Annotations on the New Testament

Annotations on Chap. XII.

[ a] V. 1. Spiritual gifts ] That 〈 in non-Latin alphabet 〉 may here be used in the Masculine, not Neuter Gender, is most evident; and if it be so, then it must signify spiritual persons, not things. So the word is certainly used ch. 14. 37. If any seem to be a Prophet or spiritual, such as have any divine afflation. Thus in Palladius, Lausiac. Hist. c. 43. 〈 in non-Latin alphabet 〉 , I knew exactly that he was a spiritual person, and foreknew all things.

[ b] V. 28. Apostles ] The word 〈 in non-Latin alphabet 〉 Apostles is known to signify here, not messengers of a common nature, but commissioners from Christ, sent with the same power which he had from his father, Joh. 20. 21. to plant and govern the Church, and to that end, to part the world between them into so many 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , portions, and lots, and proper places, and provinces, Act. 1. 25. over which they were set. And so though, when Christ was here on earth, these were Disciples and followers of his, yet after his departure, and the descent of the Holy Ghost, they are instated in the supreme authority in the Church. See Note on Joh. 20. b.

[ c] Ib. Prophets ] Next after the Apostles are Prophets placed in the Church, both here, and Ephes. 3. 5. and 4. 11. Their office was to preach more fully the Gospel of Christ to those who had formerly received it, and to that end they were inspired by God with that special gift of interpreting the prophecies, &c. of the Old Testament, thereby to confirm the Jews in the faith, and beside many other spiritual gifts, they had that of foretelling things to come, as appears by Agabus, and those that went down from Jerusalem to Antioch, Act. 11. 27. These differed from Apostles on one side, were inferior to them, 〈 in non-Latin alphabet 〉 , had not that higher commission, saith Theophylact, and being joined with Doctors Act. 13. 1. did yet in this differ from them, say the Scholiasts, that the Prophets did speak all from the Spirit, 〈 in non-Latin alphabet 〉 , but the doctors from themselves. Such were Judas and Silas Act. 15. (see note e.) who being Bishops of Judea were farther furnished with this gift of prophecy, and 〈 in non-Latin alphabet 〉 being prophets v. 32, 〈 in non-Latin alphabet 〉 , exhorted and confirmed the brethren, or Christians, as other the like did lay on hands on Paul and Barnabas by revelation from the Holy Ghost, Act. 13. 3. their revelation being an evidence of their gift of prophecy, their laying on of hands an exercise of their Episcopal power. And such were the two witnesses Rev. 11. 3. who are there said to prophesy in sackcloth, that is, after the manner of Prophets in the Old Testament, to preach the will of God, and foretell things to come, who that they were the Bishops of Jerusalem, see Note on that place.

[ d] Ib. Teachers ] 〈 in non-Latin alphabet 〉 Doctors are here set down in the third place, differing, as hath been said, from Prophets only in this, that they spake 〈 in non-Latin alphabet 〉 from themselves, and had not the gift of foretelling things to come. But for the office of teaching and confirming those which had already received the Gospel, and for the governing of the Churches as Bishops, in that they agreed with them; and accordingly Act. 13. 1. the same persons are there called Prophets and Teachers. And therefore 'tis to be observed, that Ephes. 4. 11. Teachers are set as all one with 〈 in non-Latin alphabet 〉 Pastors (the Bishops title, saith Chrysostom, and so say the Scholiasts, 〈 in non-Latin alphabet 〉 , &c. those that govern the Churches, the Bishops, he calls Pastors, such was Timothy, Titus, and the like) So in Bede Eccl. hist. l. 2. c. 2. Episcopos sive Doctors, Bishops or Doctors. So S. Chrysostom, Epist. 〈 in non-Latin alphabet 〉 . speaking of the incestuous Corinthian, 〈 in non-Latin alphabet 〉 , many say he had the place of a Doctor, straight adds, 〈 in non-Latin alphabet 〉 , he had the presidency of the Church: 〈 in non-Latin alphabet 〉 some pastors and teachers, not distinguishing them, as Apostles, and Prophets, and Evangelists, with a 〈 in non-Latin alphabet 〉 some to each, but only connecting them with the 〈 in non-Latin alphabet 〉 , the particle and, by way of explication, and so noting them to be two names for one thing, and accordingly 〈 in non-Latin alphabet 〉 Pastors is not mentioned here. The particular notation of the word 〈 in non-Latin alphabet 〉 must be first taken from the difference observable betwixt 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , preaching, on one side, and 〈 in non-Latin alphabet 〉 , teaching, on the other, so as the word and doctrine differ, 1 Tim. 5. 17. the first belonging to the planting, the second to the watering, that is, instruction and exhortation and confirmation superadded to the preaching or planting the faith anywhere. This office of instructing and confirming certainly belonged primarily to the Bishop in every Church, Act. 13. 1. and was not competible to any but him, or whom the Bishop appointed to it, (as the Apostles sent the Evangelists to preach for them, where they could not come themselves) by neglect of which wholesome practice, all heresies and seeds of new doctrines have gotten into the Church. Thus in Justine Martyr Apol. 2. when the Anagnostes or Reader hath read the portion of Scripture out of the Apostles or Prophets, he holds his peace, and the 〈 in non-Latin alphabet 〉 Praefect or Bishop 〈 in non-Latin alphabet 〉 makes the exhortation, after the manner that we see practiced by Paul, Act. 13. 15, 16. And agreeable to that it is that the Bishop should be styled 〈 in non-Latin alphabet 〉 Teacher. So Chrysostom, and Theophylact on 1 Tim. 4. 14. 〈 in non-Latin alphabet 〉 , &c. the dignity of Teacher or Priest being great, &c. by both noting the 〈 in non-Latin alphabet 〉 or Priesthood, to which 〈 in non-Latin alphabet 〉 , Timothy was there chosen, that is, his Episcopal power. (Of this see more, Note on Jam. 3. a.)

[ e] Ib. Miracles ] Having set down the three prime sorts of dignities in the Church, Apostles, Prophets, Teachers, with the distinctive terms of 〈 in non-Latin alphabet 〉 , first, secondly, thirdly, the Apostle adds now in another style, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , after powers, then gifts of healings. Of which two it must first be observed, that they do not denote several persons distinct from the former, (for 'tis evident the Apostles had both, the powers, and the gifts ) but only several 〈 in non-Latin alphabet 〉 , or extraordinary gifts, with which the Apostles and Prophets and Teachers were all endowed. And consequently these cannot be imagined to constitute new orders in the Church, nor those that follow in this place, helps, &c. Secondly, for the meaning of 〈 in non-Latin alphabet 〉 powers, it is most probable that by it is denoted the same thing that by the 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 v. 10. operations of powers (which are there also joined with gifts of healing ) and those may denote those operations or exercises of powers which we find exemplified in S. Peter on Ananias and Sapphira, in Paul on Barjesus, (either inflicting immediate death, or diseases upon them, or pronouncing that they should come, and accordingly it followed) and in those first times, in the Governors of the Church, by their censures delivering men up to Satan, 〈 in non-Latin alphabet 〉 , to the destruction of the flesh, to inflict diseases on them. And this may very probably be the meaning of 〈 in non-Latin alphabet 〉 powers here also; and so 'tis acknowledged by Theophylact. And these seem to be the 〈 in non-Latin alphabet 〉 prodigies wrought by the Apostles, Act. 2. 43. upon which 'tis said that fear was on every soul, in like manner as it was said upon the death of Ananias ch. 5. 10. in respect of these powers of the Apostles.

[ f] Ib. Helps ] That 〈 in non-Latin alphabet 〉 signifies to sucoour, or relieve any in distress, hath been said, Note on Lu. 10. b. and there is no doubt but 〈 in non-Latin alphabet 〉 here is to be taken in that sense, relieving and providing for the poor out of the stock of the Church; and this here set down as a special part (as the 〈 in non-Latin alphabet 〉 is another) of the office of those men which were set down in the beginning of the verse, the powers and the gifts of healing referring to the virtues and assistances by which they were backed in the discharge of their office, and so, in an inferior degree, the 〈 in non-Latin alphabet 〉 , sorts of tongues, in the close of the verse, skill in some languages, which was useful to their preaching to the nations; but these two, helps and governments, denoting two special parts of their office, under which all was indeed contained, which had not been before intimated in their names. For as to the former of these, the relieving of the poor, that always belonged to the Apostles and Bishops; and though the Deacons were employed in one inferior part of it, the serving tables, Act. 6. the distributing of the several portions daily to the poor widows, &c. as 〈 in non-Latin alphabet 〉 under the 〈 in non-Latin alphabet 〉 , servants under the steward, yet the supreme trust and charge was reserved to the Apostles and Bishops of the Church. So Act. 20. 35. S. Paul appoints the Bishops, 〈 in non-Latin alphabet 〉 , to relieve, or succor, those that were weak, or sick, which by the Context, (the mention of Christ's words, It is better to give than to receive ) is applied to acts of charity, supply of corporal wants. And so in the 41. Can. of the Apostles, 〈 in non-Latin alphabet 〉 , &c. A Bishop must have the care of the monies, so that by his power all be dispensed to the poor by the Presbyters and Deacons, and we command that he have in his power the goods of the Church. So Just in Martyr Apol. 2. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , that which is gathered is deposited with the Praefect, or Bishop, and he helps, relieves the orphans and widows, 〈 in non-Latin alphabet 〉 , and becomes the curator, or guardian, to all absolutely that are in want. So Ignatius in his Epistle to Polycarp the Bishop of Smyrna, 〈 in non-Latin alphabet 〉 , After the Lord thou shalt be the curator of the widows. And accordingly Polycarp himself speaking of the Elders or Bishops, among the parts of their office reckons 〈 in non-Latin alphabet 〉 they visit and take care of all that are sick, 〈 in non-Latin alphabet 〉 , not neglecting the widow, or orphane, or the poor, and therefore, saith he, must be far from the love of money, as S. Paul appoints in the qualification of the Bishop. And therefore as the bounty of the first believers, Act. 2. was brought to the Apostles feet, and they by that means were made the dispensers of it; so the contribution that Paul and Barnabas brought in time of famine to the poor brethren in Judea was by them delivered into the hands of the Elders or Bishops of the Churches of Judea, Act. 11. 30. as to the stewards which had the supreme power on earth of ordering this family of Christ. And so Epaphroditus that was sent with the liberality of the Church to Paul, Phil. 4. 18. and is therefore called 〈 in non-Latin alphabet 〉 , he that ministered to his wants, Phil. 2. 25. is by Theodoret and others affirmed to be the Bishop of the Philippians at that time. By all which the account and reason appears why the ancients do explain 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , helps here, by praefectures, this office of providing for and looking to the poor being a special part of the Bishops power, which he had over the goods of the Church in the forecited Canon Apostolical.

[ g] Ib. Governments ] The word 〈 in non-Latin alphabet 〉 is all one with the Latin gubernationes, and so denotes the power and office of ruling and governing particular Churches already planted by the Apostles, and by them committed to the care of the Bishops, set down here under the style of 〈 in non-Latin alphabet 〉 teachers, who, as they farther instructed the congregations which had received the faith, so did they rule and order and administer them, ( 〈 in non-Latin alphabet 〉 , saith Hesychius. ) Hence I suppose it is, that as 〈 in non-Latin alphabet 〉 pastor, and 〈 in non-Latin alphabet 〉 to discharge the office of a pastor, denotes this power of ruling, and is the description of an 〈 in non-Latin alphabet 〉 a ruler, Mat. 26. 〈 in non-Latin alphabet 〉 , who shall rule the people, and is applied first to Christ, Mat. 26. 31. Joh. 10. 11, 14. Heb. 13. 20. 1 Pet. 5. 4. (and join'd with Bishop 1 Pet. 2. 25.) then to S. Peter, Joh. 21. 16. then to the Bishops of Asia, Act. 20. 28. then to the Bishops of the Jews in their several dispersions, 1 Pet. 5. 1. so 'tis joined with 〈 in non-Latin alphabet 〉 teacher Ephes. 4. 11. and not as a several office from that (as Apostles, Prophets, and Evangelists had been) but as two parts of the same persons office, 〈 in non-Latin alphabet 〉 some Pastors and Teachers, noting these governors of the several Churches to have been the teachers also: And so here the 〈 in non-Latin alphabet 〉 being named in the former part of the verse, 〈 in non-Latin alphabet 〉 is added in the latter, to denote the ruling powers that belonged to those teachers: 〈 in non-Latin alphabet 〉 with the addition of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 here, being all one in effect with the Pastor & Teacher in one person, Eph. 4.

[ h] Ib. Diversities of tongues ] What 〈 in non-Latin alphabet 〉 here signifies, will be best discerned by Eustathius, who expresseth it by 〈 in non-Latin alphabet 〉 , a strange language, and by Clemens, who calls them 〈 in non-Latin alphabet 〉 , the voices of barbarians which have not been learned. And though this equally belongs to all strange languages, yet it must be observed that 〈 in non-Latin alphabet 〉 kinds, or sorts, of tongues in this place, and v. 10. signifies with some restraint, not all the languages of the world, as was in the effusion of the Spirit on the Apostles Act. 2. but some sorts of languages which they had never learned, in order to their preaching to those people which used those languages. For it must be observed, that though the power of miracles, indefinitely all miracles, even to the raising the dead, removing mountains, &c. were bestowed on the Apostles by Christ, and so in like manner power of speaking all languages of the world; yet these in this full latitude were not thought fit to be bestowed on other persons after them, but with some limitations, to one this, to another that, which was useful toward the building up of the Church, now that the foundation was already laid by Christ and the Apostles. Hence is it that some are peculiarly endowed with gifts of healing, not having those other powers, called 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 here and ver. 9. nor the 〈 in non-Latin alphabet 〉 faith, v. 9. that which extended to all miracles, even to removing of mountains, ch. 13. 2. And so in like manner, some had some certain languages (as a 〈 in non-Latin alphabet 〉 or gift ) by inspiration; yet not all, because that was not in order to their business. And as the power of speaking with all tongues is called indefinitely 〈 in non-Latin alphabet 〉 Act. 2. 4. speaking with other tongues, and here ch. 13. 1. 〈 in non-Latin alphabet 〉 , speaking with the tongues of men and of Angels, that is, all kind of languages imaginable (proportionable to the 〈 in non-Latin alphabet 〉 all faith v. 2.) so this more limited gift is expressed by 〈 in non-Latin alphabet 〉 , sorts, or kinds, of languages, and 〈 in non-Latin alphabet 〉 , ch. 14. 2. speaking with a tongue, that is, someone tongue or more; for of him it is said ver. 13. Let him pray that he may interpret, which it seems he is not yet able to do, and so not to speak with all tongues. For if he could, then understanding himself well enough (as he is supposed to do v. 4, 14.) it must needs follow, that he would also be able to interpret himself, and not need another qualified to that purpose v. 27. In like manner as here v. 30. tongues and interpreting belong not both to the same persons, nay c. 14. 28. when two or three speak in unknown tongues, 'tis supposed possible that neither of them may be able to interpret or declare intelligibly to the people what hath been said, in which case the Apostle bids them that speak strange languages, hold their peace in the Church, that is, in the presence of believers, for to them the strange language is wholly useless. Thus though S. Paul thank God that he doth 〈 in non-Latin alphabet 〉 , c. 14. 18. speak with tongues more then all, in the Church of Corinth; yet his very saying so is an intimation that he had not the gift of all tongues, as being not one of those Twelve on whom that gift descended, Act. 2. yet furnished abundantly for his office with the languages of all those to whom he was to preach.

CHAP. XIII.

1. THough I speak with the tongues of men and of Angels, and have not charity, I am become as [note a] sounding brass, or a tinkling cymbal.]

[Paraphrase] 1. If I have never so perfect a degree of the gift of languages, and do not withal study and endeavor the good and edifying of the Church, I am no better then a trumpet or cymbal that sounds a triumph, for vanity or boasting, but not at all for profit or benefit of the Church.

2. And though I have the gift of prophecy and understand all mysteries, and all knowledge, and though I have all faith, so that I could remove mountains, and have no charity, I am nothing.]

[Paraphrase] 2. And though I can expound scripture, and know all the most mysterious and subtle parts of it, as the Gnostic heretics pretend to have (see note on 2 Pet. 1. c.) and if I have the highest degree of that faith by which miracles are wrought, so as to be able to remove mountains, and do not employ my gifts to the good of others, I am not to be compared with those that have that most excellent gift, c. 12. 13. and make use of it accordingly, to the benefit of (and preserving unity in) the Church.

3. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.]

[Paraphrase] 3. If I have the liberality to give away all my goods, and even the care and solicitude to distribute them to those that stand in need of them, and do not this out of any principle of charity and compassion, to contribute to the good of others, but either to please men, or acquire glory; and so in like manner, if I proceed to part with my very life, adventuring the most cruel death, even to be burnt alive, and have no charity, or sincerity of love to others, live and dy without that most Christian necessary virtue, I am in comparison never the better for it.

4. Charity [note b] suffereth long, and [note c] is kind, charity envieth not, charity [note d] vaunteth not itself, is not puffed up,]

[Paraphrase] 4. It is the property and commendation of this virtue of charity, to be so far from wronging others, that it teacheth forbearance, makes a man perfectly patient, and not revengeful of injuries, very kind, tender and compassionate, as sensible and zealous of other men's good as of his own, makes a man far from envying, very well pleased at all other men's happiness, abates all foolish elation of mind, ambition and ostentation, as also all pride and insolence in overvaluing himself, and despising others, so very observable in the present Heretics, and disturbers of the Church, the Gnostics,

5. Doth not [note e] behave itself unseemly, seeketh not her own, is not easily provoked, [note f] thinketh no evil,]

[Paraphrase] 5. Keeps men from using others unseemly either in words or gestures, or from disorderly behavior in the Church, inclines them to take care of others good and profit, and not only of their own praise, &c. (see note on Rom. 14. d.) permits not a man to fall into immoderate, violent distempers of anger upon what ever provocation (see note b.) imputes and reckons all the good, but • none of the evil that is done by any,

6. [note g] Rejoiceth not in iniquity, but rejoiceth in the truth.]

[Paraphrase] 6. Is far from rejoicing at any others sins, his doing amiss, nay is passionately affected with sorrow for it; but when others live and act as faithful Christians ought to do, he is very much concerned in that, rejoiceth at it,

7. [note h] Beareth [note i] all things, believeth all things, hopeth all things, endureth all things.]

[Paraphrase] 7. Inclineth a man to hide or conceal all the evil of another that he knows, so far as is for his good, and is not contrary to the greater good of others, to believe without prejudice all the good that he hears, or can have any ground in charity to believe of him, to hope that which he believes not, and never so far to despair of his repentance, as to give over the using all probable means which may reclaim him, and to endure much pain and trouble and loss to procure a greater good for others, then the evil we suffer herein is to ourselves.

8. Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.]

[Paraphrase] 8. And for this charity, the love of God and our brethren, as it hath many branches of excellent virtue in it, so hath it privileges above all others graces o • gifts of the Spirit, particularly this, that it shall be useful to us, and be exercised by us in another world, it shall never be outdated, but last even in heaven, when our imperfect gifts of prophecy, languages, explication of mysteries, shall be swallowed up in that abyss of perfections.

9. For we know in part, and prophesy in part.

10. But when that which is perfect is come, then that which is in part shall be done away.]

[Paraphrase] 9, 10. For our knowledge and prophecy, & other graces and gifts being now imperfect, must give way to the perfect state, and become absolutely useless then.

11. When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things.]

[Paraphrase] 11. As it fares in the change of ages in a man, our words, our affections, our inclinations, and our reasonings are quite changed; in the compass of a few years, we neither say, nor desire, nor understand anything, as some years before we did: so much more is it betwixt this and another life.

12. For now we see through a glass darkly, but then face to face: now I know in part, but then shall I know even as also I am known.]

[Paraphrase] 12. For now our vision is very dark and imperfect, looking at things as when they are shown us through a glass, on purpose to give us but a glimpse of them; but when we come to heaven, we shall then see as perfectly as if we looked close to it, know God as truly as we have hitherto been known by him.

13. And now abideth faith, hope, charity, these three; but the greatest of these is charity.]

[Paraphrase] 13. So that it is evident, that as faith, hope, and charity, are far to be preferred before all other gifts of the Spirit, which are given men for the benefit of others v. 2. so of those three graces or divine virtues charity is the most excellent, whether considered in itself, or in the duration of it. In itself it is the most necessary grace here, v. 1. &c. and all the other whether graces or virtues are but means for the working of this, our Faith teacheth it, and our Hope excites it, and Charity is the end of the Commandment, and Faith must be perfected by it, and without it all the gifts mentioned v. 1, 2. are nothing worth, and are given men for the working of that in others: and so likewise in respect of the duration, the gifts were soon to vanish (and are now vanished long since, the gift of miracles, of languages, &c.) and Faith and Hope will vanish with this life; for Faith is of things not seen, and therefore ceaseth when vision cometh, and so Hope if it be seen, is not Hope, but Charity shall never be outdated, but last and flourish when we come to heaven, and be then a special ingredient in our happiness, which indeed consists in loving God, and having common desires with him, and loving all whom he loves, (not the damned, who are vessels of his wrath) and that eternally.

Annotations on Chap. XIII.

[ a] V. 1. Sounding brass ] That 〈 in non-Latin alphabet 〉 cymbal here is an instrument of loud music may appear, not only by the Epithets which are given it Psal. 150. 5. the loud cymbals, and the high-sounding cymbals, but also by the 〈◊〉 of the consort there mentioned, the sound of the trumpet in the first, and (after the psaltery and harp, timbrel and pipe, stringed instruments and organs ) this of the Cymbal in the last and highest place, and that no doubt a 〈 in non-Latin alphabet 〉 a wind instrument of brass, as appears by Hesychius, who renders 〈 in non-Latin alphabet 〉 instruments with brazen mouths, by 〈 in non-Latin alphabet 〉 brazen cymbals. So improbable is it that this should be that tinkling instrument of so slight and low a sound, that now we call by that name. This more appears by the Epithet here added to it, 〈 in non-Latin alphabet 〉 , which certainly signifies a loud noise or cry, a shout either of mariners and the like, when they set all uniformly to some work of difficulty▪ to hoise the main sail, to which they all must join, and summon one another to it by that shout, or else of Conquerors in a field, 〈 in non-Latin alphabet 〉 , the word notes shouting for victory, saith Hesychius, and 〈 in non-Latin alphabet 〉 , 'tis a song of victory, or shout of acclamation. And that signifies this instrument to be such as was then used (as the trumpet, meant, I suppose, by the 〈 in non-Latin alphabet 〉 resounding brass, is now) for those solemn military Ovations and triumphs; and in that respect it seems most applicable to the gift of tongues in the Church, as that is opposed to Charity. Charity is all for the edification, the benefiting and profiting of others; but the gift of tongue, being only useful, as a miracle, to convince unbelievers, and to speak intellig • bly to them which are of another nation, and not at all useful to believers of their own nation that understood not a strange tongue, may, in respect of them, fitly be compared to a Cymbal, or trumpet, sounding a triumph for ostentation, but not for edification, as is insisted on at large in the fourteenth Chapter.

[ b] V. 4. Suffereth long ] The notion of 〈 in non-Latin alphabet 〉 for slowness to wrath, or revenge, in opposition to quick resentment of injuries, is sufficiently known, Rom. 9. 22. and so it is to be taken here, as a first and principal act of Charity, on which 〈 in non-Latin alphabet 〉 , is kind, or good, or gentle, or gracious, fitly attends. This differs from the 〈 in non-Latin alphabet 〉 , is not exasperated, or highly provoked to anger, v. 5. especially in two things. 1. 〈 in non-Latin alphabet 〉 notes the height or pitch to which it advanceth, as the paroxysme is the sharp fit of the fever; and so that part of the character of Charity is, that where that is planted, it moderateth anger, and suffers it not to boil to that height, but this of 〈 in non-Latin alphabet 〉 is the deferring and putting it off; the charitable man is so far from rash anger, or sudden revenges, that he can bear and forbear long. 2. 〈 in non-Latin alphabet 〉 is restrained to the passionate, sharper part of anger, which is called 〈 in non-Latin alphabet 〉 , as the former to the rational and heavier part of it, 〈 in non-Latin alphabet 〉 , which relates to revenge, or inflicting of punishment. This is otherwhere expressed by 〈 in non-Latin alphabet 〉 slow to wrath, Jam. 1. 19. by 〈 in non-Latin alphabet 〉 2 Tim. 2. 24. bearing with evil, not apt or forward to punish those that do amiss; to which is annexed 〈 in non-Latin alphabet 〉 , in meekness instructing opposers. Contrary to this are the 〈 in non-Latin alphabet 〉 fierce 2 Tim. 3. 3.

[ c] Ib. Is kind ] 〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉 , saith Phavorinus, tenderness of compassion, kindness toward the neighbor, making all things that belong to him as if they were his own; and so it seems to signify here, that it is the property of Charity, where it is planted, to infuse a benignity into their nature, making them consider others as they do themselves, and so extend the same liberality and kindness to them that stand in need of it, that in the like case they would wish to themselves; a God-like quality, attributed to God himself, 〈 in non-Latin alphabet 〉 , the Lord is gracious, 1 Pet. 2. 3.

[ d] Ib. Vaunteth not ] What the word 〈 in non-Latin alphabet 〉 signifies, or of what origination it is, whether Greek or Latin, is somewhat difficult. Among the ancient Greeks it is not met with, but among the most ancient Latins it is; Perperi in Accius, and perperitudo, and perperàm facere very ordinarily. Which makes it reasonable to resolve it a Latin, not a Greek word originally. Then for the meaning of it, in the Latin it signifies generally to do amiss, perperàm opposed to recte, but in the Greek, the Glossaries, and the ancient Fathers do differ, and yet prettily well agree. 〈 in non-Latin alphabet 〉 , saith Hesychius, is elated, sets himself out at the greatest advantage; and 〈 in non-Latin alphabet 〉 , lifted up, and foolish, (and therefore when in Phavorinus we read 〈 in non-Latin alphabet 〉 , it should doubtless be read 〈 in non-Latin alphabet 〉 foolishness, and so presently to the same word he hath 〈 in non-Latin alphabet 〉 .) And Phavorinus hath pointed to this place, 〈 in non-Latin alphabet 〉 , (for which S. Chrysostom reads, 〈 in non-Latin alphabet 〉 , and what that is will be best judged from Antiochus, 〈 in non-Latin alphabet 〉 , not lifted up above measure, not exalted with an opinion of himself, as appears by the opposites there, 〈 in non-Latin alphabet 〉 lowly-minded, 〈 in non-Latin alphabet 〉 , depressed in heart, 〈 in non-Latin alphabet 〉 , accounting himself to be an unprofitable servant) when the Apostle saith, 〈 in non-Latin alphabet 〉 , the meaning is, that he runs not headl • ng, praecipitous, as giddy proud fools are wont to do. 〈 in non-Latin alphabet 〉 , saith Hesychius, 〈 in non-Latin alphabet 〉 , that falls upon any action before consideration, or deliberation, rash, unadvised: so Antiochus 〈 in non-Latin alphabet 〉 . speaking of longanimity and lenity of mind, saith, that he that hath it, is (among other things) 〈 in non-Latin alphabet 〉 , not guilty of that praecipitous rashness that wrathful men are subject to (and therefore when Hesychius hath 〈 in non-Latin alphabet 〉 , it will be reasonable to correct, and read it 〈 in non-Latin alphabet 〉 ,) Clemens Alexandrinus renders 〈 in non-Latin alphabet 〉 , adorning and dressing ones self gayly; and S. Basil, 〈 in non-Latin alphabet 〉 ; What doth it signify? All that 〈◊〉 put on not for use, but ornament. So in Cicero ad Attic. Ego autem ips • , Dii boni, quomodo 〈 in non-Latin alphabet 〉 novo auditori Pompeio? that is, 〈 in non-Latin alphabet 〉 , how did I set my self out, play the Orator, decking or adorning my speech with borrowed beauty? where, it seems, it notes an ostentation of eloquence, as of anything else. From these severals put together the result may seem to be this, that 〈 in non-Latin alphabet 〉 signifies that ambitious ostentation, setting himself out, which proceeds from a foolish, giddy pride and elation of mind; and puts a man forward upon all headlong, precipitous actions in pursuit of his own glory or to satisfy his own intemperate humor. Thus in Accius, ductabilitas nimia, and perperitudo, are put together, an easiness to be led, and an hasty rash precipitous behavior. And then the excellence of Charity (as in other things) appears in this, that, where it is truly planted, it keeps a man from this foolish, giddy elation of mind, which breaks out precipitously into all ambitious, ostentatious actions, and renders him ridiculous by an undue unconsiderate pursuit of his own glory, or praise; whereas the true Christian love of others, so contrary to self-love, the source of all this, is busied in the advancement of the real concernments of others, and sets considerately about that, and runs not headlong after such improper ways of getting in any aerial empty good unto themselves.

[ e] V. 5. Behave it self unseemly ] What 〈 in non-Latin alphabet 〉 here signifies, is a matter of some question. That which seems most commodious to some circumstances of the place is, that it is one effect of the grace and duty of Charity to our Brethren, that he that hath it, doth never use others unseemly in words or gestures, but especially not reproachfully. Thus will it fitly be joined to 〈 in non-Latin alphabet 〉 is not puffed up, contumelious behavior being a natural concomitant of pride and arrogance. And accordingly as Hesychius renders 〈 in non-Latin alphabet 〉 (for so it should be read, not as the copy corruptly hath it, 〈 in non-Latin alphabet 〉 doth uncomely in general, so he explains 〈 in non-Latin alphabet 〉 an uncomely death, by 〈 in non-Latin alphabet 〉 reproachful, contumelious, to which it will be consequent, that the Verb may also signify to deal reproachfully and to do so is very contrary to Charity, of which therefore it is here denied. The notion which Erasmus hath of it for being ashamed of nothing, doing any the meanest offices, though it might be agreeable to the Context, as an act of high Charity, doth not yet any way agree with the nature of the word. And the other notions of doing no dishonest thing, &c. affixed by others, will not agree with the Context, which belongs all to duties of charity to other men, whereas this is terminated in ourselves. Only it may be worthy of consideration, whether (this chapter of the marks and effects of charity being founded in the discourse of gifts in the Church, c. 12, and both compared with and set before them, here, v. 1, 2, 8. and also set opposite to the factions and divisions incident to the irregular use of them, and so particularly pursued c. 14.) this, and many other parts of the character of charity, be not so to be interpreted, as may most immediately refer to that matter. Thus the three immediate precedents here, 〈 in non-Latin alphabet 〉 , envieth not, vaunteth not, is not puffed up, seem peculiarly to mark out the malice and pride and ostentation of the Gnostics, and then, proportionably, so may 〈 in non-Latin alphabet 〉 behaves not itself disorderly; that is, where true Christian charity is, (opposed to 〈 in non-Latin alphabet 〉 knowledge, c. 8. 1.) it hath this effect, it keeps men from irregular disorderly behavior in the Church, such as are mentioned, c. 14. throughout, but especially v. 23, 35. and in respect of which it is prescribed in the end of the chapter, that all things be done (in the Church certainly) 〈 in non-Latin alphabet 〉 orderly, which may very reasonably be thought to interpret the contrary here, 〈 in non-Latin alphabet 〉 , and therefore I have not omitted this interpretation in the paraphrase.

[ f] Ib. Thinketh no evil ] What 〈 in non-Latin alphabet 〉 signifies must be doubtful, because both 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are capable of two interpretations: 〈 in non-Latin alphabet 〉 may signify to think, as that signifies to design; 〈 in non-Latin alphabet 〉 , saith Hesychius; and 〈 in non-Latin alphabet 〉 evil may be hurt or mischief: and then 〈 in non-Latin alphabet 〉 will be to imagine mischief, design in the mind, contrive hurt to any, and so thinking evil signifies Gen. 50. 20. and 〈 in non-Latin alphabet 〉 , evil thoughts; are wicked machinations, (see Note on Mat. 15. e.) On the other side 〈 in non-Latin alphabet 〉 is to reckon, to account, and 〈 in non-Latin alphabet 〉 evil is also wickedness in any man, as well as mischief to him. And then 〈 in non-Latin alphabet 〉 is to impute, or account, sin to any man. Thus 〈 in non-Latin alphabet 〉 Rom. 4. 8. is rendered truly, imputing of sin, that is, accounting sin to any, reckoning it, charging it on him. To this purpose S. Chrysostom, 〈 in non-Latin alphabet 〉 , he suspects no ill of him whom he loves, and 〈 in non-Latin alphabet 〉 , charity endures not to receive any ill suspicion of any. And this latter is more probably the meaning of the phrase here. For this may fitly be reckoned among the excellent effects of Charity, that it keeps a man, in whom it is, from reckoning or imputing of evil to any man; whatsoever good another doth, it makes one impute that to him, commend him, reward him for that, as it was God's charity to Abraham (and to all sincere believers) that he did 〈 in non-Latin alphabet 〉 , impute righteousness unto him, though he performed not exact obedience, or such to which the reward was due. But 〈 in non-Latin alphabet 〉 the evil, that which is amiss, (all one with 〈 in non-Latin alphabet 〉 the sin ) 〈 in non-Latin alphabet 〉 , it will not suffer him to impute that any way to his disadvantage. This a man will be otherwise apt enough to do, if Charity do not restrain him; and a most commendable virtuous act it is, a special ingredient in raising that great elogie of Charity premi • ed in the first verses of the Chapter, that it accounts, reckons, imputes the good, but not the evil, whereas the designing of mischief is itself so vile a thing, so contrary to the laws of common humanity, that an heathen virtuous man, without the advantage of Christian charity, will not think fit to do so: And merely to restrain one from that diabolical, malicious humor, is not so commendable, or so excellent a thing. To this rendering of it agree the several glosses in Hesychius, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 'tis certainly a false print for 〈 in non-Latin alphabet 〉 , for it follows 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , it should certainly be again 〈 in non-Latin alphabet 〉 . All tending to this, that it signifies to reckon, (see Note on Rom. 3. b) as generally it doth in the New Testament. Another notion yet there is which is affixed to this phrase, that 〈 in non-Latin alphabet 〉 is to suspect evil, but that is expressed by another phrase 〈 in non-Latin alphabet 〉 Mat. 9. 4. and that Charity permits not a man to do that, is in effect said, v. 8. in 〈 in non-Latin alphabet 〉 it believes all things, believes always the best of every man▪ for that is all one with suspecteth not evil.

[ g] V. 6. Rejoiceth not in iniquity —] For the explaining this verse, it must first be resolved what is meant by 〈 in non-Latin alphabet 〉 iniquity, and 〈 in non-Latin alphabet 〉 truth. 〈 in non-Latin alphabet 〉 may signify, (in opposition to the peculiar notion of truth,) deceit or falseness, as when it is said of Christ, 〈 in non-Latin alphabet 〉 , this is true, and 〈 in non-Latin alphabet 〉 Joh. 7. 18. there is no unrighteousness in him, that is no deceitfulness, (see Note on Lu. 16. a.) And then the meaning will be, that true Charity infuses such a value of truth, and dislike of deceit and cozenage, that it permits not any man to be pleased with any such act either in himself or others. But as 〈 in non-Latin alphabet 〉 is oft used in a wider sense for all wickedness, and peculiarly for the villainies of the Gnostics, Rom. 1. 18. so is 〈 in non-Latin alphabet 〉 taken for purity and sincerity of goodness 1 Cor. 5. 8. and so 3. Joh. 3. and often in other places; and then as 〈 in non-Latin alphabet 〉 , rejoiceth not, denotes the taking no pleasure, but on the contrary being very sad, extremely grieved (as Isa. 66. 4. that in which I delighted not is their abominations v. 3.) so the full meaning of the verse will be, that Charity will make a man truly mourn and grieve at any sin committed by other, (so far is it from the practice of the Gnostics, which delight in debauching men to unchristian sins,) and most heartily rejoice to see men discharge their Christian duty, live in all manner of sincerity. And thus saith S. John 3 Joh. 4. that he hath no greater joy, then to hear that his children walk in the truth.

[ h] V. 7. Beareth ] That 〈 in non-Latin alphabet 〉 signifies to cover, and is, within a very little, the Latin tego, and from thence 〈 in non-Latin alphabet 〉 tectum, is sufficiently known; and therefore by Hesychius 'tis first expressed by 〈 in non-Latin alphabet 〉 , to cover, to contain, and then by 〈 in non-Latin alphabet 〉 , to carry, to endur • . And that this notion of covering belongs principally to concealing, in opposition to speaking out or reporting, may appear by Hesychius also, who in the word 〈 in non-Latin alphabet 〉 explains it by 〈 in non-Latin alphabet 〉 , to cover words, and not report them, and 〈 in non-Latin alphabet 〉 , referring to silence, or holding the peace. And this is the most probable notion of the word here, where speaking of Charity, that it rejoiceth not in iniquity (that is, is so far from joying to see another offend, that it produceth geeat sorrow and compassion for it) but, on the other side, rejoiceth together in the truth, is very glad to see men do as they should do, live in all Christian sincerity, he adds 〈 in non-Latin alphabet 〉 , as a farther evidence of that temper, conceals all the ill of another, unless when 'tis greater charity to reveal it, (as Pro. 10. 12. it is said of love, that it covers all sins ) and then goes on, 〈 in non-Latin alphabet 〉 , believeth all things, that is, all things that are said for the excuse or mitigation of a fault, (which is the quality of the supernal wisdom, Jam. 3. 17. that 'tis 〈 in non-Latin alphabet 〉 easy to be persuaded of that which tends to mitigate the fault) and when nothing is said in defense, or excuse, yet 〈 in non-Latin alphabet 〉 hopeth the best that the matter is capable of: And then follows 〈 in non-Latin alphabet 〉 endureth all things, whatsoever of injury comes to him by another's fact, he is most ready to bear, and never meditate revenge. Which is the very thing that must be meant by this phrase 〈 in non-Latin alphabet 〉 , if it were rendered, beareth all things; as in Hesychius 'tis manifest that 〈 in non-Latin alphabet 〉 in that notion of bearing is 〈 in non-Latin alphabet 〉 to endure. And that is one farther evidence that 〈 in non-Latin alphabet 〉 is here in the other notion; for else there would be no avoiding a tautology. It is true that ch. 9. 12. it may bear another sense (for the word certainly signifies to endure, as well as to conceal ) and yet that with somewhat of this notion in it; for the sense lies thus, we might use our liberty or authority, claim the privilege of laborers, that is, to be provided for by those for whom we labor, but we have not done so, but 〈 in non-Latin alphabet 〉 , make no such claims, but endure hardship, rather then hinder the propagating of the Gospel by insisting on this right.

[ i] Ib. All things ] The word 〈 in non-Latin alphabet 〉 all things though it be an universal, is not to be taken in the utmost extent, but according to the use of the like phrases in all languages, wherein the universal sign affixed either to persons, or times, or places, or things, signifies only a greater number, but not all without exception. So when Psal. 14. 4. it is said of the children of men, that they are all gone out of the way, all become abominable, it is manifest that it is not spoken of all men without exception; for v. 8. there is mention of God's people, and v. 9. of the righteous. So for things Joh. 14. 26. the holy Ghost shall teach you all things, and bring all things to your memory; not absolutely all, but all that were useful to their office. So 1 Cor. 10. 23. All things are lawful to me, that is, many of those things which are unexpedient, or all indifferent things. So Phil. 4. 13. I can do all things is determined there to the things there spoken of, to want, and to abound, &c. and so here the covering, and believing, and hoping, and enduring all things, is the concealing and burying in forgetfulness many considerable injuries and evils of other men, believing, and hoping, and enduring very many things, which they which have not this excellent divine grace of Charity will never do.

CHAP. XIV.

1. FOllow after charity, and desire spiritual gifts, but rather that ye may prophesy.]

[Paraphrase] 1. Let the prime supreme care be to do good to others, and in order to that, of all spiritual gifts which you are to desire zealously, that of interpreting Scripture is the most useful, see note on Lu. 1. n.

2. For he that speaketh in an unknown tongue, speaketh not unto men, but unto God; for no man understandeth him, howbeit in the Spirit he speaketh mysteries.]

[Paraphrase] 2. For he that by the gift of God speaketh any unknown languages, only to show what he can do, must be supposed to speak to the understanding of none but of God, and then he speaks indeed by that gift or afflation, mysteries or hidden things, but nobody receives benefit by him.

3. But he that prophesieth speaketh unto men to edification, and exhortation, and comfort.]

[Paraphrase] 3. But he that declareth to others what himself understands of holy things, speaks to men's profit and instruction, admonisheth and exhorteth them to all Christian practice, and comforteth them from the promises of Christ.

4. He that speaketh in an unknown tongue edifieth himself, but he that prophesieth, edifieth the Church.]

[Paraphrase] 4. He that speaks a strange language, can benefit nobody but himself; but he that interprets Scripture, doth that which much • endeth to the confirming and benefiting the congregation, improving them in spiritual knowledge.

5. I would that ye all spake with tongues, but rather that ye prophesied; for greater is he that prophesieth then he that speaketh with tongues, except he interpret, that the Church may receive edifying.]

[Paraphrase] 5. I had much rather that ye had the gift of prophesying then of strange tongues, for expounding of Scriptures is infinitely more useful to the Church then the gift of tongues, unless he that useth that gift doth after tell them in plain words what he meant, for unless he do so, the Church can receive no advantage by him.

6. Now brethren, if I come unto you speaking with tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine?]

[Paraphrase] 6. For strange tongues are not at all profitable for them that are already Christians; that which is profitable is either 1. expounding sacred figures, or 2. communicating ones knowledge in great mysteries (see note on 2 Pet. 1. c.) or 3. interpreting of difficulties of Scripture, or 4. moral catechisticall institution, teaching you what men ought to do and believe.

7. And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?]

[Paraphrase] 7. This you may discern by an ordinary similitude, for when sounds are made by instruments, unless those sounds are set to some tune, no man can tell what to make of it.

8. For if the trumpet give an uncertain sound, who shall prepare himself to the battle?]

[Paraphrase] 8. And particul • rly the trumpet, which is used to sound alarms, doth so by a particular distinct sound; and if that be not sounded, no man that hears a trumpet will think himself bound to make ready.

9. So likewise you, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.]

[Paraphrase] 9. So if you, that have the gift of strange languages, do not by that means speak that which the Auditors may understand (for to that end sure were those languages given, that you might speak to everyone in his own language, Act. 2. 6.) how shall any man be the better for your languages? your words shall be poured out into the air unprofitably.

10. There are, it may be, so many kinds of voices in the world, and none of them are without signification.]

[Paraphrase] 10. There are, for example, seventy languages, and every nation speaks some or other, and understands that, but ordinarily no other.

11. Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a Barbarian and he that speaketh shall be a Barbarian unto me.]

[Paraphrase] 11. And therefore if he that hath all these languages speak to me in any but that which I understand, he speaks to no more purpose to me, and I receive no more advantage from him, then if a couple of men of several countries should talk one to another, and neither understand a word of the other.

12. Even so ye, for as much as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the Church.]

[Paraphrase] 12. So ye also, seeing ye would fain have some of those extraordinary gifts of the Spirit (see note on Lu. 9. e) seek those gifts especially by which the Church may receive edification and advantage, that so you may do somewhat more then ordinary, and of that sort is prophesying.

13. Wherefore let him that speaketh in an unknown tongue pray that he may interpret.]

[Paraphrase] 13. And instead of amazing people with strange languages which they understand not, let him pray to God for the gift of expounding strange languages, that he may help others to understand them that speak thus.

14. For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.]

[Paraphrase] 14. For if by that gift of tongues I pray in an unknown language, my gift, or the gift of tongues which is given me, prays, but my understanding lies idle (see note on Lu. 9. e.) does nobody else any good; I make use of my gift of tongues, which I myself understand, but I make no use of that understanding of mine to make others do so too.

15. What is it then? I will pray with the spirit, and I will pray with the understanding also; I will sing with the spirit, and I will sing with the understanding also.]

[Paraphrase] 15. What then is it that is most desirable? Why, that if in praying I make use of the gift of tongues, which is intelligible to myself, I pray also by my understanding, so as he that hath not the gift of tongues is wont to pray, that so my understanding my be useful to others, and help them to understand also; and so likewise that I may make use of the gift of tongues in singing Psalms, and sing also by my understanding, so as he that hath not those extraordinary gifts is wont to sing, that is, so as shall be intelligible to-others.

16. Else, when thou shalt bless with the spirit, how shall he that occupyeth the room of the unlearned say [note a] Amen, at thy giving of thanks, seeing he understandeth not what thou sayest?]

[Paraphrase] 16. For if thou administer the Sacrament in an unknown tongue, how shall the people that receive, say, Amen, at thy administering of it, when they understand thee not?

17. For thou verily givest thanks well; but the other is not edified.]

[Paraphrase] 17. And in that case how well soever that be done which thou dost, yet 'tis clear 'tis not for the advantage of others, or benefit of the Church.

18. I thank my God, [I speak with tongues more then you all.]

[Paraphrase] 18. I have the gift of tongues more then any of you hath it.

19. Yet in the Church I had rather speak five words with my understanding, that by my voice I might teach others also, then ten thousand words in an unknown tongue.]

[Paraphrase] 19. But for the benefit o • others ▪twere much better that I spake, though never so little, from my own understanding, so as he that hath not the gift of tongues is wont to speak, so that others may understand, and be instructed by me, then never so much by the gift of tongues, when no man knows what I say.

20. Brethren, be not children in understanding: howbeit, in malice be ye children, but in understanding be men.]

[Paraphrase] 20. Brethren, 'tis a piteous thing to be thus childishly affected (see note on Lu. 1. 5.) to brag or boast of useless, gainlesse things, such as is speaking what no man understands: In respect of sin, be as like children, that is, as innocent as you will, but be more mature and manly in your affections.

21. In the Law it is written, With men of other tongues and other lips will I speak unto this people: and yet for all that will they not hear me, saith the Lord.]

[Paraphrase] 21. In the Old Testament in the prophecy of Isaiah c. 28. 11. 'tis mentioned as a miracle shown to the people, that God would send prophets to them in languages which they understood not, and yet that this so great a miracle should not work on them.

22. Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe.]

[Paraphrase] 22. By which it appears that the use of the gift of tongues is principally as a miracle, and that for the converting of unbelievers; but interpreting of Scriptures, and teaching Christian doctrines, is that that is most proper for believers.

23. If therefore the whole Church be come together into some place, and all speak with tongues, and there come in those that are unlearned or unbelievers, will they not say that ye are mad?]

[Paraphrase] 23. If therefore in a society of Christians and none else, all that speak shall speak strange languages, what will an ordinary man, or an unbeliever think or say? would he not think them all mad, if he should casually come among them?

24. But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all.]

[Paraphrase] 24. But if that which they are about be the interpreting of Scripture, promulgating the doctrine of Christ, this may probably work upon them that hear, though they came in unbelievers.

25. And thus are the secrets of his heart made manifest, and so falling down on his face he will worship God, and report that God is in you of a truth.]

[Paraphrase] 25. And coming to a sight of their sins they will be forced to do reverence, and confess that God is in such a congregation as that.

26. How is it then, brethren? when ye come together, everyone of you hath a Psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation: let all things be done unto edifying.]

[Paraphrase] 26. If then ye demand, how ye shall behave yourselves in Church-meetings; • ache care especially that, what ever ye do, whether by the afflation of the Spirit ye compose Psalms (see note on Eph. 5. g.) for the praising of God, as was used especially in the Eucharist v. 15, 16. or whether ye make use of your gift of languages (note on c. 12. • .) or whether ye explain the figures of the Old Testament (see note b.) or whether ye interpret what others have spoken in an unknown tongue, all be done so as may be most to the benefit and advantage of others.

27. If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course, and let one interpret.]

[Paraphrase] 27. And whensoever any use the gift of tongues, let not above two or three do it at one time, and they one by one, and let one of them interpret all that the rest have spoken.

28. But if there be no interpreter, let him keep silence in the Church, and let him speak to himself and to God.]

[Paraphrase] 28. And if none present he able to do that, let not him that hath the gift of languages speak in the Church, the place of believers (but reserve his tongues for the converting of strangers) and in the mean time keep his languages to himself, to be used at his own home betwixt God and him in private.

29. Let the prophets speak, two or three, and let the other judge.]

[Paraphrase] 29. And as for the gift of tongues, so next for prophesying, let that be done by those who are endowed with that gift, two or three in a day, the rest of those who have the like gift of prophecy, passing judgment on that which is done by them.

30. If anything be [note b] revealed to another that sitteth by, let the first hold his peace.]

[Paraphrase] 30. And if, while one that hath that gift is reading or expounding any part of Scripture, another that sitteth by and hath the like gift be able to give any exposition of a sacred figure or other emergent difficulty, let it be free for him to do so, and in the mean while let the other, that was speaking, give way to him.

31. For ye may all prophesy one by one, that all may learn, and all may be comforted.]

[Paraphrase] 31. For ye all that have the gift of prophecy may give your sense of Scripture one after another, and if ye do so, that will be the best way to instruct and exhort all others.

32. And the spirits of the prophets are subject to the prophets.]

[Paraphrase] 32. And it cannot be objected against this, that they that are thus inspired, cannot thus stop themselves; for the afflations or inspirations of such prophets as are here spoken of, may be ruled by the prophets, that is, by them that have them; the Christian gifts of expounding, &c. being not like the afflations of evil spirits which put them into ecstasies, God's gifts to the Church are (as even Prophecy itself appeared to be in Jonah) such, as it is in their power to restrain, and consequently they may prophesy one after another, v. 31.

33. For God is not the author of confusion, but of peace, as in all Churches of the saints.]

[Paraphrase] 33. For the Spirit of God is not a violent, extatical, impetuous, but a quiet, soft spirit, as appears by the effects in all well-tempered, constituted Churches.

34. Let your women keep silence in the Churches: for it is not permitted unto them to speak, but they are commanded to be under obedience, as also saith the Law.]

[Paraphrase] 34. As for your women, let them be so far from teaching, that they do not so much as speak, by way of asking questions, in the Church, but acquiesce in the judgments of their superiors, particularly their husbands, as the law of God commands Gen. 3. 16.

35. And if they will learn anything, let them ask their husbands at home: for it is a shame for women to speak in the Church.]

[Paraphrase] 35. What therefore they desire to be instructed in, they must seek it by their husbands, by whom it may be conveyed to them (if not from their own skill, yet from those that are able to instruct, the officers of the Church) much more decently then by their speaking or asking questions in the Church, the doing of which is uncomely in a woman, as arguing some pride in her, or weakness in her husband.

36. What? came the word of God out from you? or came it unto you only?

[Paraphrase] 36. As for you that take upon you to order otherwise, are you the planters of the Gospel? or did the Apostles, that planted, give none but you directions, that you must do contrary to all other Churches, particularly to Jerusalem, and suffer women to speak in your Churches?

37. If any man think himself to be a Prophet, or spiritual, let him acknowledge that the things I write unto you are the commandments of the Lord.]

[Paraphrase] 37. If any man be a proph • t, or have any other spiritual gift, or afflation, let him receive these directions as the commands of the Lord, or not pretend to be a true prophet. For the Apostles (and such am I) being the men entrusted by Christ to convey the Gospel to the world, and to preserve order in the Church, are to be obeyed by the Prophets themselves; and in matters of difference the resolution is to be made by the Apostles, as the Governors of the Church, not by the prophets or the spiritual.

38. But if any man be ignorant, let him be ignorant.]

[Paraphrase] 38. But if any man doubt of it, resist the directions, let him continue to do so, his will be the danger of it.

39. Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.]

[Paraphrase] 39. To conclude therefore, prophesying, teaching, exhorting is the thing by which the Church is most profited, and for the gift of tongues, 'tis that that they which have may be allowed to use, if they do it according as I have directed.

40. Let all things be done decently, and in order.]

[Paraphrase] 40. Let all things therefore be done according to the custom of the Church, (which is the rule of decency) and according to the orders and directions which now, and at other times, have or shall be given you by me. And this is all I shall now add on this subject.

Annotations on Chap. XIV.

[ a] V. 16. Amen ] The word Amen is an expression ordinarily used by the people, by way of assent to the prayer made by another before them, being an Hebrew Adverb of affirming, and so rendered by Symmachus 〈 in non-Latin alphabet 〉 faithfully. For, as Maimonides saith, 'twas a custom of the Jews in their daily prayers, that he that had not skill or ability to pray himself, should say Amen, but he that had ability, should pray himself. The former of these was he that is here called 〈 in non-Latin alphabet 〉 the private or vulgar person, 〈 in non-Latin alphabet 〉 1 Pet. 5. 5. the younger, as Lucian defines 〈 in non-Latin alphabet 〉 , the multitude or congregation, which the wise men call Idiots. This custom is clearly deduced from Deut. 27. where all the people of Israel join in this; and so in the Psalmist particularly on this occasion of 〈 in non-Latin alphabet 〉 blessing of God, Blessed be the Lord God of Israel from everlasting and world without end, and let all the people say, Amen. So Neh. 8. 7. All the people answered, Amen, 〈 in non-Latin alphabet 〉 , the laity peculiarly, (as that differs from the Priests) who therefore in all reason are here meant by 〈 in non-Latin alphabet 〉 . The Talmudists have a threefold Amen: 1. Amen pupillum, saith Caninius, when one prays, and another that understands not what he saith, gives answer to him, parallel to this of the idiote in this place; 2 ^lie , Amen Surreptitium, a stolen Amen, when 'tis before the end of the prayer; and 3 ^lie , Sectile, when he cuts it into two parts, A-men, as he that yawnes, or is a doing or minding something else. Now the use of this Amen 〈 in non-Latin alphabet 〉 at thy giving thanks, seems here to refer to the custom of the ancient, and it seems Apostolical, Primitive Church, which was at the consecrating of the Lord's Supper, for to that the giving of thanks seems to belong, according to the use of the word 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 c. 10. 16. At the ending of which, saith Justine Martyr Apol. 2. there was a solemn 〈 in non-Latin alphabet 〉 , acclamation of Amen by the people.

[ b] 30. Revealed ] That 〈 in non-Latin alphabet 〉 doth not always signify a vision, or passively, a receiving a revelation, by ecstacy, or dream from God, but only a sense or notion, a meaning or interpretation of a piece of Scripture, that through some figure (or the like) hath much difficulty in it, may appear by ver. 6. where in opposition to the miraculous speaking of tongues, those four ways of expounding in the Church are set down, and the first of them 〈 in non-Latin alphabet 〉 , revelation, or expounding of sacred figures, &c. So v. 26. 〈 in non-Latin alphabet 〉 hath a revelation, as hath an interpretation, is of him that can expound any such figure, as the other is he that can interpret a strange language; and so here in this verse, that which is here hath a revelation must be expounded by the prophet 's speaking ver. 29. For thus it lies, Let the prophets speak, two or three, that is, so many in a meeting: If another that sitteth by have any revelation, that is, if whilst one is a speaking, another be, or conceive himself able to expound the difficulty, then let the first, that is, the prophet then a speaking, hold his peace, give way to him; where, as the prophets speaking is all one with having a revelation, so the thing thus delivered being to be judged of by others, whether it be right or no, ( let others judge, ver. 29.) is concluded not to be any special revelation from God, for if 'twere supposed such, it ought not to be subject to others judging of it. And then what is here said will clearly be explained by that which we read in Philo (lib. Omnem probum liberum esse) where speaking of the Doctors of the Jews, when they are set in the Synagogues, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , One reads the bible, some part of it, 〈 in non-Latin alphabet 〉 , And another of the more skillful, or Doctors, passing through those that are not known, that is, the more difficult passages, expounds. This was called among the Jews 〈 in non-Latin alphabet 〉 preaching or expounding in their Synagogues. See Note on ch. 1. c.

CHAP. XV.

1. MOreover, brethren, I declare unto you the Gospel which I preached unto you, which also ye have received, and wherein ye stand,]

[Paraphrase] 1. As to that great heresy of some among you v. 12. that deny the resurrection, I shall now speak the very same which at my first preaching the Gospel among you I taught, and which ye then embraced, and for some time, till these Gnostic false teachers crept in among you, ye never made question of,

2. By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.]

[Paraphrase] 2. By which also you were converted & fetched out from the midst of the Gentile world, after what manner, if your memory serve you, I delivered the story to you with all the circumstances and explication of difficulties, unless your believing and receiving the Gospel were light and rash and inconsiderate, or unless what you then received be now quite vanished.

3. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures,]

[Paraphrase] 3. For one of the principal things which I told you, and which I myself had learned at my first believing the Gospel, was this, that as Christ died for our sins,

4. And that he was buried, and that he rose again the third day according to the scriptures.]

[Paraphrase] 4. And his body was laid in the grave, so on the third day, according to the prophecies of the scripture, he rose from the grave,

5. And that he was seen of Cephas, then of the twelve.]

[Paraphrase] 5. And after his rising appeared to Peter, Lu. 24. 34. and then to the whole college of disciples, Lu. 24. 36. consisting formerly of twelve, and so soon after again, though now one of them was wanting.

6. After that he was seen of above five hundred brethren at once, of whom the greater part remain unto this present, but some are fallen asleep.]

[Paraphrase] 6. After that he was seen in Galilee Mat. 28. 7. by near five hundred believers or Christians at one time, of whom a great part are now still alive ready to testify it, but some of them are dead.

7. After that he was seen of [note a] James, then of all the Apostles.]

[Paraphrase] 7. Besides all these, he was, presently after his resurrection, seen by James the Bishop of Jerusalem, then by all the twelve Apostles, Joh. 20. 25.

8. And last of all he was seen of me also, as of one [note b] born out of due time.]

[Paraphrase] 8. And after his ascension to heaven he spake from thence, and exhibited himself to be seen by me, who before had not seen him, being not a disciple of his then, but after his ascension converted by him, and received through his special favor into the number of his Apostles, though most unworthy of that dignity.

9. For I am the least of the Apostles, that am not meet to be called an Apostle, because I persecuted the Church of God.]

[Paraphrase] 9. For I having first been a great persecutor of Christianity, though by Christ I was thus miraculously called to be an Apostle of his, am not yet worthy to be so esteemed, but being by Christ so constituted, am yet for that former life of mine, inferior to all the rest of the Apostles of Christ, who were never thus guilty.

10. But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain: but I labored more abundantly then they all: yet not I, but the grace of God which was with me.]

[Paraphrase] 10. Though being by his special favor so constituted, I have since labored to walk worthy of it, and have been more industrious and laborious then all the rest that had been his disciples here: yet what I have thus done is not to be imputed to me in any manner, but to the grace and goodness of God that went along with me, and enabled me to do what I have done.

11. Therefore, whether it were I or they, so we preach, and so ye believed.]

[Paraphrase] 11. Well then, whether ye look upon me, or upon them to whom he appeared here on earth, and so were eye-witnesses of his resurrection, I am sure ye can have no grounds from either of doubting of this truth, for both they and I preached the same among you, and at our preaching you then received and believed it.

12. Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?]

[Paraphrase] 12. Now upon this foundation thus laid, that you can have no reason to doubt it, it follows that the dead truly rise, and then how comes it to pass that some of your Churchmen, that have received the faith by our preaching, begin now to deny all resurrection?

13. But if there be no resurrection of the dead, then is Christ not risen:]

[Paraphrase] 13. These are presently confuted, supposing it granted that Christ is risen from the dead:

14. And if Christ be not risen, then is our preaching vain, and your faith is also vain.]

[Paraphrase] 14. Which if it be not true, then is that false which both we preached and ye believed v. 11. and in all probability whatever else we have built upon it.

15. Yea, and we are are found false witness of God, because we testified of God that he raised up Christ, whom he raised not up, if so be that the dead rise not.]

[Paraphrase] 15. And ye must suppose of us who taught you Christianity, that we taught you a mere forgery, for such must the resurrection of Christ be, if there be no resurrection from the dead.

16. For if the dead rise not, then is not Christ raised.]

[Paraphrase] 16. For thus one may argue backward, If there be no possibility for a man by the power of God to be raised from death, then is not Christ raised.

17. And if Christ be not raised, your faith is vain, ye are yet in your sins.]

[Paraphrase] 17. And if so, then all that we have preached to you, particularly remission of sins upon repentance, being bottomed on the resurrection of Christ, Act. 5. 31. is to be supposed false also.

18. Then they also which are fallen asleep in Christ are perished.]

[Paraphrase] 18. And they that have lost their lives for Christ's sake, have had nothing to pay them for those losses, have perished eternally, and so lost very much by their fortitude, which must argue madness in them, if they believed not a resurrection, (for then they had better have kept the life they had, till a natural death had called it from them) and must argue a gross error in those first Christians, Stephen and James, &c. if they believed that which had not truth in it.

19. If in this life only we have hope in Christ, we are of all men most miserable.]

[Paraphrase] 19. And indeed, if Christ were not risen, if all our hope in Christ had been rterminated with this life of his on earth (or if all the advantages which we reap by Christ, are those which we enjoy here, who are worse used then any other men, persecuted continually for our profession of Christ) it would then follow, that (as once the Apostles deemed themselves upon his death, not knowing he was to rise again, so) we Christians should be the most unhappy persons, the most proper objects of compassion that are in the world.

20. But now is Christ risen from the dead, and become the first-fruits of them that slept.]

[Paraphrase] 20. Which now, blessed be God, is much otherwise, for Christ being risen, he, by rising himself, raiseth all others with him (as in the consecrating of the first-fruits, the whole harvest is also consecrated) and then we that are miserable here, shall be rewarded there, (and so his resurrection is a certain proof, that other men shall have a resurrection also, which is the sum of the arguing from v. 12. till this place.)

21. For since by man came death, by man came also the resurrection of the dead.]

[Paraphrase] 21. For as one man brought death, so another brought resurrection into the world.

22. For as in Adam all die, so in Christ shall all be made alive.]

[Paraphrase] 22. For as upon Adams sin, all that are partakers of his nature, are concluded under the sentence of death pronounced against him; so all regenerate believers, all that are like, that belong to Christ, v. 23. shall be raised to immortal life.

23. But every man in his own order; Christ the first-fruits, afterward they that are Christ's at his coming.]

[Paraphrase] 23. But this with some distance of time betwixt: Christ the first-fruits, some time before the rest, then all regenerate Christians at his last coming to judgment.

24. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father, when he shall have put down all rule, and all authority and power.]

[Paraphrase] 24. Then I mean, when in the conclusion of this world, of this spiritual kingdom of Christ in the Church here below, he shall deliver up all his power exercised by himself and his commissioners, into the hand of God his Father, having first destroyed all earthly dominions, pronouncing sentence on the great potentates, as well as the meanest men, or else having subdued all to his power, by converting some, and destroying all others.

25. For he must reign, 'till he hath put all enemies under his feet.

[Paraphrase] 25. For to this purpose was the promise made to Christ, Psal. 110. that his spiritual kingdom on earth should last so long, till God had brought all the world to be subject to him.

26. The last enemy that shall be destroyed, is death.]

[Paraphrase] 26. And of the enemies to be subdued death is the last, which therefore must be subdued (and so men raised from death.)

27. For he hath put all things under his feet: but when he faith, All things are put under him, it is manifest that he is excepted which did put all things under him.]

[Paraphrase] 27. The evidence being clear, for all enemies, all things, no one excepted, that God will subdue them all under Christ; always supposing that God himself is excepted, of whom 'tis affirmed that he will put all things under Christ.

28. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.]

[Paraphrase] 28. And when all is so subdued to Christ, then shall Christ lay down that office which till then he exerciseth, and in which he is conspicuous in his Church (which till then he is to administer) and then shall God the Father, Son, and holy Ghost fill all the elect with glory and bliss eternally.

29. Else what shall they do which are baptized [note c] for the dead, if the dead rise not at all? why are they then baptized for the dead?]

[Paraphrase] 29. Now for them among you ver. 12. which say there is no resurrection of the dead, and consequently that the dead shall not be raised at the coming of Christ (which was the point in hand v. 23. and from that verse to this all betwixt being to be read as in a parenthesis, setting down the state of all things at and after that resurrection) I shall only make this demand, Why then have they in their baptism made profession of their belief of it (see v. 14, 17.) it being certain that the dead, or the resurrection of the dead (expressed here for brevity under that word [the dead]) is one of the articles, and that a prime and special one, to the belief of which they were baptized, and to which baptism (being the putting in and taking out of the water) doth refer, as a significant emblem, first of Christ's then of our resurrection from the grave? And therefore to what end did these men in their baptism profess their belief of this article, if they believe it not? To be a baptized Christian, and not to believe the resurrection, is a strange ridiculous thing, an hypocrisy which they will never be able to answer to God or men, and that which actually deprives them of all benefits of baptism; and yet such are they if they make doubt of this,

30. And why stand we in jeopardy every hour?]

[Paraphrase] 30. And why should we Christians ever adventure any danger that might possibly bring doath upon us, if we were no: assured that there were another life, wherein all our patience and valor for Christ should be rewarded by h • m? v. 18.

31. I protest by your rejoicing, which I have in Christ Jesus our Lord, I die daily.]

[Paraphrase] 31. I far my part protest by that which I take most joy in of anything in the world, my fidelity to Christ, that I daily run the hazard of death, which sure I should not do, if I had not confidence of another life after this.

32. If [note d] after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? Let us eat and drink, for tomorrow we die.]

[Paraphrase] 32. Certainly all the hazards which I ran at Ephesus Act. 19. being, as to man, to the eye of man, or as far as men's purposes could go, set to combat with wild beasts, that is, sentenced and condemned (2 Cor. 1. 9.) to that kind of bloody execution on their threatres (though by the providence of God I was delivered) can bring me no advantage, unless there be another life after this: And were it so, there were some place for that saying of some among you, Let us enjoy the good things of this world at present, for within a while death comes, and there's an end of all.

33. Be not deceived: evil communications corrupt [note e] good manners.]

[Paraphrase] 33. And 'twill concern you, that are not yet thus seduced, to take heed that such speeches and discourses as these, such atheistical temptations to sensuality upon pretence of the no future state, no being after that of this life, do not work upon you: The very conversing with such disputers as these may corrupt such easy seducible credulous people as it seems some of you are.

34. Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.]

[Paraphrase] 34. 'It is all reason and more then time that you should truly (see note on Lu. 16. a.) or thoroughly rouse yourselves out of that drowsy condition of sin, that you have gone on in, at least some of you, ver. 12. that by their behavior and discourse show themselves to be mere heathens still: Of whom I tell you, that it may work shame in you, that you have such men among you, rather then that you permit yourselves to be tempted to imitate them.

35. But some man will say, How are the dead raised up? and with what body do they come?]

[Paraphrase] 35. But some object, that if men die, how can they live again? or what kind of body shall they have, that which they had being rotten in the grave? (see note on Act. 15. c.)

36. Thou fool, that which thou sowest is not quickened, except it die.]

[Paraphrase] 36. But this is a foolish objection, for even in corn that is sowed, the rotting of the corn is necessary to the enlivening of it, or springing of it up again.

37. And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain. ]

[Paraphrase] 37. And it is not the custom to sow that very thing which after comes up, the blade, and ear, and corn in it, but only the corn without the rest, as the corn of wheat, or the like.

38. But God giveth it a body, as it hath pleased him, and to every seed his own body.]

[Paraphrase] 38. And when such a single corn is sown without any ear or chaff about it, God causeth it to come in this or that form, a root and blades, and ears of wheat, and proportionably from other seeds according to the property of each.

39. All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.]

[Paraphrase] 39. And as it is among us, one sort of flesh differs very much from another, so much more a body of a man here on earth may differ in qualities from a glorified body in heaven.

40. There are also celestial bodies, and bodies terrestrial; but the glory of the celestial is one, and the glory of the terrestrial is another.

41. There is one glory of the sun, another of the moon, and another glory of the stars; for one star differeth from another star in glory.

42. So also is the resurrection of the dead: it is sown in corruption, it is raised in incorruption.]

[Paraphrase] 40, 41, 42. Two things are observable in the resurrection: 1. the improvement of all men's estate, who have their part in the resurrection of the just, above that which here they enjoy: 2. the several degrees of glory that they then shall have one above another. For as heavenly bodies are more glorious then earthly, and one heavenly then another, so is it in the resurrection. And for the first of these, which is the chief matter of present consideration, the bodies that rise differ from those that died, the state of the resurrection differs from that of this life; that which was here was a corruptible body, that which rises, an incorruptible.

43. It is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power.]

[Paraphrase] 43. The body here hath some dishonorable deformed parts c. 12. 3. others weak and feeble, subject to, or decayed by diseases and age; but the future body is quite contrary, glorious and strong.

44. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body.]

[Paraphrase] 44. The body here is sustained by meat and drink, but in the future state 'twill be a body immortal, that wants nothing to sustain it. Such bodies indeed there are of both these sorts.

45. And so it is written, The first man Adam was made a living soul, the last Adam was made a quickening Spirit.]

[Paraphrase] 45. One such as Adam is mentioned to have had, Gen. 2. 7. and such as we had from Adam, who communicated life to his posterity; the other we shall receive from Christ, that restores them from the grave when they have been dead.

46. Howbeit, that was not first which is spiritual, but that which is natural, and afterward that which is spiritual.]

[Paraphrase] 46. The immortal body was not first formed, but that which needed sustenance, so as without that it was to perish, and after that the immortal body is to be returned to us instead of that mortal.

47. The first man is of the earth, earthy; the second man is the Lord from heaven.]

[Paraphrase] 47. The stock of the animal life was Adam, so called as an earthy man, made out of the earth; the stock of the immortal, Christ the Lord, that came down from heaven.

48. As is the earthy, such are they that are earthy; and as is the heavenly, such are they also that are heavenly.]

[Paraphrase] 48. Such a body as Adam himself had, such have all we mortal men; and such a body as Christ now hath, such shall we, that live like him, according to his example and precept, have at the resurrection.

49. And as we have born the image of the earthy, we shall also bear the image of the heavenly.]

[Paraphrase] 49. And as we have first been made like the mortal Adam, so shall we be made like the immortal Christ, when we come to heaven.

50. Now this I say, brethren, that [note f] flesh and blood cannot inherit the kingdom of God: neither doth corruption inherit incorruption.]

[Paraphrase] 50. One thing only I shall add, that 'tis not possible that these earthy, corruptible, weak, ignominious bodies of ours should come to heaven, unless they be first changed, purified, immortalized (see note on Mat. 16. 17. e.)

51. Behold I show you a mystery; we shall not all sleep, but we shall all be changed,]

[Paraphrase] 51. And therefore for those that are found alive at the day of Doom, I shall tell you a secret not yet discovered to you, that though they do not die at all, yet must they all be changed before they go to heaven, these bodies, thus qualified as now they are, cannot come thither, ver. 50.

52. In a moment, in the twinkling of an eye, at the last trump (for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.)]

[Paraphrase] 52. And this change shall be wrought in them in a minute, at the point of time when all the world are summoned to judgment; for God shall make the Angels sound a trumpet, or make a noise like that of the trumpet, call the whole world of men, that ever was or shall be, to judgment, and at that instant all that were formerly dead shall arise in immortal bodies, and those that are then alive shall from their mortal be changed into such.

53. For this corruptible must put on incorruption, and this mortal must put on immortality.]

[Paraphrase] 53. For 'tis most certain and necessary v. 50. that our mortal bodies must be changed into immortal.

54. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Dead is swallowed up [note g] in victory.]

[Paraphrase] 54. And when this is done, then shall that saying of Hos. c. 13. 14. be made good, that death shall be destroyed forever, never to recover strength again over anything, nothing from thenceforth shall ever die.

55. O death, [note h] where is thy sting? O grave, where is thy victory?

[Paraphrase] 55. In contemplation of which a Christian may look on death as a hurtlesse thing, the sting or wounding power of which is taken away by Christ; and so on the state of separation of soul from body, that it is such as shall not last forever.

56. The sting of death is sin, and the strength of sin is the Law.]

[Paraphrase] 56. The only thing that makes death like a serpent, able to do us any hurt (without which it differs nothing from a calm sleep) is sin, as that hich gives sin any sterngth to mischief us is the Law, which prohibits it, and consequently brings guilt upon us.

57. But thanks be to God which giveth us the victory, through our Lord Jesus Christ.]

[Paraphrase] 57. But thanks be to God, who by what Christ hath done for us hath given us victory over sin and death, and by the conquest of sin, getting out of the power of that, hath made death but an entrance to immortality.

58. Therefore, my beloved brethren, be ye steadfast, immovable, always abounding in the work of the Lord, for as much as you know that your labor is not in vain in the Lord.]

[Paraphrase] 58. These are arguments sufficient to teach any Christian constancy and perseverance in doing and suffering God's will, and to oblige him to the utmost industry and diligence in the service of God, knowing that nothing that we thus undergo shall fail of receiving a reward.

Annotations on Chap. XV.

[ a] V. 7. Seen of James ] What is here said of Christ's appearance unto James, is not mentioned in the Gospels, yet is it by S. Jerome mentioned from the tradition of the Church, and that presently after his resurrection, before those other appearances which are here mentioned before it; which if it be true, it is necessary that 〈 in non-Latin alphabet 〉 be not rendered afterward, but either as an Ordinal of dignity, not of time, or as a form of numbering up several times, without exact observation of the order of them, then, besides, or in the next place, as the word is used in this Epistle c. 12. 28. 〈 in non-Latin alphabet 〉 , where nothing of order is considered. Now what James this was, is affirmed by S. Jerome also, that James, the brother of our Lord, whom he calls the thirteenth Apostle, styled James the Just, saith Eusebius l. 2. c. 〈 in non-Latin alphabet 〉 . and, saith he, reckoned by S. Paul among the special witnesses of the resurrection, James the known Bishop of Jerusalem, whom therefore some of the ancients affirm to have been constituted Bishop there by Christ himself at this appearance of his unto him; see Jerome in Catal. and on Gal. c. 1. Epiph. Haer. 78. Greg. Turonons. l. 1. c. 17. Chrysostom Hom. 1. on the Acts, Theophyl. on 1 Cor. 15. 7. 〈 in non-Latin alphabet 〉 , He was seen by James the brother of the Lord, constituted by him the first Bishop of Jerusalem. So Photios the Patriarch of Constantinople, Epist. 〈 in non-Latin alphabet 〉 , James the first of High-priests (or Bishops ) who by the Lord's hand received the holy unction and Bishopric of Jerusalem. What is thus said of his being constituted Bishop by Christ, is by others said to have been done by Christ and the Apostles (