordinary meat, who therefore are here warned to take heed that they do not confirm these others in their sin) but some more rude, ignorant, heathen Christians, that through the customariness of their former practice 〈 in non-Latin alphabet 〉 , the custom of the idol until now, and secondly through their 〈 in non-Latin alphabet 〉 c. 3. 1. their infancy or rawnesse in Christianity (which made S. Paul look upon them not as spiritual, but as carnal men, not as Christians, but Heathens still) and thirdly through the infusions of corrupt false teachers (mentioned in the following chapter, the wood, and the hay, and the stubble, v. 12▪ that must be fired out of the Church) and fourthly through fear of losing all that they had by the heathen persecutors (which seems to be mentioned c. 10. 13. and which occasioned many to offer sacrifice in after-times, when Christianity had taken deeper root then it had yet at Corinth ) were still in these dregs and lees of Heathenism, after their embracing of Christianity; which will be no wonder to any that observes in this very Epistle, that they thought all kinds of Fornication, and even Incest, no sins, c. 5. &c. 6. 15. suing one another at heathen tribunals, no sin, c. 6. yea and believed not the Resurrection, c. 15. And the villainies that were under pretense of Christian liberty practiced by the Gnostics, who took themselves to be persons of far deeper knowledge, at the beginning of this Chapter, were yet as gross and as heathenish and abominable as could be imagined, setting Christians at liberty from all their former obligations toward Husband, Master, Prince, and engulsing themselves in all the filthiness in the world, 1 Tim. 6. Jude 8. From this explication of 〈 in non-Latin alphabet 〉 will appear also the notion of it Rom. 14. 21. where being placed also with 〈 in non-Latin alphabet 〉 stumbling, and 〈 in non-Latin alphabet 〉 being scandalized, it must needs signify to sin also.
[ c] V. 12. Wound ] 〈 in non-Latin alphabet 〉 signifying to strike, or give any blow, and being here applied to the weak or sick, that is erroneous, sinful conscience, and being parallel to 〈 in non-Latin alphabet 〉 scandalize, v. 13. must be understood in a notion which will be common to that other. Thus he that lays a stumbling-block in any man's way, at which he falls or breaks his shins, or otherwise hurts himself, is said 〈 in non-Latin alphabet 〉 to strike, or hurt, or wound him; and so it best agrees with this place, noting the confirming that man in sin, betraying him to all his after-commissions, whose conscience was before erronenous, and his practices sinful, which is as if instead of curing a sick man, which sure stands in need of that charity, I should wound and hurt him more.
CHAP. IX.
1. AM I not an Apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are not you my work in the Lord?]
[Paraphrase] 1. And that you may not think that what I say c. 8. 13. of abstaining from many things that are lawful, is magnificently and speciously, rather then with exactness of truth, spoken by me, I shall now mention my practices of this kind in other instances. And this the rather, because of another part of your letter, which mentions the deep knowledge of the teachers you have now among you, and intimates how I am despised by them, and that particularly for laboring in the works of my calling, making of tents, and so getting mine own living among you (see ver. 3. 4.) Now hereto I make this reply, that without the vanity of comparing with them, I may surely say four things of myself, 1. that I am an Apostle of Christ, called from heaven immediately to that office; 2. that I had no obligation to do what I have done among you (see v. 4, and 19.) that is, to preach on free-cost to you, as I have, that I discern my Christian liberty so well, that I know I might have done otherwise; 3. that though I was none of Christ's followers here on earth, yet I have been equalled to them by seeing, and being spoken to by Christ out of heaven; and 4. that I am certainly he that converted you to the faith, that planted the Gospel at Corinth, and so surely am not unworthy to be considered by you.
2. If I be not an Apostle to others, yet doubtless I am to you: for the seal of mine Apostleship are ye in the Lord.]
[Paraphrase] 2. For the first of these, mine Apostleship, Whatever I am to others, I am sure I am an Apostle in respect of you. Your conversion to the faith is as great a confirmation of my Apostleship, as a seal is to an indenture or instrument, or particularly to the letters dimissory, by which messengers were wont to be sent to the Churches.
3. Mine answer to them that do examine me, is this,]
[Paraphrase] 3. For the second, that of my getting my living by my labor, the account which I give unto them that backbite me for this (as if I knew not the nature of Christian liberty, and so out of niceness of conscience, or scrupulosity durst not receive any reward from them to whom I preach) is this,
4. Have we not power to eat and drink?
5. Have we not power to lead about a sister, a wife, as well as other Apostles, and as the brethren of the Lord, and Cephas?
6. Or I only and Barnabas, have not we power to forbear working?]
[Paraphrase] 4, 5, 6. That we know sufficiently that 'tis lawful for us to take along with us in our travels for the Gospel, a believing woman such as Phoebe, (see note on Rom. 16. a.) as freely as others of the Apostles generally have done, to provide for us in our preaching, that so we may be able to eat and drink, and yet not be forced to work with our own hands to get our maintenance (see Act. 18. 3. and 1 Cor. 4. 12.) I do not believe that any greater burden lies upon Barnabas and me, any greater necessity of getting our living by our trades, then lies upon others that have left their trades, and so I know my Christian liberty well enough.
7. Who goeth to warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?]
[Paraphrase] 7. For my Apostleship being a kind of warfare in the scripture phrase, a planting a vineyard, a feeding a flock, in all reason, in all these respects, I may expect a sufficient maintenance from them to whom I have these many relations.
8. Say I these things as a man? saith not the Law the same also?]
[Paraphrase] 8. Nay this is not only rational discourse, but 'tis the doctrine of the Law.
9. For it is written in the Law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn: doth God take care for oxen?
10. Or saith he it altogether for our sakes? for our sakes no doubt this is written; that he that plougheth, should plough in hope, and he that thresheth in hope, should be partaker of his hope.]
[Paraphrase] 9, 10. For when 'tis there commanded that the ox that treadeth out the corn, should, all the while he doth so, have liberty to eat of the corn before him; that precept that seems to respect the ox, belongs certainly to men, and signifies that men are obliged to reward all those that take pains for them, as the ploughman would never labor, were it not in hope of reward, and he that is at the pains of threshing, must in any reason have the encouragement of eating of the corn that he thresheth out.
11. If we have sown unto you spiritual things, is it a great thing, if we shall reap your carnal things?]
[Paraphrase] 11. And then much more we that have labored spiritually for your good, planted the Gospel among you, may think it but just and proportionable, that we receive some part of your wealth from you.
12. If others be partakers of this power over you, are not we rather? nevertheless, we have not used this power, but suffer all things, lest we should hinder the Gospel of Christ.]
[Paraphrase] 12. This I know, The false Apostles that come among you make use of this power, and receive the fruits of it, and then may not I have great confidence to do it? By what hath been said, 'tis clear we might require a maintenance from you, and that we know this our liberty, v. 1. but yet we have abstained from making use of it, and have rather chosen to take any pains ourselves, Act. 18. 3. 1 Cor. 4. 12. yea and to suffer hunger many times (that you may not think we abstain from receiving from you, because we have no need of it) and so make no use of this claim of ours, as we might lawfully do, (see note on c. 13. e.) rather then be thus burthensome to our auditors, on purpose designing this, that we may not hinder the course of the Gospel, or keep men from being alacrious and cheerful in it, by making it chargeable to them.
13. Do ye not know that they which minister about holy things, live of the things of the Temple? and they which wait at the altar, are partakers with the altar?]
[Paraphrase] 13. In sacrifices 'tis clear that the priests (see note on Joh. 6. b.) eat part fo the consecrated offering, and all is not burnt upon the altar, the altar devours not all, but the priest divides with it, and eats or carries home some portions of the sacrifices.
14. Even so hath the Lord ordained, that they which preach the Gospel should live of the Gospel.]
[Paraphrase] 14. And accordingly God, that hath the free disposal of all men's estates, hath given an assignment to those that preach the Gospel, of so much out of their auditors substance, that they may be maintained by preaching it.
15. But I have used none of these things: neither have I written these things, that it should be so done unto me; for it were better for me to die, then that any man should make my glorying void.]
[Paraphrase] 15. But I have made no use of this privilege of an Apostle, but have preached to you on free-cost: And I do not now speak of it, as if I would desire to receive anything from you, for I am much better pleased to do it thus, yea and I would rather choose to famish by doing so, then be deprived of this way of advancing the Gospel, v. 12. I am so far from murmuring or complaining of this, that I would not for all the world lose this comfort and joy, that I have preached to you without receiving anything from you, it being far a more blessed thing to give, then to receive.
16. For though I preach the Gospel, I have nothing to glory of; for necessity is laid upon me, yea, woe is unto me, if I preach not the Gospel.]
[Paraphrase] 16. For I am commanded to preach the Gospel, and consequently by doing so I can expect no extraordinary reward from God; I do no more then strict duty, (see note a.) I am sent by God with Commission to do so, and that lays an obligation upon me, and 'twere a damning sin, if I did it not.
17. For if I do this thing [note a] willingly. I have a reward: but if against my will, a dispensation of the Gospel is committed unto me.]
[Paraphrase] 17. If I did indeed preach voluntarily without a command, then even for my preaching the Gospel, as well as for my doing it without any reward, I might have some reason to expect some reward from God, as for an act of free-will offering: But seeing I do it not so, now all that can be said of me, in respect of the preaching itself, is only this, that I had a stewardship entrusted tome, and I discharged it, which if I had not discharged, I ought to be punished, and having discharged it, I can expect no future reward for doing that which I was bound to do.
18. What is my reward then? Verily, that when I preach the Gospel, I may make the Gospel of Christ without charge, that I abuse not my power in the Gospel.]
[Paraphrase] 18. What is it then that shall bring me in a reward? whence shall my reward come? why, if I preach freely, and make no use of that liberty or power which I know I have, v. 12, 15, 17. (see 2 Cor. 11. 9, 10.) then this will be rewardable in me.
19. For though I be free from all men, yet have I made myself [note b] servant unto all, that I might gain the more.]
[Paraphrase] 19. For being obliged to no man, I have freely served all, preached to them without any wages, that I might be more likely to bring them to Christ.
20. And unto the Jews I became as a Jew, that I might gain the Jews: to them that are under the Law, as under the Law, that I might gain them that are under the Law:]
[Paraphrase] 20. In like manner I have denied myself the use of my Christian liberty in many other things also, observed many ceremonies of the Jewish Law, which I needed not to have done, but only to gain the Jews.
21. To them that are without Law, as without Law, (being not without Law to God, but under the Law to Christ) that I might gain them that are without Law.]
[Paraphrase] 21. To those that observe not the Law of Moses, I behave myself in like manner (not as if I were irregular, but ruling my actions according to the Law of Christ and Christian liberty) that I may work on those that are not observers of Moses's Law.
22. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means •• ve some.]
[Paraphrase] 22. To those which were not sufficiently instructed in the nature of their Christian liberty, I restrained myself of the use of mine, that I might attract those the more probably; and so I dealt with all other sorts of men, doing that which I thought most probable to win them to Christ.
23. All this I do for the Gospel's sake, that I might be a partaker thereof with you. ]
[Paraphrase] 23. And all this for the propagating the Christian faith, that I may convert the more, that by so doing my reward in another world may be the greater.
24. [note c] Know ye not that they which [note d] run in a [note e] race, run all, but [note f] one receiveth the prize? [note g] so run, that ye may obtain.]
[Paraphrase] 24. You Corinthians have the Graecian games in one part of your country, and therefore cannot be ignoraof the custmes of those, particularly how in that of running in a race, though many run, yet only one comes foremost to the goal, and consequently only one receives that reward, which by the laws of the game belongs to him that comes first. Do you therefore so run, and so it becomes us all to do, that we may come foremost, and so receive the prize.
25. And every man that striveth for the mastery, [note h] is temperate in all things: now they do it to obtain a [note i] corruptible crown, but we an incorruptible.]
[Paraphrase] 25. Now every man that undertakes any of those combats or strifes, binds himself to strict laws of abstaining from all such things as are hurtful for him, doth nothing but what is in order to his design. These indeed in those heathen games, merely to get a crown of leaves, or boughs, which presently fade or wither; but we Christians, that we may obtain an unfading, durable crown.
26. I therefore so run , not as [note k] uncertainly; so [note l] fight I, not as one that [note m] beateth the air:]
[Paraphrase] 26. My running therefore is not as if I knew not my way, or my reward, if I run well; my cuffing is not a bare brandishing my fist in the air, which hath no adversary to strike at, or misses him when he strikes.
27. But I [note n] keep under my body, and [note o] bring it into subjection: lest that by any means, [note p] when I have preached to others, I myself should be [note q] a castaway.]
[Paraphrase] 27. But (as in one of the exercises, mixed of cuffing and wrestling, they give blew eyes and falls to the adversary, so) I macerate myself, and bring myself under by denying myself those indifferent liberties, which I might enjoy, lest having prescribed to others the way of striving, and getting the victory, and the crown, I myself should miscarry, and miss of it.
Annotations on Chap. IX.
[ a] V. 17. Willingly ] What is the meaning of 〈 in non-Latin alphabet 〉 to do anything voluntary, or, as a voluntier, appears by several parts of the Context, 1. by the opposition to 〈 in non-Latin alphabet 〉 involuntary, as that is explained by a necessity is laid upon me, and woe is to me, if I preach not, &c. v. 16. and I am entrusted, or a trust is reposed in me, v. 7. For that notes the involuntary action to be that which is by law required, and cannot be omitted without sin and so becometh necessary So saith Theophylact, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , by these words, If I am entrusted, 'tis manifest he means that I do it not of myself, but perform the Lord's command, for this is to do it involuntary. And therefore to do it 〈 in non-Latin alphabet 〉 voluntary is to do it of ones self, without any command or obligation on him to do it. So Theophylact interprets it, 〈 in non-Latin alphabet 〉 , it signifies, if this were not committed to me as a trust, but I did it of myself. 2 d lie, By the mention of 〈 in non-Latin alphabet 〉 boasting v. 16. and 2 Cor. 11. 9, 10. for that implies what is done, to be done without obligation, and above that which was necessary by engagement of any precept. And so 3 lie , by 〈 in non-Latin alphabet 〉 I have reward here, and v. 18. for reward signifies a return or retribution to somewhat, which a man was not bound to do. So the phrase is used among the Jews, and Maimonides hath a rule, Mor. Neb. l. 3. c. 17. Ei datur premium, qui injussus aliquid facit, to him a reward is given, who doth anything unbidden. And therefore the whole phrase here, 〈 in non-Latin alphabet 〉 must thus be rendered most clearly, not if I do, or shall do, this voluntary, as supposing that possible that he may (for speaking of preaching the word, he had before said, that necessity was laid upon him, and therefore he cannot be free, or at liberty to do or not do it) but, as suppositio non ponit, a supposition doth not affirm, so the 〈 in non-Latin alphabet 〉 is to be rendered, if, that is, on supposition that I did this voluntarily, a reward would then belong to me, 〈 in non-Latin alphabet 〉 , but seeing 'tis not so, seeing I do it not of my own instinct, but by appointment from God, &c. 〈 in non-Latin alphabet 〉 , therefore there is nothing heroical, or matter of holy emulation, or ambition in it. And accordingly it follows that the matter of preaching being to him distinctly under precept, there was but one thing which could bring him any reward, viz. the 〈 in non-Latin alphabet 〉 making it costless to the auditors, 〈 in non-Latin alphabet 〉 , v. 18. in not making use of that power which he had, that is, the power of receiving maintenance from others, v. • . which he might most lawfully have done, v. 7, 12, 14. and which Cephas and others freely did, v. 5. and the not using it would therefore be thankworthy with God, and yield him some reward from him. To this purpose clearly S. Chrysostom, 〈 in non-Latin alphabet 〉 , one was a precept, the other a virtuous action of his choice, 〈 in non-Latin alphabet 〉 , for what is done above the command, hath proportionably a great reward. And again of the word 〈 in non-Latin alphabet 〉 necessity, that it refers to the command, 〈 in non-Latin alphabet 〉 , in opposition to the freedom, or liberty, of receiving v. 12. So again Theophylact, 〈 in non-Latin alphabet 〉 , &c. Preaching the Gospel is a command, and so a debt, and if I do it, there is no great matter of virtue in it, 〈 in non-Latin alphabet 〉 , but to preach without charging them, is the ambition of my free will, or choice, and in that respect there is place of boasting, or I may boast. And so S. Augustine, Potuit beatus Paulus ex Evangelio sibi victum quaerere, quod maluit operari, amplius erogabat; Blessed Paul might get his food by preaching the Gospel; but in that he chose to labor with his hands, he erogated the more, did more in God's service, then by any particular precept was required of him.
[ b] V. 19. Servant to all] Servants or 〈 in non-Latin alphabet 〉 , bondmen or slaves were wholly in the power of their masters, they had power of life and death over them, much more of their bodies for labor, without giving them any wages or reward. To do all that they are commanded is but the due debt to their masters, which if they perform, they are not praised, but punished if they do it not; whereas they that are free, if they do any office for any, they may in reason expect to be pai'd for it. So here S. Paul being a free man, no slave to the Corinthians, that is, under no obligation to preach without maintenance v. 1. might in reason expect from them reward for all his service, his preaching, &c. but he did all this for nothing, and that he calls 〈 in non-Latin alphabet 〉 , his serving them as a servant doth, without any wages, or as though he were their servant.
[ c] V. 24. Know ye not —] The discourse that here begins, and goes on to the end of the Chapter, is all perfectly Agonistical, no way to be explained but by observation of the customs in the Grecian games or 〈 in non-Latin alphabet 〉 . Of these there were four most famous in Greece,
[ d] Ib. Run ] In every of these four 〈 in non-Latin alphabet 〉 , there were five exercises, as was said Note on Rom. 9. l. Wrestling, Cuffing, Running, Leaping, Quoiting, 〈 in non-Latin alphabet 〉 , which the Anthologie sets down with some little change,
[ e] Ib. A race] 〈 in non-Latin alphabet 〉 was the space wherein they run, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 &c. saith the Scholiast on Pindarus, it was three hundred cubits long.
[ f] Ib. One receiveth ] This race is open to all to run in, that is, to all that aspire to the crown or prize, who come from all coasts to that end, and from thence the agones were called 〈 in non-Latin alphabet 〉 or frequentiae, places of meeting or assembly. But when never so many ran, there was no possibility for above one to overcome, to wit, he that came foremost to the goal, for to him only the reward or prize belonged, which was called in their idiom, 〈 in non-Latin alphabet 〉 bravium, or 〈 in non-Latin alphabet 〉 , which two words differ no more then 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the first in respect of the 〈 in non-Latin alphabet 〉 that adjudges, the second in respect of the 〈 in non-Latin alphabet 〉 that receives it. This he was said 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 (see note on Rom. 9. l. ( Phil. 3. c.) which we render by receiving, or obtaining, that is, catching of the prize or 〈 in non-Latin alphabet 〉 from the top of the goal, the 〈 in non-Latin alphabet 〉 , or judges, having passed their sentence that he hath overcome & it belongs to him.
[ g] Ib. So run ] The 〈 in non-Latin alphabet 〉 here refers to the laws or rules of the agones, the observing of which was as necessary toward the obtaining the victory or prize, as the swiftness was. For in the race, there was not only the two terms, from whence, and to which they ran; the first called 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the latter 〈 in non-Latin alphabet 〉 , but also 〈 in non-Latin alphabet 〉 , the rule, a white line marking out the path, within which they were to run, 〈 in non-Latin alphabet 〉 , the middle space betwixt the two terms, from which, and to which they ran, or leaped, saith Jul. Pollux: and if they transgressed or ran over it, they did not 〈 in non-Latin alphabet 〉 2 Tim. 2. 6. run regularly, and consequently they lost the prize; so saith S. Chrysostom, 〈 in non-Latin alphabet 〉 , if they do not absolutely pass through, and perform all things that befit the combatants, they are never to be crowned. Nay, if others observe aright (that they were bounded with swords on one side, and the river Alpheus on the other) the danger was greater then that of losing the prize, if they transgressed, they not only lost, but fell into the river, or on the swords point; which is very applicable to our Christian race. Beside these many other 〈 in non-Latin alphabet 〉 laws, or rules, of combating there were, all which were to be observed in order to obtaining the crown, and that is the meaning of the 〈 in non-Latin alphabet 〉 here, so run.
[ h] V. 25. Is temperate ] What is here meant by 〈 in non-Latin alphabet 〉 will be best collected by recounting the manner of the Athlet • in preparing themselves for the games; first Negatively, that it was not by 〈 in non-Latin alphabet 〉 temperance or thin diet, but directly the contrary, many times 〈 in non-Latin alphabet 〉 cramming, forcing themselves to eat, that by that means they might become 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ,